ANCIENT INDIAN TRADITION AND

MYTHOLOGY SERIES

[VOLUMES RELEASED]

ŚIVA1-4
LIŃGA 5-6
BHĀGAVATA 7-11
GARUDA 12-14
NĀRADA 15-19
KŪRMA 20-21
BRAHMĀNDA 22-26
AGNI 27-30
VARĀHA 31-32
BRAHMA 33-36
VĀYU 37-38
PADMA 39-48
SKANDA, PARTS I-XIII, 49-61

[VOLUMES UNDER PREPARATION]

SKANDA, PARTS XIV-XXIV

BHAVISYA
BRAHMAVATVARTA
DEVĪBHĀGAVATA
KĀLIKĀ
MĀRKANDEYA
MATSYA
VĀMANA
VISNU
VISNUDHARMOTTARA
 THE
BRAHMĀNDA PURĀNA

Translated and Annotated by

DR. G.V. TAGARE

PART I

M O T I L A L BANARSIDASS P U B L I S H E R S
PRIVATE LIMITED • D E L H I
 First Edition: Delhi, 1983
Reprint: Delhi, 2000

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 PUBLISHER'S N O T E

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or in the d e p t h of rocks. O n e has to dive into the ocean or
delve into t h e rocks -to find t h e m out. Similarly, t r u t h lies
concealed in t h e language which with the passage of time h a s
become obsolete. M a n has to learn t h a t language before he
discovers t h a t t r u t h .
But he has n e i t h e r the means n o r the leisure to embark on
t h a t course. We have, therefore, planned to help h i m acquire
knowledge by an easier course- We have started the series of
Ancient Indian Tradition and Mythology in English T r a n s l a t i o n .
O u r goal is to universalize knowledge t h r o u g h the most p o p u l a r
international m e d i u m of expression. T h e publication of t h e
P u r ā n a s in English translation is a step towards t h a t goal.
 PREFACE

T h e present volume contains the Brahmānda Purāna,

P a r t I ( C h a p t e r s 1-38) completing the first-two sections
(Prakriyā a n d Anusañga) of t h e text in English Translation. T h i s
is the Twenty-second volume in the series which we h a v e
planned on Ancient Indian Tradition and Mythology.
T h e project of the Series was envisaged a n d financed in
1970 by Lala Sundar Lai J a i n of Messrs Motilal Banarsidass.
Hitherto twentyone volumes of the Series (comprising English
translation of Śiva, Liñga, Bhāgavata, Garuda, Nārada a n d
Kūrma Purānas) have been published a n d released for sale.
T h i s P u r ā n a , like all o t h e r P u r ā n a s , is encyclopaedic in
c h a r a c t e r . It deals with miscellaneous topics such as Cosmogony,
Religion, Philosophy History, Geography a n d Astronomy. It is
called Brahmānda since it gives explanation of the real state of
affairs a b o u t the universe. It is divided i n t o four sections :
Prakriyā, Anusañga, Upodghūta a n d Upasamhāra. It is a c c o m p a n i e d
by Lalitā-Māhātmya ( t h e glorification of t h e Goddess L a l i t ā ) in
40 c h a p t e r s .
T h e present volume consists of two Sections viz. Prakriyā
a n d Anusañga. Section I Prakriyā consists of five chapters which
deal w i t h the creation of the universe in the light of the V e d i c
metaphysics which it expounds in detail in the P u r ā n i c
m a n n e r . T h i s section describes the original state of e q u i l i b r i u m
of gunas ( q u a l i t i e s ) , the laying of the Golden Egg, t h e e m e r ­
gence of the creator lord B r a h m a from it. T h e second section
Anusañga, which this volume includes, contains 33 chapters
( 6 - 3 8 ) . It is a connected continuation of the theme of Prakriyā
p&da inasmuch as it recounts t h e a c c o u n t of the b i r t h as well
as the genealogies of Brahmarsis (Brahmanical sages), Devarsis
(Celestial sages) a n d Rājarsis (Royal sages). T h e two sections
which complete this volume illustrate the two characteristics of
a M a h ā p u r ā n a viz., Sarga ( C r e a t i o n ) a n d Vathśa ( g e n e a l o g y ) ,
a l t h o u g h t h e l a t t e r trait is resumed in t h e third section, n a m e l y
t h e Upodghāta of t h e next volume.
 ( via )
T h e aim of this series is to universalize knowledge t h r o u g h
t h e most p o p u l a r i n t e r n a t i o n a l m e d i u m of expression, namely
English. O l d Sanskrit T e x t has been rendered i n t o English as
precisely as possible. The translation is based on the standard
edition of the Veńkateśvara Press. T h e text is well edited, still it
presents problems, h a r d to be overcome by m e r e translation.
T h e need of annotations is evident therefore. T h e learned
t r a n s l a t o r has a d d e d a m p l e materials in t h e footnotes which
facilitate correct interpretation of the text. He has p u t elabo­
r a t e c o m m e n t s in these notes on each a n d every problem of
i m p o r t a n c e a n d discussed textual variations in the verses
common to other P u r ā n a s . His critical I n t r o d u c t i o n needs no
•comment in t h e preface. T h e comparative study of the Javanese
text of B r a h m ā n d a P u r ā n a in K a v i language w i t h the Sanskrit
text of the present P u r ā n a is a feature t h a t shall be most wel­
comed by the reader.
We h a v e included Abbreviations in this p a r t . T h e y will be
r e p e a t e d in the succeeding p a r t s too w i t h such additions as are
m a d e in t h e notes of those parts. T h e general I n d e x will be
a p p e n d e d to t h e last p a r t .
Acknowledgement of Obligations
It is our pleasant d u t y to p u t on record o u r sincere
t h a n k s t o D r . R . N . D a n d e k a r a n d the U N E S C O authorities
for their kind encouragement a n d valuable h e l p which render
this work m o r e useful t h a n it would otherwise have been. We
a r e extremely grateful to D r . G. V. T a g a r e w h o has meticu­
lously a n d delightfully accomplished this onerous task. T h e
critical I n t r o d u c t i o n , the lucid translation a n d comprehensive
a n n o t a t i o n s are, in fact, his m o n u m e n t a l contributions to the
studies i n Indology. W e must t h a n k Shri T . V . Paramesh-
•war Iyer for his valuable assistance in the p r e p a r a t i o n of this
work. We should also express o u r g r a t i t u d e to all those persons
w h o have offered suggestions for improving the s a m e .

—Editor
 CONTENTS

PREFACE vn

ABBREVIATIONS xiii

INTRODUCTION xvii

I T h e title B r a h m ā n d a xvii
E x t e n t , Position, Transmission xviii-xix
T h e p l a c e of Composition xix

II Text-criticism : Materials xx
(i) C h a p t e r Concordance of the
B r a h m ā n d a a n d Vāyu P u r ā n a s XX

(ii) T h e B r a h m ā n d a a n d N ā r a d a P u r ā n a s xxii

(iii) T h e O l d J a v a n e s e B r a h m ā n d a P u r ā n a xxvi

III T h e Brahmānda as a Mahā-Purāna XXX

IV Religious Sects i n the B r ā h m ā n d a P u r ā n a :

Śaivism—Vaisnavism — Sāktism — T h e S u n
worship — An obscure c u l t : — G o d h a r m a —
Non-Vedic religions xliv

V D h a r m a Ś ā s t r a — A n c i e n t L o r e s — T h e Science
of Music Iviii

VI Religion a n d Philosophy i n the B r a h m ā n d a

Purāna: Vedānta—Sāńkhya—Yoga—Bhakti—
T a n t r a — o t h e r points lxiii

VII T h e P a r a ś u r ā m a Legend lxvi

VIII Historical T r a d i t i o n i n the B r a h m ā n d a P u r ā n a lxxiv

IX T h e D a t e o f the B r a h m ā n d a P u r ā n a lxxix
X Appendix to the d a t e of the B r a h m ā n d a P u r ā n a lxxxi
 ( x )

PART I

SECTION I—PRAKRIYA

CHAPTERS

1. Contents of the B r a h m ā n d a P u r ā n a 3
2. T h e Legend of N a i m i s ā r a n y a 22
3. Evolution of the Universe : T h e Creation of
Hiranyagarbha 28
4. Constitution of the world ( T h e Cosmic E g g ) 32
5. Creation of t h e Universe 36

