Shraddha & Ancestral Rites

The Test for Eligibity of a Brahmana (for Sraddha Invitation ) The Sages said : O intelligent Suta, the Sraddhakalpa has been recounted by you. The Sraddhakalpa glorified by sages, has been heard by us.

Its extensive details have been particularly narrated. O extremely intelligent one, please mention the remaining topics too, according to the opinion of that sage. Suta said :

O blessed Brahmanas, I snail recount the opinion of that sage in detail, in regard to Sraddha . Listen to it from me.

The Sraddha rite as well as the mode of its performance have been previously mentioned by me. I shall also mention what remains in the proper order as regards the Brahmanas.

It is not that Brahmanas should always be (subjected to) tests and investigation. But in regard to rites pertaining to gods andPitfs (employment of) tests has been laid down in the Sruti. 1

One shall scrupulously avoid that person in whom defects are seen or who is shunned by good men or who, through contacts or staying together, is known to be wicked.

9-17 619 Indeed Siddhas roam over this earth in the guise of Brahmanas. Hence one should approach the in-coming guests with palms joined in reverence. He should worship him offering water for washing the feet, oil for massage and food for eating.

A real guest is neither terrible nor of a mixed caste, neither devoid of learning nor a very learned specialist, neither has he too many children nor is he servile. He is of good conduct.

A person who wishes (the fruit of) the performance of a Yajfia should hospitably receive and give (food etc.) to a guest who has wandered a lot, is thirsty, tired and extremely hungry. 20-22a. By climbing on to Bhrgutunga, by visiting (and taking holy dip in) the holy river Sarasvatl, the holy rivergoddess Ganga, Mahanadi, and other rivers originating from Himavan and those worshipped by sages, as well as lakes and holy centres, one becomes free from sins and is honoured in heaven. 22b-23. It is said that there is pollution due to death for ten nights particularly for a Brahmana. It is prescribed that a K§atriya has twelve days’ pollution. A Vaisya has pollution for half a month and a Sudra becomes pure after a month.1

Clay shall be applied fifteen times to the hands and other unclean parts. Clay shall be applied to the uncleaned parts and it shall be washed with water.

After tying a cloth round the neck or the head, if anyone walks on foot along the street, he shall wash the feet. Without washing the feet, even if he performs Acamana, he shall be unclean.

After washing the feet and setting the waterpot down, he should perform Acamana and then sprinkle it with water. The materials of Sraddha etc. shall be sprinkled again.

Sprinkling is recommended on flowers etc., grass and Hants. Objects brought by others should be placed down and sprinkled with water.

In a Sraddha and rites for Devas only, those articles that are sprinkled with water should be used. Whatever is brought to the altar should be brought at the northern end and taken away from the southern end.

If the procedure is altered in the rites pertaining to Devas or Pitfs, it (the rite) becomes fruitless. With the right hand, one should touch the southern altar*. 36a It is auspicious to scatter ritualistically the offering to Devas and Pitrs with both the hands. 36b. (Acamana is the purificatory rite in the following cases: ) When one is agitated or enraged; after getting up from sleep ; after urination and evacuation of bowels;

He should perform Marjana (cleansing with water) twice and then Abhyuk$ana (sprinkling with water) once over the sense organs, head, hands and feet as well.

Then a man of a single Veda and after him comes a person who studies the Nyaya System. For the purity of the row, I am mentioning them. Understand. I shall mention those who sanctify the row(?) .

If a Brahmana invited in a Sraddha indulges in sexual intercourse with a woman, the Pitrs lie down in his semen virile for the period of that month (?)

If the performer of a Sraddha or he who takes food in a Sraddha, indulges in sexual intercourse, undoubtedly the Pitfs are stationed in his semen virile that month.

If a householder is fed, Visvedevas are worshipped. By worshipping a Vanaprastha, sages are worshipped. By worshipping Valakhilyas, Purandara (i.e. Indra) is worshipped.

In worshipping ascetics, Brahma himself is worshipped. These Airamas are holy. There are five AnaSramas through deceitfulness (?)

Four Asramas (i. e. people in the four stages of life) are to be worshipped in the rites ot Devas and Pitps. A Sraddha should never be ofFcred to those who are outside the four stages of life.

Even if he stays hungry, let him stay so outside the four stages of life. The non-ascetic and the Salvationist—both of them are the defilers of the row. 1

34-38, Mbh. Anuidsana 90.6-11, Mt.P. 16.14-17, BM.P. 220.127-135, NP. 1. 30-4, KP. II. 21.27-46 to mention a few. Apart from the textual similarity, the lists are interesting from a sociological point of view. They indicate what class of persons, vocations, ways of life were disrespected by the elites of those times. Sects which insist on long fasts ( e.g. Jainas) , Sarikliyas (who were originally atheists), non-Brahmanical mendicants like Bauddhas, Jainas, persons not following the vocations of their castes, are regarded as unworthy of being invited to a Sraddha or receiving religious gifts ( d&na).

The same purificatory rite should be followed in the case of sexual intercourse. Clay is to be applied nine times. After washing hands with clay (and water) , a person shall perform the purificatory rite. After washing the hands with water and taking bath, a sensible man shall apply clay to the private parts twice. castes for ever. One should smear hands and feet three times and sprinkle them with water.

A sensible man should always test a Brahmana who is not known before, at the time of Sraddha. 2

Hence a Dana (religious gift) is to be made to the guest and a Brahmacarin (celibate person) is to be fed. The Dana is to be made to one engrossed in meditation and having sympathetic feelings. In the Sraddha rite, a righteous ascetic or a Valakhilya (a mendicant who does not hoard anything) should be fed. A Vanaprastha (forest-dweller) and an Upakurvana (Brahmacarin who completes his studies and pays his teacher and is about to be a householder) is propitiated by mere worship.

Those who are mentioned before, are mentioned in their order. The Panktipdvanas 1 ( those who sanctify the row of diners) are the following:—Sacjangi (a person who has learnt all the six ancillary subjects of the Veda), Vinayl (the disciplined one) , Yogin, Sarvatantrasvatantra (he who has mastered all systems of philosophy ) and Tdydvara (a wandering mendicant saint) . All these five should be known as Pahktipdvanas. He who has mastered completely one of the eighteen lores, he who fulfills His duty duly—all of them are also so. The Trindciketas2 (a Brahmana who learns the three Vidyas of Nacikctas), the Traividya (he who has mastered three Vidyas) , the Brahmana who learns Dharrnasastras, the Brahmana who has mastered the Barhaspatya scripture—all these Brahmanas are said to be those who sanctify the row.

In a festival, an ascetic is the leader of all Brahmanas.1 An excellent Brahmana who reads all the Vedas with• • Itihasa constituting their fifth (Veda), should be kept next

Even if he takes a hundred births, he does not become free from that sin. A Brahmana who feeds the nobler and less dignified Brahmanas in the same row, whether urged by others or not, incurs sin immediately. Even his merit resulting from digging wells and tanks becomes destroyed.

Anything not considered properly, shall besprinkled with water. In this manner his Acamana, Vedas ( Vedic Study) Yajnas, penance, charitable gifts and vow of celibacy become fruitful. If an atheist performs holy rites without performing Acamana out of delusion, all those rites shall undoubtedly be futile. All these following should be known pure—that which is pure in words, that which is cleaned, that which is undefiled and that which is not censured. The opposite of these is impure. A hungry Brahmana should never be told—“There is nothing”. If anything is given to him after duly honouring him, it is called a sacrifice without erecting a sacrificial post. During Sraddhas, an indigent but non-begging, solitary and shy Brahmana should always be fed with food neither over-cooked nor watery. He who offers food to the low castes only, is a wicked soul, a Brahmana-slayer.

when one spits; after taking food; when feet are not washed; after conversing with a person excommunicated (by others) ; after working in unclean places (?) ; in all doubtful acts such as when the tuft of hair is untied and/or one is without the sacred thread; when the lips touch the teeth; when one *The text reads: dakfipena tv hastena daksipam vedam alikhet out of which the last three words are confusing. Bd. P. 2.3.14.99 reads dakfipam vedim dlabhst 'should touch the southern altar' which is more appropriate and hence accepted here. 622 Vayu Pwrdna secs Candalas ; after touching things clinging to the teeth with the tongue ;snapping the fingers loudly; when seeing while bowing down etc. He who is in the midst of a sinful action, but out of delusion performs Acamana is also unclean. He should then squat in a clean place and bow down facing the north or the east. After washing the hands and feet, he should perform Acamana between the knees (keeping hands on laps ?). He should sip the still water thrice with concentration and purity of mind.

A woman in menses in all the castes becomes pure in three nights. It is laid down that by touching a woman in her menses, a woman lying-in-chamber, a dog, a Gandala, a nudist like a Digambara Jaina and similar people and those who have borne a dead body, one gets polluted. He must take bath along with his clothes and smear clay twelve times on himself. Then he becomes pure.

Though ancient works on Dharma Sastra insist upon avoidance of lavishness in Sr&ddha, later Puranas encourage profuse expenditure on Sraddha, e.g. Pd. P. Sfs(i-Khapda 9.179-181, Varaha P. 13.50-51, VP. III. 14.22-23. Pitfs are reported to have two Gathas expressing their desire to have a descendant who would bestow on Brahmanas (for the benefit of Pitrs) jewels, clothes, land, costly vehicles. This text encourages 628 Vayu Pttr&na

Benefit Derivedfrom Charitable Gifts Brhaspati said: Henceforth I shall recount the various types of religious gifts and the benefits thereof. 1 A religious gift enables all living beings to cross (the ocean of worldly existence). It is the pleasing pathway unto heaven.

That which is the most excellent in the world, that which is conducive to the attainment of heaven, nay, everything that is pleasing to oneself, must be offered to Pitys by one who seeks one’s own eternal salvation.

A person who offers cooked rice, derives the benefit of attaining a divine golden chariot dazzling like the sun and filled with divine Apsaras-s.

He who gifts a cloth fresh from the loom at the time of the Sraddha rite attains longevity, ample wealth, beauty and a son.

The knower of Dharmas who gives a sacred thread at the time of Sraddha and offers water to all Brahmanas attains the fruit of Brahmadana (the gift of Vedic learning).

If anyone offers a good waterpot at the time of Sraddhas to the Brahmanas, a cow exuding honey and milk approaches the donor.

He who gives a circular waterpot at the time of Sraddha obtains a milk-yielding divine cow that can be milked for whatever he wishes.

If anyone gives a complete bed-equipment decorated with garlands of flowers, it becomes a palace and follows him as he goes (to heaven).

By giving a house full of gems, furnished with bed, seats and food, at the time of Sraddha to ascetics, one rejoices in heaven.

15-29 629 Youthful and prominent maidens accompanied by groups of Apsaras-s, wake him up in sweet pleasing voices.

At the time of Sraddha, one should give golden vessels having good characteristics. Sweet (divine) juices and beverages, good foodstufFs and good fortune approach him.

One shall give beautiful metallic vessel while feeding in JSraddha. He will become a recipient of the objects of cherished desires and of beauty and wealth.

In the Sraddha rite, one should give a silver or gold vessel. By giving it, the donor gets ample virtue (as reward).

