Obeisance to Shri Ganesha
Shamšhapāyana said:
1. I wish to know precisely the order of Manvantaras1 and all the respective deities pertaining to the different Manvantaras.
1 Manvantara is a period during which a Manu presides over the world. It (the period) consists of seventy-one cycles of four yugas (chatur-yugi) or one-fourteenth part of god Brahma’s day. In other words, there are fourteen Manus in one day of Brahma at the end of which there is Pralaya (Dissolution) of the universe. Every Manu has his special set of gods, Indra, an incarnation of Vishņu, seven sages (saptarșhis). Thus in the 1st Manvantara, Svayambhuva (the son of god Brahmā) was the presiding Manu, Yamas were the gods, Yajna, the incarnation of Vişhnu officiated as Indra and the group of seven sages consisted of Marichi, Atri, Angiras, Pulaha, Kratu, Pulastya and Vasişhtha. In every Manvantara, though the set of these functionaries is different, they have got the same powers, functions and the same tenure.
The description of Manvantaras is one of the five essential characteristics of a Purana. Thus we find Purāņas like Bh. P. VIIL 1.29, NP. 1.40.17-37, VP. III chs, 1 and 2, KP.I.51, Bd. P. I.2.36 describing various Manvantaras.
Sūta said:
2. Listen to and understand as I recount succinctly and in detail, the Manvantaras which have gone and which are yet to come.
3. The first Manu was Svāyambhuva and then there was Svärochişha Manu. Thereafter the Manus were Auttama, Tamasa, Raivata and Chakşhuşha. These six Manus have already passed away. I shall explain the eight future Manus.1
1. There are some variations in the names of future Manus in some Puranas. Our Purāņa gives some different names (such as Rauchya and Bhautya) of future Manus.
4. They are the five Savarnas, Rauchya, Bhautya and Vaivasvata. I shall explain them after Vaivasvata Manu.
5. Know the five Manus who have passed away to be Mänavas. The Manvantara of Svayambhuva Manu which has already passed has been described by me,
6. Henceforth, I shall describe briefly the activity of creation by Svårochișha, the second Manu of noble soul.2
2. Verses 6-22 enumerate and describe the functionaries (gods, Indra etc.) during the second Manvantara.
7. In the Svărochişha Manvantara, there were the Devas called Tuşhitas and the learned scholars called Pärāvatas. Only these two are remembered as the groups of Devas.
8. They were born of Tuşhită as the sons of Kratu, the Svärochişha (Manu). The Pārāvatas and theremaining ones—these two Ganas (groups) consist of twelve each. (Thus) all these Devas together are remembered as chandajas and they are twenty-four (in number).
9-10. Dhaivasyaśha, Vämänya, Gopā, Devayata, lord Aja, the powerful lord Duroņa, Āpa of powerful arms, the vigorous Mahaujas, Chikitvān, Nibhịta, Viryavān, and Amśha: these were the sons of Kratu. They were then the imbibers of Soma.
11-13. Lord Pracetas, Viśhvedeva, Samañja who was well known, Ajihma the suppressor of enemies, Ajihmāna and Mahiyana endowed with learning, the blessed Aja and Uşha, Yaviya of great strength, Hot and Yajvā were the Päravatas of great exploit. These all were the deities who functioned in the Svarochişha Manvantara.
14. At that time these twenty-four Devatās (deities) were the imbibers of Soma. Their Indra (ruler and leader) was Vaidha who was world-famous.
15-16. The Saptarshis (the Seven Sages) were Urja the son of Vasişhtha, Stambha the son of Kaśhyapa, Drona the son of Bhrugu, Ruşhabha the son of Angiras, Dattātri the son of Pulastya, Niśhchala the son of Atri, and Dhāvān the son of Pulaha.
17-18. Chaitra, Kaviruta, Krutānta, Ravi, Bruhat, Guha, Nava and Shubha1: these nine are rememberd as the sons of Svārohcisha Manu who established his race. They have been enumerated in the Purāņa. Such is the second Manvantara.
1. As per A.
19. The Seven Sages, Manu, Devas and Pitrus-these four constitute the root (and foundation) of a Manvantara. All the subjects are subsidiary to them.”
20, Deities are the sons of Sages, Pitrus are the sons of Devas and the Sages are the sons of Devas - This is the conclusion of the Shastras (Scriptures).
