This chapter corresponds to Bd. P. 2.3.72; the references are to the verse numbers of that chapter.
1-3. Understand the Devas who had assumed human nature and born as they are being glorified.
Samkarşhaņa, Väsudeva, Pradyumna, Sămba and Aniruddha these five are glorified as the race 2 (of Vrushnis).
2. The list shows the influence of Pancharátra school in that period.
The Seven Sages, Kubera, the Yakşha Manivara, Shalaki. Badara, the scholarly Dhanvantari, Nandin Mahadeva (?), Shälankåyana, Jişhņu (Vişhnu in Bd. P.), the primordial god along with these divine beings (are being narrated).
The Sages said:
4. Why did Vişhnu incarnate? How many incarnations are remembered? How many are the future manifestations of the great soul?
5. Why is he born in Brāhmana and Kshatriya 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.
6. We wish to hear completely and in detail all the activities of the intelligent Krishna, the slayer of enemies in different bodies (incarnations).
7. O Sūta, 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.
8. How did that lord Vişhnu (well-renowned) among Suras as the slayer of their enemies, adopt the state of being the son of Vasudeva, in his family?
9. O Sūta, 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?
10. Why did the leader of Devas and human beings, Hari, the source of origin of the worlds Bhūh and Bhuvah, install his divine soul in a human womb?
11. 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?
12. It is he who affords protection to all the worlds and the whole universe. Why did that lord Vişhņu descend to the earth and emulate (an ordinary) cowherd?
13. He is the Ātman of all living beings. He has created and sustained all the great Bhūtas (elements). He is the Shrigarbha (having glory and splendour, Shrī, within him). How was he retained in the womb by a woman of the earth?
14. 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.
15. 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.
16. In the Purāṇas he is (eulogised as) Purānātmā (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.
17. Hiranyakaśhipu, 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).
18. 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.
19. 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.
20. When the whole world was a vast sheet of water, the abode of god Brahmă (Pitamaha) came out of his navel even as fire comes out of Arani. It (the abode) was a Pañkaja (a lotus, but literally ‘one born of mud’) but it was not born of any Panka (mud).
21. It was by him that Daityas were killed in the Tärakāmaya battle 1 after adopting a body consisting of all (the spirits of) Devas and holding all weapons.
1. The battle that ensued after the abduction of Tārā by Soma.
22. The haughty Kālanemi was defeated and struck down by him (the lord) seated on the back of Garuda.
Resorting to his eternal Yogic power and enveloping (everything) in dense darkness, he reclines (on his serpent couch) on the northern part of the ocean of milk, the ocean that yielded nectar. He (wards off) the great darkness (of ignorance).
23. (Defective verse) Thanks to the intensity of her penance, formerly Aditi retained him in her womb like Araņi (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?
24. When the Wind-god 2 (?). deprived (Daityas) of their hold (from all positions) in the world and made Daityas remain submerged in waters, the primordial Lord made Devas the resident of heaven and made Indra (Puruhūta) the Lord of Devas.
2. Purāņas do not attribute this feat to the Wind-god. Bd. P. 2-3.72.23 reads padäni yo for yada’ nilo hereof. Bd. P. reading means ‘He made the regions of world as the abodes of the people’.
25-26. It was the same Ādideva 3 who laid down the process of preparing the Āhavanīya fire by means of Gárhapatya and Anvähārya rites. He created the altar, the Kusha grass, the prokșhaniya śhruvā (the sacrificial ladle with which the offering is taken or holy water sprinkled) and the materials for Avabhrutha (the final ablution). He laid down the rules of selecting the three persons 4 (?) entitled to offer Havya in a sacrifice.
3. Verses 25-29 give to Vişhnu the credit of founding the institution of sacrifice.
4. The reading ‘atha trin iha yashchakre (translated here as ‘selecting three persons’) is wrong. Bd. P. 2.3.72.26 reads atharşhin shchaiva yashchakre “then he created sages’ (for participation in sacrifices).
27. He made Suras the partakers of Havyas and Pitris the partakers of Kavyas. In order to enjoy (himself) by the sacrificial procedure, he himself became Yajña, in the sacrificial rite.