SECTION II—ANUSAÑGA 55

CHAPTERS
6. K a l p a s and M a n v a n t a r a s ; their D u r a t i o n 57
7. Knowledge About the World 65-
8. God Brahma's Mental Creation : g o d s , sages,
manes, a n d h u m a n beings created 86
9. Progeny of R u d r a : Birth of Bhrgu and
Others 93
10. Magnificence of God Śiva : Birth of Nila-
lohita : His eight Names a n d Forms 101
11. Creation of Sages 109^
12. R a c e of Agni 113
13. R e a l N a t u r e o f K ā l a — T i m e : Seasons as Pitrs
(Manes) 120-
14. R a c e of Priyavrata 134
15. L e n g t h a n d extent of the E a r t h : Description
of J a m b ū d v ī p a 141
16. Description of B h ā r a t a 149
17. Varsas o f J a m b ū d v ī p a , H a r i a n d I l ā v r t a 162
18. J a m b ū d v ī p a ; T h e Bindu L a k e —
I t s four streams 165
19. Plaksa a n d o t h e r Continents 174
20. Description of t h e Netherworlds 192
2 1 . T h e Solar System. M o v e m e n t s of heavenly
Luminaries : Division of T i m e 19ft
 ( xi )

22. T h e Divine Luminaries, Varieties of clouds.

Divisions of Stratosphere, the C h a r i o t of the
Sun-God 214
23. Information a b o u t Heavenly bodies. The
m o v e m e n t of the Polar S t a r 222
24. T h e a r r a n g e m e n t of the Heavenly L u m i n a r i e s .
T h e Sun, the source of Light to L u m i n a r i e s 232
25. Origin of the Epithet N ī l a k a n t h a . Siva
swallowing poison 247
26. O r i g i n of t h e Lińga-image of Siva 258
27. Śiva cursed by D ā r u v a n a sages. I n s t a l l a t i o n
of Śiva Liñga—Injunctions regarding Ash-
bāth 265
2 8 . M e e t i n g of P u r u r a v a s a n d Pitrs. Performance
of a n n u a l obsequies on the New Moon D a y 277
29. Cycle of Yugas. Characteristics of Yugas 287
30. I n a u g u r a t i o n of the Sacrificial Cult. Fall of
K i n g Vasu for denunciation of Sacrifices 296
31. T h e four Yugas : Castes a n d Stages of Life 301
32. Yugas a n d Classes of People. Lineage of Sages 313
33. Characteristics of Sages a n d of M a n t r a s 325
34. Vyāsa and his Disciples 331
35. Legends of Yājñavalkya a n d Vyāsa, Description
of S v ā y a m b h u v a M a n v a n t a r a 338
36. T h e Lineage o f M a n u , M a n v a n t a r a s Milking
of the E a r t h 361
37. Cāksusa M a n v a n t a r a : Dynasty of Vaivasvata
Manu 381
38. " T h e Vaivasvata M a n v a n t a r a : The Mārīca
Creation 386
 ABBREVIATIONS

C o m m o n a n d self-evident abbreviations such a s c h ( s ) —

c h a p t e r (s), p — p a g e , p p — p a g e s , v—verse, w — v e r s e s , F t n —
footnote, Hist. I n d . Philo—History of I n d i a n Philosophy a r e
n o t included in this list.

ABORI Annals of the Bhandarkar Oriental Research

Institute, P o o n a .
AGP S. M. Ali's The Geography of Purānas, P P H ,
New Delhi, 1973.
AIHT Ancient Indian Historical Tradition, F. E.
Pargiter, Motilal Banarsidass ( M L B D ) ,
Delhi.
AITM Ancient Indian Tradition and Mythology Series,
M L B D , Delhi, 1972 onwards.
AP Agni Purāna, G u r u M a n d a l Edition ( G M ) ,
Calcutta, 1957.
Arch. S. R e p . Archaeological Survey R e p o r t .
AV Atharva Veda, Svadhyaya M a n d a l , A u n d h .
Bd. P. Brahmānia Purāna, M L B D , D e l h i 1973.
BG Bhagavadgitā.
Bh. P. Bhāgavata Purāna, Bhagavat, Vidyapeeth,
Ahmedabad.
Br. Brāhmana (preceded by name such as
Satapatha).
Bs. P. Bhavisya Purāna, Vishnu Shastri Bapat, W a i .
Bv. P. Brahma Vaivarta Purāna, G M , 1955-57.
CC Caturvarga Cintāmani by H e m ā d r i .
CVS Carana Vyūha Sūtra by Ś a u n a k a ; C o m . by
Mahidāsa.
DB Devi Bhāgavata, G M , 1960-61.
 ( «v )

De or G D A M I The Geographical Dictionary of Ancient and

Mediaeval India, N. L. D e , Orienta
Reprint, Delhi, 1971.
D h . S. Dharma Sūtra (preceded by the a u t h o r ' s
n a m e such as G a u t a m a ) .
ERE Encyclopaedia of Religion and Ethics—Hastings.
GP Garuda Purāna, Ed. R. S. Bhattacharya,
C h o w k h a m b a , Varanasi, 1964.
GS Grhya Sūtra (Preceded by the n a m e of the
a u t h o r such as Āpastamba)
HD History of Dharma Śāstra by P. V. K a n e ,
G.O.S.
IA The Indian Antiquary.
IHO_ The Indian Historical Quarterly.
KA Kaufiliya Arthaś&stra.
KP Kūrma Purāna, Venkateshwara Press Edt.
Bombay, also Kashiraj Trust E d t . ,
V a r a n a s i 1971.
LP Liñga Purāna, G M , 1960; also M L B D , Delhi,
1981.
Manu Manu Smrti.
Mbh. Mahābhārata, Gītā Press, G o r a k h p u r , VS
2014.
MKP Mārkandeya Purāna.
MN Mahābhārata Nāmānukramani, G ī t ā Press,
G o r a k h p u r , VS 2016.
M t . P. Matsya Purāna, G M , 1954.
MW Monier Williams Sk. English Dictionary
M L B D , Delhi, 1976.
NP N&radiya or Nārada Purāna; Venkateshwar
Press, Bombay.
PCK Bhāratavarsiya Prācina Caritra koia, Siddheshwar
Shastri, Poona, 1968.
P d . P. Padtna Purāna, G M . , 1957-59.
PE Puranic Encyclopaedia by V. Marti, English,
M L B D , Delhi, 1975.
 ( xv )

PJ. Purāna ( J o u r n a l of t h e K a s h i r ā j T r u s t ) ,
Varanasi.
PR or P R H R C Puranic Records on Hindu Rites and Customs
R. G. H a z r a , C a l c u t t a , 1948.
RV Rg Veda, Svadhyaya M a n d a l , A u n d h
Śat. Br Śatapatha Brāhmana.
SC or S M C Smrti Candrikā—Dcv&nna. B h a t t a .
SEP Studies in Epics and Purānas by A. D. Pusalkar
B h a r a t i y a V i d y a B h a v a n ( B V B ) , Bombay.
 INTRODUCTION

1. The Title Brahmānda

T h i s P u ŕ ā n a is called ' B r a h m ā n d a ' , as god B r a h m a n a r r a t ­
ed it w i t h special emphasis on the description of the B r a h m ā n d a
(the Cosmic Egg) a n d deals with the future Kalpa-periods. 1
K P . states t h a t this P u r ā n a , sanctified by the description of the
B r a h m a n was recounted by B r a h m a to Sages engaged in a
S a t t r a in Naimisa forest. 2 T h e NP ( N ā r a d a P u r ā n a ) calls it
' a n ancient treatise dealing with the events of the A d i - K a l p a . s
T h e B d . P . 4 ( B r a h m ā n d a P u r ā n a ) repeatedly declares its m a i n
object to give 'the explanation of the real state of affairs or the
reality a b o u t the Universe or the world (loka-tattva). T h e t e r m
B r a h m ā n d a connotes a mix of ancient I n d i a n concepts a b o u t
cosmography, cosmology a n d cosmogony.
T r a d i t i o n a l l y 5 the P u r ā n a is divided into four p a r t s (Pādas)
of u n e q u a l length as follows :
1) Prakriyā P ā d a (No. of Chs. 5)
2) A n u s a ñ g a P ā d a (No. of Chs. 33)
3) ' U p o d g h ā t a P ā d a (No. of Chs. 74)
4) U p a s a i h h ā r a P ā d a (No. of Chs. 4)

1. B r a h m a brahtnānda-māhātmyam adhikrtyā'bravit p u n a h /
t a c c a dvādaśa-sāhaśrarh B r a h m ā n d a m dviśatādhikam //
B h a v i s y ā n ā m ca kalpānārii śrūyate yatra vistarah /
t a d Brahmānda-purānam ca Brahmanā samudāhrtam //
Mt.P. 53-54-55.
2 KP. I I . 4 3 . 4 .
atra pūrvarh sa B h a g a v ā n rsīnām sattram āsatām /
sa vai p r o v ā c a B r a h m ā n d a m P u r ā n a m Brahma-bhāvitam //
AP. 272.22 repeats Mt. P. 53.54a, b.c.
3. N P . 109.1
4. loka-tattvārtham a k h i l a m V e d a - s a m m a t a m /
—Bd.P.l.l.l.1-8.
loka-tattva-vidhānārtham—ibid. 12
5. Bd.P. 1.1.1.39 : E v a m pādāstu catvārah
NP. 109.29 calles Bd. P. ' c a t u s p ā d a '
xviii Brahman da Purāna

