This chapter is textually similar to Bd. P. 9.3.10. Reference are given to verses in that chapter.
Suta said:
1. In heaven, there are seven excellent groups of highly intelligent Pitris. Four of them have forms and three are formless (Amurta).3 Understand as I shall recount their creative activity in the world.
3. For similar seven divisions of Pitris vide Pd. P. V.9.2-3, Bd. P. V-1.
2-4. (I shall describe) those who are proclaimed (in Smrutis) as their daughters and daughters’ sons. There are three excellent groups of those who assume Dharmic bodies and forms. I shall briefly recount their names and creative activity. The disembodied groups of Pitris, the sons of Prajapati, abide in the shining worlds named Virajas. O Brahmanas, they belong to Virajas. Hence, they are famous as excellent Yairajas. I have thus mentioned the first group of Vairajas.
5. Their fair-complexioned mental daughter Mena is the wife of the great mountain Himavan. From her the son Mainaka was born.
6. The mountain Mainaka, the holder of all medicinal herbs, the mine of all gems, the holy leader of mountains, was born of her. Krauncha was his son.
7. The king of mountains procreated three daughters of Mena, viz. Aparna, Ekaparna and the third Ekapatala.
8. Two of them had support (They had their permanent abodes). But Aparna performed penance without an abode. Ekaparna had a Nyagrodha tree as her abode and Ekapatala had Patala (trumpet flower) tree as her abode. For a hundred thousand years, they performed such a penance as was difficult to be performed even by Devas and Danavas.
9. A single leaf was the diet of Ekaparna and a single Patala flower (trumpet flower) was the diet of Ekapatala.
10. Both of them took their food once, (when) a thousand years had been completed. One of the daughters (viz. Aparna) remained without taking food. Their mother spoke to her thus.
11-12. Out of affection, the distressed mother forbade her with the word’s “U” “Ma” (O daughter! do not). Since she was addressed thus by her mother, the blessed gentle lady performing the difficult task (penance) became famous as “Uma”. The auspicious lady got the name derived from her action.1
1. Kalidasa refers to this in Kumarasambhava I.26
umchti matra tapaso nishiddha |
pashchad umakhyam sumukhi jagama ||
13. The world of (supported by?) these three ladies will survive for ever. It will be proud of (druptam) their penance, while the earth lasts.
14. All the three, endowed with Yogic power, sustained their bodies by means of their penance. All those blessed gentle ladies possessed permanent youth.
15. All of them were expounders of Brahman. All of them were celibate. Uma was the greatest (eldest), the most excellent (girl) of the fairest complexion.
16. Endowed with great Yogic power, she attained Mahadeva (as her husband). Her adopted1 son was Ushanas, the son of Bhrugu.
1. The reading danta-kanvoshana is obscure. Bd. P. 2.3.10.18 reads dattakashchoshanas etc, is clear and is supported by Puranas. Hence, its acceptance here.
17. Ekaparna was the wife of Asita. She was chaste and firm in her holy vows. She was given to that intelligent master of Yoga by Himavan. She gave birth to the mental son Devala who was engrossed in meditation on Brahman.
18. Ekapatala, the third of these daughters, wooed Jaigishavya, the son of Shatashilaka, as her husband.
19. His sons Shankha and Likhita2, are remembered as not born of the womb. Thus (these) are the blessed and auspicious daughters of Himavan.
2. Smruti works are attributed to them, though the antiquity of those works is doubtful.
20. Rudrani was the best among them. She excelled others by her good attributes. Between Uma and Shankara the mutual love (was ideal).
21. On realising that they were in close embrace, the slayer of Vrutra (i.e. Indra) became apprehensive. (Fire-god) was sent near them by Indra who was afraid of the birth of a child from them engaged in sexual intercourse.
22. (He said to Agni) “O Fire-god, create an impediment in their sexual intercourse. You are present everywhere. So, there cannot be any blame (on you in your going there)”.
23. When he was told thus, Fire-god acted accordingly. Forsaking (i.e. aside from) the body of Uma, the semen virile was discharged on the ground (by Shiva).
