1. On hearing his words, the sages and ascetics of the Naimisha forest asked the most excellent one (i.e. Sūta) in due course.
The sages said:
2. How were the Devas, the extremely powerful Adityas, the chief of whom were Indra and Vishnu, born in the seven Manvantaras? O Romaharşhaņa, please narrate all this in details to us.
3. On being urged and requested by the expounders of the Brahman (Vedas) the modest Sūta, the most excellent among eloquent ones spoke in accordance with the query of the great sages.
Sūta narrated:
4. All the Devas created from the mouth of Brahmă with a desire for progeny in the Manvantaras had their bodies constituted of Mantras.
5-8. The twelve Manus, the twelve sons of Brahmå were: Darśha, Paurņamāsa, Bruhad, Rathantara, Akūta the first, Akūti, Vitti, Suvitti, Akūti (or Akūta the second?), Kūti, Adhīşhța, Adhīti, Vijñāti and Vijñata. These are the cumulative (names) of years, seeing them Brahmä said, ‘O Jayas, procreate the Devas. Perform the Agnihotra Yäga after marriage*). After saying this, Brahmä vanished there itself.
*The text: därägnihotrasamyage mithyamārabhata is obscure Bd. P. reads: därägnihotrasambandhaṁ vitatya yajateti cha is better and hence adopted here.
9-12. But they did not act in accordance with the instruction of Parameşhthin (Brahma). They found out defects even in those who abide by the mental, verbal and physical activities of a truthful nature; they saw the fruits of actions excessively reduced; they hated progeny and procreation. They were alert but free from the sense of my-ness (possession); they aspired for permanence; they were detached (from worldly objects); they saw defects (in worldly activities); they abandoned wealth, love and virtue; they adhered to knowledge pertaining to the supreme being and remained with their splendour withdrawn.
13. On realising the trend of their thought, Brahmă became angry. Brahmå spoke to those gods in despair.
14. “You have been created by me for the sake of further procreation and not otherwise. I have already told you to procreate and be victorious.
15-16. You have disregarded my words and have adhered to detachment. You hate your own birth. Hence you do not appreciate (the necessity of) progeny. You have abandoned all rites in your ambition to achieve deathlessness (Immortality). Hence, having dishonoured (me) you will be born seven times.”
17. On being urged by. Brahmã thus, those Devas, the Jayas, began to propitiate him. “O great lord, forgive us for what has been done through ignorance”.
18. When they bowed to him and implored, Brahmā said to them again: “Who deserves (i.e. is capable) to be independent in this world without being permitted by me?
19. Everything is pervaded by me. As against my will how will living beings attain anything auspicious or inauspicious.
20. Whatever exists in the world or is endowed with Sattva (existence) or Asattva (non-existence) has been pervaded by me with intellect and soul. Who in the world dare to deceive me?
21. Whatever has been conjectured, decided or considered by the living beings is entirely known to me.
22. The entire Universe consisting of the mobile and the immobile beings (created) has been established by me, thanks to the principle of hope and expectation. How can I approve of cutting it off?
23. Since I have transformed myself for the sake of creation and not for any other purpose, who will be free from my will without beginning the performance of holy rites?”
24. After saying this to the group of Jaya Devas who accepted his punishment and who were dejected, Prajapati spoke again to them (in consolation).
25. “Since, after open declaration to me, renunciation had been adopted by you formerly and since excessive effort, though fruitless, had been put in by you, O Devas, your future births will result in ultimate happiness.
26-27. O excellent Devas, your birth will be in accordance with your own will. In the six Manvantaras beginning with Svayambhuva and ending with Vaivasvata, O Suras, all of you will be moving ahead, deluded (by Avidya)”. After knowing them (i.e. their reaction) this ancient verse was recited by Brahma.
28. “Those who perform holy actions such as the study of the three Vedas, maintenance of celibacy, procreation of progeny, performance of Shrāddhas, and Yajñas and practice of charity become free from sin (Rajas) and are always praised by others”.
29. After reciting thus the verse he spoke to the Devas, Jayas again- “When the Vaivasvata Manvantara is over, you will come here near me.
30. Then you will attain eternal Siddhi along with me”. After speaking thus to thein, Brahmå vanished there itself.
31. When the lord had disappeared those Devas who were endowed with Yogic power and who possessed Animă and other supernatural powers, continued practising Yoga fearlessly.
32.. Thereafter, their bodies turned into twelve lakes. They came to be known by the name Jaya and they resembled the oceans.