He who makes a gift of a cow that has calved but once, along with a milking pot, at the time of a Sraddha, obtains several cows and the nourishment of the cows. 23-26a. At the time of winter, one shall offer fire and plenty of wood. He who gives fuel to Brahmanas at the onset of winter, becomes always victorious in battle. He shines with glory. One should honour Brahmanas and offer fragrant garlands and sweet scents as well as vessels. Great rivers flowing with fragrant scents and all sorts of happiness approach the donor. So also youthful maidens of pleasing manners (approach him) . 26b. Beautiful beds and seats, grounds and vehicles (are to be given) .

He obtains the benefit of many cows yielding potfuls 630 Vayu Purana of milk. In this world, he rejoices with chariots and good horses.

By giving the thing wished for, at the time of Sraddha, one gets the benefit of the sacrifice called Puntjarika. By giving a beautiful residential place, one attains the fruit of Rajasuya sacrifice.

Many beautiful women, sons, servants and attendants, nay all living beings, become submissive to him in this world. He becomes free from ail ailments.

He who gives silk, woven silk, cotton and velvet cloth, in Sraddhas obtains the fulfilment of all his cherished desires.

He dispels all inglorious things and misfortunes immediately like the darkness at the time of sunrise. He shines on an aerial chariot like the moon among stars.

A garment is praised by all Devas ; garment belongs to all the deities. In the absence af cloth, no holy rite —neither Yajnas nor (study of) Vedas nor penances, can be performed.

Hence clothes should be given at the time of Sraddha particularly. He obtains all those things—Yajnas, the Vedas and the penances.

He who always gives them during Sraddhas with faith and purity, obtains all his desires and all realms.

Pitrs are eager for curds and other milk products and different kinds of edibles and cooked rice during the rainy season and at the time when the constellation Magha is ascendant.

One shall feed Brahmanas with ghee. A little of ghee must be poured on the ground. By gifting elephants in Gaya, one can be free from all worries about &raddha.

By giving cooked rice, milk pudding, ghee, honey, fruits and roots as well as different types of food, one rejoices here and after death.

Beaten rice mixed with sugar and milk is always of everlasting benefit. If Masura dal and Krsara (rice cooked with spices and pulses) are offered, Pitrs will be pleased for a year.

Fried grain-powder, fried rice, pies, cooked horse-gram dishes—all mixed with curds—He who gives all these in Sraddha obtains the treasure of Kubera.

He who assiduously gives fresh vegetables in Sraddhas after duly honouring the guests, attains all enjoyments. He is revered when he goes to heaven.

The man who offers the most excellent foods and edibles, beverages, lambatives and juicy things, becomes the most excellent of all.

The flesh of the rhinoceros is the best Havis in the rites for Visvedevas and Soma. But the best horn of the rhinoceros should be avoided to mitigate the malice (of deities) ?

The devotee, with palms joined in reverence, should offer the best seat to the guests while feeding. He shall then attain the excellent fruit of all the rites and Yajnas.

Well-cooked food should be served hot and quick to the hungry. It should not be over-cooked. After honouring him assiduously vegetable dishes soaked in ghee should be offered devotedly.

The person who offers food attains an aerial chariot resembling the mid-day sun and fitted with swans for three crores of Kalpas (crores of maidens in Bd. P. ).

There is nothing here greater than the gift of food and they arc sustained by it without any doubt.

There is no gift nobler than the gift of life. The set of the three worlds lives by means of food. That is the fruit of offering cooked rice.

All the worlds are founded (dependent) on food. It is the fiuit of the gift of the worlds. Food is Prajapati himself. All these worlds are pervaded by it. Hence a gift on par with that of food has never been before nor will there be any ever in future.

A man devoted to Pitrs immediately attains all the jewels, vehicles and women on the earth.

One should with palms joined in reverence, always offer shelter to the guests. They are the Devas awaiting in thousands, for the divine hospitality.

He who makes all gifts (mentioned before) shall be the sole emperor on the earth. He shall become happy even if he makes three, two or even one of those gifts.

Making gifts is the greatest virtue (Dharma) . It is honourd and revered by good men. The Lordship of the three worlds is to be attained only through Dana.

A king regains his kingdom ; a poor man gets excellent wealth; a man about to die, attains longevity. Whatever a man devoted to Pitrs desires in his mind, will be granted by his Pitrs.

Woollen and silk garments, excellent blankets, deer-skin, gold brocade, coloured cloth and wool—these should be given to Brahmanas after duly feeding them. A person who has faith then gets the benefit of a hundred Vajapeya Yajiias. 1

He obtains pearls, lapis lazuli, garments, varieties of precious stones, divine vehicles, hundred thousands and trillions in number and a divine aerial chariot that dazzles like a great blazing fire, that has the lustre of the moon and the sun and that is furnished with jewels according to one’s desire. The aerial chariot has the speed of the mind and can go anywhere as per his pleasure. It is surrounded by Apsaras-s. He remains at the head of the aerial chariot eulogised by eveyone all round. The Gandharva-s and Apsaras-s sprinkle him with divine scents and showers of flowers. They sing and play on the instruments. lavish gifts in Sraddha. The reward promised is happiness in heaven. There is little rational co-relaiion between religious gift (dana) and the reward obtained.

He who gives the above-mentioned articles at a Sraddha, attains the benefit of a horse-sacrifice. In ordinary Sraddhas or at the time of Darsa Sraddha, one should give to the Brahmanas of good qualities, vessels full of ghee with very great respect. He shall attain good memory and fine intellect.

By giving a forest full of flowers and fruits, one obtains sweet smelling substances. By giving wells, parks, tanks, fields, cowsheds and houses, one rejoices in heaven as long as the moon and the stars stay. By giving beds and bedsheets embellished with jewels, one attains endless heavenly pleasure* Pitjrs are pleased with him. He is worshipped (honoured) by kings. He flourishes with wealth and grain.

He obtains the fruit of asacrifice richly equipped with all desirable things. He who gives different kinds of edibles, grains, flour mixed with curds, flour cakes, ghee and sugar, milk, milk puddings, Kpsaras1 and Madhuparka and pies fried in ghee, obtains the fruit of Agnistoma.

The Benefit of Sraddha Performance on Various Tithis Brhaspati said : Henceforth I shall describe the various types of Srdddha1 such as Ajasra or Nitya (daily, regular), Naimittika (occasional, conditional) and Kamya ( performed with some desired object in view) and the mode of worship (in them).

There are three sets of Asfakas2 (the 7th, 8th and 9th days of the dark half of a month) that bring about marriage, birth of a son and acquisition of wealth. The dark half of a month is the most excellent. The first Asfakd is called Citri.

If there happens to be a fourth As{akd9 a learned person should perform a special Sraddha therein, even by spending his entire possession.

He (the performer of a Sraddha) shall always be happy both here and hereafter. The worshippers shall attain progress and the non-believers, downfall.

Like cows approaching a water-trough, all these Pitys and gods approach the man (who performs a Sraddha) —Pitfs during the Parvan days and deities on different Tithis.

Let them not return without being worshipped during Asfdkas. The world (worldly life) will be in vain in regard to him (who does not worship) . Even what is obtained by him, perishes.

He who performs a Sraddha on the second day of the lunar fortnight, becomes the lord of bipeds. The third day (is to be selected for Sraddha) by one who seeks excellent things, (for) Trtiya (third day) is destructive of sins. 1. Verses JO-19 state the benefit accruing from performance of Sraddha on different Tithis from the 1st to the 15th. Apastamba Dh. S. II. 7.16-22, Mbh. AnuSasana 87, Bd. P. 2.3.9-20, BMP. 220.15-21. KP.II. 20.17.22 state the reward a man gets for performance of Sraddha on these Tithis. But there is difference of opinion among these about the benefits. For example, see the comparative table of rewards of Tithis. The Tithi Reward as per our Text

12-22 635

One who regularly performs a Sraddha attains all cherished desires and infinite heavenly pleasures. One shall always perform on the New Moon day the rituals and those great rites that involve extraction of Soma Juice (or that are conducive to the development of the Moon ( ? ) )

Thus developed, the Moon sustains the three worlds, being regularly eulogised by Siddhas, Caranas and Gandharvas.

(The Moon) is eulogised by thousands of Apsaras-s dancing, singing ar.d playing on instruments, by means of eulogies, flowers of great beauty and all the requisites for the fulfilment of desires. 636 Vayu Purdna

Devas and Gandharvas and the groups of Siddhas eulogise that devotee of the Pitrs, steady in his holy rites. They serve him by means of aerial chariots for sport.

The devotee of Pitrs shall attain all cherished desires on the Amdvdsyd (New Moon) day, for Pitrs are worshipped by him directly always.

The constellation Magha has Pitts for its deities Hence a Sraddha on that day yields everlasting benefit. The wise perform the rites for Pitrs particularly on that day.

Hence the Pitrs always desire Magha. Those who are devoted to Pitrs and deities attain the greatest goal.

Those who offer worship attain Devas. Those who do not offer are reborn as lower animals. A person who performs a Sraddha on the Full Moon day obtains progeny, nourishment, memory, intellect, sons and prosperity. 1 He enjoys to the full. (The Sraddha performed on) Pratipad (the first day of a fortnight) is conducive to the acquisition of wealth. What he has acquired does not perish.

The second Astakaf shall be Prajapatya (with Prajapati as its deity) and the third one (is) Vaisvadevikl. The first Asfakd shall always be performed with flour cakes. The second should always be performed with meat. The third Asfakd shall be performed with greens and vegetables. This is the injunction regarding the articles (for Sraddha) . The Anvastakd (the ninth day in the dark half of Pausa, Magha and Phalguna) of the Pitrs is also laid down permanently.

Benefit of Sraddha Performance under Different Constellations. 1 Bfhaspati said : Listen to a detailed account of all those Sraddhas which Yama mentioned to SaSabindu. They are to be performed under different constellations severally. 2

He who maintains the sacrificial fires for ever and performs a Sraddha (when the Moon is) in conjuction with the Krttika constellation, becomes free from worries and ailments along with his children.

A person desirous of children should perform a Sraddha under Rohini.By performing a Sraddha under theSaumya (Mfga-

4-13 637 liras) constellation one attains vigour and vitality. Generally the man of ruthless activities performs a Sr&ddha under Ardra.

The first topic discussed is about the vegetarian and non-vegetarian dishes liked by Pitrs and therefore should be served to Brahmanas while dining at a Sraddha (vide vv. 3-9). Apastamba Dh.S. (GOO B.C.) prescribes flesh-eating as obligatory at Sraddha and enumerates the animals the flesh of which gratifies Pitfs for a specific period e.g. the flesh of a gavaya (a cow-like animal) offered in Sraddha gratifies the Pitfs for a year (samvatsaram gavayena tfptih). For other animals and the period of gratification etc., see Apastamba Dh.S. II. 7.1625; II. 17.3. For refusal to accept non-vegetarian food at a Sraddha one has to go to hell ( Vispudharmottara I. 140-49-50, also Manu V. 35; KP. 11.17.40). Manu III.26 r '-272, Yajnavalkya I. 158-260, Mbh. Anuiasana Ch. 88, Katyayana’s Sraddha-Sutra ( Kandika 7-8), KP. 11.40-42, Mt. P. 17.31-35, Bd.P. 2.3.19, VP. IIT.16.I-3 and such other Puragas specify the flesh of certain animals served at Sraddha and the period of gratification of Pitrs thereby. Hemadri opines that greater the period, greater is the gratification {iha sarvatra prilyatiiayo vivakfitah—Sraddha p. 590).