This seems to be the original division as followed in the

Pūrva Sarhhitā(Fa. P. 11.61.58-59), b u t later on, P ā d a s 1 a n d 2
-were included u n d e r Pūrva bhāga, P ā d a 3 u n d e r the middle p a r t
(MadhyaBhāga) a n d P ā d a 4 as Uttara-bhāga (the latter p a r t ) .
T h e original B d . P . ended with the 4th C h . of the Upa-
samhāra Pāda as its concluding verses ( I I I IV.4.41-73) state t h a t
all the sages of N a i m i s ā r a n y a , the performers of the sacrificial
session, went to heaven. It further gives the genealogy of the
teachers of Bd. P. who h a n d e d down the T e x t (and i t — t h e
Genealogy—is m u c h m o r e comprehensive t h a n t h a t in the begin­
n i n g — I . i . 1.8-12).
Moreover, we find t h a t the Lalitā M ā h ā t m y a starts with
a fresh M a ń g a l ā c a r a n a a n d has a new p a i r of interlocutors.
Its contents—manifestation of goddess Lalitā to kill Bhandāsura,
h e r m a r r i a g e with K ā m e ś v a r a , (Śiva) a n d glorification of M a h ā -
p a d m ā etc.—show t h a t it is an- i n d e p e n d e n t work a n d not an
integral p a r t of the Bd. P.
Lalitā M ā h ā t m y a of 40 chapters is thus a later accretion
or an Appendix, as it is not m e n t i o n e d in the N P . C h . 109 n o r in
the J a v a n e s e version of the Bd. P.

2. Extent :
As to the extent of the Purāna,majority of the P u r ā n a s 1
regard "Bd. P. as consisting of 12000 verses" (dvādaśa-sāhas-
rath Brahmāndam). T h o u g h Ml. P. 53.54 gives 12,200 as the
n u m b e r of verses in Bd.P., the Venkateshwar Press edition of this
P u r ā n a , however, contains 14286 verses. Obviously Venk. Press
edition is inflated with an interpolation of 2286 verses. T h e
absence of Lalitā m ā h ā t m y a in the J V P . a n d t h a t of the so-called
'Prophetic history of future dynasties' in the Indonesian edition
of the Bd.P. show t h a t the original Bd. P. was smaller.

3. Position
All P u r ā n a s , however, agree a b o u t the. 18th position of
Bd. P. in the list of P u r ā n a s (vide KP.III.6.21-24, Bh. P. X I I . 13.
4-8, LP, I.39.6I-63, Mt. P. 53.12ff, SK. P . V I I . 2 . 5 - 7 ) .

1. e.g. Bh.P. X I I . 13.8., AP. 272.23-

Introduction xix

4. Transmission
T h e Bd.P. records the following two lines of transmission
Of this P u r ā n a :
I. God B r a h m ā - * S a g e Vasistha->Parāśara-»-Jātukarnya
D v a i p ā y a n a (Vyāsa) — S ū t a Ro (Lo) m a h a r s a n a (Bd.P. 1.1.1 8-17).
JVP. (109.33-36) substitutes Śakti for P a r ā ś a r a a n d adds V ā y u
(the W i n d - g o d ) between J ā t u k a r n y a a n d Vyāsa. I I . This is
much longer t h a n the I above, a n d is given in the concluding
portion of the P u r ā n a (Bd.P. Hl.iv.4.58-66).
It is as follows :
God B r a h m ā - v M ā t a r i ś v a n (The W i n d - g o d ) - * Uśanas-*-
Brhaspati-VThe Sun-god-*The G o d of death-»-Indra->Vasistha
-+Sārasvata->Tridhāman -^-ŚaradvataTrivista-»-antarīksa->
Trayyāruni->-Dhanañjaya -> K r t a ñ j a y a Bharadvāja --> G a u -
tama->Niryyantara-»-Vājaśravas->-Somaśusma Trnabindu-*-
Daksa->Śakti->Parāśara (while in womb)->Jātukamya->.Dvai-
p ā y a n a (Vyāsa)->-Sūta R o ( L o ) m a h a r s a n a .
O n e wonders why Vasistha did not transmit this P u r ā n a
directly to his son Śakti a n d Why fifteen generations of teachers
or c o n t e m p o r a r y teachers h a d to intervene between the father
(Vasisfha) a n d the son ( Ś a k t i ) .
T h e VS.P. 103.58-66 gives this very list of teachers who
transmitted the text of t h a t P u r ā n a .
It must however be conceded t h a t all the teachers in the
list are a c c o m m o d a t e d in the longer II list.

5. The Place of Composition

It is difficult to pin-point the place of the composition of
Bd.P. In Bd.P. I.ii. 16.43-44 the a u t h o r states :
" T h e region towards the n o r t h e r n extremity of the Sahya
m o u n t a i n where the Godāvarī flows is the]most fascinating realm
in the whole of the e a r t h . A city n a m e d G o v a r d h a n a was b u i l t
there by R ā m a . Heavenly trees a n d divine medicinal herbs
were planted there by sage Bharadvāja to please R ā m a . H e n c e
t h e region of t h a t excellent city is c h a r m i n g " . '•
In my note on G o v a r d h a n a , * I have n o t e d t h a t G o v a r d h a n a

•Note 1 on p. 157.
XX Brahmānda Purāna

was an i m p o r t a n t centre of learning a n d was m e n t i o n e d several

times in the famous inscription of U s a v a d ā t a (100 B.C.)—Epi.
Ind. V I I I , p. 78. Brahmins hailing from t h a t area are known as
G o v a r d h a n a B r ā h m a n a s . Some of the details of the Ś r ā d d h a
ritual (Śrāddha Kalpa) in Bd.P. ( H . i i i . Chs. 10 to 20) are c o m m o n
to those of the M ā d h y a n d i n Brahmins ( M ā d h y a n d i n Brahmins
seem to have colonised the Godāvarī valley right from its source
at Tryambakeshwar).
K a n e regards this area as the place of composition ofBd. P.
(HD.V.ii.895 a n d I V . 710 Footnote 1618), I still think t h a t s o m e
m o r e clinching evidence is necessary to support this claim, for
in C h . 16 u n d e r reference a n d elsewhere a n u m b e r of places
in I n d i a are mentioned in glowing terms.

I I . Text-Criticism : Materials

II. i. Chapter Concordance of the Brahmānda and Vāyupurāna

Brahmānda Vāyu . Brahmānda Vāyu

7 8
Prahriyāpāda (195) (209)
8 9.1-84
1.1 1 (66) (64)
(174) (205) 9 10.1-67
2 2 (92) (67)
(48) (45) 10 27
3 4 (88) (60)
(38) (92) 11 28
4 5 (45a) (39)
(34) (54) 12 29
5 6 (53) (49)
(141) (79) 13.1-86 30.1-78
(86) (78)
Anusańgapāda 13.87-151 31
(65) (61)
6 7 14 33
(77) (80) (75) (65):
Introduction XXI

Brahmānda Vāyu Bd.P. Vā.P.

15.1-51a 34.1-57 32 59.1-106a

(50) (57) (122) (106)
I5.51a-61b 43.1-9 34 60.1-62
(9) (68) (62)
l5.61b-80 45.1-20a 35.1.4a 60.63-66a
(20) (20) (*)
16 45.67-13? S5.4b-215 61
(69) (71) (211) (186)
17 46 36 62
(37) (37) (227) (193)
18 47' 37 63
(84) (80) (60) (56)
19 49 38 64
(197) (186) (33; (31)
20 50.1-57a
(58) (57)
21 50.57b-224 Upodghātapāda
(176) (167)
22 51 II.l 65.1a-120
(84) (76) (125) (120)
23 52 2 65.120b-159
(108) (99) (32) (39)
24 53 3 66
(152) (123) (131) (152)
25 54 4 67.1-47
(117) (117) (37) (47)
26 55 5 67.68-135
(65) (68) (106) (88)
28 56 6 68
(100) (94) (39) (39)
29 ' 57.1-85 7. 69
(92) (85) (479) (355)
30 57.86-125 8. 70
(48) (40) (162) (91)
31 58 9 71
(127) (126) (76) (79)
xxii Brahmānda Purāna

Bd.P. Vā.p. Bd.P. V&.P.

