Sūta said:
1-2. After propitiating Iśhäna, Nilalohita, the lord of Devas, Shukra spoke words of prayer bowing to him with palms joined in reverence uttering Brahman (Vedic Mantras). Shiva who was delighted, touched the body of Kavya with his hand, accorded him a full vision of His own form and vanished there itself.
3. When the lord of the Devas 2 had vanished, he spoke the following words to Jayanti who was standing near him, with palms joined in reverence.
2. The obscure reading deveshanuchare is probably a scribal error and should be emended as deve shanuchare “God (Shiva) along with his retinue’. Bd. P. 2.3.73.3 supports the emendation suggested.
4. “O beautiful lady, whose (daughter) are you? When I was distressed, you too were distressed. Who are you? What for did you take care of me when I was performing the great penance?
5. O lady of beautiful hips, O fair-complexioned one, I am delighted with your steady devotion, humility, self-control and affection.
6. O beautiful damsel, what do you wish? What is your cherished desire which should be fully gratified? Even if it be very difficult to be fulfilled, I shall get it realised (for you)”.
7. On being asked thus, Jayanti said: “O sage merged in Brahman, it behoves you to know it by means of the power of your penance. In fact, you already know precisely what I have desired to achieve”.
8. On being told thus, the sage saw everything by means of his divine vision and said: “O beautiful maiden, you are the daughter of Mahendra. You have come here to render service to me.
9. O woman of beautiful lips, o lustrous woman, you desire to live in contact with me for ten years without being seen by any other living being.
10. O beautiful lady with (brilliant) complexion of the Lord of Devas and of fire*! O lady of beautiful eyes, you choose the fulfilment of your) desire from me, O lady of sweet voice.
*For ‘devendrānalavarnabhe’ hereof, Bd. P. v. 10 reads “devindranilavarnabhe ‘O goddess with the shining lustre of blue sapphires’ which is worth consideration.
11. Let it be, O fascinating woman, we shall go home”. Thereafter the holy lord returned to his abode, accompanied by Jayanti.
12. He stayed along with her for ten years. Being enveloped with Maya (illusive power), he was invisible to all living beings.
13. On seeing (learning) that Kävya had returned after realising his desires, all Daityas delightedly came to his house desirous of seeing him.
14. Having gone there, they could not see their preceptor who was concealed by Jayanti. Thinking that it was part of his clever strategy*, they returned to their respective homes.
* däkshinya. But lakshanam (the sign of his non-return), in Bd. P. ibid. v. 14.
15-16. On knowing that Kävya was held in restraint by Jayanti for ten years in her desire to do what was beneficial her father, Bruhaspati knew that to be an opportunity offered by Daityas. He assumed the form of Kavya, the preceptor of Daityas and spoke to Asuras.
17. Looking at the Asuras who had assembled, Bruhaspati said: Welcome to my disciples for whom I perform sacrifices. For your welfare, I have come back to this place.
18. I shall teach you all. That (great) Vidyā has been acquired by me”. With a delighted mind, then they approached him for the sake of attaining the Vidyā.
19-20. After the period of ten years was over, Shukra’s ambition was completely realised. (His delusion vanished) and his intellect was awakened at the same time. At the end of the period of agreement, Devayānī, his daughter was born (of Jayanti). Then Shukra decided to look after his disciples.
21. Shukra said: “O gentle lady, let us go to see your disciples, O lady of sweet smiles and of tremulous eyes, O chaste lady, O lady of large eyes of three colours”.
22. The lady replied: “O sage of great holy rites, please resort to your disciples. It is the sacred Dharma, O Brahmana. I shall not make you swerve from it.”
Sūta said:
23. Then he went to Asuras and saw that they had been deceived by the intelligent preceptor of Devas by assuming the form of Kavya. He spoke to Asuras:
24. “O dear ones, know me to be the (real) Kávya. This is the son of Angiras. O Dänavas, in spite of my power, you have been deceived”.