Miscellaneous Topics : Qualifications of a Brahmana for Sraddha-gifts : Merits of Performance of Sraddha at Sacred Places Sarhyu said : O foremost one among the eloquents, what is it that offered to the Pitfs, delights them to a little extent ? What delights (them) for a long time ? What is it that is conducive to delight them infinitely 71

2-12 639 Brhaspati said :

One should not test Brahmanas always in order to give them anything. But testing is heard about (i.e. prescribed in £rutis) in regard to the rites of Devas (gods) and Pitjrs.1

Whatever is offered to these, yields everlasting benefit. These are the sanctifiers of the row. Those Brahmanas who observe Yogic rites and duties should be revered faithfully.

They are the foremost due to their adherence to the duties of their (specific) stages of life. In regard to the offering

One who worships these, worships all the worlds along with the Pitrs. ( Yogadharma ) is the holiest of all holy things, the most auspicious of all auspicious things.

Yogadharma is mentioned as the first among all Dharmas. I shall recount those who cannot be included in the row (i.e. cannot be invited) for a Sraddka.1 Listen and understand as I recount them :

He who sells the Vedas, religious observances, holy rites and penances—all these are de filers of the row. What is gifted to an atheist, ungrateful person or a censurer becomes lost.

What is given to a trader is not beneficial here or hereafter. The same is the case in regard to a person who misappropriates (deposits), who is knavish and who hates the Vedas. 39-42a. That which is given to a merchant or an artisan devoid of virtue becomes lost; a merchant despises (underrates)

Dogs and demons should not see the performance of a Sraddha.1 Hence it should be screened out all round, and gingelly seeds should be strewn around.

It is to ward off Raksasas that gingelly seeds are strewn and the screen is to prevent the dogs. Boars destroy the effect of a Sraddha by having a look at it and a cock by fluttering its wings (or by the fall of its feathers within).

A woman in her monthly course destroys the Sraddha by touching. If the performer of a Sraddha becomes angry, he destroys the benefit derived. If anyone gets his friends to offer Sraddha and Havis, they do not please Pitfs or Dcvas. Nor does he attain heaven.

Grandfathers (manes) are delighted with what is given on the beautiful banks of the rivers and streams as well as of the lakes and in secluded places.

One shall not shed tears while performing a Sraddha, nor should he take active part in irrelevant conversation. One should not munch or crunch anything while performing a Sraddha. One should avoid mutual rivalry too.

While performing a Sraddha the sacred thread should be worn from right to left and the Darbhas should be held duly in the hands. One should perform a Sraddha till one’s death. Thus one delights Pitrs.

At the outset, he should formally take permission of the preceptor or the invited Brahmanas. He should then kindle a fire duly. The articles to be offered to Pitrs should be placed on the ground over a winnowing basket or on a Ku£a mat.

During the bright half ( of the month) , the &raddha is to be performed in the forenoon by the skilful performer of a Sraddha. During the dark half, it should be performed in the afternoon. In any case the Rauhina period (the 4th Muhurta of the day) , should not be transgressed.

Thus the great and noble souls, the seers of time and place, the Pitrs of great Yoga (yogic power) and great virility should be worshipped.

A person always devoted to Pitrs attains the excellent Yoga. After eschewing both auspicious and inauspicious actions they attain salvation through meditation.

It is for the sake of (promotion of) sacrifices that after deluding the universe, it (Yoga) was eschewed and kept in the cavity (of the heart, i.e. kept secret) by the noble-soul ed Kasyapa.

O excellent one among the knowers of Yoga, that nectarine (or immortal) Yoga, the eternal great Dharma was promulgated by Sanatkumara.

It is a great esoteric secret of the Devas. It is the greatest resort of the sages. It can always (be attained) by the devotees of Pitrs through filial devotion, piety and endeavour.

There is no doubt in this that one who is devoted to Pitrs shall, with endeavour, attain everything of that Yoga in essence.

To whom are the Sraddhas to be offered ; which are the things that yield great benefits when given; what are the holy centres and sacred rivers wherein the Sraddha offered bears everlasting benefits ; by what means does one attain heaven—all these have been mentioned to you in brief. 21-59-67 645 Bfhaspati said :

The man who after hearing this explanation of the procedure of Sraddhas, becomes malicious, is an atheist enveloped in darkness. He will drown himself in the terrible hell.

He who has perfectly controlled his mind, finds all his great ailments terminated. He who is not mindful of the Airamas (stages in life) stated in the Vedas attains the Kuiiibhika hell. He attains the status of a thief and gets his tongue cut.

Those who censure Yoga become lumps of clay in the ocean1 and decay as long as the earth exists. Hence, this is the Dharma (virtue) intended in the Sraddha that it should be performed by a man with faith (in it).

Scandalisation of Yogins should be scrupulously avoided. By scandalising (them), a person becomes a worm and rolls there itself.

There is no doubt in this that he who censures Yoga, the cause of salvation unto those who meditate, goes to terrible hell. He who listens to it (the censure) , also falls into the hell.

By denigrating masters of Yoga, a man certainly falls into the hell surrounded by darkness and terrible to behold.

There is no doubt about it that he who pays heed to the vilification of masters of Yoga of fully controlled selves, becomes submerged in the Kumbhipaka hell for a long time.

One should eschew hatred for Yogins mentally, verbally and physically. He will reap the benefit of the same here itself as well as after death. There is no doubt about it.

A person who has mastered (all lores) does not get (realize) the Atman. He wanders within the three worlds due to his own actions. A person who has mastered !Rgveda, Yajurveda, Samaveda and all their ancillary subjects does not attain Brahman which is devoid of changes and aberrations (iavikaiam) and therefore, becomes distressed.

(Defective verse) 1 He who has crossed the bounds of effects (of Prakrti) goes beyond Prakrti. Mastery of the three Vedas leads to the crossing (of the limits?) of three gunas The (highest) principle is beyond the twentyfour Yogas (?). He is the master of all, who has passed beyond worldly existence. (?)

2 (Defective verse) By means of his Yogic power, a knower of Yogas withdraws unto himself the dissolution of the Atman, in the same manner as the entire creation of the principles by the Atman. He alone becomes the master of all.

It is the knower of Yogas who knows the Vedas and attains the knowable. They call him the knower of the Vedas, and the master of Vedas.

After duly knowing the knowable and what should be known (one becomes the knower of Vedas). They call him the knower of the Vedas. All others are thinkers of the Vedas.

A person devoted to Pitrs attains the (fruit of) Yajnas, Vedas, all cherished desires, different kinds of knowledge, longevity, progeny and riches.

He who invariably reads this Sraddhakalpa during Sraddha, in the end, gets all these (benefits) and the benefits of charitable gifts at the holy centres.

He shall be the sanctifier of the row (of diners). He shall be given priority in being fed among the Brahmanas. Or he shall (be eligible to) teach all the Brahmanas and attain all cherished desires.

He who always listens to this after subduing anger, being without malice and becoming free from greed and delusion, attains endless heavenly pleasure.

He attains the entire benefit of visiting holy centres, and making charitable gifts etc. This is the most excellent means to liberation. This is the greatest means of attaining heaven. He shall have the greatest contentment in this world too. Hence he should assiduously perform this.

He who reads these injunctions about (performance of) Sraddha attentively and with purity of mind, in the assembly (of the learned) during Parvan days, becomes endowed with children. With great brilliance, he attains the same region as that of the heaven-dwellers.

Obeisance to that self-born deity by whom this Kalpa has been prescribed. I always bow down to the great masters of Voga.

O dear one, these Pitrs are the deities of Devas. Pitrs are stationed in these seven abodes for ever. They are free from pain.

All these noble souls are the sons of Prajapati. The first group is that of Yogins. That is eternal and is ever conducive to the increase in the Yogic Power (of Yogins).

The second group is that of Devas and the third is that of their enemies. The other groups are of the members of (four) other castes ( Vapias) . Thus all have been recounted.

Pitrs revere him who devotedly worships Pitrs. Pitrs in the form of grandfather grant nourishment, progeny and heavenly pleasure to him who desires nourishment or who desires progeny.

To a son, the rite for Pitrs is preferable to the rite for Devas. Pitrs are to be propitiated even before Devas.

The subtle movement of the Yogic power of Pitrs is in648 Vayu Purdna comprehensible to the physical eye which is distant (not empowered by) penance.

To all of them a silver vessel or one accompanied with silver is ordained. It is said to be sanctifying and excellent (for the rites) of Devas along with (those of) Pitrs.

Just as in a cowpen the calf finds out its lost mother, so also the Mantra takes those articles where the Jantu (the man for whom the pintfa is intended) stays.

The name, Gotra and Mantra take the food offered to him. Even if they had taken a hundred births, the satisfaction follows them. (They are satiated by the Sraddha offering.)

Thus this convention is established by Brahma, the supreme god. This first creation of Pitrs is for the worlds that seek everlasting bliss.

It whs formerly in the course of an extensive Satra (sacrifice) lasting for a thousand years wherein the lord of the house was the deity, Lord Brahma.

It is heard that Brahma presided over it for hundreds

“When Brahma, the great Atman, presided over the Satra, then Pitys were born for the benefit of the worlds seeking everlasting bliss, through Brahma Paramesthin.” Suta said :

Brhaspati who had been asked by his intelligent son formerly, told thus. He recounted the family of Pitjrs. What he said has been mentioned (by me). Henceforth I shall recount (the race) ofVaruna. Understand (it).

One should invite these for the Sraddha rite : Those who have studied all the Vedas and who have performed all rites; the Brahmanas who are the sanctifiers of the row; important Brahmanas who know the Bhasyas ( Glosses on Aphorisms) ; those who regularly study Grammar; those who study Puranas and DharmaSastras; those who are conversant with the three-Naciketas-Vidyas; the worshippers of five fires; the Trisuparnas, the knowers of the six ancillary subjects of the Vedas; a son of the Brahma form of marriage ; a master of Vedic Prosody (or chanter of the Vedas) ; a singer of the Jycsfha Soman ; one who has taken baths in sacred waters (at holy places); those who have taken part in important Yajflas and taken the concluding (Avabhrtha ) ablutions; those who observe rites immediately; those who strictly adhere to their own duties; those who are not wrathful and those who are always calm and quiescent. And those who perpetually observe the ten meritorious deeds shall also be invited.

All Devas worship them. They are stationed in them ( Pitrs). The four Asramas too successively worship them. The four castes also worship them in accordance with the injunctions. Similarly the mixed castes and the Mlecchas (alien outcastes) also worship them.

A rogue, a drunkard, a patient of pulmonary consumption, a cattle breeder, an ugly person, a common servant of all in the village, a usurer, a professional musician, a merchant, an incendiary, an administerer of poison, a pimp, a seller of Soma juice, a person who undertakes sea voyage, one whose skin is defiled, a dealer in oil, a deceitful person, one who quarrels with his father, one who has a co-husband at home, a calumniated person, a thief, a person whose livelihood is arts and crafts, a tale-bearer, a person giving wrong information about holy days, one who is malicious to his friends, a group- beggar, an atheist, a discarder of the Vedas, a mad fellow, a eunuch, a knavish fellow, a destroyer of foetus, a defiler of the preceptor’s bed, a follower of the physician’s profession for livelihood, a messenger and an adulterer.

The three Pin das which the kinsmen offer invoking the names and Gotra, which they place on the ground strewn with Kusa grass after wearing the sacred thread from right to left, delight the respective parents who are present everywhere. What constitutes the diet of the creature (i.e. the devotee who offers) is the diet of Pitrs as well.