10.1 -52a 72 19 83.1-107

(52) (50) (74) (107)
10.52b-120 73 20 83.108-129
(68) (73) (23) (22)
ll.l-35a 74 59 84
(35) (32) (86) (86)
11.35b-116 75 60 85
(81) (77) (28) (28)
12 76 61 86
(46) (43) (53) (69)
13 77
(143) (135)

14 78 Upasamhirapida
(117) (28)
15 79 III.l 100
(68) (95) (243) (246)
16 80 2 101
(59) (62) (316) (355)
17 81 3 102
(22) (26) (113) (135)
18 82 4 103
(15) (15) (73) (73)

It is d u e to this close correspondence between t h e texts of

Bd. P. a n d Vā P. t h a t I referred to the r e a d i n g in the corres­
p o n d i n g verse in t h e V ā . P . in case the r e a d i n g in B d . P . is corrupt,
incorrect or doubtful. *

II. ii. The Brahmānda and the Narada Purānas

T h e N P . , in C h . 109, briefly gives a list of topics in the Bd.

P. T h e y are n o t 'a T a b l e of c o n t e n t s ' in the m o d e r n sense of t h e
t e r m b u t are found described at various places in t h e Bd.P.
Introduction xxiii

Below is a comparative table of the topics in the Bd. P.

as recorded in the N P .

Bd.P.
Pūrva bhāga
NP.Ch. 109 Prakriyā pāda
V.4 Stipulation of duties 1.1.1.
Story of the Naimisa forest 1.1.2.
T h e origin of H i r a n y a g a r b h a 1.1.3.
T h e conception of different worlds. 1.1.4

Bd.P.
Pūrva-Bhāga-Anu-
sańga Pāda
N.P. Ch. 109
V.5 N a r r a t i o n of K a l p a s a n d M a n v a n t a r a s , I.ii.6
K r o w l e d g e a b o u t worlds I.ii.7.

V.6 N a r r a t i o n of m e n t a l creation I.ii.8.

R u d r a ' s offspring I.ii.9.
Prowess of M a h ā d e v a I.ii.10.
Creation by Sages I.ii.ll.

V.7 Agnivarhśa I.ii.12

T h e wheel of T i m e I.ii.13.
Dynasty of Priyavrata I.ii.14
T h e extent of the e a r t h I.ii.15

V.8 Description of Bhārata I.ii.16

Review of other sub-continents I.ii.17
Description of J a m b ū d v ī p a a n d other
continents I.ii. 18 & 19.
T h e description of the nether-worlds I.ii.20

V.9 E n u m e r a t i o n of the u p p e r worlds I.ii.21.20 ff.

T h e movements of planets I.ii.23.
P l a n e t a r y system I.ii.21,22
xxiv Brahmānda Purāna

NP Bd.P.
E n u m e r a t i o n of Divine plants I.ii.24

V.10 E x p l a n a t i o n of the n a m e N i l a k a n t h a I.ii.25

Prowess of M a h ā d e v a I.ii.26, 27
Description of the New M o o n day I.ii.28
Review of the Principles of Yuga I.ii.29.

V.ll T h e Institution of Yajñas I.ii.30.

T h e last two Yugas described I.ii.31
Characteristics of h u m a n beings in
different Yugas I.ii.32.
Spiritual lineage of Sages I.ii.32

V.12 T h e classification of the Vedas I.ii.34.

S v ā y a m b h u v a M a n u a n d his M a n ­
vantara I.ii.35.
E n u m e r a t i o n of remaining M a n u
epochs I.ii.36.
Milking of the E a r t h I.ii.36.
V.13 T h e Cāksusa M a n v a n t a r a I.ii.37.

Bd.P.
JVP. HI Upodghāta
Pāda

T h e creation of Seven Sages H.iii.l.

V.14 T h e family of Prajāpati a n d the b i r t h of

Devas II.iii.2, 3
Birth of M a r u t s II.iii.5

V.15 T h e race of K a ś y a p a II.iii.7

T h e families of Sages II.iii.8
Pitf-Kalpa II.iii.9
Śrāddha-Kalpa H . i i i . Chs.10-20.
Introduction XXV

NP. Bd.P.

V.16 T h e origin of Vaivasvata M a n u a n d

his creation II.iii.59
T h e family of M a n u ' s sons II.iii.60
T h e review of G a n d h a r v a s (Science
of M u s i c ) II.iii.61.
V.17 T h e race of Iksvāku II.iii.63.
T h e race of Atri II.iii.8
T h e r a c e of Amāvasu II.iii.66
T h e story of Raji II.iii.66
V.18 T h e story of Yayāti II.iii.68
T h e race of Yadu
T h e story of K ā r t t a v l r y a II.iii.69
T h e story o f J a m a d a g n i a n d P a r a -
śurāma II.iii.21-46.
V.19 T h e r a c e o f Vrsni II.iii.71.
T h e b i r t h of Sagara II.iii.47.75-100.
T h e story of Bhārgava a n d the killing
of K ā r t t a v ī r y a II.iii.37-46.
V.2C T h e story of S a g a r a II.iii.45-56
T h e story of Bhārgava again II.iii.57-58.
Battle between Devas a n d Asuras II.iii.72.67-195
a n d 73.1-68.
Birth of K r s n a II.iii.71.195-241.
V.21 I n d r a ' s ( P r o b - Ś i v a ' s ) p r a y e r by Śukra II.iii.72.163ff
Greatness of Visnu II.iii.73.
T h e race of Bali II.iii.74.26 ff.
V.22 T h e future kings of Kali Age II.iii.74

Bd. P.
UttaraBhāga-Upasamhāra Pāda
V.23 Description of Vaivasvata M a n v a n t a r a I I I . i v . 5 ff.
V.24 Stories of future M a n u s III.iv.1.7 ff.
 XXVI Brahniānda Purāna

NP Bd.P.
V.25 K a l p a a n d Pralaya I U . i v . l & 3.
Measures of T i m e III.iv.2.90 ff.
14 Worlds a n d their character III.iv.2.-8-89.
V.26 Description of Hells III.iv.2.145-195.
Prakritic P r a l a y a IV.3.
V.27 Description of Siva's city IV.iv.2.
Threefold goals

V.28 Description of B r a h m a n IV.iv.iv.4.

It will be seen from the above c o m p a r a t i v e T a b l e t h a t

Lalitā-Māhātmya does n o t form a p a r t of Bd.P. according to
Nārada.

II. (Hi) The Old-Javanese Brahmān4a Purāna*

T h e first scholar to invite a t t e n t i o n to t h e old-Javanese
( O J . ) Bd. P. was R. Friederich who, in A . D . 1847, n o t e d it in.
his 'Provisional R e p o r t of t h e Isle of Bali'. But t h a t P u r ā n a in.
Kavi language c a m e to be edited a n d translated in D u t c h by the
great scholar Prof. D r . J. G o n d a of U t r e c h t in 1932-33. (Het.
oud-javaansche B r a h m ā n d a P u r ā n a Edited a n d a n n o t a t e d ,
B a n d u n g 1932 a n d I I translated, B a n d u n g 1933).

Like other O J . texts (e.g. m a n y Parvans of the M b h . )

the Bd. P. in K a v i L a n g u a g e is an abridged prose translation of
t h e S K . Bd. P. or was a translation of an abridged form of t h e
original S K . written in the Śloka style. It p r u n e s superfluous adjec­
tives a n d other trammels a n d succinctly presents the story. It
follows S K . passages which were borrowed a n d translated very
closely. Although it is m u c h shorter, it does not generally speak­
ing, omit, from the chapters w h a t is essential. W h a t is especially

•Based on Prof. D r . J. G o n d a ' s paper : Einige Mitteibingen uber das-

alt-jāvānische Brahmānda Purāna in Acta Oritntalia XI. 218-259. I am grateful
to Dr. G o n d a for inviting my attention to this article ( H i s letter dated.
1.12.82).
Introduction xxvii