25. On hearing him speak thus, Daityas were confused. They looked at both of them smiling pleasantly. *
*The word sitäsita is obscure. Bd. P. v. 25 read sthirasinau which means ‘sitting firmly’.
26. They stood there utterly confused. They were unable to understand anything. When they were (seen) confused like this, Kavya spoke to them again:
27. “I am your preceptor Kávya. This is the praceptor of Devas, the son of Angiras. All of you follow me. Leave off this Bruhaspati”.
28. On being addressed thus, all the Asuras stood gazing at them. They could not see any difference between them,
29-30. Unperturbed by anything, Bruhaspati told them: “O Daityas, this is Angiras. I am Kavya, your preceptor. This is Bruhaspati in my guise. O Asuras, he deludes you all by assuming my form”. On hearing his words, they consulted one another and spoke these words:
Si. “This holy lord and sage has been imparting instructions to us continuously for the last ten years. This Brahmaņa is desirous of coming in between”.
32. Then all those Dänavas bowed to and paid respects to him (Bruhaspati in the guise of Kāvya). Deluded by a long practice they accepted only his words.
33. All the infuriated Asuras spoke to him (the real Kävya) (staring at him) with reddened eyes: “This is our preceptor and benefactor. You may go. You are not our preceptor.
34. Whether he is Bhārgava (son of Bhrugu) or Angirasa (son of Angiras) let him be our preceptor. We shall abide by his guidance. Do not tarry (here any longer). That will be in your interest.”
35-37. After saying this, all the Asuras resorted to Bruhaspati (as their teacher). When the Asuras did not accept his suggestion for their great benefit, Bhargava became angry at their arrogance. He told them again: “O Dänavas, although I had apprised (and instructed) you, you are not resorting to me. Hence, you will become deficient in sense and will attain defeat after defeat”. After saying this to them, Kavya went away the way he had come.
38. On realising that the Asuras had been cursed by Kavya Bruhaspati got his object fulfilled. With great delight, he reassumed his own real form. To his great contentment, he realised that the Asuras had fallen and doomed and he vanished from the scene.
39. When he had disappeared, the dismayed Dänavas spoke to one another: “Oh fie upon us! In this matter we have been deceived.
40. We have erred in our duties. So the fate is against and we have been struck by it. We have been used (by him i.e. Bruhaspati) in his own interest and burnt by means of his Maya”.
41-42. Then the Asuras became extremely frightened of the Devas and fled from that place. Keeping Prahlada at the head, they approached Kavya again. On approaching him, they stood there with heads bent down. On seeing his disciples (lit. ones for whose benefit he performed Yajñas) Kávya said to them:
43. “In spite of being cautioned by me at the proper time, you did not honour and respect me. So, on account of that arrogance, you met with a defeat”.
44. Then Prahlāda entreated him: “O Bhargava, (please) give up (forget) your wounded sense of honour, O Bhargava, do not forsake us, your own disciples, particularly attached to you with devotion and prayerfulness.
45-46. When asked by you, we had been deluded by the preceptor of Devas. Knowing this by means of your long ranged vision, it behoves you to save us. O son of Bhrugu, if you are not going to favour us, we are (no better than) cursed by you. So we shall enter Rasātala (the nether worlds) to-day.”
Suta said:
47. On being thus implored, eulogised and informed Kavya realised the truth. Out of mercy and sympathy, he controlled his anger.
48. He spoke these words: “Do not be afraid. Do not go to Rasätala. Even though I was alert this incident befell you because it was inevitable.
49. Destiny which is very powerful cannot be altered. The sense that you have lost, you will regain now.
50. Brahmā too had mentioned that the period adverse to you had arrived. It was due to my favour that you had enjoyed the great pleasures of the three worlds (so long).
51. For full ten Yugas you have reigned over Devas. Brahma has ordained your rulership only for that length of period.
52. In the Savarnika Manvantara you will again have suzerainty. Your grandson Bali will become the lord of all the worlds.