21. Kshatriyas and Vaiśhyas were born of Manu and Brāhmaṇas were born of the Seven Sages. Thus the Manvantara has been described in brief, not in details.
22. The detailed description of the Svārochişha Manvantara should be understood through (that of) Svayambhuva Manvantara. It is impossible to describe it in detail even in hundreds of years, since the progenies are many in every family and they are oft-repeated.
23. The Manvantara of Auttama is the third among the Manvantaras2. There are five Ganas. I shall recount them. Under- stand them.
2. Verses 23-36 describe the Auttama or Uttama’s Manvantara. As noted in v. 36 the activities of creation etc, are the same as in the previous Manvantara.
24. The Devas are Sudhamans, Vashavartins, Pratardanas, Shivas, and Satyas. Each of these groups (Ganas) consists of twelve (Devas).
25. The names of the twelve constituting Sudhamans are Satya, Dhruti, Dama, Danta, Kşhama, Kșhăma, Dhruti (Dhvani- Bd.P.), Shuchi, Işha, Urjas, Jyeșhtha and Vapuşhmān the twelfth.
26. The Vamshakarin Devas (Vaśhavartins) were Sahasra- dhāra, Viśhvātman, Shamitāra, Bruhadvasu, Viśhvadha, Viśhvakarma Manasvanta, Virād. Yashas, Jyotis, Vibhavya and Kirtimān.
27-28. Pramardana (Pratardana) gods are glorified. They are3-Avadhya, Arati, Lord Vasu, Dhişhnya, Vivasvasu (Vibhavasu in Bd.P.) Dinakratu (Vitta and Kratu in Bd.P.), Sudharma, Dhrutavarmā, Yaśhasvina (Yaśhasvija in Bd.P.) and Ketuman1
3. The reading anyānārādhito devo “God not worshipped by others’ is meaningless, as this is a list of Pratardana gods. – ‘Pramardana’ in the text is an obvious misprint, for Pratardana is mentioned in v. 24 above. Verses 26ff. give the list of the twelve gods in each set or class (gana) of Devas. The reading in our text does not satisfy the condition of giving twelve gods in the Pratardana class. Hence the reading from a corresponding verse in Bd. P. (I.2.36. 30b) viz. avadhyo varatir devo is accepted here.
1. If Vitta, Kratu and Rathormi from the readings in Bd. P. is accepted, the list will have twelve names (the expected number of this group of Devas).
29-30. Hamsa, Svara, Ahiha, Pratardana, Yaśhaskara, Sudāna Vasudāna, Sumañjasa, Visha, Jantuvāhyati, Suvitta and Sunaya these are to be known as Shivas. They are the twelve other gods worthy of partaking their share in sacrifice.
31-33. Understand the names of those constituting the Satya category of Devas, as agreed (by sages of yore). They are Dikpati, Vākpati, Viśhva, Shambhu, Svamrudika, Adhipa, Varchodhas, Muhyasarvasha (?), Vāsava, Sādāśhva, Kshema and Ananda. These are those sacrifice-worthy other twelve (Devas) famous as Satyas. These are the deities who lived in the Manvantara of Auttama.
34-35. Aja, Parashu, Divya, Divyausadhi, Naya, the un- equalled Devānuja, Mahotsäha, Ausija, Vinita, Suketu, Sumitra, Subala and Shuchi—these thirteen were the noble-souled sons of the Manu Auttama. These were the progenitors of the race of Kshatriyas and made them flourish. Such is the third Manvantara.
36. The activity of creation etc. in the course of the Auttama Manvantara has been explained through (that of) Svārochişha Manvantara. Now listen and understand the creation etc. in the Tämasa Manvantara in detail and in the proper order.
37. In the fourth period of Manvantara2 of the Manu Tämasa, the Gaņas were four, viz. Satyas, Svarūpas, Sudhīs and Haris.
2. Verses 37-43 deal with Tāmasa Manvantara.
38. In the Manvantara of Tämasa, the gardsons of Pulastya (manifested themselves). Each of these Devagaņas consisted of twenty-five (gods).
39. The hundred Indriyas (sense-organs) and the eighth Tamas (Darkness) which the top-most sages who value truth as life, enunciate, are remembered as the Devas in that Manvantara.
40. Shibi the lord of (great) exploit, was the Indra of those Devas. O excellent ones, understand the seven sages of that Manvantara.