interesting is t h a t m a n y Ślokas, double or single pādas a r e lite­

rally borrowed a n d interspersed at irregular intervals. T h e s e
S K . quotations constitute fragments of an i n d e p e n d e n t t r a d i t i o n
of these texts. T h e Javanese Bd. P. is closely r e l a t e d to the
B r a h m ā n d a - V ā y u recension though different in m a n y respects
from it a n d is a valuable source of knowledge for studying t h e
textual tradition of t h e P u r ā n a s . D r . G o n d a examines t h e struc­
t u r e of the J a v a n e s e Bd. P. a n d draws a t t e n t i o n to the following
p a r t i c u l a r s w h i c h shed light on its relation with S K . Bd. P. a n d
the inter-relation between the S K . P u r ā n a s themselves:
1. T h e introduction mainly agrees with S K . V ā . P . , w i t h
the sacrifice of K i n g Adhisīma-Krsna. A m o n g B r ā h m a n a s a n d
Sages w h o a t t e n d e d was Bhagavān R o m a h a r s a n a . H e , a t t h e i r
request, proceeds to n a r r a t e the Manuvamśakrama i n c l u d i n g
P u r a n i c stories. O J . ( O l d - J a v a n e s e ) Bd. P . p . 4 8 . 5 — p , 53.30
correspond t o V ā . P . 1.8-28. V ā . P. 1.1-9 a r e completely missing.
2. R o m a h a r s a n a commences his n a r r a t i o n by describing
the creation of t h e universe B d . P . l , 3, 8. After describing P r a -
d h ā n a , the O J . text informs about the creator : R u d r a , K ā l a
a d d i n g some notices of (originally Sāńkhya b u t Puranised c o n ­
cepts like) m a h ā n , a h a m k ā r a , ekādaśendriya, t a n m ā t r a s a n d
the origin of t h e cosmic egg.. Then, the creation of nine devar^is,.
t h e b i r t h of R u d r a (cf. Bd.P. G h . l O ) , t h e origin of S a ń k a l p a
a n d D h a r m a (Gf. V ā . P. 9.7 ff), the creation of gods, Asuras,
pitrs. T h e first q u o t a t i o n in O J . Bd. p. corresponds to Bd. P.
1.3.8 a n d the last to 1.8.54-55.
3. After some details a b o u t t h e chronology of c r e a t i o n
a n d origin of four V a r n a s , t h e O J . text treats the b i r t h of S v ā y a m -
bhuva M a n u and Śatarūpā, their marriage and birth of R a t i
etc. T h e n a r r a t i v e runs parallel to Bd. P. 1.9.32 ff (Vā. P. 10.8ff)
b u t t h e O J . version is shorter a n d presents the topics in different
order. While dealing with D a k s a ' s wife Prasūti a n d her twenty-
four children ( O J . Bd.P. p. 58.1.21 ff) t h e text agrees with K P .
8.15 r a t h e r than with the m o r e detailed Bd.P. 1.9.47-49 ( V ā . P .
10.23-24) showing t h a t the Javanese a u t h o r h a d a shorter S K .
redaction of the Bd. P.
T h e text Bd. P. ch. 11 (Vā. P. c h . 28) a n d O J . Bd. P. r u n
parallel b u t O J . version drops Agnivamśa-varnana. The
xxviii Brahmānia Pur an a

short note on Pitrs (Bd. P. 1.13.1 ff. V ā . P. 30.1 ff) is also

missing.
4. O J . Bd. P. is silent on Deva-vamśa Varnana (Bd. P.
1.13.87-151, V ā . P. 3 1 ) .
5. Ksattriya-Sarga i.e. the genealogy of M a n u Svāyam-
b h u v a in O J . Bd. P. p. 68.1.2 ff corresponds to Bd. P. 1.14
a n d V ā . P. 33. In SK. Bd. P. a n d V ā . P. the description of
J a m b ū d v i p a (Bd. P. 1.15, V ā . P. 34. 1-57, 53.1-9, 45.1.20a)
follows rationally a n d chronologically after n a r r a t i n g the
a p p o i n t m e n t of M a n u ' s seven grandsons to seven dvipas, b u t
C h s . Bd. P. 15-31, V ā . P. 34-58 are not found in O J . Bd. P. It
gives the geography of J a m b ū d v ī p a at a later place.
6. T h e O J . Bd.P. p.72.1,ff. containing yuga-prajS-laksanam
a n d Rsi-pravaravarnanam corresponds to Bd. P. 1.32.1 ff). T h e
duration of life of gods, demons, m e n , d h a r m a , āśramas etc.
a r e discussed to some length.
7. Bd. P. C h . 33 containing sages a n d sacred formula
(rs-nām n ā m ā n i , m a n t r a - l a k s a n a m , m a n t r ā n ā m n&nāvidhatvam
e t c . ) is missing in O J . Bd. P., t h o u g h the contents are to follow
later on (p. 14 ff.). T h o u g h the subject m a t t e r of Bd. P. 34 is
generally speaking adequately represented in the O J . text,
there is m u c h diversity in details (so in V ā . P . as w e l l ) .
8. T h e episode of the pupils of D e v a m i t r a Śākalya a n d
Śākapūni are common to O J . a n d SK. Bd.P. (Ch. 35 of Bd. P . ) ;
so are the next subjects such as division of Yajurveda, Vaiśam-
p ā y a n a ' s brahma-hatyā, behaviour of Yājñavalkya who, after
'vomitting' old Yajurveda, acquires a new (white) Yajurveda a n d
names of 86 pupils of V a i ś a m p ā y a n a etc. T h e O J . text spells
m a n y names differently. T h e r e is a curious statement in O J .
Bd. P. p. 90.1 where Yājñavalkya is shown to refuse V a i ś a m p ā -
y a n a ' s request to observe p e n a n c e to atone for his B r a h m a h a t y ā .
But b o t h SK. Bd.P. 1.35.20 a n d V ā . P. 61.17 state the willing­
ness of Yājñavalkya to obey:
aham ekal carisyāmi tisthantu munayas tvime
9. T h e next section on the rsis of four Vedas, the mantras,
their use differs considerably in details from SK. Bd. P. C h . 33
b u t V ā . P. too differs a n d so the origin of deviation is I n d i a n a n d
not Indonesian.
Introduction xxix

10. W h e n O J . text (p. 112.30) reaches S K . Bd. P.

1.35.201 a n d Vā. P. 61.172, it ( O J . B d . p . p. 112.30) observes :
" L i k e t h a t the n a r r a t i v e goes in the Prakriyāpāda of B r a h m ā n d a -
samhitā as told by t h e revered V y ā s a " ) . But the Prakriyā-pāda
in SK. P u r ā n a s ends m u c h earlier viz. at t h e end of C h . 5 in
Bd. P. a n d 6 in V ā . P. It is puzzling how the term Prakriyāpāda
is used in t h e O J . T e x t w h i c h shows no knowledge of the four­
fold division (viz. Prakriyā, Anusañga, Upodghāta a n d Upasarh-
hāra> of t h e mūla-purāna.
11. T h e long section dealing with other M a n u s a n d t h e
descendants of Svāyambhuva M a n u esp. t h e V e n a - P r t h u episode
r u n s parallel in general with Bd. P.,Vā.P. Kirfel points out t h e
difference between redaction of the V e n a - P r t h u episode in Bd.
P., V ā . P. a n d in other P u r ā n a s like B r a h m a , H a r i v a m ś a a n d
concludes t h a t t h e O J . text betrays t h e activity of the same
r e d a c t o r w h o a r r a n g e d the I n d i a n Bd. P.-Vā. P. texts. H e r e ­
after O J . text treats the description of J a m b ū d v ī p a , Bhuvana-
vinyāsa a n d a p a r t of Jyotihpracāra which constitute Bd. P. C h .
1.15 a n d V ā . P. C h . 34. T h e harmonization of this r e m a r k a b l e
transposition of the topics is a problem.
12. Bd. P. 1.15-24, V ā . P. 34-54 a n d M t . P . 112-128
constitute a large coherent treatise of geography a n d cosmogra­
p h y . O J . text (p. 128.22 ff) refers to B h a t t ā r a Bāyu " T h e L o r d
V ā y u " as an a u t h o r i t y (cf. t h e beginning of B d . P . 1.15, V ā . 34)
a n d deals w i t h J a m b ū d v ī p a , its m o u n t a i n s (esp. M e r u ) t h e
S a p t a v a r s a of J a m b ū d v ī p a a n d closes w i t h K u r u v a r s a .
13. Next O J . text (p. 136, 30-143, 4) gives the descrip­
tion of B h ā r a t a v a r s a . T h e order of Stanzas in Bd. P . , V ā . P. is
similar to O J . text b u t curiously enough the line Bd. P. 1.16.8
a n d V ā . P. 45, 78 regarding the m u t u a l u n a p p r o a c h a b i l i t y of t h e
nine regions of B h ā r a t a - V a r s a is u n t r a c e d in O J . text a n d S K .
M t . P.
14. T h e next section deals with other varsas of J a m b ū ­
dvīpa ( K i m p u r u s a e t c . ) , the p e n a n c e of B h a g ī r a t h a , the descent
of G a ń g ā , lakes, rivers a n d V a d a v ā m u k h a or Aurvāgni. T h e
O J . shows the influence o f M t . P . a n d the q u o t a t i o n i n O J .
text p. 152.12 ( y a s y ā m j a m b ū n a d a l i s m r t a h ) has m o r e in c o m m o n
w i t h M t . P. 120.67 r a t h e r t h a n B d . P . 1.18.69a a n d V ā . P. 47.66b.
XXX BrahmSnda Purāna

15. T h e next section deals with other dvipas, Saka, K u ś a

e t c . On this cosmographic topic SK. P u r ā n a s resolve into three
groups (1) Bd. P., V ā . P. etc. (2) M t . P., V a r ā h a (3) P d . P.
a n d M b h . T h e J a v a n e s e version joins the Matsya recension of
this cosmography.
16. T h e last section deals with astronomy. Bd. P. 20, V ā .
P. 50.1-57 give the description of the nether-worlds. But O J .
deletes this a n d goes with M t . P. As to the description of stars,
planets, division of stratosphere, the Solar car (Bd.P. 1.22),
the O J . text follows m o r e closely M t . P . I n M t . P., Bd. P , V ā . P .
t h e n a r r a t i o n (of the stars etc.) continues b u t the O J . text
a b r u p t l y comes to a close where the above I n d i a n parallel texts
do not even finish the c h a p t e r .
F r o m this Prof. D r . G o n d a concludes t h a t the O J . text is
incomplete.
T h e Vamśānucarita traditionally dealt with in the P u r ā n a
is completely absent as it was of little i m p o r t a n c e to J a v a n e s e
readers*
A p a r t of this O J . text containing the V e n a - P r t h u episode,
the geography a n d p a r t of cosmography has come down to us
in a metrical a d a p t a t i o n in a MS called Prthuvijaya, the n a m e
of the poet being Asta-guna.