28-29. By dint of his supreme power, he created and made resplendent the requisite material for sacrifices such as Tūpas (sacrificial posts), Samits (holy twigs), Sruva (sacred ladles), Soma (the creeper or its juice called soma), Pavitra (the special holy ring of Kuśha grass), Paridhi (the holy twigs of Paläsha etc. laid round the sacrificial fire), the sacrificial fires, sadasyas (members of the sacrificial assembly), Yajamāna (the performers of sacrifices) and excellent sacrifices like horse sacrifice and others.
30-31. After creating the three worlds in order in accordance with the Yugas, he made all, the following things: (Measures of Time such as) Kshaņas (moments), Nimeshas, Kashthās, Kalās, 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 Pramāņas (means of valid knowledge) etc.
32-34. He created the span of life, Kșhetras (? fields), increase, characteristics, beauty of form, intellect, wealth, heroism, the ability to comprehend the sacred lore, the three castes, the three Vidyās (Lores), the three fires, the three periods of time, the three rites, the three Mayas* and the three Guņas (Sattva, Rajas and Tamas). It was by his infinite power (of creation) that he created the worlds, gods. All the Bhūtas and Ganas were created by him who is the Ātman (soul) of them all (living beings and Bhūta Gaņas).
*Probably Mātrās ‘units of time’ as in Bd. P. 2.3.72.32.
35. 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 (Gata and Agata) i.e. all sorts of movements.
36. 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 same.
37-38. He is the knower of the four Vidyas, viz. Anvikshiki. Trayi, Varta and Dandaniti, and the supporter of the four Ashramas (stages of life). He is the space between quarters, the sky, the earth, the waters, the fire, the wind, the quarters, the two luminaries, the sun and the moon. He is the lord of the Yugas and the night wanderers (Räkşhasa?). In the Vedas he is spoken of as the great lord and as the great penance.
39. It is he who is greater than penance; they call him the supreme one, the possessor of the great soul. He is the lord. first among the Adityas (sons of Aditi). He is the lord, the destroyer of the Daityas.
40. At the close of the Yugas, he is the annihilator. He is the slayer of the destroyers of the worlds. He is the bridge (or the boundary) of all the boundaries of the worlds. He is the purest among all those of pure rites.
41. 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.
42. He is the mind of men; he is the penance of the ascetics; he is the modesty of those satisfied with good policy and he is the splendour of the refulgent.
43-44. He is the Vigraha (body) of all embodied beings. He is the goal of those who achieve their goal 1.
1. Or: He is the velocity of those which are in motion.
Vāyu is born of Akasha (Ether). Hutāśhana (Fire) has Väyu as its vital essence. Devas have their vital essence in fire and Madhusudana (Krishna) is the vital essence of Agni.
Rasa (the lymphatic juice) becomes blood; flesh is developed out of blood. 2
2. Verses 44b-57 deal with embryology with special emphasis on Vişhnu’s power.
45-47. 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 first it is in fluid state. This is called the Saumya Rashi. It is called the second Rashi when it is heated by the warmth (temperature) in the womb. Semen should be known as of the nature of Soma (Moon) and menstrual blood as of the nature of fire.
48. These two secretions (evolutes) follow Rasa (lymphatic 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).
49. The receptacle of Kapha is heart. Pitta is held in navel. Heart in the centre of body is the place of mind.
50. Lord Hutāśhana (Fire) is stationed in the umbilical cavity. Mind should be known as Prajapati (Brahma) and Kapha is considered as Soma (Moon).
51. Pitta is considered as fire. Hence the universe consists of Agni and Soma. The foetus thus originating stays there like a patch of cloud.
52. Váyu enters and becomes united with the great soul. It is divided into five within the body and develops (the foetus).
53. The five divisions are Prāna, Apāna, Samāna, Udana and Vyana. Among them Prāna noves round and develops the great soul.
54. Apana is situated in the lower half of the body. Udāna circulates in the upper half of the body. Vyāna is called so because it pervades the whole body. Samāna is present in all the joints.
55. 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.
56. All the sense-organs enter into that (foetus) and perform their respective functions. They call it then the earthly (physical) body and the wind is called Prāņātman (having the characteristic form of Präna, the vital air).