Thus these Pitrs are Devas and Devas are Pitrs. O sinless ones, all these ( following) have been recounted by me — Dauhitras9 (i.e. daughter’s sons), Yajamanas, worlds, daughters, grandsons, sons, charitable gifts, along with the mode of purity, holy centres, fruit thereof, everlasting nature of the benefit, (the different types of) Brahmanas and the rules governing Yayavaras (wandering ascetics). Everything has been mentioned in the manner that Brahma prescribed formerly. Brhaspati said : sat listening when he had been asked to clear the doubts regarding Pitrs.

The Race of Varuna : Birth of Asvin Gods1 The sages to whom this ( Sraddha Kalpa) was narrated became very much delighted. Extremely eager to hear further, they asked him thereafter. The Sages said :

Please narrate ( to us) in proper sequence the condition of the races of the kings of unmeasured spledour as well as valour. We implore you.

Even as I recount, listen, and understand the state and position of the dynasties of the kings of unmeasured splendour, in the proper order and their prowess. that chapter are quoted in notes. 650 Vayu Purana

Varuna’s wife was the daughter of the ocean and was called “Sunodevi”. She had two sons Kali and Vaidya and a daughter Surasundari.

Kali had two very powerful sons (namely): Jaya and Vijaya. Vaidya too had two sons of great strength, viz. Ghfni and Muni.

When the subjects became desirous of eating, they ate each other. Devouring each other, they perished.

Kali begot of Sura (a son). That son of his is remembered as Mada. Himsa, the daughter of Tvastr, was the eldest wife of Kali. She was known as Nikpti (too) .

She bore four other man-eating sons to Kali, viz. Naka, the famous Vighna, Sadrama and Vidhama.

Among them Vighna was devoid of head ; Naka had no body; Sadrama was single-handed; and Vidhama had a single foot.

Sadrama’s wife was remembered as Putana. She had Tamasic qualities. Revat! was the wife of Vidhama. Their sons were in thousands.

Sakuni was the wife of Naka and AyomukhI was the wife of Vighna. Raksasas of huge heads roaming about at dawn and dusk ( were born of them) .

The sons of Revat! and Putana arc remembered by the name of Nairptas. All these Raksasas were evil demons known as Grahas. They particularly harassed children (by haunting them). With the permission of Brahma, lord Skanda became their overlord.

Bphaspati’s sister was a noble lady (named) Yogasiddha. Observing celibacy and being detached, she roamed over the whole universe.

She became the wife of the eighth of the Vasus, viz. Prabhasa. Visvakarma, the creator of arts and crafts was born as her son.

(He was known as) Tvastr. He created many forms. He was the grandson of Dharma. He was liberal-minded. He was the creator of thousands of arts and crafts. He was the Architect of Devas.

He made aerial chariots for all the Devas. Human beings

19-29 651 maintain their livelihood by following the craftsmanship of that noble soul.

Why is (the Sun) called Martantfa by learned men? Why did she, in the form of a mare, give birth to them through the nostrils ? We wish to know this. Please explain this to us who ask you. Suta said :

For a long time, the egg did not break (did not get hatched). It was broken open by Tvastr. On seeing it, Kasyapa became sad as he feared that the foetus was killed.

When the egg was broken into two* parts, he looked into it and said to Tvastr, “This is certainly not an ( ordinary )egg”. (Then to the child he said) “O Sinless one, be Martanda”.

The father affectionately said—“Indeed this (child) in the egg is not dead”. On hearing his words, the relevancy of the name has been understood.

Since he was addressed by the father, “Be born of the dead (broken) egg”, when the egg was broken, Vivasvan is cal652 Vayu Purdna led Martamja1 by those who know the Puranas.

Henceforth I shall mention the progeny of Martaruja Vivasvan. Formerly three children were born of his wife Samjfia to Savitj*.

(Later) the younger Manu Savarni and Sanaiscara were born to (the shadow) Samjfia and the twin gods Asvins to (the real) Samjfia. These seven are remembered as the children of Martancja.

Vivasvan of great fame, was born of KaSyapa and a daughter of Dak§a. The noble lady, the daughter of Tva$tr became the wife of Vivasvan. Originally she was well known by the name Surcnu and later came to be known as Samjfia.

The wife of lord Martaruja of excessive splendour was a woman of great beauty in the prime of youth. She was dissatisfied with the dazzling form of her husband.

The dazzlingly brilliant person of Martaruja, the son of Aditi, coming into contact with her body was not very pleasing to her.

Being unaware, Kasyapa said out of affection, “Indeed this (child) in the egg is not dead”. Hence he is called Martan<ja.

The brilliance of Vivasvan increased day by day whereby he, the son of Kasyapa, scorched the three worlds.

Ravi (the Sun-god) begot of Samjfia three children, two sons of great prowess and the daughter Kalindi (Yamuna) .

Manu was the eldest son of Vivasvan. He was a Prajapati and known as Sraddhadeva. Yama and Yami were born as twins.

On seeing the whetted brilliance of Vivasvan and unable to endure it, Samjfia created her own shadow of the same complexion as hers.

That woman of earthly form, born of her shadow came to her humbly with palms joined in reverence and spoke to Samjfia :

“Tell me, what should be done by me ?” Samjha spoke to her : “Welfare unto you. I will go back to my own father’s house.

You must remain in my house without any hesitation. These two sons of mine and this daughter of splendid complexion (should be looked after) . lord, my husband”. Thus addressed, the earthly form of Samjfia spoke to Samjfia:

“O noble lady, until the hair is caught hold of, I will never speak your secret idea. O noble lady, go back to your own house”.

After consoling Samjha, she said, “So be it”. She, the woman in a pitiable condition, went nearTvastpas though greatly ashamed.

On seeing her come back, the father became angry and spoke to Samjha: “Go back to your husband. Do not hate Divakara (the Sun-god).”

Though urged thus by her father and compelled (to go) again and again, she lived in her father’s house for a thousand years.

“Go to your husband’s house”. When insisted upon again and again thus, that uncensured (praise-worthy) lady concealed her real form and assumed the form of a mare. She went to the northern Kurus and began to graze grass.

Considering that she (the shadow of Samjfia) was the real Samjha, the Sun begot of the shadow, the second Samjha, two sons of the splendour of Aditya (the Sun).

The sons were Srutasrava, the knower of Dharma, and Srutakarman. Both of those lordly ones were equal to Manu the eldest-born.

Srutasravas will become Savarni Manu. The planet Sanaiscara (Saturn) is to be known as Srutakarman.

“Since you are threatening the renowned wife of your father, this leg of yours will undoubtedly fall off.”

With his mind deeply afflicted due to that curse, Yama of virtuous soul reported everythin g to his father, along with Manu (i.e. accompanied by him.)

“I am much distressed due to the fear of the curse (taking effect). I have been defeated (?) by the (statement) words of Sarnjfta. (This mistake is) due to my childishness or delusion. Sir, please protect me.

O lord of the worlds, foremost one among those who blaze, I have been cursed by mother. May your grace protect us from this great danger.”

Thus implored, lord Vivasvan spoke to Yama: “O son, undoubtedly there will be a great reason behind this (incident).

That was why anger took possession of you who are the knower of virtue and the speaker of the truth. The words of your mother too cannot be falsified.

The worms will take away your flesh and go to the earth. Then you will regain your foot. O intelligent one, you will be happy again.

In this way, your mother’s words will be true and effective. By removal of the curse, you will also be saved.”

Aditya then spoke to Samjna, “When the sons are all equal, why is more affection shown by you towards one ?”

Avoiding (the necessity of disclosing the secret) she did not say anything to Vivasvan. But by means of his Yogic power and concentration, the Sun found out the truth.

The infuriated Sun-god was about to curse her bringing about her destruction. She then confessed factually everything to Vivasvan.

It is because she could not endure it that Samjfia is wandering in the forests and meadows. You will see your wife of auspicious conduct today itself.

O lord of rays, by using your Yogic power, you will see your praiseworty wife superbly endowed with youthful charm. Everything will be favourable if my condition is accepted.

The refulgence became very pleasing to behold. What was inauspicious before shone splendidly. Then (the Sun) made use of Yogic power and saw his wife in the form of a mare.

She had been invisible to all living beings due to her brilliance and observance of rites. In the form of a horse, Martanda approached her and declared his love.

In the physical activity of sexual intercourse, she suspected him to be someone other than her lord. She therefore discharged the semen virile of Vivasvan through her nostrils.

From that semen were born the twin gods Asvins, the excellent physicians, Nasatya and Dasra. They are remembered as Asvins.

They are the sons of Martanda, the eighth Prajapati. Bhaskara (the Sun-god) showed his beautiful form to her.

On seeing him the wife was satisfied and fascinated. Yama was much afflicted in the mind due tp that curse.

Their brother §anai£cara attained the status of a planet. With the (chopped off) brilliance (of the Sun) Tva?tr made Visnu’s discus. 1 It was unobstructed (irresistible) in battles to check Danavas.

Their younger sister Yamuna of great fame, became the excellent river Yamuna, the purifier of all the worlds. 2

I shall now narrate the details of Vaivasvata Manu who was the eldest among them. He had great splendour and his creation is current (and he presides over the present Manvantara) .

He who listens to or reads the origin of Devas, the seven powerful sons of Vivasvan, shall be released, if he attains misfortune. He shall attain great glory.

It is known that Savarni became Manu. The earthly form of Samjha was affectionate only towards her ( own) sons and not towards the earlier born ones. Manu bore it patiently, but Yama did not brook it.

Thus entreated, Suta Lomahar$ana an expert in the narration of tales and proficient in the art of speech, (observed) the desire of the sages to hear the story and spoke these words: Hear and understand as I recount in the manner the sage recounted to me.

He pleased (all) by means of his Dharma. Then he became known as Dharmaraja. By means of his auspicious activity, he became extremely refulgent and attained the lordship of Pitfs and guardianship of the quarters. Savarni Manu of great fame shall become the Manu in the Savarnika Manvantara. Even today the holy lord performs penance on the beautiful ridge of the Meru mountain. 656 Vayu Purdna

O suppressor of enemies ! At the outset, I shall change your personal form into an excellent one”. The form of Vivasvan, then, was sideways, upwards and below (i.e. the rays were diffused everywhere). Hence Divaspati (the Sun-god) was ashamed of that form. So the deity of great penance praised the wheel of Tvastr. Tvastj- was then permitted to change the form. With the concurrence of the Sun-god (Martanda Vivasvan) , Tvastr mounted him on the wheel and whetted his brilliance. Then the brilliance had pleasant refulgence due to reduction in dazzle.

On hearing it, Vivasvan was enraged and hastened to Tvastj*. Tvastj* honoured with due formalities the Sun-god who wanted to burn down everything. He pacified him slowly saying : “Your present form which is excessively dazzling, is not attractive.

Assuming the form of a mare, the noble lady went to the land of Kurus. The blessed lady bore two sons to the Sun who had assumed the form of a horse. She gave birth to them through nostrils. They were the twin gods, the Asvins, Nasatya and Dasra. Both of them were the sons of Martan<Ja (the Sun-god). The Sages enqu ired :

On being insulted many times (by the stepVayu Purdfia 654 mother) out of spite, Yama became distressed and threatened Samjfia with his leg. Out of anger or childishness or the force of the inevitable destiny, that lady, having the same complexion as his mother, cursed Yama out of anger.