24. O Shamshapayana, then Fire-god was cursed by the infuriated goddess. With words choked with anger, she spoke to Fire-god thus:
25. “O Fire, since you have caused an impediment in sexual intercourse even before I had been satisfied, therefore you have committed an action which you should not have committed, you evil-minded one!
26. Since the lustrous semen virile of Rudra has not been retained (in my womb), you should hold the foetus yourself by way of punishment (for this act)”.
27. Fire-god, who, due to the wrathful curse of Rudrani, had to carry the foetus within himself, retained it for a number of years, O Brahmanas.
28. Approaching (the river) Ganga, he said- “O excellent river, may this be heard. Excessive distress is caused to me by the retention of the foetus.
29. O river, for my relief and welfare, please carry this foetus. Due to my gracious favour, your trouble will be less”.
30. Saying “So be it”, the highly delighted great river held the foetus (although) with a mind burning (as there was burning sensation within her).
31. Distressed by the great pain though she was, she retained the foetus for a long time.
32. The foetus was dropped into an auspicious crevasse of Himavan by her. There is an auspicious forest named Sharavana. where diverse trees were in bloom. It was there that she deposited the foetus that was blazing like fire.
33. It was there that the son of Rudra, Agni and Ganga was born. He had rosy lustre. He was valorous and brilliant like hundreds of suns.
34. When that blessed son (Kumara) of Jahnavi (Ganga) was born, the sky was covered (crowded) with aerial cars, as if by birds.
35. Celestial drums produced sweet sound in the sky. Siddhas and Charanas moving about in the sky discharged showers of flowers.
36. The chief Gandharvas, Yakshas, Vidyadharas and all the Siddhas and Kinnaras sang (laudatory songs) everywhere.
37. Thousands of great serpents and excellent birds approached with reverence the son of Shankara born through Agni. Daityas, Danavas and Rakshasas were struck (down) by him by means of his prowess.
38. Even at the very outset, the son of Agni was observed by the wives of the Seven Sages (excepting Arundhati) who had come there for their ablutions.
39. The lordly son of Rudra, resembling the rising sun, was surrounded by those ladies who were very affectionate (towards him), as though they were his real mothers.
40. Desirous of seeing all those ladies simultaneously, out of affection for them, the extremely lustrous son of Jahnavi created six faces and he was very glorious.1
1. Mbh. Anushasana chs. 85 & 86 give a different version of Skanda’s birth and the cause of his six faces.
41. He was glorious and he resembled the midday sun. He had eyes like the petals of lotus. When he was born, the lustre of all the worlds was bedimmed.
42. The groups of Danavas who could not brook Devas, had a purge (Skandita) when that great (deity) was born and (hence) that valorous (deity) became known as ‘Skanda.’2
2. According to Mbh. Anu 86.14. the child came to be known as Skanda due to the casting off of the semen of Shiva by Agni and Ganga (skannatvat skandatam praptah)
43. Because the ancient (deity), the slayer of Asuras, had been nourished (breast-fed and) nurtured by the Kruttikas, he became famous as Karttikeya.
44. While that enemy of Daityas was yawning, his (weapon) Shakti (spear) called Aparajita (unvanquished) came out of his mouth, blazing with flames of fire.
45-46. For the purpose of Skanda’s play, two birds named Prabhadrakas, a peacock and a cock, were created out of Garuda by Vishnu, the powerful god. A banner was given by Vayu (Wind-god). A great Vina (lute) of loud sound was presented by Sarasvati. A goat was given by the self-born (deity) (i.e. Brahma) and a ram was given by Shambhu.
47-48. O Brahmanas, when the (mountain) Krauncha was felled down in his sport out of Maya (his illusive power), when the rising leader of Asuras, Taraka was also struck down, the lordly son of Agni, the valorous enemy of Daityas was crowned as commander-in-chief (of their army) by the blessed Devas including Indra and Upendra.
49-50. The commander-in-chief of the army of Devas is also called Naranayaka (the leader of men), the harasser of the enemies of Devas, Skanda and the lord and master of all the worlds, by Pramathas, the different kinds of Devas and the groups of Bhutas, by the various mothers and the groups of Vinayakas.