57. The pores of the body have Ether as the source of their origin. It is from the element water that the liquid formation (and exudation) in the body take place. The fiery element enters the eyes in the form of moonlight (?) The groups of objects function due to his prowess.
The Sages enquired:
58. How did Vişhnu, the Puruşha who creates all these and all the worlds, attain human state in the mortal world?
59. O intelligent one, this is our doubt. Our wonder is excessive. He is the ultimate goal of those who attain their goal (Mokşha). How did he come to assume the human body?
60. We wish to hear about the very wonderful exploits of Vishnu in the proper order. Vişhnu is described to be so by the Vedas and Devas.
61. O highly intelligent one, please tell us the story of the wonderful nativity of Vişhņu. May the wonderful and pleasing narrative be recounted.
62. The manifestations of the noble soul of reputed strength and prowess are wonderful. The inherent power of Vişhnu who has become miraculous on account of his wonderful deeds be please narrated.
Sūta said:
63. I shall glorify the manifestation of the noble soul, how that lord of great penance was born among human beings.
64. His incarnations in the human world as a result of Bhrugu’s curse were seventy-seven in number *. He incarnates at the closing periods of the Yugas for realising the purpose of Devas.
*The text sapta-sapta-tapah prokta is not supported in the subsequent narrative. Bd. P. 2.3.72.63 reads bhrugu-stri-vadha-doshena ‘due to his (Vişhnu’s) fault of killing (sage) Bhrugu’s wife’. As the episode is given in the following verse the reading deserves adoption.
65-66. Listen and understand (the details of) the divine personality of Vişhnu, as I recount it. When the Yuga-Dharma (practice of Dharma-virtue-peculiar to a Yuga) gets reversed 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 Bhrugu brought about by (the mutual struggle between) Devas and Asuras.
The Sages enquired:
67. 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?
Sūta replied:
68. Listen and understand even as I narrate it, the clash between Devas and Asuras in the manner it has taken place.
Formerly, Hiranyakaśhipu, a Daitya, ruled over the three worlds. 1
1. Verses 68-70 show that Asuras and Suras were cousin-clans who lived amicably under Asura Kings also. See vv, 88-92.
69. Thereafter the suzerainty over the three worlds was hereditarily established by Bali. There was great friendship between Devas and Asuras.
70. 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).
71. (Later on) a terrible, violent dispute arose between Devas and Asuras. It caused horrible devastation to both of them.
72. 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 Şhandāmärka (took place).
2. Verses 72-87 describe the twelve wars between Devas and Asuras, which made Vişhnu to incarnate to help Devas. The list of Vişhņu’s incarnations is different (vide Introduction-Vaişhņavism).
73. 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 Vişhnu.)
74. The third war is Vārāha (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 Tārakamaya (on the abduction of Tātā by Chandra).
75. The sixth war was Adibaka and the seventh war was remembered as Traipura (that of the burning of the three cities). The eighth war was Andhakāra and the ninth one was Dhvaja (Flag).
76. The tenth war should be known as Vārta (Vārtra?) (pertaining to Vrutra); the next one is Halāhala. The twelfth war among them is remembered as the terrible Kolāhala.
77. Hiranyakashipu, a Daitya, was killed by Narasimha. Bali was bound by Vámana when the three worlds were overtaken (were measured by Vámana’s steps).
78. Hiranyåksha who was of very great strength and prowess and who had never been defeated in wars, was killed in a duel (by Vişhnu in his incarnation as the Boar), when the clash with Devas ensued.
79. It was then that the Earth was lifted up on his curved fang by the (divine) Boar.
At the time of the churning of the ocean for nectar Prahlada was defeated in battle by Indra.
80. Virochana, the son of Prahlada, always attempted to kill Indra. In the Tărakamaya war he was killed by Indra by means of his exploits.
81. Jambha who had acquired the boon of avadhyatā (the state of not being killed or immunity from death) along with special miraculous weapons was killed in the sixth war by Vişhnu who entered the body of Shakra.
82. When Devas were unable to protect the city of three gods* (?) all Dänavas along with (the demon) Tripura were killed by the three-eyed god Shiva.