Creative Activity of Manu : The Story of Sudyumna . Suta said : When the Caksusa Manvantara had elapsed, when the Devas ( pertaining to that epoch) too had gone, the kingdom of the earth was assigned to the great Vaivasvata (Manu) . 3

The creation of Visnu’s discus Sudarsana from the pruned part of the Sun-god is mentioned in VP. III. 2.11. from them, pruning of the Sun-god's excessive lustre, his approach to his wife Samjha (who was in a mare’s form) and birth of Asvin gods—these are traditional accounts found in Mbh. Adi 76, Anvtasana 150, VP. III. 2 and other Puragas.

Description of dynasties of kings is an integral part of a Purana of five characteristics. Vaivasvata Manu, being the progenitor of these dynasties, is described in all Pura^as. This chapter corresponds to Bd.P. 2.3-60, hence only verse nos. from Bd.P. are given.

2-14 657

On hearing this the sages asked thereafter: “How did Sudyumna, the son of Manu, attain womanhood ?” Siita said :

The beloved goddess (Uma) spoke these words to her lover (Siva) for the sake of his love: “O Lord, the man who enters my personal hermitage will certainly become a woman. She will be auspicious and on a par with the celestial damsels.” Mbh. Adi 75, Anusasana 147, Bh.P. IX. 1.

All the living beings there, Pisacas, and the animals became women and played with Rudra like heavenly ladies.

That king who had gone a-hunting entered Uraa’s forest. He attained womanhood along with the Pisacas, Bhutas and Rudras. Hence that king attained womanhood. By the grace of Mahadeva, he shall attain the lordship of the Ganas.

Bhalandana had a very powerful son named Prarhsu. Prarhsu had a son who became well known as Prajani.

Prajani had a valorous son named Khanitra. His son was the glorious Ksupa of great fame.

Ksupa 's son was Viriisa who had no one equal to him. Vimsa’s son was Vivimsa, the righteous performer of religious rites.

VivimSa’s son was the virtuous-souled and valorous Khaninetra. In the beginning of Tretayuga, his son Karandhama was born.

Karandhama’s son was the vigorous Aviksit. By means of his good qualities, Aviksit surpassed his father.

(His son) named Marutta was a virtuous-souled king equal to an emperor. He was taken to heaven by (sage) Samvarta along with his friends and kinsmen.

In this connection a great dispute arose between Saiiivarta and Bphaspati. On seeing the magnificence of the Yajfiay Bfahspati became angry with him.

When the Yajna was brought to a successful conclusion by Samvarta, he (Bphaspati) became more furious. He was intent on the destruction of the worlds but he was propitiated by the deities (gods).

Emperor Marutta obtained Nari?yanta (as son). Narisyanta s successor was the king Dama, wielding the staff of justice and punishment.

The valorous king Ra$travardhana was his son. His son was Sudhrtin and Sudhytin’s son was Nara.

Kevala was his son and Bandhuman was the son of Kevala. The virtuous-souled kingVegavan was Bandhuman’s son.

Budha was Vegavan’s son and T|*nabindu was the son of Budha. He became king at the beginning of the third Tretayuga.

His daughter was Dravi^a (I<javida in Bd. P.) who became the mother of Visravas. He had a son also named Vi£ala. He was an extremely virtuous king.

The city of Visala (Vaisali) 1 was built by king Visala. Visala’s son was the king Hemacandra of great strength.

After Hemacandra (his son) Sucandra became very famous. Sucandra’s son was the well known king Dhumrasva.

Dhumrasva’s son Spijaya became a great scholar. Srfijaya’s son was the glorious and valorous Sahadeva.

Krsasva was Sahadeva’s son. He was extremely righteous. The valorous Somadatta of great brilliance was Krsasva’s son.

Janamejaya was the son of the saintly king Somadatta. Janamejaya’s son named Pramati was very famous.

By the grace of Tfnabindu, all the kings ruling over Visala were long-lived, noble-souled, valorous and very righteous.

23-33

Reva’s son was Raivata. He was very virtuous and was also known as Kakudin. He was the eldest of a hundred brothers. He became the king and ruled over Kusasthali.

O son of Suta, O holy lord, how is it that even after the lapse of a long period of many Yugas, Revati did not become old 7 How did her hair not turn grey ?

After going to the mountain Meru how did Saryati’s son have progeny of his own ? How did they survive till now on the earth ? We wish to hear precisely.

How many are the groups of gods ? How are the Gandharvas ? How was that music on hearing which Raivata considered a long period as only a Muhurta ?

To a person who goes to the world of god Brahma, there is neither hunger nor thirst. He has neither old age nor fear of death. No ailment affects him.

O excellent sages, as to the question put to me on Gandharva (science of music) , I shall explain it precisely, O good sages of holy rites.

The Svara Mandala1 (the whole group pertaining to musical notes) is comprised by seven Svaras (notes), three Grdmas2 (basic scales), twentyone Murcchanas3 (the modes of

The following are the names of the svaras : Satfja ( Sa), Rsabha ( Ri) , Gandhara (Ga), Madhyama ( Ma), Pahcama (Pa), Dhaivata (Dka), and Nifdda {Ni). These are the seven svaras (notes) . (The Text dealing with Music is corrupt and obscure. An For example, the &z-scale Murcchanas would be : ( 1 ) Sd Ri Ga Ma Pa Dha Ni ( 2 ) Ni Sd Ri Ga Ma Pa Dha (3) Dha Ni Sa Ri Ga Ma Pa etc. The iSa/rtfifl-scale was descending having the notes Ma Ga Ri Sd Dha Ni Pa as per Ndradlya Sifyd (I. 5, 1 and 2). Due to the influence of the Sdmanscale, there was the descending order followed in the case of starting notes of the Murcchanas. Murcchanas served as the basis of different types of songs. They also brought in the notes of the low ( Mandra ), high ( Tdra ) registers ( Sttiana ). If the first Murcchand of the -Affl-scale is rendered taking Ma as the §adja and the remaining notes accordingly, then it would be indicated as ; 4Sa, 3Ri, 4Ga, 4Ma, 2 Pa, 3 Dha, 2JVi=22 Srutis This gives the Gandhara of 4 Srutis called Antara Ga, Its consonant note would be Ni of 4 Srutis called Kdkali Ni. These two were called the Sadharaya notes. Their use was restricted. Their employment was allowed when the songs had two Sruti Ga and two &ruti Ni notes in small measure. The MUrcchamds with these two SddhararLa notes were called Sddharaxfikrla Murcchands.

Uttara-mandra, RajanI, Uttarayata, Suddha-sadja should also be known as the seventh. 1 41a. Know the Murcchanas of the Ga-scale (Gandhara-gramikd) as they are being described by me.2 41b-48. (The names of the Tanas are as follows :) The first of the series is Agnistomika, the second is Vajapeyika; the third is called Paunqiraka; the fourth is Asvamedhika; the fifth is Rajasuya; the sixth is Cakrasuvarnaka ; the seventh is Gosava by name ; Mahavpstika is the eighth ; Brahmadana is the ninth; the next is Prajapatya; the later should be known as) Naga-pak§asraya, Gotara, Hayakranta, Mpga-kranta; the charming Vi$nukranta, the most excellent Suryakranta, Mattakokila-Vadin, Savitra, Ardhasavitra, Sarvatobhadra, Suvarna, Sutandra, Visnu, Vaisnuvara, Sagara, Vijaya which is charming to all beings. We know Hairisa and Jyestha as dear to Tumburu (or ‘Tumburupriya’ be taken as a separate name) , the pleasing Adhatrya. These are followed by Gandharvas, desired by Alambusa and dear to Narada. It is mentioned by Bhimasena that they are liked by citizens. (Bd. P. takes ‘ N&gara-priya* as the name of a Tana.) 49-50a. (The Tana) called Karopanita—Vinata, Srih, Bhargava-Priya. %! 1 —^ * 1

And god Brahma is the presiding deity here of the Uttaradi-svara. Harindsyd is originated in the region of Hari. Murcchana Harinasya has Indra as its presiding deity.

The Murcchand Karopanita-vitatd was sung by Maruts in Svara-Mantfala. That is Kalopanitd . Hence its presiding deity is Maruta.

The MGrcchand Suddha-madhyamd originated in the Manu (ru?) de£a. Suddha Madhyamd is the note here and the presiding deity is Gandharva.

Since it moves along with the deer for the guidance of Siddhas, it is, hence, called M&rgi. The Lord of animals (the Lion) is its deity.

As the Murcchand is associated with hermitages and also with the various (human) voices of citizens, it is called Rajani due to its association with rajas (dust/atmosphere).

The Tula (beating time) is known as having Sadja as its deity. Hence Uttara-t&la is known first as well extended. Hence it is Uttara-mandra whose diety is Dhruva.

Since it is after Apana (?), Ultarayana having Dha (Dhaivata) as the starting point, is the Murcchana the deities of which are Pitrs (manes), the deities (worshipped in) Sraddhas.

The great sages worship the Fire-god with the SuddhaSa<Jja (pure Sa-) note; it should be known as Suddha-Sadjika.

It starts from the Pancama note causing delight to the good people. The Murcchana belonging to Yaksls (female Yaksas) is called Yaksika Murcchana.

(Defective) That Murcchana which serpents of poisonous eyes do not approach and the serpent-deities become as it 666 Vayu Purdna were drawn by Brahma, is called the Murcchana of serpents (Ahi-murcchand) and here the deity is Varuna.

The Murcchana with which Kinnaras (sing) in imitation of birds, is the excellent ( Uttamd) Mfreehand. Its deity is the Lord of Birds (Garuda).

By the sound of Gandhara Raga, the earth (or cow?) is held in support. Hence it is called Viiuddha-Gandhari (of pure Ga). And Gandharva is its presiding deity.

The Murcchana Uttara-Gandhari is so called as it was created after Gandhara. Its (presiding) deities are Vasus.

The Sadja Murcchana first approached god Brahma (Pitamaha). Hence its greatness. Its deity is the Fire-god.

The Murcchana called Manda$a§tha is divine and extensive. The names of its qualities cannot be described. Its deity is Paficama (the note Pa),

All the seven Notes ( Svaras) and the Mfreehands are recounted completely. Murcchands with Sadharana Svaras1 (e.g. Antara Gandhara, Kakali Nisada) are many. Only six of them are known.

He went to lord Brahma’s presence accompanied by his daughter and heard the musical performance of the lord of Devas for the duration of a Muhurta which was equivalent to many yugas according to the calculation of human beings.2 He returned to his own city in his own prime of youth, but the city had been occupied by Yadavas. It had been renamed by them as Dvaravatl, a beautiful city with many gates.

The Murcchanas of the Ma-scale (.Madhyama-grdmika) are known as Saubiri (Sauvira in Bd. P.) of the Madhyamagrama, Harinasya, Kalopabalopeta (also known as Kalopanata) the fourth SSuddha-madhyama, Sarngl, Pavanx and Dpstaka in the serial order. Murcchanas of Madhyama-grama are explained. Now understand (the Murcchanas of) the Sa-scale (iSa4ja-grama) .