41-42. Harsha, the son of Kavi; Pruthu, the son of Kaśhyapa; Agni, the son of Atri; Jyotirdhaman, the son of Bhrugu; Vanapītha, the son of Pulaha, Gotra, the son of Vashishtha; and Chaitra, the son of Pulastya were the (seven) sages in the Tāmasa Manvantara.
43. Janughanda, Shänti, Nara, Khyati, Bhaya, Priyabhrutya, Avakshi, Prshtalodha, Drudhodyata, Ruta and Rutabandhu were the sons of Tāmasa Manu.
44. In the fifth cycle of Manvantara of Chārishnava Manu,1 the groups of Devatās are well enumerated. Understand them.
1. Verses 44-55 describe the fifth Manvantara which the text calls Charishnava i.e, of Manu Charişhņu but calls the same Manu as Raivata in verses 54, 55 and 56. Manus from Svārocișha to Raivata belonged to the lineage of Priyavrata.
45. Amrutäbha, Ābhūtarajas, Vikuntha and Sumedhas were the auspicious sons of Charişhņu alias Vasişhtha, the Prajāpati. Their shining and glorious Gaņas were fourteen and four (i.e. eighteen) (or fourteen for each of the four Gaņas).
46-47. Svatra (Svapna in A.), Vipra, Agnibhās, Pratyetişhtha, Amruta, Sumati, Våvirāva, Vachinoda, Srava, Praviraśhī, Vada and Prāśha were the fourteen (?) Amrutábhas remembered as the devas in the Chārishnava Manvantara.
48-49. Mati, Sumati, Ruta, Satya, Avruti,2 Vivruti, Mada, Vinaya, Jetā, Jişhnu, Sahas, Dyutimān and Sravasa—these are the names of Abhūtarajas Gaņas as (they) know.
2. Bd.P. ibid v. 56 adds Edhana’ here and makes up the number fourteen.
50. Vruşha, Bhettă,3 Jaya, Bhima, Shuchi, Dānta, Yaśha, Dama, Nätha, Vidvan, Ajeya, Krusha, Gaura and Dhruva are glorified as Vikunthas. Uunderstand the Sumedhas.
3. Reading in Bd. P. accepted to make up the number (14).
51-52. Medha, Medhătithi, Satyamedhā, Pruśhnimedhà, Al pamedha, Bhūyomedha and others (?), the lord Diptimedha, Yaśhomedha, Sthiramedha, Sarvamedhā, Aśhvamedha, Pratimedhā, Medhavan and Medhahårtă are glorified as Sumedhas.
53-54. Vibhu of well known exploits and manliness was their Indra. Then the (seven) sages in the fifth Manvantara of Raivata Manu were: Vedabāhu, son (descedant) of Pulastya; the sage called Yaju, the son of Kaśhyapa; Hiranyaromă, son of Angiras; Vedaśhrī, son of Bhrugu; Urdhvabāhu, son of Vasişhtha; Parjanya, son of Pulaha; and Satyanetra, son of Atri.
55. Mahāpurānasambhavya, Pratyangaparaha, Shuchi, Balbandhu, Nirāmitra, Ketubhrunga and Drudhavrata were the sons of Charişhnava. Such is the fifth Manvantara.
56. Svārochisa, Auttama, Tāmasa and Raivatas-these four Manus belong to the family of Priyavrata.
57. In the sixth cycle of Chākşhuşha Manyantara1 the Devas are remembered as consisting of five Ganas (classes), viz. Adyas, Prasūtas, Bhāvyas, the heaven-dwelling Pruthukas and the Lekhas of great dignity.
1. Verses 57-69 describe the Chakşhuşha Manvantara.
58. This creation of heaven-dwellers is mentioned in accordance with the names of their mothers. The Gaņas of those Devas are the great-grandsons of Aranya, the Prajāpati, the son of Atri. Each of these groups is remembered as comprising of eight Devas.
59. Antariksha, Vasu, Haya, Atithi, Priyavrata, Shrota, Manta and Sumantă-these are glorified as Adyas.
60. Shyenabhadra, Paśhya, Pathyanetra of great fame, Sumnas, Suvetas, Raivata, Suprachetas and Dyuti of great prowess these are mentioned as Prasūtas.
61. Vijaya, Sujaya, Mana, Udyāna, Sumati, Supari, Vijñāta and Arthapati—these Devas are remembered as Bhavyas. Now listen and understand the Pruthuka gods.