III. The Brahmānda as a Mahā-Purāna

It m a y be due to the interpolatory n a t u r e of C h . 1 of our
P u r ā n a , t h a t the ancient division of this P u r ā n a in four parts-
Pādas) follows the Pañca-laksana*\\st characterising Mahā-
p u r ā n a s , as the former is given in W. 38b-39 a n d the latter in
W . 37b-38b o f the opening c h a p t e r . B e i t a s i t may, the l a t t e r —
the Pañca-laksana definition of a P u r ā n a is very p o p u l a r as it is
repeated in a n u m b e r of P u r ā n a s e.g. A P . 1.14, K P . 1.1.12,
M K . P.134.13-14, V a r ā h a P. 2.4, V ā . P. 4.10-11.
It is interesting to note how this ancient P u r ā n a of " f o u r
feet" (Catuspāda) a d a p t s itself to the Pañca-laksana formula

* I t is equally possible that the MS of S K . B d . P ' taken to J a v a m i g h t

have been at a period before the so-called 'future kings'. H e n c e their n o n -
mention.
Introduction xxxi

a d o p t e d by it. T h e five characteristics (laksanas) of a P u r ā n a

given by it, a r e : (1) Sarga (creation of the U n i v e r s e ) , (2)
Pratisarga (Dissolution a n d re-creation of the w o r l d ) , (3) Man-
vantaras (Periods of T i m e presided over by M a n u s ) , (4) Vamśa
(Genealogies of gods, the P a t r i a r c h s , T h e Sun a n d T h e M o o n )
a n d (5) Vamśānucarita (accounts of dynasties of different ruling
families).

(1) Sarga—Creation of the Universe

T h e P u r ā n a gives the following theories of the creation of
t h e Universe :

(1) Creation from the Brahman

T h e eternal B r a h m a n , the source of t h e Universe is begin-
ningless a n d endless. It is the source of the beginning a n d the
place of u l t i m a t e merging a n d rest (of the U n i v e r s e ) . It is
incomprehensible a n d beyond Sat a n d Asat. It pervaded the
entire universe which was dark (unmanifested), as the gunas
were in a state of equilibrium. At the time of creation, Ksetrajña
presided over Pradhāna a n d agitated the gunas which thereby
b e c a m e uneven (due to loss of their e q u i l i b r i u m ) a n d the great
principle Mahat was evolved. As the Sattva-guna p r e d o m i n a t e d in
t h e Mahat, the lińga Sarira psychic-subtle-body) was evolved
a n d was presided over by the Ksetrajña. Sañkalpa (thought-
p o w e r ) a n d Adhyavasāya ( d e t e r m i n a t i o n ) are r e m e m b e r e d to
be his functions. W i t h a desire to create, he created this great
creation (1.1.3.10-24).

(//) The Purānic Theory*

T h e Ksetrajña called B r a h m a who awoke in the egg of
Prakrti (Cosmic Egg) is the first embodied being a n d he is
called Purusa (One lying in the abode of t h e cosmic e g g l . T h i s
god B r a h m a , the first creator of Bhūtas (elements or beings)
existed first. T h i s four-faced H i r a n y a g a r b h a a p p e a r e d at first
in this (Cosmic E g g ) . Both at the time of creation a n d re-crea­
tion (after d e s t r u c t i o n ) , he is the Ksetrajña called B r a h m a .

*A few verses in the text of Bd. P. are corrupt and unintelligible. So this
theory is g i v e n on the basis of the corresponding verses of t h e V ā . P. 4. 76-79
as both these PurāBM h o v e identical verse
xxxii Brahmānda Purāna

In the Vedic tradition, H i r a n y a is the Light-Life principle.

He in whom this principle vibrates is Hiranyagarbha*. O u r P u r ā n a
states t h a t the Cosmic Egg contains seven worlds, the e a r t h
along w i t h Seven continents, oceans—nay everything including
the Sun, the M o o n , Stars, Planets a n d the m o u n t a i n Lokāloka
(1.1.3.26-31). T h e egg is enveloped from outside with seven
sheaths of the fowŕ" elements (water, fire, wind a n d t h V ' e t h e r ) ,
of the Bh&lādi, Al/that and PradKańa e a c h sKeatīTten times bigger
t h a n the former. Sāńkhya influence is obvious here.
This is the Prākrtacreation, a vivartaoithe B r a h m a n presid­
ed over by Ksetrajña ( B r a h m a ) . It takes place without preplan-
ning (abuddhipurva) like the flash of a lightening ( I . 1.3.24-37).

(///) Prākrta Sarga

O u r P u r ā n a presents the Sāńkhya T h e o r y of Creation as

follows :
Before the creation of the Universe, the Unmanifest was
stationed in itself a n d the p r o d u c t (the Universe) was withdrawn.
T h e Pradhana a n d Purusa remained w i t h their characteristics
T a m a s a n d Sattva respectively. Laya means equilibrium of
Gunas a n d Creation means dis-equilibrium of these Gunas. T h r e e
divinities viz. B r a h m a , Visnu a n d R u d r a were b o r n out of the
qualities Rajas, Sattva a n d T a m a s respectively. But it is Visnu
who, as the enlightener a n d revealer of the Rajas, becomes
B r a h m a a n d t h a t of the T a m a s adopts the form of K ā l a ( R u d r a )
a n d of these Sattva assumes the form of Visnu. T h u s , the trinity
of gods, though separate with separate functions, are b u t one
entity. " T h e self-born deity has three states. He has four faces
as B r a h m a a n d possessing Rajas exclusively, creates the worlds;
as K ā l a , he has the gunas—Rajas and T a m a s , a n d he annihilates.
As P u r u s a with a thousand heads, he is exclusively Sāttvika.
T h i s is the position of G u n a s in the case of the Self-born d e i t y "
(I.i.4.17-19) T h a t Deity is Om. Omniscient, Ādya, (first), Aja
( U n b o r n ) Hiranyagarbha, K ā l a a n d eternal, (ibid.26-34).

" T h e Purānas amplify V e d i c tradition. For the concept 'Hiranyagarbha'

v i d e V. S. Agrawala—Hirartyagarbha (Purāna II i.ii.285-306).
Introduction XXXLll

(IV) The Nine Creations of Brahma

At the beginning, there was one vast ocean (Ekārnava,

also called M a h ā r n a v a , Stabdha-Salila or Tugānta-Toya ' W a t e r
at the end of Yugas' in other P u r ā n a s ) . T h i s primeval watery
flood expresses the infinite unmanifest cause of the Universe
(called the Kārana Brahman by N i l a k a n t h a on HV.P.3.9.1-4).
B r a h m a n a m e d N ā r ā y a n a w i t h a thousand heads slept there.
He r e m a i n e d m e d i t a t i n g for a thousand Yugas. He moved alone
in waters a n d knew t h a t the Universe h a d sunk into t h a t vast
expanse of w a t e r a n d t h o u g h t of the other eight-fold cosmic
body (evolved b y ) O r h k ā r a in the beginning of K a l p a s as before
(I.i.5.1-9).
He assumed the form of a boar a n d lifted up the e a r t h *
a n d re-arranged the m o u n t a i n s , oceans etc. on the e a r t h as before
'again a n d again at the beginning of every K a l p a ' (ibid 9-27).
W i t h a desire to create, he m e d i t a t e d a n d as he was m e d i t a t i n g
Avidyā w i t h its five 'knots' (parvans) viz. T a m a s ( i g n o r a n c e ) ,
M o h a (Delusion) M a h ā m o h a (great Delusion a n d ) others
(These are the Kleśas in the Togaśāstra) unfolded itself a n d
immobile (mukhya or sthāvara) creation took place. B r a h m a
was n o t satisfied with this m e d i t a t e d (Vaikrta) creation a n d
created the a n i m a l world called Tiryak-srotas as it functioned
bliquely. T h i s second creation was T ā m a s i k a a n d B r a h m a
being dissatisfied w i t h it created the T h i r d d i v i n e — S ā t t v i k a —
of gods (called Urddhvasrotas).
These are the three ' m e d i t a t e d ' a n d P r i m a r y creations
(ibid. 28-46). Later, god B r a h m a desired to create a n o t h e r
set of beings a n d Lo ! a ' d o w n r c u r r e n t e d ' category of m o r t a l
beings full of Rajas a n d T a m a s yet capable of achieving these
goals was created (ibid 47-50).
T h e fifth creation is called Anugraha Sarga (favoured crea­
t i o n ) as it was created t h r o u g h the favour of Avyakta or Prakrti.
It consists of four classes a n d they a r e b o r n a g a i n a n d a g a i n
( W . 5 1 - 5 2 a n d V V . 100-104).