It was then protected by Vasudeva and other leading Bhojas, Vfsnis and Andhakas- On hearing the story (of the occupation of Dvaraka by Yadavas) with all the facts, Raivata, the suppressor of enemies, gave his daughter of good rites named Revati, to Balarama in marriage and went to a peak of mount Meru and became engrossed in penance. Virtuous-souled Rama (Balarama) sported with Revati. On hearing the story, the sages enquired thereafter. The Sages asked :

A Dissertation on Music : The Definition of Murcchana, 1 Suta said : (Listen to and) understand the details of Manu’s sons. Pf§adhra tortured the cow of his preceptor and ate it. Due to the curse of the noble-souled Cyavana, he attained the status of a Sudra. Karusa’s son Karusa was a Ksatriya invincible in war. He became as valorous as the group of a thousand Ksatriyas. Bhalandana, son of Nabhagarista2 ( ?) was a scholar.

The Science of Music : The Embellishments After knowing the views of earlier teachers, I shall explain in due order, the thirty embellishments of music. Listen to them while I am expounding.

The Alafikdras (embellishments of music) are to be explained along with their Varnas (movements of notes such as ‘steady 9 , ‘ascending9 and others) as their specific basis and also along with their associated configuration ( Sarhsthdna), always in regard to dramatic performance 2 etc. 1 • The Sfldhdrafia Svaras are : (i) Antara Gdndhdra i.e. modem Suddha GdndhAra (ii) Kdkalf Ni$&da i.e. modern Ttvra Nif&da

Vide Bhaiata's N&(jyas&stra Volume. IV, pp. 79-92 (Baroda Edition)

3-9 667

When the embellishment is effected, it should indicate the Raga (melody) ; just as the path intended to be undertaken is characterised. 27a. The characteristics, its opposites are indicated (with business ?) by scribes ( Varnika?) 27b. I shall describe realistically (as it is) ? ( Obscure) . 28a. (Obscure) Twenty-three and eighty is the inversion (of their order 7)

Obscure*. 31a. (Obscure) Apart of the note Ma-Madhyama—is the deviation before R§abha? 31b. (Obscure) Their division is a guide ( mdrgasamsthita ) to songs ? 32a. (Obscure) [ Svasdra and Svardntara have been indicated by me.] 32b. The reverse would take place in the case of the order of seven notes. 33a. The four Mandraka gitas (songs) are sung with Gandhara as the key note. 33bc. In Mandraka gitas, we know the notes Pahcama (Pa) , Madhyama ( Ma), Dhaivata ( Dha), Nisada (Ni), Sadja ( Sd ), Rsabha ( Ri) as the remaining notes. 34a. One should know two Aparantika songs.— (The rest is obscure) . 34b. (Obscure but with Bd.P. text) In the Aparantika songs, Gandhara ( Ga ) is employed in the original and modified form by flute players ( Vainava) . [Bd.P : Gandhara is employed in the original and modified forms. ] 35a. The Pada has got three forms (?) . The Kaitika [A7] song has seven forms. 35b. The key-note procedure is declared with the entire use of Gandhara. 35c. This is also the order intended for its Madhyama as the key note.

The songs which have been mentioned with particular emphasis on the form should be effected with seven notes and the KaiHki [_-kd] of the sevenfold form. as the experience (?) of all following. The external music(?) is known to have five deities.

In Uttara songs in the original form, the Mdtrd is thus deleted (the rest of the verse obscure) .

With one foot {Pada) in the Matra and with one foot deficient when there is the Upahanana (deficiency, error?) of numbers in it, it is called Tana.

The second break in the foot is well established with Graha (the starting point of the song) and in the Aparantika (songs) . The first, the eighth, the third and second are established with Graha ( ?)

(Obscure) With half of the equivalent of a Pada and in the one-fifth portion of the Pada, the Pdda-bhdga (one fourth of the Pada) also along with the one and a quarter (of a pada) (?) is established in the original form)

In the Uttara and Mandraka songs in their original form, the Kala exists as explained of the Daksina Marga (way of the Tala—procedure) .*

Obscure (both here and in Bd.P.)

The Ikfvdku Dynasty Suta said : When Raivata, otherwise known as Kakudmin, went to that world (of Brahma) the entire Ku£asthali was over-run and destroyed by Punyajanas and Raksasas.

The hundred brothers of that noble-souled virtuous king, on being harassed by the Raksasas, fled away in great terror.

Fleeing in terror, those Ksatriyas established their families in different places. 2 O excellent Brahmanas, these families were very great.

6-14 673 souled K§atriyas. Nabhaga’s successor Nabhaga was very powerful.

Sravasta was the king by whom Sravasti1 was built. Sravasta’s successor was Bfhada£va of great fame.

It is heard that Kuvalasva was the son of Brhadaiva. By killing Dhundhu that king became known as Dhundhumara. The Sages said :

O highly intelligent one, we wish to hear how Dhundhu was slain, whereby Kuvalasva attained the title of Dhundhumara. Suta said :

Uttarika, the Brahmana sage, prevented the great heroic king Brhadaiva who was excellent and virtuous and who was proceeding to the forest (for penance). Uttahka said :

“O King, protection must be offered by you. It behoves you to do it. I am unable to perform penance undisturbed. occupies a prominent place among kings’ in RaghuvamSa VI. 71 as follows: IkfvUku-uam&yab kakudam nrpdridm Kakutstha itydhita-lakfayo *bhUt / Mallinatha, the commentator, correctly mentions the PurSijic episode ( vide his comm, on ibid. ) .

In the wild desert region near my hermitage, there is a vast sea full of sand, O king.1

There is a huge-bodied, extremely powerful being lying beneath the ground covered with sand. He cannot be killed even by Devas.

He is the son of Manu. His name is Dhundhu. He is cruel and terrible. He is performing a severe penance for the last hundred years for the destruction of the worlds.

He breathes out (once) at the end of a year. But when he exhales the whole earth along with forests quakes and shakes.

A great column of dust is raised by the air exhaled by him. It covers up the path of the sun and the earth— quake continues for a week.

It is accompanied by very terrible flames of fire, sparks and smoke. O King, I am not therefore able to stay in my own hermitage.

O brawny-armed king, restrain him with a desire for the welfare of the worlds. The great deity Vi$nu will further develop your prowess by means of his own splendour.

The worlds will be happy and relieved today when the Asura is killed. O King, you are hence competent to kill him.

Thus requested by the noble-souled Uttanka, that saintly king entrusted his son Kuvalajva with the job of restraining Dhundhu.

The King said, “I have already laid aside my weapons. Here is my son. O Excellent Brahmana, he will undoubtedly become the slayer of Dhundhu.*’

After ordering his son who was ready to slay Dhundhu, the king of praise-worthy holy observances retired to the mountains for performing penance.

The righteous-souled king Kuvalasva, obeying the behest of his father, went ahead to Dhundhu’s haunt, accompanied by his twentyon** thousand sons and Uttarika, in order to restrain Dhundhu.

Due to the imploring entreaty of Uttanka, and with a desire for the welfare of the worlds, lord Visnu entered him with his own brilliance.

When that invincible (king) started, a loud voice arose in heaven—“This king shall be the slayer of Dhundhu (Dhundhumara) with effect from today.’*

O excellent one among the imbibers of Soma, by means of his Yogic power, he exuded water like the great ocean at the time of Moon-rise. It was a vast sheet of water with currents and waves.

His sons excepting three were burnt by the Raksasa. Then the king of great strength destroyed all the attendants and kinsmen of Dhundhu.

The king who was a Yogin, drank up his behemence in the form of water-flood (let loose by him) by means of his Yogic power and extinguished the fire by means of water.

Then he overpowered the huge-bodied aquatic 678 Vayu Purana demon by means of his strength. The king, having successfully accomplished his task, showed him to Uttanka.

Drdha£va was the eldest of his three sons who survived. BhadraSva and KapilaSva were the younger ones.

Drdha£va was known as Dhaundhumari (son of Dhundhumara) . Haryasva was his son. His son was Nikumbha who was always engaged in Ksatra Dharma (military Profession ) .

Samhata£va was the son of Nikumbha. He is reputed as an expert in warfare. Kr£asva and Ak$aya£va were the sons of Samhata£va.

His wife was Haimavati who was like the river Dfsadvatl to the minds of the good. She was famous in the three worlds. Her son was Prasenajit.

Yuvanasva was his son. He was very brilliant and famous in the three worlds as highly virtuous. The chaste lady Gaurl was his wife.

She was cursed by her husband and turned into the river Bahuda.1 Her son Gaurika became an emperor.

Mandhata, the son of Yuvanasva, became a king conquering the three worlds. In this connection, Brahmanas well versed in Puranas, cite these two verses.

“The entire region from the place where the Sun rises up to (the place) where he sets, the whole of it, is called the territory of Mandhata, son of Yuvanasva”.

People who know the (details of) different races also quote this verse. “Those who know Puranas call the son of Yuvanasva, noble-souled, a performer of sacrifices and (a king) of unmeasured splendour. Mandhata is the embodied form of Vi§nu.”

His wife Gaitrarathi was &a§abindu’s daughter. She was known by the name of Bindumati also. She was a chaste lady and had no equal in beauty all over the earth.

She was the eldest sister of ten thousand brothers. She was devotedly attached to her husband. Mandhata begot three sons of her.

They were Purukutsa, Ambarisa and Mucukunda. Ambarisa’s successor was another Yuvana$va.

Harita was Yuvanasva’s son. Descendants of Harita are remembered by the name Suris. They were the (adopted) sons of Angiras (spiritual lineage) . They were Brahmanas endowed with martial qualities.

Purukutsa’s successor was Trasaddasyu of great fame. He was born of Narmada. His son was Sambhuta.

Sambhuta’s son was the valorous Anaranya. He was killed by Ravana formerly while he was conquering the three worlds.

Trasadadva was the son of Anaranya. His son was HaryaSva. From HaryaSva Drsadvati gave birth to king Vasumata.

His son was the virtuous king Tridhanva by name. The scholarly king Trayyaruna was the son of Tridhanvan.

That (sin) was committed by him out of lust, or (pride) due to his strength, or to the powerful force exerted by the inevitable destiny, though he was intelligent.

His father Trayyaruna banished him as he was sinful. Being infuriated with him, he repeated many times, “Be degraded (and gone)”.

He spoke to his father again and again, “I am alone. Where shall I go?” The father ordered him : “Live among the Can<Jalas. Vayu Purdna

O defiler of the family, I don’t seek to be a father with such a son as you.” On being repulsed thus by the words of the king, he went out of the city.

Vasistha, the holy lord and sage, did not give him asylum. The bold and intelligent Satyavrata, discarded by his father, lived near the hutments of Candalas. The father too went to the forest.

On account of that unrighteous deed, Indra did not bring showers to that land for full twelve years.

ViSvamitra of great penance left his wife in that land and performed a severe penance in the marshy land near the sea.

His wife tied her own bosom-born middle son (with a rope) round his neck and offered him for sale in exchange for a hundred cows for maintaining (the remaining ones).

The boy came to be known as Galava because he had been tied round the neck (Gala). That descendant of KuSika, a great sage of severe penance had been redeemed by that powerful (King).

On account of his (?) sacred vow, devotion, mercy and solemn declaration, the king who adhered to the rules of discipline, sustained Visvamitra’s wife also.

After killing deer, boars, buffaloes and other forest animals, he cooked that flesh near the hermitage of Visvamitra.

Out of childishness, or due to the force of the inevitable destiny, Satyavrata nursed a great grudge against Vasi?{ha.

While he whs crying on being exiled by his father and banished from the kingdom, the sage Vasistha had not restrain-

The Mantras chanted during the celebration of a marriage are concluded at the seventh step (of the Saptapadi rite) but Satyavrata abducted her (the bride ofVidarbha) at the seventh step.