62. Ajishta, the Lord Shäkyana, Vänaprushtha, Shankara, Satyadhrushnu, Vişhnu, Vijaya and the highly blessed Ajita are the heaven dwelling Pruthukas.
63-64. I shall now describe Lekhas. Understand as I recount them. Manojava, Praghasa, Pracetas of great fame, Vāta, Dhruvakshiti, Adbhuta of great virility, Avana and Bruhaspati are glorified as Lekhas.
65-66. Manojava of great virility and prowess became their Indra then. The seven sages in the Chākşhuşha Manvantara were: Unnata, son (descendant) of Bhrụgu; Havişhmān, son of Angiras; Sudhāman, son of Kaśhyapa; Virajas, son of Vasişhtha; Atimana, son of Pulastya; Sahişhnu, son of Pulaha, and Madhura, descendant of Atri.
67-68. Uru, Pūru, Shatadyumna, Tapasvin, Satyavāk, Kruti, Agnișhțut, Atirātra and Sudyumna—these nine and the tenth one Abhimanyu; these were the sons of Chakşhuşha Manu born of Nádvali. Such is the sixth Manvantara.
69. O Bramanas, the creation of that noble soul is explained through (that of) Vaivasvata Manvantara and it has been explained by me in detail and in the proper order.
The sages requested:
70. The successors and heirs of Chākshusha Manu were born in the family of Kaśhyapa. Please mention (enumerate) to us all those others who were born in his family.
Sūta said:
71. It behoves you to hear the creative activity of Chäkşhuşha Manu in brief. Pruthu, the valorous son of Vena, was born in his family.
72. Other Prajāpatis and Daksha, son of Pracetas, too were born (of that family). Atri, the Prajapati, adopted Uttanapāda as his son.
73-74. The son of Dakşhaka, the Prajapati, became a king. He was given in adoption to Atri for some reason by Svayambhuva Manu after the advent of the sixth (Manvantara). O Brāhmaņas, having reached the future Manvantara Chākşhusha, I shall now explain it by way of introduction.
75. The very clever daughter of Dharma and his wife Lakşhmi, the lady of sparkling smiles named Sunrutā (Sunīti), the lady who could produce wealth, bore to Uttānapada a son named Dhruva and became his auspicious mother.
76. Uttånapada begot of her Dhruva, Kirtiman, Ayasmän and Vasu and also two daughters of sparkling smiles, Manasvini and Svară. Their sons have been already mentioned.
77. The valorous Dhruva, praying for (desirous of) extensive fame, performed penance for ten thousand divine years observing fast.
78-79. In the first Tretäyuga, he (Dhruva), the grandson of Svāyambhuva Manu, controlled himself by means of Yoga in his desire to win great fame. The delighted Brahma granted him the excellent abode among luminaries. It is pleasing and lasting till the final dissolution of the Universe. It is devoid of setting and rising.
80. On seeing his unlimited glory and greatness, Uśhanas, the preceptor of Daityas and Asuras, sang this Shloka (verse).
81. “How wonderful is the prowess of his penance! How commendable is his learning! Wonderful is his Huta (Holy rite) that the seven sages have kept Dhruva above themselves. The firmament depends on Dhruva. He is the controller and the lord of the firmament”.
82. Bhūmi bore to Dhruva two kings (as sons), viz. Pușhti and Bhavya. The powerful lord Pușhti told his shadow, “Be a woman”.
83. At his truthful utterance, the shadow of divine body became a woman immediately. She was bedecked in divine ornaments.
84. Puşhti begot of his Chåyå five sinless sons, viz. Prāchīnagarbha, Vrushaka, Vruka, Vrukala and Dhruti.
85. The wife of Prāchīnagarbha named Bhūvarchă gave birth to a son who became a king by the name of Udaradhi. In his previous birth, he had been Indra.
86. He used to take food but once at the end of every thousand years. Thus the lord secured Indra-hood which lasted a Manvantara.
87. Bhadra bore to Udaradhi the son Divañjaya. Varangi bore to Divañjaya the son Ripu, the conqueror of foes.
88. From Ripu, Bruhati, bore a son Chakşhuşha endowed with all types of brilliance. Chăkşhuşha begot Manu of Puşhkariņi, a descendant of Varuna and the daughter of the noble-souled Prajapati Aranya.