* T h e beautiful allegoric description of Y a j ñ a - V a r ā h a should be read in.

the original V V . 11 ff.

J
 xxxiv Brahmānda Purāna

T h e sixth creation is the Bhūta-Sarga (creation of elements,

Tanmātras).
T h e r e seems to be some confusion (probably d u e to the
uncritical n a t u r e of the T e x t ) . But to recapitulating the names
of these sargas:

/. Primary Creation :
(1) Creation of Mahat
(2) Creation of Tanmātras, (called Bhūta sarga here again)
(3) Vaikārika (Creation of Aindriya Sarga)
These are the Prākrta (created from Prakrti) Primary crea­
tions a n d

//. Secondary Creation :

(4) Mukhya Sarga (Creation of insentients or ofimmobiles).
(5) Tiryak-Srotas (Creation of lower creatures a n d ani­
mals).
(6) Ūrddhva Srotas (Creation of gods a n d divine beings).
(7) Arvāksrotas (Creation of h u m a n beings)
(8) Anugraha-Sarga (Both Sāttvika a n d T ā m a s i k a )
These five (4-8) are called Vaikrta (Secondary) creations
a n d these function without consciousness or fore-knowledge
(a-buddhi-pūrvaka).

III. Primary-Cum-Secondary (?)

(9) T h e Kaumāra Creation—Creation by mind-born sons.
But when S a n a t - K u m ā r a a n d others became Yogins a n d did
n o t procreate, B r a h m a created mind-born sons viz. Bhrgu,
Ańgiras, M a r ī c i , Pulastya, P u l a h a , K r a t u , Daksa, Atri a n d
Vasistha from various parts of his body (I. i.5.70-76). These are
termed as nine Brahmās as they participated in creation, b u t
his m e n t a l sons S a n a t - K u m ā r a a n d K r a t u b e c a m e Yogins.
L a t e r on ( W . 1 0 7 - 1 0 8 ) , the Rgvedic idea a b o u t the creation
of four V a r n a s from different parts of the Lord's body, is stated.
In spite of the overlapping of these theories, they represent a
m e t a p h o r i c a l amplification a n d continuation of Vedic concepts
w i t h a strong a d m i x t u r e of Sāńkhya (e.g. the concept of the
Introduction XXXV

T r i n i t y o f g o d s — B r a h m a , Visnu a n d R u d r a ) . T h e corner­
stone of P u r ā n i c lore, is a m i x of the Vedic Brahman a n d t h e
S ā ń k h y a concept of three gunas etc.

PRATI-SARGA (DISSOLUTION AND RE-CREATION)*

T h e Pralaya is of four types :
(1) Nilya—-usual
(2) Naimittika (Periodical).
(3) Prākrtika (of P r a k r t i , the. p r i m o r d i a l n a t u r e )
(4) Atyantika (Absolute or final).
(1) T h e Nitya Pralaya is w h a t goes on every d a y e.g.
deaths of beings.
(2) The Naimittika Pralaya takes place at the completion
of a K a l p a i.e. at the end of one thousand sets of (Gatur) Yugas.
G o d B r a h m a begins to absorb the subjects in h i m . A continuous
d r o u g h t for h u n d r e d years, the Sun w i t h his seven rays burns
up everything a n d evaporates the oceans. T h e S a m v a r t a k a fire
burns down the four worlds viz. Bhū, Bhuvar, Svar a n d M a h a r .
Thereafter, S a m v a r t a k a clouds p o u r down torrential rains a n d
everything mobile a n d immobile is destroyed a n d dissolved i n t o
one vast expanse of w a t e r a n d god B r a h m a becomes a thou-
»and-eyed, thousand-headed entity a n d goes to sleep for a period
of one thousand sets of four Yugas (God B r a h m a ' s n i g h t ) ( I I . iv.
132-190).
At the end of B r a h m a ' s night, he wakes up a n d recreates.
T h e day a n d night of B r a h m a i.e. the complete day of B r a h m a
is called Viśesa K a l p a (ibid. 190-210)
(3) The Prākrlika Pralaya takes place at the end of B r a h m a ' s
period. W h e n the P r a t y ā h ā r a ' (withdrawal of the Universe)
is i m m i n e n t , Bhūtas (elements, both gross a n d subtle) are a n n i ­
hilated, evolutes of Prakrti beginning w i t h Mahat a h d e n d i n g
with Viśesas are destroyed. T h e waters swallow the special
quality—smell—of the e a r t h , the fire t h a t of the water u p t o Ākāśa
which merges into Bhūtādi. In this way the higher evolute of
Prakrti "swallows u p " the lower one, till at last t h e Mahat dis­
solves itself into Guna-sāmya (equilibrium of Gunas). Only, the

•Cf. KP.1I.45. 1-10. VP.1.7.41-43, V I . 3 . 2 ff.

xxxvi Brahmānda Purāna

A t m a n remains. T h i s process of reabsorption of Principles

(Tattva-Sāmya) is r e c u r r e n t (II.iv.3-1-24).
(4) Ātyantika Pralaya takes place when one becomes
liberated t h r o u g h spiritual knowledge. He does n o t take up
a n o t h e r body j u s t as a sprout (never comes o u t ) w h e n t h e seed
is b u r n t , (ibid. 80-84).
This is called "dissolution due to d a w n i n g of knowledge
(II.iv.1.131).

Manvantaras
P u r ā n a s look u p o n T i m e as a form of G o d . 1 His power to
create t h e universe by disturbing t h e equilibrium of gunas of
P r a k r t i , the destroyer of all beings 2 a n d t h e empirical time-
sequence. T h e Bd. P. is c o m m i t t e d to the description of all
M a n v a n t a r a s a n d K a l p a - p e r i o d s 3 a n d i t describes T i m e f i g u r a ­
tively in terms of units of time : " T h e S a n is his source a n d t h e
period of nimefa* (twinkling of an eye or u t t e r a n c e of a short
vowel) is his beginning. D a y a n d night constitute his form a n d
nimesa-wa.it his limbs. T h e year is his essence. T h i s lord of sub­
jects (Prajāpati) is of t h e n a t u r e of t h e present, past a n d f u t u r e " . 5
T h e m a i n division of time are t h e day, the fortnight, t h e
m o n t h , the season a n d Ayanas. 8
T h e M a n v a n t a r a s a r e based o n t h e concept o f Y u g a
periods. Originally a Yuga consisted of five years called (1)
Samvatsara, (2) Parivatsara, (3) Id or-Idāvatsara, (4) Anuvat-
sara a n d (5) V a t s a r a 7 . We find t h e same d u r a t i o n of Yuga in
M b h . S a b h ā 11.37-38) K a u t i l y a 8 a n d Vedāńga-jyotisa. 8

1. Yugābhimāni Kālātmā-Rudrafr / I.ii. 13.139

2. I.ii.13.109. Sarva-bhūtāpahārakah / also see V. 149.
3. I.i.1.46
4. It m e a n s e i t h e r ' w i n k i n g of the e y e ' or 'time required to utter a
short letter, (laghvakfaram) vide Bd. P. I.ii.29.5.
nimtsakāla-tulyarh hi vidyāllaghvaksaram ca yat
5. I.ii.l3.III-113a.
6. Ibid. 113b-114a.
7. Ibid. 114b-115.
& Pañca-samvafsart yugam—Arlha-śāstra 11.20 p. 109.
9. Paftca-sarrwatsara-mayam Tugādhyaksam Prajāpatim V. 1.
H e n c e K a n e conjectures that 'yuga' i n RV.III.26.3,111.55.18 m e a n s
*a period of 5 years'.
Introduction xxxvii