33. Then, in that Svayambhuva Manvantara, those Suras (Gods) were born as the sons Ruchi and Ajită. They were twelve in number and were known as Ajitas.1
1. Only 11 are enumerated.
34. These mental sons known as the twelve Ajitas were Vidhi, Munaya (?), Kşhema, Nanda, Avyaya, Praņa, Apana, Sudhāmā, Kratu, Shakti and Vyavasthita.
35. In Yajñas they are proclaimed as the partakers of the fruits of Yajñas along with the Suras in the Syāyambhuva Manvantra. Again in the Svārochisha Manvantara, they were born as the sons of Svārochişha and Tuşhită.
36-37. They were known by the names Tuşhitas2 and Prānas. They were the Suras and partakers of Yajñas. Again theses Tuşhitas were born as the auspicious sons of Uttama and Satya in the Uttama Manvantara. Then those Devas were remembered as Satyas in the Uttama Manvantara.
2. The groups of gods are named after their mothers-a relic of matriarchal society?
38-39. In the Dväpara Yuga of the third Manvantara, they became the partakers of Yajñas. When the Tämasa Manvantara arrived, all those twelve Devas, the Satyas, were born as the sons of Tamas and Haryā?1 They were known by the name Haris and were partakers of Yajña.
1. The same set of gods, viz. Jayas is born in the beginning of each Manvantara with different names such as “Tuşhita’ in Svärochişha, ‘Satya’ in Uttama, Aditya in Vaivasvata. They derived their names from their mothers.
40. When the Charişhnava Manvantara arrived those Devas, the Haris, were born as the sons of Vaikuntha and Charişhnu. In the fifth Manvantara those Devas were known by the name Vaikuntha.2
41. In the Chakşhuşha Manvantara, those Devas, the Vaikuņthas were born as the twelve sons of Dharma and Sadhyā.
42-45. When the Chākşhuşha Manvantara elapsed and the Vaivasvata Manvantara arrived at the beginning of the first Tretă Yuga (of that Manvantara), these Sadhyas. were born as the twelve Adityas, by means of their parts as the sons of Aditi and Kaśhyapa, the son of Marichi. Thus those who were origin ally Jayas were born as Sadhyas in the Svayambhuva Manvantara as a result of the curse of (Brahma). Again they were born in the Chākşhuşha Manvantara and were born as Adityas in the present Vaivasvata (Manvantara).
46. He who faithfully reads this story of the seven births of the Devas at the bidding of the lord, does not meet with any obstacle or sin.
47. Thus the seven births of Jayas with seven characteristics have been narrated by me.2 What else do you wish to hear?
2. It is noteworthy that these gods also are named after their mother.
The sages requested:
48. Narrate to us the origin and death in detail, of the Daityas, Dänavas, Gandharvas, Serpents, Räkşhasas, all the Bhūtas (goblins), Piśhāchas (ghosts), animals, birds and creepers.
49. Thus requested, Suta told these excellent sages: “We have heard that Diti bore two sons to Kaśhyapa.
50-51. Those two sons are remembered as the eldest of all the sons of Kaśhyapa. The word Kashipu means ‘a mat’. The seat of the chief Rutvik in a Yajña is a golden mat. Kaśhyapa performed an Aśhvamedha (horse-sacrifice). In the course of that sacrifice, during the performance of Atirätra sacrifice, on the day of Sutya (the day meant for extraction of Soma juice) the son of Kaśhyapa came out of the womb of Diti and seated himself on the big seat of the Rutvik in the midst of the assembly (of the priests). As a result of this action, he is remembered as Hiranyakashipu.”1
1. The author’s fondness for popular etymologies (similar to that of Brahmana-writers) leads him to create such stories as in vv. 53-59.
The sages said:
52. O holy lord, mention in detail to us the name, origin and prowess of the noble-souled Daitya Hiranyakaśhipu.
Sūta said:
53. Formerly the holy Aśhvamedha of Kaśhyapa was performed at Puşhkara. It was graced by (the presence of) deities and Gandharvas.
54. For the purpose of discourses etc. in accordance with the excellent injunctions (in sacred scriptures) there were five golden seats kept there.
55. Three of them were sanctified by means of Kuśha grass. The (fourth had a) bundle of Kuśha grass (over it) and (the fifth) a plank (over it). The four seats were intended for the chief Rutviks.