89. O blessed one, Manu begot ten auspicious sons of Nadvală, the daughter of Vairaja, the Prajāpati.
90. The sons of Manu and Nadvală were Uru, Pūru, Satadyumna, Tapasvin, Satyavāk, Kavi, Agnishtut, Atirätra and Sudyumna-these nine as well as the tenth son Abhimanyu.
91. Agneyi bore to Uru six sons of great brilliance, viz. Anga, Sumanas, Sväti, Kratu, Angiras and Shiva.
92. To Anga, Sunitha bore a single child Vena. Due to the misdemeanour of Vena, there was a great indignant commotion.
93. For the sake of progeny, the sages (churned) his right hand. When the hand of Vena was pressed, a great king was born. The royal descendant of Vena was glorified as Pruthu.
94. Pruthu, the son of Vena, was the foremost of Kshatriyas. He was born with a bow and a coat of mail. He appeared blazing with his splendour. He protected all the worlds.
95. He was the first among kings who had been crowned in the Rajasūya sacrifice. He was the ruler of the Earth. In order to eulogise him, the clever Sūta and Magadha (Bards) were born.
96-97. For the sake of his subjects desirous of livelihood the Earth in the form of a cow was milked, yielding all sorts of plants, along with the Devas, groups of Sages, Pitrus, Dānavas, Gandharvas, Apsaras-s, all Punyajanas, creepers and mountains.
98. Being milked in different vessels, the Earth (Vasundhara —that which contains rich deposits) yielded milk as much as they desired. Thereby, he sustained the world.
The sages said:
99-100. O highly intelligent one, narrate in detail the story of the birth of Pruthu and how the Earth (Vasundhara) was milked formerly by that noble-souled (king) along with Devas, serpents, Brāhmaṇas, Sages, Yakşhas, Gandharvas and Apsaras-s.
101. To us who solicit (the information) describe their special forms of vessels, the milker, the milk and the different calves (used for milking).
102. Please mention everything to us, for what reason the hand of Vena was pressed formerly by the infuriated sages.
Sūta said:
103. O Brāhmaṇas, I shall describe the origin of Pruthu, the son of Vena. O excellent Brāhmaṇas, listen attentively with minds purified by austerities.
104. I shall not describe this holy narrative to an impure person, nor to a sinful one, nor to one who is not a disciple, nor to one who is malevolent and never to (by no means to) one who does not observe holy rites.
105-106. This story is conducive to fame, longevity and attainment of heaven. It is holy and on a par with the Vedas. It is esoteric as the sages, have said. He who is not malicious shall hear it. The man who recounts this narrative of the birth of Pruthu, the son of Vena, to Brāhmaṇas after bowing to them shall not bewail errors of commission and omission. This king (i.e. Pruthu) was a defender of faith. He was equal to Atri.
107. The Prajāpati named Anga was born in the family of Atri. Vena was his son. He was not very pious or faithful.
108. The Prajāpati was born of Sunitha, the daughter of Mrutyu. Vena was the son of the daughter of Kāla. Hence on account of the (hereditary) evil trait of his maternal grandfather, Vena (was cruel).
109. He turned his back on Dharma; he indulged in covetousness as he pleased. He established institutions devoid of Dharma (Virtue and Piety).
110. Disregarding the Vedas and Shastras he was engrossed in sinful and evil activities. While he reigned the subjects were devoid of Vedic study and utterance of Vaşhatkāras. The deities did not partake of the sacrificial offerings nor did they drink the Soma juice.
111. “No Yajña should be performed. No offerings should be oblated to fire”. This was the cruel, solemn declaration of that Prajāpati when his (utter) ruin was imminent.
112. He proclaimed: “In all sacrifices, I deserve to be offered sacrifice (sacrificial oblations) and worship, by all twice born castes. Yajñas should be performed unto me. I should be invoked while (performing) Homas.”
113. When he crossed the limits of decency, when he took up an improper stand, Marichi and other great sages told him:
114-115. “We are going to be initiated (into a rite lasting) for many hundreds of years. O Vena, do not perform unrighteous acts. This is not the eternal Dharma. In the (family of the God of) Death you are undoubtedly born as a Prajāpati. It has been promised by you formerly: ‘I shall protect the subjects.’” While they talked thus, Vena spoke to the Brahmarşhis:
116-118. The evil-minded but eloquent Vena laughingly said thus: “Who else is the creator of Dharma? Whose words are needed by me? Who is there on the Earth equal to me in prowess, learning, penance and truthfulness? You all know precisely that I am inferior to none, that I am a noble soul. I am the source of origin of all the worlds and particularly of all Dharmas. If I wish I can burn the entire Earth or make it flooded with water. I can create it or swallow (annihilate) it. No doubts or suspicions need be entertained in this matter.”