* Tri-daivatam is obscure as the city called Tripura belonged to Asuras. Bd.P.2.3.72.81 b reads
ashaknuvatsu deveşhu param sodhum adaivatam|
“When Devas became unable to endure (the greatness of) Asuras. If ‘para’ in this line be emended as ‘puram’, adaivatam puram would means ‘the city of demons’ and that would suit the context better. Scribes many times forget to indicate the signs of the vowels -i-, -u-, -e-.
83-84. In the eighth war, Asuras, Rākşhasas who were Andhakarakas causing blindness, invisible?) were defeated by Devas and human beings in alliance with the Pitris. All these well protected Dänavas were wholly exterminated by Mahendra helped by Vishņu.
85-86. The mighty-armed Viprachitti began to fight with Mahendra hiding himself by means of his Maya. Indra aimed at his banner and cut him down.
In the war called Kolahala, Raji was surrounded by all Devas. He killed all Daityas and Dänavas who formed an alliance. By means of the nectar (generated) from Yajña 1 Shanda and Amārka were defeated by Devas.
1. Production of nectar from Yajña is not known. Bd. P. 2.3.72.87 reads yajñasyā’vabhruthe ‘at the time of the valedictory-avabhrutha-bath’.
87. These twelve battles took place between Devas and Asuras resulting in exhausting both Devas and Asuras. They brought about misfortune to the people also.
88. Hiranyakashipu shone as the ruler and. king of the three worlds for one hundred and seven million two hundred and eighty thousand years.
89. By succession Bali became the king and he ruled for one hundred and three million and sixty thousand years.
90.2 Prahlāda ruled in the company of Asuras for as many years as the period of Bali’s administration.
2. This verse should have been 89 as Prahlada succeeded his father Hiranyakaśhipu.
91. These three were very famous as the Indras of Asuras. They were very mighty. All these worlds were under Daityas for a period of ten Yugas.
92. Then the entire kingdom was free from enemies for a period of ten Yugas. Then the three worlds began to be protected by Mahendra without any change.
93-94. 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 Päka) by rotation, Yajña forsook Asuras and went over to Devas.
When Yajña went over to Devas, those Asuras spoke to Kāvya (Shukra), their preceptor:
95. “Even as we are looking on, Yajña went over to Devas, forsaking our kingdom. We cannot stay here. We shall therefore, enter Rasätala (nether worlds) today.”
96. Thus addressed, he became depressed. In consoling words, he spoke to them: “O Asuras, do not be afraid, I shall sustain you by means of my spiritual brilliance.
97. 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 hold”.
98-99. On seeing Asuras sustained by the intelligent Kävya, Devas consulted among themselves. They were dispirited and desired to be victorious then. They said: “This Kavya, spoils everything we do, by his strength. Well, we shall go there quickly lest he should strengthen them further. Killing them forcibly, we shall compel those who are left off to flee to Patala.”
100. With great fury Devas rushed at Dänavas and killed them. Being harassed by them, Dänavas hastened to Kāvya (for protection).
101. Kavya saw that the sons of Diti were attacked by Devas and that they were in great distress because they were wounded in battle by various weapons. 1
1. Bd. P. v. 103 reads: samarakshata samstrastän ‘protected the frightened (sons of Diti)’
102. On seeing Devas also standing there he reflected over the fate. 2 Remembering the previous incidents, he spoke to them (Asuras):
2. Daivam in BD. P.
103. “All the three worlds were conquered by Vamana by means of three paces, Bali was bound. Jambha was killed. Virochana was slain.
104. In twelve great and terrible battles they were killed by Suras. By various means most of the important persons have been killed.
105. 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.
106. I shall go to Mahadeva for acquiring Mantras for the sake of your victory. Bruhaspati is performing Homa and worshipping Agni by means of Mantras.
107. Hence I shall go unto the lord Nīlalohita (Shiva) for the sake of Mantras. I shall bless you all after my return.
108. All of you perform penance in the forest clad in bark garments. Devas will not kill you until I return.
109. After obtaining the Mantras that will never go against us from Lord Maheśhvara, we shall fight Devas again. You will surely gain victory.”
110-112. After deliberating thus Asuras spoke to Devas:
We have set aside our dispute with you. All of you can occupy the worlds. We shall be clad in bark garments and we shall perform penance in the forest”. On hearing these words of Prahlada, Suras believed that he was speaking the truth, Then Devas returned without fighting. They rejoiced. When Daityas laid aside their weapons, Devas went back to their respective places from where they had come.