53. It has been mentioned by Brahmä himself to me that when later on the worlds will be seized from him, his power of penance will not be of any avail.
54. Since his activities will be devoid of undue attachment, Brahma will be pleased with him and (the kingdom) will be bestowed on him in the Sävarņika Manvantara.
55. The lord has told me, “The kingdom of Devas will come to Bali’. Hence he bides his time remaining invisible to all living beings.
56. You have been granted immortality by the delighted self-born deity. Hence, without exhibiting undue curiosity and agitation you have to bear with the change.
57. Before the (proper) time, it is not possible for me to save you. O lord, I have been forbidden by Brahmä who knows the future.
58. These two are my disciples. They are equal to me. * and Bruhaspati. They will sustain you all when attacked by Devas.”
*Probably Şhanda and Amārka are mentioned here as will be clear by later verses 63 etc.
59. When the Daityas, the chief of whom was Prahlada, were given this advice by Kavya of indefatigable energy and activity, they went away along with those two (disciples i.e. Şhaņda and Amärka).
60. On hearing about the inevitability of future events from Shukra, Danavas took the words of Kavya to mean victory for them (at least) for once.
61-62. They equipped themselves with various weapons and the coats of mail and challenged Devas for fighting On seeing Asuras advanced for battle, Devas rot ready with all equipments and fought them in return. The battle between Devas and Asuras continued for a hundred years Asuras defeated Devas. The beaten and distressed Devas spoke thus among themselves.
63-65. Devas said: “We do not know the (extent of the) power of Şhanda and Amārka on Asuras. Hence, what is conducive to our welfare must be done by preparing for a Yajña. After knowing about and capturing those two, we will defeat Asuras”.
Devas then invited both Şhanda and Amirka and said, “We shall invite you for the Yajña. O Brāhmaṇas, forsake Asuras. After defeating them we will make you receive a share”.
66. In this manner, Şhanda and Amärka thereafter forsook Asuras. Devas were victorious and Dānavas suffered disastrous defeat.
67-69. After defeating Asuras, Devas approached Shanda and Amārka. Asuras who had already been overwhelmed by the curse of Kävya had no support now. Harassed by Devas, they entered Rasätala. Thus Dänavas were crippled and rendered inactive by Shakra.
Thereafter, whenever the cult of Yajñas and other holy rites was slack, Lord Vişhnu incarnated again and again as a result of Bhrugu’s curse*, in order to stabilise Dharma and destroy Adharma.
*Vişhnu’s incarnations were due to Bhrugu’s curse. Verses 71ff. give the list of those incarnations but they are different from our usual list (vide Intro., Vaişhņavism).
70. Lord Brahmä pronounced that all those Asuras who did not follow the directions of Prahlada would be killed by human beings.
71. Hence Nārāyana was born of Dharma in the Chakşhuşha Manvantara. In the Vaivasvata Manvantara, he popularised Yajña in Chaitya 1 (sacrificial shed).
1. Vainya’ i.e, King Pruthu in Bd. P. v. 72. It is a better reading as this and other sources give the credit of Yajna to Pruthu in this Manvantara.
72-73. At the time of the manifestation of the other i.e. Pruthu) Brahmå himself was the priest. In the fourth Yuga, when Asuras 2 were in distress, he was born within the ocean for the purpose of killing Hiranyakaśhipu. 3
2. Suras (in Bd. P. v. 74) is the correct reading.
3. It implies Varäha incarnation, but Varāha killed Hiranyäksha and Nrusimha incarnation was for killing Hiranyakaśhipu.
The second (incarnation was that of the terrible Narasimha, keeping Suras at the head.
74. The third incarnation, that of Vämana, took place in the seventh Tretāyuga when all the three worlds had been overrun by Daityas and were ruled over by Bali.