56. The fifth was an auspicious, divine, golden one intended for the Hotru. It was covered with divine cloth.
57. Diti who had been pregnant for ten thousand years was occupying the seat of Patni (i.e. the wife of the sacificer, viz. Kaśhyapa).
58-59. The boy in the womb came out of the belly of his mother and sat on the golden seat intended for the Hotru. Seated there he narrated the verses of the four Vedas and the fifth one, the Ākhyānas (Purānas) like Kaśhyapa. On seeing him, the sages gave him that name.
60. Thanks to that act, he became renowned as Hiranyakashipu. Hiranyakṣha was his younger brother. Simhika was the younger sister. She was the lady who became the mother of Rāhu after marrying Viprachitti.
61. Hiranyakashipu, the Daitya (son of Diti), performed severe penances for a hundred thousand years without taking any food and standing topsy-turvy.
62. Brahmå who was delighted (at his penance) gratified him with a boon (whereby he attained deathlessness from all living beings). O leading Brāhmaṇas, conquering Devas through his Yogic power he attained the lordship of all (Lit. the state of being all Devas).
63. (He requested further:) “May Dänavas and Asuras be equal to Devas and attain the greatness of Marut gods. May this boon be granted.”
64. Thus requested Brahma, granted him what he wished and after granting him the divine boons, he vanished there itself. Hiranyakaśhipu, the son of Diti, has been glorified by the ancient people by means of verses.
65. “The Devas along with great sages made obeisance to that quarter which is resorted to by King Hiranyakaśhipu.”
66. O Brāhmaṇas, Hiranyakashipu, the lord of Daityas, had such prowess. In ancient times, Vişhnu, in the form of Man Lion, became death unto him (i.e. killed him). He was torn by him by means of his claws. Hence the nails are remembered pure1.
1. Another reading-His nails were neither wet nor dry-Bd.P.
67-68. Hiranyaksha had five valorous sons of great strength. Utkura, Shakuni, Kalanābha, the valorous Mahānābha and Bhūtasantapana- these sons of Hiranyäksha were invincible even to Devas.
69. Their sons and grandsons composed the group (of Daityas) named Bādeya. They were a hundred thousand in number and were killed in the battle?) Tárakāmaya.2
2. The battle fought after the abduction of Bruhaspati’s wife Tårå by Chandra. In that battle Daityas sided with Chanara.
70. Hiranyakaśhipu had four sons of great strength. Prahlada was the eldest and the others were Anuhlada, Samhrada and Hrada. Understand the sons of Hrada.
71. Hrāda and Nisunda were the sons of Hrada. The valorous Sunda and Upasunda were the sons of Nisunda.
72. Brahmaghna, Mahāvīrya and Mūka became the successors of Hrada. Maricha, son of Sunda, was born of Tādakā.
73. Tadakā was killed by the powerful Rāghava (Rāma). Mūka was killed by Savyasachi (i.e. Arjuna) in Kirāta (i.e. when Shiva assumed the form of a hunter to test Arjuna).
74. Their descendants purified themselves by means of great penance. They were the residents of Manivarta and reached the number of thirty million. Invinicible to Devas they were killed by Savyasachi (Arjuna).
75. Anuhlada’s sons were Väyu and Shinivali. Their descendants running to a hundred thousand constituted the group of demons remembered as Haláhala.
76. Vairochana, the son of Prahlada, had five sons. Gaveşhthi, Kälanemi, Jambha, Başhkala and Shambhu (who was the youngest of them all) are remembered as the sons of Prählādi (i.e. Vairochana).
77-78. I shall mention their invincible sons in accordance with their importance. Shumbha, Niśhumbha and Vishvaksena these were the sons of the powerful Gaveşhthin. Jambha’s sons were Shatadundubhi, Daksha and Khanda. Those three were Jambha’s sons.
79. Virodha, Manu, Vrukshayu and Kushalimukha-these were the sons of Başhkala. Listen to the enumeration of the) sons of Kälanemi.
80. Brahmajit, Kshatrajit, Devantaka and Narāntaka-these were the sons of Kälanemi. Listen to the progeny of Shambhu.
81. Dhanuka, Asiloman, Nábala, Gomukha, Gavākṣha and Gomān-these are said to be the sons of Shambhu.
82. Virochana’s son Bali alone was very valorous. A hundred sons were born to Bali. All of them were kings.
83-84. Among them, four were very important. They were valor ous and extremely powerful. The thousand-handed eldest son Bāņa was wealthy and honoured (by all). The others were Kumbhanabha, Gardabhākşha, Kuśhi and others. Shakuni and Pūtană were the two daughters of Bali, Bali’s sons and grandsons numbered hundreds and thousands.