113. Then Kävya said to them: “Wait for some time performing penance without enthusiasm, waiting for an opportunity to achieve the object in view. All Devas including Vasava are in my father’s hermitage.” *
114. After instructing Asuras thus, Kavya approached Mahadeva, Aster bowing to the lord, the cause of origin of the universe, he said:
115. “O lord, I wish to secure such Mantras as are not in the possession of Bruhaspati. I want them to be the bestowers of fearlessness on Asuras. I wish to defeat Devas”.
116. Thus requested, the lord said: “O Brahmaņa! do you wish for the Mantras? Perform then the holy rites indicated by me, with purity of mind and observing celibacy.
117. 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 rite) like this, you will obtain the Mantra from me.”
*This is a strange statement, Bd. P. reads relevantly: sampratikshata danavah: “O Dänavas, stay waiting (in my father’s hermitage).”
118-119. Thus advised by the lord of Devas, Shukra 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 inhaling the smoke from the holy fire-pit.
120-121. When Shukra had gone to Maheśhvara and was staying there observing celibacy for the acquisition of the Mantras 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 Bruhaspati led them all.
122. On seeing Devas armed with weapons again Asuras became frightened and fled suddenly.
123-125. “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 are 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 we seek refuge in the mother of Kavya.
126. We shall wait here till the return of the preceptor. We shall tell him everything. When Kävya returns we shall fight with Suras.”
127-131. 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 Dänavas, 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 infuriated and said to them: “I shall cause Anindratva (the state of Indralessness i.e. destruction of Indra)”. She made Indra immediately benumbed and stunned and she went on with her other activities.
*Bd. P.: ayuddhena ‘without being involved in fighting.’
132. On seeing Indra in that helpless condition after being rendered motionless like the sacrificial post, Devas became afraid and fled from there.
133. When the groups of Suras had gone, Vişhnu said to Indra: “O lord of Suras, welfare unto you. Enter me. I shall take you away.”
134. Thus advised Purandara (Indra) entered Vişhnu. On seeing him saved by Vişhnu, the insuriated lady spoke these words:
135. “O Maghavan, here itself I will burn you down along with Vişhņu even as all the living beings observe. May the power of my penance be witnessed.”
136. The lords Indra and Vişhnu, on being oppressed by her, conversed (under their breath). Vişhnu asked Indra- “How can both of us get free jointly?”.
137. Indra replied: “O lord, kill her before she burns us both. Especially I have been attacked. Hence, kill her. Do not delay.”
138. Then on seeing her (thus intending to kill them) Vişhnu got ready (even) to kill that woman. Caught in adverse circumstances, the lord hurriedly remembered his discus.
139. While she was hastening to kill them, the discus (Sudarśhana), the destroyer of the enemies of Suras, hastened still more. On realising the ruthless attempt of the woman the mother of Kävya) Vişhnu became furious. Taking up that weapon the husband of Mā (i.e. Lakşhmi) cut off her head.
140. On sceing that terrible slaughter of a woman (his wife) the holy lord Bhrugu became furious. Then Vişhnu was censured and cursed by Bhrugu for the murder of his wife.
141. “Since (according to Dharma) a woman should not be killed and that you have killed one even though you are conversant with what is Dharma, you will have to take birth among human beings seven times”.
142. Thereafter, as a result of that curse he incarnates again and again in the world (of mortals) for the welfare of all, whenever virtue (Dharma) declines.
143. After speaking those words of curse to Vişhnu, he (i.e. Bhrugu) took up the head of the lady) himself and joined it to her body. Taking up water he said:
144. “O truthful lady, I am hereby resuscitating you who had been killed by Vishnu. If all virtues and holy rites have been understood and practised by me, come to life. If I speak the truth, come to life, thanks to that truth”.
145. Thus addressed with the emphasis on truth, the gentle lady regained her life. Then he sprinkled her with cool water and uttered, “Get up”.
146. 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.
147. Even as all living beings were observing, the lady was resuscitated to life by Bhrugu. That was really miraculous.
148. On seeing his wife resuscitated to life by Bhrugu without the least agitation Sakra was not at all happy, because he was afraid of Kavya (all the more).