[1Some lines are missing from the text.]
1. The missing lines are traceable to Bd. P. 2.3.10. vv. 53-b to 58. They are translated here to supply the lacuna: 53b-54. “It is heard that the Pitris named Barhishads are samapas (imbibers of Soma). The mental daughter of the Pitris was the river named Acchoda.
55. Those Pitris had never before been seen by her. She was born as their mental daughter. Hence, she did not know her Pitris.
56-57. Transgressing those real Pitris, she chose Amavasu as her father. He was traversing the sky accompanied by the Apsaras named Adrika. He was seated in an aerial chariot in the firmament. But due to her transgression (of her real father), she was unable to move about in the sky.
58. After seeking another father (viz. Amavasu) she slipped from her Yogic power and fell down.”
After this comes verse 51 in our text.
51. (While) Slipping from heaven and falling down, she saw the aerial chariots as small as a mote and in them she saw the fallen Pitris.
52. They were very subtle and unforsaken2(?) (a-parityaktan). They were like sparks of fire imposed on sparks of fire. Falling down topsy-turvy, she appealed to them, “Save, ye”.
2. But aparivyaktan ‘not clearly visible or manifest’ is a better reading in Bd. P. V. 59, as it describes their subtlety.
53. She was consoled by them “Do not be afraid”. When thus urged, she became steady. Then she propitiated those Pites with pitiable words.
54. Those Pitris spoke to the girl who fell down from her glory due to her transgression: “O lady of sparkling smiles, you are fallen from your prosperity due to your own fault. (Hence) you fall.
55. Deities (god) attain (experience) the fruits of their actions by means of the same bodies with which they perform those actions.
56. In the case of Devas, the actions fructify immediately. In the case of human beings, they fructify after death. Hence, you will attain the status of the child of Amavasu after death and will attain the fruit”.
57. On being told thus (by her Pitris), she again propitiated Pitris. After meditating (for a while), they took pity on her and became pacified and pleased.
58-59. On foreseeing what is surely destined to happen, Devas, the Soma-imbibing Pitris spoke to the girl, “You will become the daughter of the noble-souled king Amavasu who is born on the earth as a human being and thereafter attain these worlds of your own.
60. In the twenty-eighth Dvapara Yuga you will be born of the womb of a fish; you will be the daughter of this very same king Amavasu and (the celestial damsel) Adrika.
61. You will give birth to the successor of the sage Parashara. That Brahmanical sage will divide the single Veda into four parts.
62-63. You alone will give birth to two sons who will heighten the glory of Mahabhisha (?) Shantanu-the sons Vichitravirya, the knower of Dharma, and Chitrangada, the king endowed with the attributes of brilliance and strength. After giving birth to these sons, you will regain your own worlds.
64. Due to your transgression towards the Pitris, you will attain that despicable birth. You will become the daughter of the very same king and Adrika.
65. After becoming (his) daughter, you will regain these worlds.”
Thus addressed, she was born as Satyavati, the daughter of a fisherman.
66. In the confluence of Ganga and Yamuna, she was born of the fish Adrika, she was born as the daughter of Amavasu in Adrika the fish.1
1. In the missing lines in the text supplemented from Bd. P. (vv. 55. 58) and vv. 51-66, the Purana writers have used the curse-motif to explain the unusual matrimonial life of Satyavati.
67. Indeed, she was the daughter of that king (being born of) the semen virile of the king.
The worlds named “Virajas” are in the firmament. There those groups (of Pitris) shine.
68. There the Pitris are the Agnishvattas of shining lustre. With a desire for (attaining) excellent fruits, groups of Danavas, Yakshas, Rakshasas, Gandharvas, Kinnaras, Bhutas, serpents and Pishachas worship them.
69. Thus, these sons of Pulaha, the Prajapati, have been recounted. These groups are said to be three. They are auspicious and assumers of Dharma-form.
70. Their mental daughter is (will be) famous by the name of Pivari. She was (will be) reputed to be a Yogini, a Yogic wife and a Yogic mother.