85. They constituted a group of demons famous by the name Baligana. They were valorous and manly. Bāņa whose mind was like that of Indra, had his capital city Lauhitya (Shonitapura in Assam).
86. Diti who lost her sons gratified Kaśhyapa. Well-propitiated by her, the delighted Kaśhyapa asked her to choose a boon freely. She chose the boon.1
1. Verses 86-134 describe the birth of Marut-gods from Diti and her final reconciliation with Indra. Indra’s entry into Diti’s womb and splitting of his prospective killer into 49 parts and the derivation of the name ‘Marut’ from Indra’s threat ‘ma rodih’ (Don’t cry) is a Puranic claboration of a Vedic concept where the seven Maruts are said to be seven Prānas, Indra being the main Prána controlling the Maruts (Sat. Br. 9.3.1.7). For similar elaboration cf. VP. I.21.32-41, Mt. P. Ch. 7. Bd. P. 2.3.5.45-81 is practically identical with our text.
87. The holy lord granted her the boon requested for. The son of Marichi, of fierce splendour, asked her, “What do you wish?”
88-89. She said to her gratified husband, Kaśhyapa, the son of Marichi, with palms joined in reverence- “O holy lord, my sons have been killed by your sons born of Aditi. I wish for a son who will be endowed with penance of long duration and who will kill Shakra. I shall perform penance. It behoves you to impregnate me.”
90. On hearing her words, Kaśhyapa, the highly brilliant son of Marichi, replied to Diti who was extremely sad:
91. “May it be so. Welfare unto you. Be pure, O ascetic lady. You will bear a good son who will kill Shakra in battle.
92. If you continue to remain pure for full hundred years you will bear a son who will be the foremost in the three worlds”.
93. After saying this, the holy lord of great brilliance had sexual intercourse with her. After embracing her, the holy sage went on his tour of the three worlds.
94. After the departure of her husband, that extremely delighted noble lady Diti went to the forest Kushala and performed a very terrible penance.
95. While she was performing the penance, the thousand-eyed Indra, the most excellent among Suras, served her by means of his rich attributes.
96. He brought and gave her sacrificial fire and twigs, wood and Kuśha grass, fruits and roots. The thousand-eyed lord gave her whatever else she required.
97. By massaging her limbs and by assuaging her weariness, Shakra served her on all occasions. Thus propitiated, Diti spoke to Shakra:
98. “O excellent one among Suras, I am delighted with you; O dear son, only ten more years remain; welfare unto you; you will then see your brother.
99. On getting such a son I will fulfil my desire for conquest. With him, O son, I will conquer the three worlds.”
100. After saying this to Shakra, and when the sun reached midday, the lady was over-powered by slumber. She crouched down keeping her head on her kness.
101. Seeing her impure inasmuch as her hair spread over her feet, Shakra laughed and rejoiced on getting that opportune moment.
102. Then Purandara (Indra) entered her open body. After entering and seeing the immense (unmeasurable) foetus of great power, Indra of great fame pierced the important enemy (?) with his thunderbolt.
103. On being split by the thunderbolt of hundred knots, the foetus cried in a high and terrible pitch, quaking again and again. Shakra then spoke to the foetus- “Do not cry (Ma Rodih)1.”
1. Cf. VP. I.21-39, Mt. P. 8.62 for similar etymology of Marut’.
104. With his thunderbolt, Indra cut off the foetus into seven pieces and split each of the pieces into seven pieces again. Then Diti woke up.
105. “It should not be killed. It should not be killed”, so shouted Diti. With due deference to the words of his mother, Indra jumped out of her belly. Armed with his thunderbolt, Shakra spoke to Diti with palms joined in reverence:
106. “O noble lady, you went to sleep in a defiled state since the hair were spread over your feet. On seizing that opportunity I have split the foetus that would have been the slayer of Shakra in battle. It behoves you to forgive me.”
107. When that foetus became fruitless, Diti became extremely distressed. Then she spoke to the thousand-eyed Indra these consoling words:
108. “O lord of Devas, O powerful son of a sage, it is not your fault, if the foetus had been rendered incapable as a result of my mistake.
109. There is no sin in killing an enemy. Hence, O (Indra) I do not curse you. I wish to do what is pleasing to you. Do a favour unto my foetus.