149. Indra had no sleep at all (after the incident). The intelligent chastiser of Påka i.e. Indra) called his daughter Jayanti and spoke to her.
150. “O daughter, this Kavya is performing a terrible penance for the sake of my destruction (lit. Indra-less-ness). I have been rendered much dispirited by that (Brāhmaņa) of great fortitude.
151. Go and honour him with auspicious (services) removing his fatigue and by rendering alertly and deligently service pleasing to his mind”.
152-154. 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 Kävya 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.
155. When the terrible rite of inhaling the smoke lasting for a thousand years was completed, the delighted Bhava asked him to choose a boon freely.
156-160. He said thus: “O Brāhmana, such an observance (of a vow) as this has been performed by you alone and not by anyone (so far). Hence you will excel all Devas in penance, intellect, learning, strength and brilliance. O son of Bhrugu, whatever I possess by way of the esoteric secret of Yajñas, Upanişads etc. along with their ancillaries and esoteric secrets (Rahasya) will be known to you alone, from the beginning to the end and not to anyone else. Thereby you will become an excellent Brāhmaṇa surpassing all”. Thus granting the boons one after the other, to the son of Bhrugu, he granted him invincibility, lordship of wealth and immunity from death, on attaining these boons, Kāvya became exhilarated. Hairs on his body stood on their end due to excessive pleasure.
161. Due to his excessive joy, the following hymn to the lord Maheśhvara manifested itself. Prostrating (before the Lord), he eulogised Nilalohita (Lord Shiva):
The Hymn to Shambhu 1 (Lord Shiva)
1. Praising deity by giving him/her various attributes is found common in the Mbh. and Purāņas. This hymn of Shiva is strongly influenced by Rudràdhyāya from Tait. Samhita IV. 5 most of the epithets of Rudra mentioned therein are incorporated here.
162. “Obeisance to Shitikantha (Blue-throated god) to Surupa (of good form), to Suvarchas (of good brilliance), to Ririhāņa (one who exhibits the mystic mudrā of frequently licking with the tongue), to Lopa (the destroyer), to Vatsara (the presiding deity of the year), to the Jagatpati (the lord of the universe).
163. To Kapardin (having matted hair), to Urdhvaroman (having hair standing up erect), to Haya (the horse), to Karana (the instrument), to Samskruta (the consecrated), to Sutirtha (the holy centre), to Deva-deva (Lord of Devas), to Ramhas (velocity personified).
164. To Ushnişhin (one with a turban or turban-wearer), to Suvaktra (one with a charming face), to Sahasrāksha (god with a thousand eyes), to Midhvan (bountiful), to Vasureta (distributer (?) of wealth), to Rudra (terrific roarer), to the performer of penance, to Chiravāsas (wearer of bark garments).
165-166. To Hrasva (the short), to Muktakeśha (one with untied tresses of hair), to Senāni (the commander-in-chief of the army of gods), to Kavi (the poet), to Rajavruddha (the old ruler) to Takşhakakridana (one who plays with Takşhaka), to Girisha (Lord of mountains), to Arkanetra (god with the sun as the eye), to the ascetic, to jāmbava*, to Suvrutta (one of good antecedents), to Suhasta (one with good hands), to Dhanvin (one wielding a bow), to Bhargava (a good archer).
167. To Sahasrabāhu (one with a thousand i.e. infinite arms). to Sahasrāmalachakşhus (one with a thousand clean eyes), to Sahasrakukşhi (one with a thousand bellies), to Sahasracharana (one with a thousand feet).
168. To Sahasrashiras (one with a thousand heads), to Bahurūpa (multi-formed), to Vishvarūpa (immanent in the universe), to Shveta (the white one), to Puruşha (primordial man).
169. To Nişhangin (one with a quiver), to Kavachin (one wearing a coat of mail), to Sūkshma (the subtle one), to Kshapana (the destroyer), to Tamra (the copper-coloured), to Shiva (the benevolent one).
170. To Babhru the tawny-coloured), to Pishanga (reddish brown), to Pingala (yellowsih brown), to Aruna (the pink coloured), to Mahādeva (the great god), to Sharva (the destroyer), to Vishvarūpashiva* (the auspicious omnipresent god).