71. In the (future) twenty-eighth Dvaparayuga (a sage) of great penance named Shuka will be born in the family of Parashara.
72. O excellent Brahmanas, he will be a glorious and great Yogin. Yoga (will spread) from him. He will be born of Vyasa, from the Arani (a piece of wood used for the production of fire by attrition) like the smokeless fire.
73. In the (mental) daughter of the Pitris, he will beget these well-known Yogic preceptors, viz. Krishna, Gaura, Prabhu, Shambhu and Bhurishruta.
74. He will beget a daughter Kirtimati who will be a Yogini and a Yogic mother. She will become the queen of Anuha and the mother of Brahmadatta.
75-76. After begetting these children and attaining great Yogic power, he will become a great Yogin and ascetic. He will attain that goal from which there is no return. Like the rays of the sun, he will attain the status of no rebirth. The great sage will become omnipresent and liberated.
77. These three are the disembodied Pitris who assume Dharmic forms. There are four others. (Listen and) understand.
78. O excellent Brahmanas! The Pitris whom I shall describe assume forms of great lustre. They are Kavyas*, sons of Agni, Kavi (the wise one?) born of Svadha.
*The reading in our text is
utpannas te svadhayas tu kanya
hyagneh kaveh sutah,
Here the nom. pl. Kvaya (b) cannot be construcd cogently as the Pitris are men (masculine). Bd. P. 2.3.10.85 reads Kavyah ‘sons of Kavi’ (a wise person or Shukra?) and appears plausible.
79. These are the Pitris shining in the worlds of Devas with their lustre amidst the luminaries. They are richly endowed with all desirable objects and the Brahmanas revere them.
80. Their mental daughter was famous in heaven by the name of Gau. Kumara bestowed an army on her1. She became the beloved queen of Shukra.
81. There were thirty-one Pitris who heightened the glory of Bhrugus. Their worlds were known as Marichigarbhas (having rays within) which envelop the heavens.
82. Those sons of Angiras, nourished along with Sadhyas, are remembered as the Pitris Upahutas. They shine in heaven. Looking up to them, the Pitri Groups of Kshatriyas, those who are desirous of benefits, revere them.
83. Their mental daughter is well known by the name of Yashoda. She was the wife of Vishvamahan and the daughter-in law of Vishvasharmin.
84.2 The gentle lady was the mother of the saintly king Khatvanga of noble soul, in whose Yajna Gatha (a laudatory verse) was sung formerly by great sages.
2. The combined verses can be constructed as follows:
That saintly lady was the mother of the noble-souled royal sage Khatvanga. On seeing the birth of the noble-souled Shandilya from (sacrificial) fire at his sacrifice, the great sages sang (the following) laudatory verse (Gatha):
“Those immortals who see the Yajamana (the sponsor of the sacrifice) Dilipa with full concentration (become) the conquerors of heaven so much is noble-souled Dilipa truthful in the observance of his vows”.
85. After seeing the birth of fire (in the Yajna) of the noble-souled Shandilya, the deathless Devas conquering heaven with purity of mind observe the Yajamana (under whose auspices the Yajna is performed) Dilipa, the noble soul of truthful rites.
86. Ajyapas were the Pitris of Kardama, the Prajapati, who was born of Pulaha. They were born of him again.
87. Moving about in the sky, they are stationed in these worlds that go about as they please. Groups of Vaishyas who are desirous of benefits, revere these in Shraddha.
88. Their mental daughter is famous by the name of Viraja. The chaste lady was the wife of Nahusha and the mother of Yayati.
89. Sukalas are the Pitris of Vasishtha, the Prajapati. They are the sons of Hiranyagarbha.
90. There are the worlds named Manasas where these are stationed. Their mental daughter is Narmada, the most excellent of rivers.
91. Flowing in the southern region, she sanctifies living beings. She was the wife of Purukutsa and the mother of Trasadasyu.
92. Manu became the lord of Manvantara by adopting these (Pitris). In the beginning of Manvantara, he initiates all types of Shraddhas.