*Vasi$tha the knower of Dharmas does not wish to repeat the Mantras.' So Vasi§tha was inwardly angry with Satyavrata* (?)

It was because of being fully mindful of his position as preceptor that Vasisfha did so then. Nor did Satyavrata understand the secret vow of (the sage) .

“O base one among men, had it not been for the fact that you have already three Sankus (sins) , O cruel one, I would have let this iron Saiiku (rod) fall on you.

Your transgression (commission of sins) is of three forms : One because of the dissatisfaction of your father, the other due to the slaughter of the preceptor’s cow and (finally) due to the partaking of unsanctified (flesh) .” *The line needs emendation as in Bd. P. v. 97: iti satyavrata rojam vasi$ {he tnanasd *karot / ‘So Satyavrata entertained anger about Vasitsfha in his mind1 . Vayu Pur&va.

Thus (observing out) the three sins, the sage of great penance called him, “Tri£ahku” by which name he is remembered.

After returning (from his penance), Visvamitra was delighted (on hearing that Satyavrata) had looked after his wife ( in his absence) . He granted boons to Triganku.

To Vasis$ha who was watching, it was very surprising. In this connection, people well-versed in the Puranas cite these two verses :

Satyarata hailing from the Kekaya family was his wife. She gave birth to a son, Hariscandra, the sinless.

That king Hariscrndra was well known asTraisahkava (son of Trisanku). He was renowned as an emperor and a performer of Rajasuya sacrifice.

HariScandra’s son was Rohita, the powerful. Haril: a was Rohita’s son. Gancu is called Harita (son of Harita) .

Vijaya and Sudeva were the sons of Caficu. Since he was the conqueror of all Ksatriyas, he is remembered as Vijaya.

Ruruka was his son. He was a king, a great expert in matters pertaining to religion and wealth. Hptaka (or Dhptaka) was the son of Ruruka and Bahu was born of him.

The king (viz. Bahu) who was addicted to vice was

Even in that righteous Satyayuga that king was not very virtuous. Sagara was born as the son of Bahu. He was born with a body containing poison in the hermitage of Bhrgu. He was saved by Turva (Aurva) .

After obtaining the missile pertaining to Fire-god from Bhargava, the king Sagara went over the whole of the earth and killed Talajanghas along with Haihayas.

The unerring king repudiated the Dharma (code of conduct, rites etc.) of Sakas and Pahlavas. He who was conversant with Dharma cast out the Dharma of (his opponents) Ksatriyas and Paradas (i.e. excommunicated them). The Sages enquired :

These five clans, viz. Yavanas, Paradas, Kambojas, Pahlavas, (and Sakas) attacked him.

His kingdom was plundered and taken by these powerful leading Ksatriyas. King Bahu whose realm was seized, renounced the world. Accompanied by his wife the righteoussouled king entered the forest and performed penance.

After some time the king once went to fetch water. Due to advancing years and weakness he died midway.

His wife Yadavi who was pregnant then, followed him. Poison had been administered to her by her co-wife with a desire to kill the foetus.

She prepared the funeral pyre of her husband, got him placed and Ht it and was (about) to enter into the fire, when Aurva, descendant of Bhj*gu made her desist from it out of sympathy. Vayu Pur&na 684

In his (Aurva’s) hermitage, she delivered the foetus (child) along with the (administered) poison. Thus she gave birth to her son, the mighty-armed virtuous Sagara.

Aurva performed the post-natal holy rites for that noble soul. After teaching him Vedas and Sastras he instructed him in the use of miraculous weapons and missiles.

Then he learnt the use of the miraculous missile of Fire-god from the son of Jamadagni (in fact Aurva)—a missile which could not be endured even by Asuras. Naturally strong and with the added strength of those missiles the infuriated king killed Haihayas like Rudra destroying Pa§us (Individuals ) .

Then the king attempted to exterminate completely Sakas, Yavanas, Kambojas, Paradas and Pahlavas.

Being harassed and victimised by the heroic and noble-souled Sagara, all of them desirous of protection sought shelter and protection from Vasi§tha.

Having stipulated some conditions, Vasistha agreed. Promising them protection from fear (of extermination by Sagara) , the great sage restrained Sagara.

Remembering his own vow and on hearing the words of his preceptor, Sagara put an end to their traditional rites of worship and made them change their dress and apparel.1

He got half of the heads of Sakas shaved and released them. He got the heads of Yavanas and Kambojas completely shaven.

Paradas were compelled to keep their hair dishevelled and Pahlavas were made to grow their beards. They were debarred from Vedic study and the use of Va$a{kara by that noble-souled king.

Conducting his conquests righteously, the king conquered the earth and took initiation for the performance of a horse-sacrifice. He let loose the horse.

As it was being taken round, it was stolen near the shore of the south-eastern sea and made to enter beneath the earth.

They came within the range of the vision of that brilliant being. Then all those sons (of Sagara) were burnt and four of them survived.

They were Barhiketu, Suketu, Dharmarata and the heroic Paftcavana. All these continued the lineage of the lord (Sagara) .

Lord Hari, Narayana granted him boons such as the everlasting nature of his race, the benefit of a hundred horse-sacrifices, the all-pervading Samudra (ocean) as the son and perpetual residence in heaven.

Taking the horse with him, the ocean, the lord of rivers, came there and bowed to him. On account of that action he earned the title of “Sagara” (born of Sagara) .

After regaining the horse from the ocean the king performed horse-sacrifices again and again making up the total of one hundred.

We have heard (it reported) that there were sixty thousand sons. Those sixty thousand sons were burnt. Those noble-souled sixty thousand sons entered (merged in) the divine brilliance of Narayana. The Sages enquired :

By what means did the sixty thousand sons of Sagara become powerful and valorous? Please narrate. Suta replied :

Sagara had two wives. By means of penance they had burnt all their sins. The elder of them named Ke£inl was the daughter of Vidarbha. Vayu Purdna 686

The younger wife was very virtuous. She was the daughter of Ari$tanemi . In beauty she was unrivalled on the earth.

Propitiated by means of penance, the holy lord Aurva granted them these boons—“One of them will give birth to a son who will establish the lineage and who will be coveted. The other will give birth to sixty thousand sons.”

On hearing the words of the sage in the king’s assembly, KeSinI, the elder one, chose the boon of a single son who will be the cause of the perpetuation of the race.

Sumati, the sister of Suparna, accepted the boon of sixty thousand sons from the noble-souled sage, in accordance with her wish.

After some time the elder wife gave birth to the eldest son (subsequently) famous as Asamafija (Asamaiijasa), the son of Sagara, the scion of the family of Kakutstha.

Sumati, the famous lady, gave birth to a gourd-like foetus. From the gourd-like foetus all the sixty thousand sons came out.

The king caused (pieces of) the foetus to be deposited in (sixty thousand) jars of ghee and engaged as many nurses to look after them individually.

Then, In the course of nine months, they grew well and came out of them (jars) hale and hearty; those blessed sons heightened the pleasure of Sagara.

Since he was engaged in activities against the interest of the citizens, he was banished by his father at the very outset. The son of Asamafija was the powerful Amsuman.

His son was a virtuous soul. He was well-known by the name of Dilipa. From Dilipa was born Bhaglratha, a hero of great splendour.

Ganga, the most excellent of rivers, rendered beautiful with aerial chariots, was (brought here in this world) by him. She was given the status of a daughter by the (king), the

“Bhaglratha brought down Ganga by means of his active endeavour. Hence Ganga is called Bhagirathi by those who are the foremost ones among those conversant with genealogies (of kings ) . ”

Bhaglratha’s son was Sruta by name. His successor was Nabhaga. He was always engaged in religious activities.

Ambarl$a was his son. Sindhudvipa succeeded him. It is well-known that the knowers of the Purana of genealogies sing thus :

“Protected by the arms of Ambarlsa, son of Nabhaga, the earth became completely free from three types of Tafia (distress)”.

Ayutayu, the powerful, was the son of Sindhudvipa. Rtuparna of great fame was the successor of Ayutayu.

He was the knower of the divine Aksahrdaya Mantra (the Mantra with which people become sure winners at the game of dice) . He was a powerful king and a friend to Nala. There are two Nalas of stead ast holy rites, very famous in the Puranas.

One of them was the son of Vlrasena and the other a leading member of the Iksvaku race. Rtuparna’s son was Sarvakama who was lord of the people.

King Sudasa was his son. * He was Harhsamnkha (one with the face of a swan) 2 . Sudasa’s son was the king Saudasa.

He was well-known by the names of Kalmasapada and Mitrasaha. Vasistha, of great brilliance, begot of Kalmasapada’s wife the son A£maka, for the purpose of making the line of Ik§vaku flourish (and perpetuate) .

Urakama was the son of A£maka and his son was Mulaka. As regards King Mulaka, they cite the following ( verse) .

“That lordly king, frightened of Rama (i.e. Parasurama) always stayed surrounded by women. Seeking protection, he abandoned his (manly) apparel and had the coat of mail (in the form) of women.”

The righteous king Sataratha is remembered as the son of Mulaka. From Sataratha was born the powerful king Ai^ivida.

The son of Aidivida was the glorious and valorous KrtaSarma. He had a daughter also and his son was ViSvamahat (Visvasaha in Bd.P.)

Dilipa was his son. He became well known as Khatvariga. Having attained a span of life extending to a Muhurta, he returned to this world from svarga (celestial world) . By means of his intelligence and truthfulness the three worlds were mastered by him.

Dirghabahu was his son and Raghu was born of him. Aja was the son of Raghu. From him (Aja) was born that powerful king Dasaratha, the cause of delight for the race of Iksvaku.

The heroic Rama, the knower of Dharmas, well-known in the worlds, Bharata, Laksmana and Satrughna of great strength were the sons of Daiaratha.

After killing Lavana, the son of Madhu, Satrughna entered his Madhuvana and founded the city of Mathura there.

Subahu and Surasena, his sons, born of the princess of Videha, protected the city of Mathura, accompanied by (their father) &atrughna.

Angada and Candraketu were the sons of Laksmana. Their territories at the border of mountain Himalaya were very prosperous and flourishing.

Angadiya, the capital city of Angada, was in the land Karapatha.1 Candravaktra, the city of the mighty Candraketu, was very auspicious.

Tak$a and Pu§kara were the heroic sons of Bharata.

The beautiful city of Tak$a, viz. Tak§asilal is renowned in all the quarters. Pu§karavati,a the city of the heroic Puskara, is also well-known.

The people who know the Puranas sing this Gatha (laudatory verse): “All the principles are fettered to (concentrated in) intelligent Rama due to his greatness.”

Rama was a dark-complexioned, youthful, red-eyed, bright-faced hero with arms extending upto the knees. With a smiling face and leonine shoulders, that mighty-armed (one) uttered only measured words.

Proceeding in search of Sita, that renowned leader of men killed the (demon) of the family of Pulastya, who had committed sins before.

Rama, son of Dasaratha, was brilliant with his own splendour. He possessed Sattvic qualities. He was richly endowed with good attributes. He surpassed even the Sun and the blazing fire in brilliance.

Thus the mighty-armed scion of the family of Iksvaku killed Ravana along with all of his followers and then went back to Heaven.

Srlrama’s son was called Kusa, He had another son Lava of great prowess. Understand (the names of) their realms. 1 Taxila, in the district of Rawalpindi in W. Panjab, (now) Pakistan.