75-76. Withdrawing all the limbs within himself (Assuming the form of a Dwarf) the son of Aditi approached the son of Virochana, Bali, the king of Daityas, who was performing a Yajña. Bruhaspati too accompanied him. Assuming the form of a Brāhmaṇa on an auspicious occasion, he requested Bali: “O king, you are the lord of the three worlds. Everything is in you. It behoves you to grant me (the space covered by) three paces”.
77. “I will give”, promised the king Bali, the son of Virochana. On knowing that he was a Vamana (dwarf), he was delighted much.
78. But, O excellent Brāhmaṇas, that lord Vamana measured the entire Universe, the Earth, the Heaven and the Sky by means of three paces.
79. That Bhūtātman (the immanent soul of all living beings) of great fame excelled even the sun by means of his brilliance. He illuminated all the quarters and the intermediate directions with his refulgence.
80. The mighty-armed Janārdana brightened up all the worlds and shone. Seizing the royal glory of Asuras from all the three worlds, he forced them to retreat to the bottom of the nether-world along with their sons and grandsons.
81. Namuchi, Shambara and Prahlada (were among them). The cruel Dänavas were killed. Those who were rudely shaken were forced to flee in various directions.
82. Madhava, the immanent soul of all living beings showed, the Brāhmaṇas there a great miracle, viz. all the great with their special features and the entire Time.
83. They saw the entire Universe and themselves in cosmic body. There was nothing in the worlds which was not pervaded by the noble-souled lord.
84. Seeing that form of Upendra (i.e. Vāmana) Devas, Dänavas and human beings were fascinated. All of them were enchanted by Vishnu’s refulgence.
85. Bali was bound with great nooses along with his kinsmen, friends and followers. The entire race of Virochana was consigned to Pätāla.
86. After handing back the entire riches and glory of Devas to the noble-souled Indra, the mighty-armed Janardana manifested himself before the human world.
87. These three incarnations of the lord were divine and auspicious. Listen and understand the seven incarnations as human beings as a result of the curse.
88. In the tenth Tretāyuga when Dharma had been ruined he had his fourth incarnation as Dattatreya with Märkandeya as his preceptor.
89. His fifth incarnation was in the fifteenth Tretäyuga as Mändhatru, the Emperor. Tathya (Utathya?) was his preceptor.
90. The sixth incarnation was that as the son of Jamadagni in the nineteenth Tretāyuga. He annihilated all the Kshatriyas. He had Viśhvāmitra as his preceptor (Purohita).
91. In the twentyfourth Tretäyuga, he took his seventh incarnation as Rama, the son of Dasharatha. In his sacrifice Vasişhtha was his priest. It was for the purpose of killing Rāvana.
92. In the twentyeighth Dväpara Yuga, Vişhnu took his eighth incarnation as Vedavyasa born of Parāśhara. He had Jätukarna as the preceptor.
93. Vişhnu who had been born earlier as the son of Aditi and Kaśhyapa took his ninth incarnation as the son of Devaki and Vasudeva with the Brāhmana Gārgya as his preceptor.
94-95. The lord is Aprameya (one who cannot be measured). He is Niyojya * (freely ordered about and employed by devotees). He moves about as he pleases. He has full self-control. He sports about in the world like a boy playing with toys. This mighty-armed Madhusūdana cannot be measured. There is nothing greater than the cosmic form of the Lord.
*Better a-niyojya ‘uncontrollable; one who cannot be ordered’ as in Bd.P. It fits here with an Avagraha (S)- aprameyo’ niyojyashcha.
96-97. In the twenty-eighth Dväpara Yuga, when a slight portion of the end of Dvāpara remained and when Dharma had been destroyed, Lord Vişhnu was born in the family of Vrushnis in order to establish Dharma and destroy Asuras. By means of his Yogic Māyā, the Yogic soul fascinated all living beings.
98. Entering human womb, he moved about on the Earth fully concealed (from the view of ordinary mortals) for the sake of the sport among the human beings. He was accompanied by Sandipani as his preceptor.