119. When the king Vena who was utterly deluded by stubbornness and sense of false prestige, could not be dissuaded, the great sages became infuriated.
120. They caught hold of that mighty one even as he was dazzling like fire. Highly infuriated, they twisted and churned his left hand.
121-123. O Brāhmaṇas, from his hand that was being twisted and churned, a man black in colour and very short in stature, was born. Formerly it was heard so (by us). He was agitated in all his sense-organs. Frightened, he stood there with palms joined in reverence. On seeing him confused and deject ed, (the sages) said: “Nishida (Sit down). He, of infinite valour, became the founder of the dynasty of Nishadas (a hill tribe). He created Dhivaras too (the fishermen) born of the sins and defects of Vena.
124. All those others (hill tribes) residing on the Vindhya mountains such as Tumburas, Tuvaras and Khasas and persons
interested in evil actions were born of the sins of Vena.
125. Becoming indignant again, the great sages pressed and churned the right hand of Vena in great fury as though it were the Araņi (a piece of wood used to kindle sacred fire by attrition).
126. From the splendid brilliance originating from the pressure exerted on the right hand, Pruthu was born. Since he was born of the big (Pruthu) hand (palm) he was called Pruthu.1 He was dazzling with the brilliance of his body like the Fire-god.
1. Our text gives a number of popular etymologies, vide that of Nişhada (in v, 123) and of Pruthu here.
127. He wielded the primordial bow of loud report, named Ajagava. Then he took up the arrows and the coat of mail of great lustre for the sake of protection.
128. When he was born, all the living beings became highly delighted. When the great king was born, Vena went to heaven.
129. Due to the birth of that intelligent noble-souled son, he (Vena) was (elevated as) a Rājarşhi (a royal sage). The tiger among men (Pruthu) then protected him from the hell called Put (by being born as a son).
130. All the rivers and oceans brought gems and jewels and came there. They crowned the son of Vena as the king. With a great royal kingdom, he became an Emperor of great splendour.
131. That Emperor was coronated by the Devas, the sons of Angiras. The valorous son of Vena, Pruthu, became the first king and a great Emperor,
132. The subjects who had been antagonised by his father were won over by him. Hence thanks to his Anuraga (love and affection) he got the name Rājā (king).
133. When he rushed against the ocean, the waters stood steady and motionless, and mountains crumbled before him. He never experienced the breakage of his banner.
134. The Earth yielded food-grains without being cultivated. All edible things were achieved on mere thought. Cows yielded whatever one desired. Honey was obtained in every leaf-cup (cluster of flowers?)
135. At that time, in the auspicious Yajña of Pitamaha, the highly intelligent Sūta was born of Suti (the extraction of Soma juice) on the day intended for the extraction of Soma juice. The intelligent Magadha was also born in the same great Yajña.
136. With the Havis of Indra the Havis of Bruhaspati got mixed. The offering was made to Indra by the Devas and there by Sūta was born.1
1. Verses 136-146 explain how and why the mixed class called Sūta came into existence and the duties assigned to that caste. The relation between Mågadha and the land called Magadha is understandable but not that between Sūta and Anupa (South Malwa). and Magadhas. They are awakened by Sūtas, Magadhas and Bandis (Bards) with benedictory songs.
137. The Havya offering of the preceptor which was mingled with that meant for the disciple, was over-powered by the disciple’s Havis. On account of the (mingling) activity of the lower and the upper, a mixed caste came into being.
138. A Sūta (charioteer) is begot of a Brāhmaṇas lady by a Kshatriya who belongs to an inferior caste. Hence Sūta is proclaimed to have rites of the latter (Kşhattriya) one.
139. It is the middle type of Dharma of a Sūta, viz. that of Kşhattriyas. (He has these duties:) looking after and maintenance of chariots, elephants, horses. Practice of medicine is (his) lowliest of duties.
140. Both of them (Sūta and Magadha) were called there by the Devas and Sages for eulogising Pruthu. All the sages said to them: “May this king be eulogised. This is a befitting activity of yours. He is also a person deserving praise”.