The realm of Ku£a was Ko£ala. The capital city was Kusasthali.1 This beautiful city was founded by him on the ridges of the Vindhya mountains.

Uttara-Ko£ala was the kingdom of the noble-souled Lava. (His capital) SravastI was renowned in the worlds. Understand the descendants of Ku£a.

Ku£a’s son was the pious-souled Atithi who loved to receive guests hospitably. Atithi’s son who was more wellknown than his father was a king named Nisadha.

Nala was the son of Nisadha and Nabha was Nala’s son. Pundarlka was bom of Nabha and Ksemadhanvan was his son.

The valorous king Devanika was Ksemadhanva’s son. Devanika’s son was lord Ahinagu by name.

Ahlnagu’s successor was Pariyatra of great fame. His son was Dala and from him was born the king Bala.

Bala’s son was a pious-souled (king) Aunka2 by name. His son was Vajranabha whose son was Sankhana.

&ankhana’s son Dhyusitasva was a renowned scholar. King Visvasalia was the son of Dhyusitasva.

Hiranyanabha belonged to Kosala. His son was Vasistha. He was remembered as the disciple of the grandson ofJaimini in all auspicious rites.

He had studied five hundred Vedic Samhitas. 3 The Yoga philosophy was learned from him by the intelligent Yajnavalkya.

Pu§ya, his son, was a great scholar. His son was Dhruvasandhi. Sudarsana was his son and Agnivarna v/as born of Sudarsana.

Agnivarna’s son was iSlghra and Manu (Maru in Bd. P.) is remembered as the son of Sighraka. Manu adopted

Manu’s son was Prasusruta. His son was Susandhi. Susandhi’s son was Amarsa, otherwise known by the name Sahasvan.

Sahasvan’s son was the king known by the name ViSrutavan. ViSrutavan’s son was the king B^hadbala.

These are the mostly remembered kings, the successors of Iksvaku. The most important members of the race have been enumerated here.

Bphada^va had twentyone thousand sons. All of them were experts in Vidyas. They were powerful and invincible. All of them were righteous. All of them were performers ofYajflas with profuse Dak§ina. Bfhadasva, the king, crowned Kuvalasva who was very powerful, heroic, excellent and virtuous, in that kingdom. After transferring the royal position and glory to his son, the king went to the forest.

Sakas, Yavanas, Kambojas, Pahlavas, Paradas, Kelisparsas, Mahisikas, Darvas, Colas and Khasas—all these were clans of Ksatriyas. Their traditional religious rites were prohibited by the noble-souled Sagara at the instance of Vasi&ha.

The king made all his sons to dig the whole area. Then ultimately, in the great ocean, they met with the primordial Being, Lord Vi§nu, Lord Hari, Kj*sna, the Lord of subjects, Lord Hamsa, Lord Narayana, in the form of Kapila.

As they were virtuous, they were famous in all the quarters as “Prayatas”* (the pure ones) . The family of Dhfgta, the Ksatriyas named Dharstakas, became quite invincible in war. Thus there were three thousand groups of nobleMdrgas : Citra, Vdrtika and Dakfifia, the three Layas (Tempi) and Grahas etc. In Citra the music of stringed instrument was prominent and song (vocal) subservient. In Dakfioa, the song was prominent and instrumental music subservient and in Vftti both were employed with equal prominence. verses in this chapter.

At the behest of the father, he adopted a secret vow ( UpdrhSu Vrata) and for that purpose took initiation extending to twelve years. As the king (Satyavrata’s father) had gone to the forest, the sage Vasis(ha, in the capacity of the king’s priest, protected Ayodhya, the kingdom and the harem.

On seeing the son of the sage tied round the neck, the excellent man of good rites, the virtuous-soul cd Satyavrata of great intellect, got him released by being sold. He nurtured him in order to propitiate Visvamitra and gain his sympathy.

He had a powerful son named Satyavrata. Vidarbha's wife was abducted by him after killing (i.e. defeating) the heaven-dwellers, when all the sacred mantras of marriage ceremony had been chanted and the ceremonies concluded. Visnuvfddha was his son whence his descendants are remembered as Vi snuvfddhas. They were also the (adopted) sons of Angiras endowed with martial qualities.

O Sinless one, a boon has been granted to me ( that you would help me by killing him) formerly by Vi§nu. Hence Dhundhu of great virility cannot be slain by anyone of less splendour even in hundreds of years. His virility is so great that it cannot be brooked even by the Devas.”

By the favour of ViSvamitra, Trisanku shines in heaven with great brilliance in the company of Devas. It is the result of the blessing of that intelligent one. A beautiful woman bedecked by the moon in the season Hemanta proceeds slowly. She is embellished by the three Bhavas and adorned by the heavenly body—a planet (called) Tri£ahku.

One who reads well this creation of Vivasvan, the son of Aditi, becomes endowed with progeny. He attains identity with Vaivasvata Manu, lord Sraddha-Deva who bestows prosperity on the subjects. He becomes free from sins and Rajasic qualities. He becomes long-lived and does not swerve from the righteous path.

After a long time those sixty thousand sons (of Sagara) attained youth. Of those who (later) (closely) followed the horse (of Asvamedha) the eldest son of Sagara was a tiger among men. The powerful one was famous as Asamafija, otherwise known as Barhiketu.

The Devas honoured him with divine flowers. It was a wonderful thing. That tiger-like man (the king) of great prowess went to that vast sea of sand accompanied by his sons and dug it up without any waste (of time) . That saintly king had already been developed (empowered) extra-ordinarily by the splendour of Narayana.

He became still more powerful by staying under the control of Uttanka. Dhundhu was found out by his sons who were digging. He had been lying hidden beneath the sand on the western side. He seemed to be furiously covering the worlds by means of the fire coming out of his mouth.

How was the king Sagara (Sa-gara) born with poison (inside)? Why did the infuriated unerring king repudiate the traditional holy rites of those powerful Ksatriyas such as the Sakas and others ? Stita said : It is reported that the kingdom of the vicious king Bahu was taken over by Haihayas and Talajanghas who came along with Sakas ?

Rama reigned for ten thousand years. The sound of the chanting of Rk, Saman and Yajur Mantras and the twanging of his bow string were always heard. “May it be given. May it be enjoyed”. These utterances were continuously heard in the realm. While staying in Janasthana3 he carried out the work of Devas.

When he was asked to choose a boon as he pleased, the son of the king (Satyavrata) requested him to be his preceptor. When the danger of the drought lasting for twelve years was averted, the sage (Visvamitra) crowned him in the hereditary kingdom and presided over his sacrifice. Even as Devas and Vasistha were watching, the holy lord KauSika (ViSvamitra) made him ascend to heaven along with his physical body.

To the noble-souled king, Uttanka granted the boons of everlasting wealth, invincibility (in battles) by his enemies, perpetual interest in Dharma and everlasting residence in heaven. To the sons who were killed by the demon, he granted everlasting worlds in heaven.

The powerful (younger king) performed the holy rites for twelve years. When there was no meat available, the son of the king saw the cow of the noble-souled Vasistha, Kamadugha (i.e. the yielder of desired objects). Out of spite, due to delusion and exhaustion and because he was hungry, the foremost among powerful persons who had adopted the practice of Dasyus (robbers and Gantfalas), killed the cow. He himself ate the meat and fed the sons of Visvamitra also. On hearing it Vasi§tha abandoned him then. The holy lord Vasi§tha spoke also thus to the son of the king (i.e. Satyavrata) :

(Defective verses) When the father of lofty mind passed away, Indra did not shower for twelve years. Thereby all the people on the earth became weak. All these years the son was having Dik^a (i.e. performing holy rites in accordance with his fathers' injunction) . Vasistha thought that the people would be saved if he was crowned again. So he restrained Satyavrata from keeping out of the kingdom further.

Probably a fictitious place. It is regarded to have been situated somewhere near Badrinath in the Himalayas. It was a pleasure haunt of Urvasi and Pururavas according to our text. Maru (Manu ) and Dcvapi, the last kings of the Solar and Lunar races are practising Yoga, waiting ^ to re-establish their kingdoms at Ayodhya and Hastinapur after the incarnation of Kalki. numbers are mentioned.

Nimi is a respectable king in Brahmanical, Bauddha and Jaina traditions. As a popular etymology, ‘Videha* (mod. Tirhut) is traced to his being bodiless due to Vasi?tha*s curse (see v. 4-5 below) . 692 Vayu Purdpa brilliance. He was extremely pious-souled and revered by all living beings. He was born in the course of a Yajfia, the procreator (Janaka) being an excellent sage.

Mithi was a king of great prowess whereby the capital city became (known as) Mithila1 and the king was Janaka. Janaka’s son was Udavasu.

From Udavasu was born the extremely pious-souled Nandivardhana. From Nandivardhana was born the heroic and pious Suketu.

From Suketu was born the pious-souled Devarata of great strength. It is heard that the pious-souled Bfhaduccha was Devarata’s son.

Brhaduccha’s son was the valorous Mahavlrya. Dhrtiman was the son of Mahavlrya and his son was Sudhrti.

The pious-souled Dhjrstaketu, the oppressor of enemies, was the son of Sudhrti. Dhfsjaketu’s son was well known by the name of Haryasva.

Mara was Haryasva’s son. Pratitvaka2 was Maru’s son. The pious-souled king Kirtiratha was the son of Pratitvaka.

The son of Kirtiratha was well known as Devamidha. and Vibudha was the son of Devamidha and Vibudha’s son was Dhjti.

Mahadhfti’s son was Kirtiraja, a king of great valour. Klrtiraja’s son was a scholar well known as Maharoma. 1 • Also called Janakapur, capital of Videha in the district of Darbhanga (Bihar). It famous for its Brahmanical University ( upto 1 4th cent. A.D. ) . Now a new Sanskrit University has been founded there some years back.

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By the curse of Vasi§tha, he became Videha (devoid of body) . His son named Mithi was procreated in the course of three Parvans. This king of great fame was born of Arani (a piece of wood from which fire is kindled for sacrificial purpose) while it was being churned. He was well known by the name of Mithi. Since his birth was of this type, he became (known as) Janaka,

The Nimi Dynasty2 Suta said : Now (listen to and) understand the race of Nimi3 , the younger brother of Vikuk§i. It was he who founded a city well known as Jayanta near the hermitage of Gautama. It (the city) was comparable to the city of Devas. In his race a very intelligent son named Nemi was born to Iksvaku of great

The highly intelligent Brahmana had sublimated his sexual urge. He stood without even winking his eyes. His body attained the status of Soma.

The sage of sanctified soul in the state of Soma rose up (to the sky) . The Soma juice exuded from his eyes illuminating all the quarters.

On being ordered by Vidhi (Brahma), the ten Devis (i.e. the quarters) gathered together there and received it in their womb collectively, but could not do so (for long) .

On seeing Soma falling, Brahma, the grandfather of the worlds, placed him in a chariot, with a desire for the welfare of the worlds.

O Brahmanas, indeed he (the Moon) was aDeva(god) himself, a seeker of righteousness and truthful to the promise. We have hea rd that ( the chariot) was (fitted with) yoked to a thousand white horses. II. When that great soul, the son of Atri, had fallen, Devas and the seven famous mental sons of Brahma eulogised (him) .

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Though implored by Devas and celestial sages, he did not give up Tara to Angiras (Brhaspati).