*Bd. P. reads: Ājyapa (imbiber of ghee-offering).
171. To Hiranya (the golden one), to Shishta (the self-controlled one), lo Shreshtha (the excellent one); to Madhyama (the middling), to Pinākin (wielding the bow Pinaka), to Ishumān (possessing arrows), to Chitra (the miraculous one or one of variegated colours), to Rohita (reddish-tinged).
172. To Dundubhya (worthy of being honoured with the sound of war-drums), to Ekapada (single-footed), to Arha (the deserving), to Buddhi (the intellect), to Mrugavyādha (one who has assumed the form of a hunter of deer in Dakşha’s sacrifice), to Sarpa (the serpent), to Sthānu (motionless like a tree-trunk in meditation), to Bhishana (the terrible).
173. To Bahurūpa (the multiformed), to Ugra (the fierce), to Trinetra (the three-eyed), to iśhvara (the supreme ruler), to Kapila (tawny-coloured or identical with Kapila), to Ekavira (the single hero), to Mrutyu (the death), to Tryambaka (the three eyed).
174. To Vastoshpati (the protective deity presiding over the foundation of a house), to Vināka (one beyond heaven), to Shankara (the benefactor), to Shiva (the auspicious one), to Aranya (the forest-dweller), to Gruhastha (the householder), to the Brahmachārin (the religious student observing celibacy).
175. To the Sankhya (one accessible through the Sankhya system of philosoplıy), to Yoga (one realizable through the Yoga system), to Dhyanin (the meditating one), to Dikshita (the initiated), to Antarhita (unmanifest, hidden), to Sharva (destroyer of the world), to Mänya (the honourable), to Mālin (one wearing garland).
176. To Buddha (the enlightened one), to Shuddha (the pure), to Mukta (the liberated one), to Kevala (the sole one without a second), to Rodhas (staying on the mountain slope), to Chekitāna (the sentient), to Brahmishtha (merged in Brahman), to Maharshi (the great sage).
177. To Calushpäda (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 Shighraga (one going fast), to Shikhandin (one with tuft of hair), to Kapāla (one holding the human skull), to Damshtrin (one with curved fangs), to Vishvamedhas (of universal intellect).
178. To Apratighāta (the unimpeded), to Dipta (the illuminated), to Bhāskara (the creator of lustre), to Sumedhas (of excellent intellect), to Krūra (the cruel one), to Vikruta (the deformed), to Bibhatsa (the hideous), to Shiva (auspicious).
179. To Saumya (the gentle one), to Punya (the meritorious) to Dharmika (the righteous), to Shubha (the auspicious), to Avadhya (one who cannot be killed), to Mrutānga (one whose body is dead?), to Nitya (the eternal one), to Shashvata (the perpetual one).
180. To Sadya (one with a beginning), to Sharabha (the eight footed fabulous animal), to Shūlin (the trident-bearing god), to Trichakşhus (the three-eyed god), to Somapa (the imbiber of Soma juice), to Ajyapa (the imbiber of ghee), to Dhūmapa (the inhaler of smoke), to Ushmapa (drinker of hot stuff).
181. To Shuchi (the pure and clean), to Rerihāņa (one repeatedly licking), to Sadyojāta (born in a trice), to Mrutyu (death). to Pishitāśha (the meat-eater), to Kharva (the dwarfish), to Megha (the cloud), to Vaidyuta (the lightning).
182. To Vyāśhrita (having no dependent), to Shravishtha (the most famous), to Bhārata (one engaged in brilliant light), to Antariksha (the firmament), to Kshama (the competent), to Sahamāna (the enduring), to Satya (the truthful), to Tapana (the blazing one)
183. To Tripuraghna (the destroyer of the three cities), to Dipta (the illuminated), to the Chakra (the discus), to Romasha (the hairy one), to Tigmāyudha (having sharp weapons), to Medhya (the cleanest), to Siddha, to Pulasti.
184. To Rochamāna (one who is appealing), to Khanda, to Sphita (the flourishing), to Rushabha (the bull, the chief one), to Bhogin (the enjoyer), to Yuñjamāna (the united one), to Santa (the quiescent one), to Urdhvaretas (of sublimated sexuality).