99-100. In that incarnation, the powerful lord slew the following Daityas who had taken human bodies: Kamsa, Shālva, Dvivida the great Asura, Arishta, Vrushabha, Keshin the horse, Kuvalayapida the elephant, the chief of wrestlers, the officer in-charge of the abode (of Kamsa) (Chānūra) and the demoness Pūtanā.
101. The thousand arms of Bāņa of wonderful exploits were cut off by him. The Asura Naraka and the powerful (Kala-) Yavana were killed by him in battle.
102. All the precious gems and jewels of kings were confiscated by him through his splendid refulgence. All the kings of evil conduct in Rasātala were killed by him.
103-104. These incarnations of the noble-souled lord were for the sake of the benefit of the worlds.
In this Kaliyuga, towards its close, when the period of junction will begin, the powerful Kalki will be born under the name Vişhnuyaśhas, as the son of Parāśhara. He will be accompanied by Yajñavalkya as his preceptor. This is his tenth and future incarnation.
105-109. He will be leading all the armies consisting of elephants, horses and chariots. He will be surrounded by hundreds and thousands of Brāhmaṇas armed with weapons. He will be killing those who are not very religious and those who hate religion, viz. the northerners, those of the middle lands, those who live to the west of the Vindhya mountain the southerners (such as) Dravidas along with Simhalese Gandhāras, Pāradas, Pahlavas, Yavanas, Shakas, Tuşhāras. Barbaras, Pulindas, Daradas, Khaśhas, Lampākas, Andhakas, Rudras and Kiratas. The powerful lord will destroy Mlecchas making his discus whirl. He will be invisible to all living beings and move about on the Earth.
110. Vişhņu will be born as a human being with a part of the intelligent god. In the previous birth he would have been born as the powerful Pramiti.
111. In bodily splendour he was (will be) like the moon and will be born when the Kaliyuga is complete. Thus the ten incarnations of the lord have been recounted.
112. The lord takes incarnations in the different periods with a part of his powerful splendour in the three worlds for different purposes and ends in view. He is born in different wombs in accordance with the function he has to perform.
113. When the twenty-fifth Kalpa has started and twenty-five years have elapsed, he will be killing all living being and men.
114. By means of his ruthless activities he will make the Earth left with only the seeds. He would have (then) massacred all Vrushalas and almost all impious persons.
115-120. Then Kalki will have achieved his object along with his army. The subjects then would be destroyed by their own actions. But they will become Siddhas again by themselves.
Urged by the inevitable destiny, they will become unreasonable, infuriated and deluded, causing mutual destruction. Along with his followers, he will undertake eternal rest in the middle of Ganga and Yamunā. When Kalki passes away the kings will die along with their ordinary soldiers. People will be without anyone to restrain them. 1 When the arrangement for security ceases to be, they will kill one another in battle. The will lose confidence in one another. They will be fretting and fuming and will be extremely distressed. Having no belonging left, they will leave off their cities and villages together. All the Vedic Dharmas will be defunct. All the rites of castes and stages of life will be extinct. People will be short in stature and short-lived. They will be residing in forests.
1. These verses (to the end of the chapter) describe a gloomy picture of the society at the end of Kali Yuga. All Puranas are unanimous in depicting the terrible state of the public as Kali advances.
121-125. They will be resorting to rivers and mountains. Leaves, roots and fruits will constitute their diet. They will be wearing leaves and barks of trees or hides. There will be a highly indiscriminate fusion of castes. In the last junction of the Kali age they will be short-lived and highly distressed. Their means of sustenance will be destroyed. They will be overwhelmed with many adversities. They will undergo sufferings. The people will be completely extinct along with the Kali age. When the Kali age lapses and the Kruta Yuga starts again, all objects will regain their original forms naturally and not otherwise. Thus I have recounted the activities of Devas and Asuras. In the context of the narration of Yadu race the great fame of Vişhnu has been recounted. I shall now recount the race of Turvasu, Pūru and Druhyu.