141-142. Then Sūta and Magadha told all the sages: “We shall propitiate the Devas and the sages with our activities. We do not know the performances, characteristics and reputation of this (Pruthu) king. Wherefore, O Brāhmaṇas, can we eulogise this brilliant king?”
143. They were enjoined by the sages: “Let him be eulogised by his future activities. He has control over his sense-organs. He is always engaged in charitable rites. He is truthful, endowed with knowledge. He is munificent and is never defeated in battles.
144. Sūta and Magadha eulogised him by composing songs about the past achievements of the powerful king Pruthu.
145. At the end of the eulogy, the delighted Pruthu, the lord of the subjects, gave the land of Anūpa to Sūta and Magadha to Magadha.
146. Ever since, all the kings are eulogised by Sūtas and Magadhas. They are awakened by Sutas, Magadhas and Bandis (Bards) with benedictory songs.
147. On seeing him (King Pruthu), the subjects were extremely pleased. The great sages told (them): “Let this protector of men (King), the son of Vena, be the bestower of livelihood to you”.
148-149. Then the subjects hurried and flocked round (literally) the blessed son of Vena saying, “As per promise of the great sages you make arrangements for our livelihood. On being hustled by the subjects, the powerful (king Pruthu), with the desire to perform what was beneficent to the subjects, took up his bow and arrows and rushed at Vasudha (the Earth). Being afraid of being hit, the Earth assumed the form of a cow and fled.
150. Taking up his bow, Pruthu ran in pursuit of the fleeing Earth. Frightened of the son of Vena, she (the Earth) ran to Brahmaloka and other worlds (but finally) saw in front of her the son of Vena holding the bow lifted up.
151. He had his splendour brightened up by the blazing arrows and shafts. He was of never failing (power) and endowed with great Yogic power. He was invincible even to the Devas. He could not be thwarted by anyone.
152. The goddess (Earth) who is always worthy of being worshipped by the three worlds, could not get succour (from elsewhere) and so yielded to the son of Vena with palms joined in reverence.
153. She spoke to the son of Vena: “O king, you are not aware of the sin inherent in killing a lady. How are you going to sustain the subjects without me?
154. O most excellent of all kings, but for me the subjects will be ruined. O king, all the worlds rest in me. The whole universe is sustained by me.
155. O protector of the Earth, if you wish to do what is beneficial to the subjects, it does not behove you to kill me. Pay heed to my words.
156. All undertakings become fruitful if they are begun with proper means. O king, even after killing me, you will not be competent to protect and look after the subjects.
157. O extremely refulgent one, I shall become the producer of food. Refrain from fury. They say that females are not to be killed even from among the hundreds of lower animal species. O protector of the Earth, in consideration of this, it does not behove you to forsake Dharma”.
158. On hearing these various statements the noble-minded king of righteous soul, restrained his anger and spoke thus to (the Earth):
159. “If any one destroys a single life or many, whether his own or anyone else’s and for the sake of one, he attains enough sin.
160. O auspicious lady, when many attain happiness, if one man is killed there is no great or small sin.
161. O Earth (repository of wealth), if you do not act according to my instructions which are conducive to the welfare of the Universe, I will kill you for the cause of the subjects.
162. If you turn your face (disobey) against my behest, I shall presently kill you with an (single) arrow. After proclaiming myself (as their Lord), I shall sustain the subjects.
163. Hence, O excellent lady, foremost among the up holders of virtue, paying heed to my words will enliven the subjects perpetually. There is no doubt about it that you are competent to do so.
164. Be my daughter. This is the great and excellent step (in the circumstances). O furious-looking lady, I control you for the sake of (establishing) piety”.
165. Thus admonished, the chaste lady, the Earth, spoke to the son of Vena in reply: “O king, undoubtedly I shall carry out this thus.
166. O excellent one among the upholders of virtue, give me a calf so that can give milk out of affection. Make me flat surfaced and level everywhere so that I can spread everywhere the flowing milk.”
167. With the tip of his bow the son of Vena pushed away the heaps of rocks everywhere. The hills were raised up by him.
168-169. In the past Manvantaras the Earth was rugged and uneven. Naturally some parts were even and some uneven. In the course of the previous creations, there was no demarcation of cities and villages, as the Earth was uneven and rugged.