185. To Aghaghna (the destroyer of sins), to Makhaghna (destroyer of Dakşha’s sacrifice), to Mrutyu (god of death), to Yajñiya (one belonging to sacrifice), to Krushānu (fire), to Prachetā, to Vahni (the fire, bearer of offerings), to Kishala(?)
186. To Sikatya (belonging to sand?), to Prasanna (the delighted), to Varenya (the most excellent), to Chakşhus (the eye), to Kshipragu (having a fast bull), to Pramedhya (the excessively pure), to Piva (the corpulent one?)
187. To Rakshoghna (the destroyer of Rakşhasas), to Pashughna (destroyer of animals), to Vighna (the obstacle), to Shayana (the lying one), to Vibhrānta (the revolving one), to Mahānta. (having great end), to Anti (the nearest one), to Durgama (difficult to attain).
188. To Daksha (the dexterous), to jaghanya (the last one), to the lord of the worlds, to Anāmaya (the non-ailing), to Urdhva (the topmost one), to Samhatya Adhishthita (to one estabilished in masses).
189. To Hiranyabāhu (of golden arms), to Satya (the truthful), to Samana (the tranquiliser), to Asikalpa (one like a sword), to Magha (the month Magha), to Ririnya (?), to Ekachakşhus (the one-eyed).
190. To Shreshtha (the excellent one), to Vamadeva, to Ishāna (supreme ruler), to Dhimān (the intelligent one), to Mahakalpa, to Dipta (the illuminated), to Rodana (the crying), to Hāsa (the laughing).
191. To Vrutadhanvan (Drudhadhanvan-having firm bow), to Kavachin (one wearing a coat of mail), to Rathin (having a chariot), to Varüthin (having a host of army), to Bhrugunātha (the lord of Bhrugu), to Shukra, to Vahnirishta (?), to Dhiman (the intelligent).
192. To Agha (the sin), to Aghashamsa (the despiser of sin), to Vipriya (having no beloved), to Priya (the beloved). O Digvāsas (having the quarters as garments), obeisance be to you, the wearer of elephant hide and destroyer of Bhaga.
193. Obeisance to the lord of Pashus (individual souls), to the lord of living beings. Obeisance to Praņava, the Ruk, the Yajus and the Säman, to Svadha and Sudha (nectar).
194. Obeisance to you of the form of Vașhatkāra. Obeisance to you, O Antātman (soul of all ends). Obeisance to you, the creator, the sustainer, and the annihilator, to the Hotru and the destroyer.
195. Obeisance to you, of the form of Kala, past, present and future. Obeisance to Vasu, Sadhya, Rudra, Aditya and Aśhvin.
196. Obeisance to you, the Viśhva (Viśhvedevas), to Maruts, the Atman of Devas. You are Agni, Soma, Rutvik, Jiya (sacrifice), the sacrificial animal, the Mantra and the medicine.
197. You are Dakshiņā, Avabhrutha (sacred ablution of concluding rites), and the Yajña itself. You are Tapas (penance), Satya (truth), Tyāga (renunciation) and Shama (self-control).
198. Obeisance to you, the embodiment of nonviolence and non-covetousness. You are of good demeanour, the surpassing one. Obeisance to you, the Yogātman (of Yogic Soul), the soul of all living beings.
199. Obeisance to you, of the form of all worlds, the earth, the firmament, the heaven, Mahar, Jana, Tapas and Satya (Lokas).
200. Obeisance to you, the unmanifest, the great, the element, the sense organs, the Tanmatras, the end of the Mahat. Obeisance to you, of the form of the Reality.
201. Obeisance to you, the eternal one, the Arthalinga (of meaningful index?), the subtle one, the sentient, the pure, the omnipresent, the permanent soul.
202. Obeisance to you in the three worlds beginning with Bhūh and ending with Svah (i.e. Bhūh, Bhuvaḥ and Svah) and in the four worlds beginning with Satya and ending with Mahah (i.e. Satya, Tapas, Jana and Mahah).
203. O lord, you are friend and sympathiser of Brāhmanas. 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”.
1. The reading “sadasat’ needs cmendation as ‘yadasat’ as in Bd.P. 2. 3. 72, .195 as there is no point in begging pardon for saying correct things.