110. May my sons have seven abodes in heaven. Let my seven sons roam about these wind-regions (Vātaskandhas)1 (Pathways of wind). May they be renowned as the seven Maruts, the seven sets of seven.
1. This pseudo-scientific classification of higher space into seven strata (vide vv. 114-120) and the assignment of a Marut-god per stratum is found in other Purāņas also.
111. May the first Skandha (region) be on the Earth, the second in the Sun, the third in the Moon, and the fourth should be known in the groups of luminaries.
112. May the fifth Skandha be among the planets, the sixth in the sphere of the Seven Sages and the seventh in Dhruva. That is the last region of the wind.
113. May my sons roam about among them on different occasions. May my sons walk through these Vātaskandhas.
114. The first Skandha extends from the Earth up to the clouds and it is called Avaha. May the first set of my sons move therin.
115. The second Vātaskandha extends from the clouds up to the Sun. It is called Pravaha. Let the second set (of my sons) walk in the second Vātaskandha.
116. Above the solar region and extending up to the Moon is the Vātaskandha remembered as Udvaha. May the third set (of my sons) walk through the Vātaskandha.
117. Above the lunar region and extending up to the stars is the fourth Vātaskandha which is called Suvaha. O lord, may the fourth set of my sons walk therein.
118. Above the stellar region and extending up to the planets is the fifth Skandha which is called Vivaha. O dear boy, may the fifth set (of my sons) walk through the fifth Skandha.
119. Above the planets and extending up to the Seven Sages (Great Bear) is the sixth Skandha which is called Parāhata (Anuvāha in Bd. P.). May my sons who are in the sixth set walk therein.
120. Above the Seven Sages and extending up to Dhruva (Pole Star) is the seventh Vātaskandha which is called Parivaha May my sons stay therein.
121. May my sons move about all these on different occasions. There let these be known by the name Maruts.”
122. Then the mother and the son named them Maruts through the actions performed by them. They separately named the seven Maruts of each set.
123-125. The first set is said to consist of these: Sattvajyotis, Aditya, Satyajyotis, Tiryagjyotis, Sajyotis, Jyotişhmān and another one. Listen and understand the second set. The second set consists of Rutajit, Satyajit, Suşheņa, Senajit, Satyamitra, Abhimitra and Harimitra. Listen and understand the third set.
126-128. The following constitute the other sets: Kruta, Satya, Dhruva, Dhartā, Vidhartā, Vidharaya, Dhvanta, Dhuni, Ugra, Bhima, Abhiyu, Sākṣhipa. This is known as Āhvayagaña*, Idruk, Anyādruk, Yadruk, Pratikrut, Samiti, Samrambha, Idruk, Puruşha, Anyādruksha, Chetasa, Samita, Asamitadrukşha, Pratidrukşha and others.
*There are some omissions and scribal confusion in the names and the sets of Marudgaņas as given here. Bd. P. II. 3.5.96 and 97 state: The fifth set (of Marud-ganas) is as follows: (1) Idruk, (2) Anyädruk, (3) Sarit, (4) Druma, (5) Vrukşhaka, (6) Mita and (7) Samita.
The sixth class is as follows: (1) Idruk, (2) Puruşhha, (3) Nänyadruk, (4) Samacchetana, (5) Sammita, (6) Samavrutti, (7) Pratibartru.
Bd. P. does not give the names of the fourth and seventh groups of the Marudgaņas.
A critical edition is essential for supplying the lacunae.
129. These forty-nine are the different Maruts with their own separate names. They have been enumerated by Diti and Indra.
130. On hearing their names, Diti said to Indra, “O son. may my sons roam about in the Vātaskandha. May my sons walk in the company of Devas. Welfare unto you.”
131. On hearing her words, the thousand-eyed Purandara joined his palms in reverence and said: “Mother, be it so.
132. Undoubtedly all this will happen as mentioned by you. These sons of noble souls (shall) become Devas and will be honoured by Devas. Similarly,, your sons will become partakers of the fruits of Yajñas along with Devas.”
133. Hence all those Maruts should be known as Devas (shining ones), younger brothers of Indra and Amaras (deathless ones). All of them, the sons of Diti were ascetics and gods,
134. After knowing this decisively, the mother and the son of ascetic nature went to heaven delightedly. Shakra too went to heaven.
135. He who reads or listens to the auspicious origin of Maruts shall become long-lived. He never meets with the fear of drought.