170. In the Chakşhuşha Manvantara there were no plants, no breeding of cows, no cultivation and no trade routes. All these occurred in the Vaivasvata Manvantara.
171. Wherever there was evenness (plain ground) the subjects always occupied it.
172. The diet consisted of fruits and roots. Since the reign of the son of Vena all these things appeared in this world.
173. When the medicinal herbs were destroyed, lord Pruthu made Chākşhuşha Manu the calf, and with great difficulty milked with his own hand, the Earth (in the form of a cow) and produced plants.
1. The story of Pruthu and his milking of the Earth is a Purāņic presentation of the Vedic conception of milking of the Virāj cow. The Viraj Sukta (AV. VIII.10) forms the basis of this Puranic legend. The Puranic legend asserts the right of sages (public leaders) to remove a wilful tyrant,
This Pruthu is a Vedic king and is recorded to have worshipped the Aśhvins in his sacrificial chamber (AV. XX.140.5). The milking of Viraj cow by Pruthu with the earth as a milking pail and Vaivasvata Manu as a calf is mentioned in AV. VIII.10.24. But in our Purana Chakşhuşha Manu is made the calf. See v. 174.
This episode is depicted in various Puranas as in Mbh Shanti, 59,98-128, Bh. P. IV.18, Mt. P. 10.1-35, Bd. P. 12.36.177-202.
174. Food grains and plants were milked by the son of Vena from the Earth-goddess after making Chākşhuşha Manu the calf and the bare ground the vessel. The subjects always maintained themselves with that food.
175-176. The Earth (The holder of treasures) was eulogised by the sages and milked again. Their calf was Soma (the Moon) and the milker (milkman) was Bruhaspati. The vessel was Gayatri and other (Vedic) metres. Their milk was penance and the eternal Brahman.
177. Again (the Earth was) eulogised by the groups of Devas led by Purandara after taking up a golden vessel and Amruta (Nectar) was milked by them. The Devas led by Indra sustained themselves with that alone.
178. The Earth was eulogised by the Nägas (Serpents) and milked. Poison was the milk, Väshuki the son of Kadru, was the milkman, on behalf of those highly powerful serpents.
179. O excellent Brahmaņas, the fierce, huge-bodied and excessively aggressive ones among the Nägas and Sarpas sustain themselves with that alone. That is their diet and sustenance. Their conduct and prowess were in accordance with that.
180. After making themselves invisible, the Earth was milked again by the Yakshas and Punyajanas. They had made Vaishravana (Kubera) the calf. It was an unbaked vessel that they milked into.
181. The milker was Jatunäbha, the father of Manivara. He possessed great strength and excessive splendour. He had full self-control. He was the son of a Yakşha. The great sage said that they sustained themselves with that milk.
182. The Earth was milked again by Rākşhasas and Pishachas. Their milkman was Kubera endowed with the knowledge of Brahman.
183. The calf was the powerful Sumáli. Blood was the milk yielded. It was a vessel of skull that the Rākşhasas milked into by being invisible. All the Räkşhasas sustain themselves with that milk.
184. In the vessel of lotus (leaves) the Earth was milked again by Gandharvas and the groups of Apsaras-s. They made Chitraratha the calf, and pure scents was the yield.
185. Viśhvāvasu who was the pure son of a sage and who was the very powerful king of Gandharvas and who was a noble soul resembling the sun was their milkman.
186. The goddess Earth was eulogised and milked again by the mountains. The yield was the medicinal herbs in embodied form and various kinds of precious stones.
187. Mt. Himavān was their calf. The great mountain Meru was the milkman.1 The mountain itself was the vessel. With that the mountain was stabilised.
1. Kalidasa echoes this in Kumāra-sambhava I.2.
188. The Earth-goddess was eulogised and milked again by the trees and creepers. They took the leafy cup of Palāśha as the vessel. The milk yielded was the ability to grow after being cut.
189. The mountain in full bloom was Kāmadhuk (the milkman of what is desired). Plaksha tree was the calf. The Earth (was thus) the yielder of all desires, the benefactress of all living beings and very famous.
190. Such is the Earth (Vasundhara) (the possessor of riches) who became the Dhātri (nurse), Vidhātri (the creative agent), and Dharani (the support). We have heard that it was milked for the welfare of all the people by Pruthu. It became the foundation of the world consisting of the mobile and the immobile beings and its source of origin.