93. O excellent Brahmanas, (I have recounted), all the Pitris in their proper order. Hence, Shraddha is to be offered with faith in accordance with one’s Dharma.
94. A Shraddha offered in silver vessels or those of silver alloy, after proferring Svadha, propitiates Pitris.
95. By the propitiation of Soma, Agni and Vaivasvata (Manu) and by the performance of Homa in the sacrificial fire during the northern transit (of the sun), one shall attain the fruit of an Ashvamedha (a Horse Sacrifice).
96. Pitris delight him who propitiates Pitris with devotion. There is no doubt in this that Pitris bestow nourishment or progeny.
97. The rites of Pitris are always far superior to the rites of deities. It is ordained that the propitiation of Pitris must be given priority over that of deities.
98. The subtle movement (or goal) of Yoga or the satiation of Pitris is not visible through the physical eye. Only by achieving special Siddhi by means of penance are they to be seen.
99. Thus Pitris, their worlds, their daughters, their grandsons, their Yajamanas and those who revere them have been recounted.
100. (Out of the seven classes of Pitris) four have forms and three are formless. Devas honour them and offer Shraddhas to them devoutly and assiduously.1
1. The discussion about the seven classes of Pitris, their mental daughters and other particulars may be tabulated as below:
Class of pitris Names of their daughters and other particulars
1. Vairajas Mena, wife of Himavan, mother of Uma, Shiva’s consort.
2. Barhishads Acchoda, adopted king Amavasu as father; cursed by Pitris; became Satyavati, mother of Vyasa and queen of Shantanu.
3. Agnisvattas Pivari, married to Shuka, Vyasa’s son.
4. Kavyas (sons of Agni Yogotpatti alias Ekasnga and svadha) married Shukra.
5. Upahutas (sons of Yashoda, queen mother of Angiras) king Khatvanga.
6. Ajyapas (sons of Viraja, married to king Pulaha) Nahusha, mother of Yajati.
7. Sukala (sons of Narmada (the river), wife of Vasishta) Purukutsa and mother of Trasad-dasyu.
Out of these groups (5), (6) and (7) are specially recommended for worship to Kshattriyas, Vaishyas and Shudras. Manu III. 193-198 slightly differs in the assignment of Varnas to Pitris.
101-104. All the Devas including Indra concentrate their minds on them. They join their palms in reverence and devotedly worship them. Vishvedevas, Sikatas, Prushnijas, Shrungins, Krishnas, Shvetas and Ajas worship them duly. Desirous of benefits, the subjects Vatarashanas, Divakirtyas, Lekhas, Maruts, Brahma and other heaven-dwellers, Atri, Bhrugu, Angiras and all other sages, Yakshas, Nagas, Suparnas, Kinnaras and Rakshasas always worshipped Pitris.
105. These noble-souled (Pitris), if duly honoured and worshipped in Shraddha, grant all desires hundred-fold and thousand-fold.
106. These grandfathers (Pitris) bestow Yogic Power (and prosperity) and liberation (from Samsara) after one has abandoned the three worlds of normal existence involving old age and death.
107. Pitamahas, the deities of subtle bodies, grant the means of salvation, Aishvarya (prosperity), complete detachment and infiniteness.
108. Practised Yoga is Aishvarya; and Aishvarya is the excellent wealth. Without Yoga and Aishvarya liberation (from Samsara) is impossible (to be achieved).
109. It (Moksha) is as impossible as the movement of a wingless bird in the sky. Moksha-Dharma is the greatest of all Dharmas and eternal.
110. Pitamahas (manes) grant thousands of aerial chariots attended by groups of Apsaras-s and richly equipped with all desirable things.
111. Intellect, nourishnient, power of memory, brain, kingdom and health can be attained only through the grace of the noble-souled Pitris.
112. Pitamahas grant crores of gems, pearls, lapis lazuli, garments and thousands of horses and elephants.
113. Pitamahas always bestow on men chariots fitted with swans and peacocks, studded with pearls and lapis lazuli and decorated with tinkling bells and provided with perpetual flowers and fruits.