L a t e r on, the period of Yuga came to be extended to 12000

years e.g. Bd. P.I.ii.29.25-29, state 12,000 years as the total
n u m b e r of years of four Yugas (including the ' t w i l i g h t ' y e a r s ) —
a period endorsed by M a n u 1 a n d M b h . 8 . N o w h e r e is there a
h i n t t h a t these are n o t h u m a n years b u t divine ones.
But later on, the concept of 'divine' or s u p e r - h u m a n years
developed as c a n be seen from units of time given as follows 8 .
15 nimesa «= K ā s t h ā ; 30 K ā s t h ā = K a l a
30 K a l ā s = M u h ū r t a ;
30 M u h ū r t a s = D a y a n d night (24 hours)
30 days = A m o n t h = O n e day a n d night of Pitrs
30 h u m a n m o n t h s = 1 year of Pitrs
360 h u m a n m o n t h s = 1 year o f Pitrs
H u m a n U t t a r ā y a n a =• 1 d a y of the Devas
H u m a n D ā k s i n ā y a n a = 1 night of the Devas
1 h u m a n year = A complete d a y a n d night of Devas
30 H u m a n years = A m o n t h of Devas
360 H u m a n years = O n e year of Devas
3030 H u m a n years = 1 Saptarsi year
9090 H u m a n years = 1 D h r u v a year
360,000 H u m a n years = 1 , 0 0 0 years of gods.
T h u s the Yuga periods w i t h the twilight period (San-
dhyāmSa) of each Yuga is as follows:

Period Sandhyā Sandhyāmśa Total

years
1. Krta-yuga : 4000
4000 400 400 = 4800
2. Tretā-yuga : 3000
3000 300 300 = 3600
3. Dvāpara-yuga: 2000
2000 200 200 = 2400
4. Kali-yuga : 1000
1000 100 100 - 1200

T o t a l period of four yugas (Catur-

yugi or MahS-yūga) 12,000 years.

1. Manu 1.71.
2. V a n a . 188.27.
3. Bd. P. I.U.29.5.-21.
xxxviii Brahmānia Purāna

But these are 'divine' years. A n d o u r P u r ā n a converts

t h e m into h u m a n years as 4320,000. T h i s n e w concept of Yugas
is adopted in P u r ā n a s vide K P . I . C h s . 5 1 , 5 3 N P . I. C h . 4 1 ,
M b h . V a n a , Chs. 149, 188, V P . 1.3, V ā . P . Chs. 2 1 , 22, 57, 58.
T h e d a y of god B r a h m a consists of 1000 catur-yugis in which

fourteen M a n u s ruled. It m e a n s a m a n v a n t a r a = catur^yKgtJ

14
or 71T«y catur-yugas or 12000 x 360 x 71 + 17,28000), or
30,67,20,000 h u m a n years 1 . Strangely e n o u g h , this yuga-theory
is limited to B h ā r a t a - v a r s a . 2
T h e theory of Yugas a n d K a l p a s began to take shape in
300 B.C. a n d was fully developed in t h e first centuries of t h e
Christian E r a . 3

The Characteristics of Yugas :

O u r P u r ā n a offers a few remarks a b o u t t h e state of society
in Krta-yuga : T h e r e was social equality. People were ever
young, equal in b e a u t y a n d longevity. T h e y were w i t h o u t malice
a n d h a d no conflicts. T h e institution of Varnāśrama-dharma
(classification of Society into Vamas a n d Stages in life) was yet
to be established. People lived in n a t u r a l surroundings as the
climate was pleasant. Strangely enough, birds, beasts a n d reptiles
were non-existant. K n o w l e d g e was valued the most. 4
The Tretā-Tuga : T h o u g h D h a r m a lost 'one leg' Vedic
m a n t r a s a n d Siddhis which were 'lost' at the end of the (last)
K a l p a , manifested themselves to sages. T h e belief in the eternal
n a t u r e of mantras a n d their d i s a p p e a r a n c e at t h e end of a K a l p a
only to manifest themselves at t h e beginning of a n o t h e r K a l p a
is peculiar to P u r ā n a s . In T r e t ā Yuga, t h e r e was only one Vedic
8
Samhitā.
T h e beginning of this Yuga was m a r k e d w i t h rainfall a n d
l u x u r i a n t vegetations. People gave up their previous n o m a d i c

1. Bd. P. 3 8 , 3 9 ; also V P . I. 3.19-21.

2. Catvāri Bhārate varje yugāni kavayo'bruvan / Ibid. 23
3. Kane—HD.III.888-890.
4. Bd. P. I.ii.7.45-59.
5. I b i d 74-195 and C h . 29.52-92.
 Introduction xxxix

habits a n d settled by constructing houses in m o u n t a i n s , along

the rivers a n d also establishing villages, townships etc. T h e y
m a i n t a i n e d themselves by products from the trees b u t due to
some climatic change, the vegetation was 'swallowed u p ' by the
e a r t h a n d the e a r t h h a d to be 'milched' as per god B r a h m a ' s
direction (i.e. Agriculture was d e v e l o p e d ) . T h e Social structure
based on fixed prescribed duties (Varnāśrama-dharma) came to
be established. T h e Saptarsis (Seven sages) laid down Śrauta
a n d Smārta dharmas. T h e institution of Kingship a n d of L a w
a n d order (Dandaniti) became established. Ritualistic sacrifice
c a m e in vogue in T r e t ā .
The Dvāpara-Yuga W i t h two 'legs' of D h a r m a lost, this
Yuga shows the deterioration a n d confusion of social, religious
a n d o t h e r conditions providing the background for the chaos
of K a l i Yuga. It is in every D v ā p a r a t h a t a Vyāsa is born to
a r r a n g e the floating Vedic hymns into four Sarhhitās. This idea
of an i n c a r n a t i o n of a Vyāsa is found in other P u r ā n a s such as
V P . I I I . 3, Bh. P. 1.4. 24-25, K P . I. 52, V ā . P. 23.107-213.
T h e list of the Vyāsa per each D v ā p a r a is as follows : 2
1. Svayambhū (Self-born god B r a h m a ) , 2. P r a j ā p a t i ,
3 . U ś a n a s , 4 . Brhaspati, 5. Savitr, 6. M r t y u , 7. Indra,8.Vasistha,
9. Sārasvata, 10. T r i d h ā m a n , 11. T r i v a r s a , , 1 2 . Sanadvāja 13.
Antarīksa, 14. D h a r m a , 15. T r a i y y ā r u m , 16. D h a n a ñ j a y a ,
17. Krtañjaya, 18. Rjīsa, 19. Bharadvāja, 20. G a u t a m a , 2 1 .
U t t a m a , 2 2 . Haryavarhśa, 23. V e n a , 24. Vājaśravasa, 25. Soma-
m u k h y ā y a n a , 26. T r n a b i n d u , 27. T a t a j a , 28. Śakti, 29. P a r ā ś a r a .
30. J ā t u k a r n a , 3 1 . D v a i p ā y a n a . 32. F u t u r e Vyāsa, D r o n i (Aśva-
tthāman).
So here we have a bonus of three m o r e Vyāsas in addition
lo the prescribed twenty-eight. 3
Kali Tuga :* Almost all P u r ā n a s depict a gloomy p i c t u r e
of t h e K a l i Age e.g. M b h . V a n a . Chs. 188, 190, Śānti 69.80-97,

1. Bh. P. Ch. 3 1 .
2. Ibid. Ch. 35.116-126.
3. T h e r e are different n a m e s in t h e list of Vyāsas in K P . I. 52 viz. 11.
Rsabha, 12 Sutejas 14. Sucaksus 18. Rtañjaya 2 2 . N ā r ā y a n a , 2 4 . Vālmiki.
4. Ibid. C h . 31.33-101.
xl Brahmānda Purāna

Bh. P. X I I . 1-2, V P . V I . 1, V ā y u 58 a n d 99. 391-428, M t . P.

143.32-78. It a p p e a r s t h a t t h a t was the a c t u a l state of the society
when P u r ā n a s were written, though they prophesise it as a future
state of society. 1

In a p r o p h e t i c tone, our P u r ā n a says : T h e D h a r m a will

be on the last leg. M e n a n d women will be character-less.
K s a t t r i y a a n d Vaiśya classes will be practically eliminated.
Brahmins will be fallen a n d associate with Sūdras in eating etc.
a n d bow to t h e m . Śūdras will be kings a n d act as B r ā h m a n a s .
Kings instead of protecting subjects will act like robbers.
P r e d o m i n a n c e of Buddhists, J a i n s , K ā p ā l i k a s a n d atheists
is predicted.
T h e only relieving feature is t h a t a person gets the fruit of
his good act immediately in Kali-yuga. 2
At last god Visnu incarnates a n d puts an end to the chaotic
conditions.
Seventyone such groups of four Yugas constitute a man­
vantara. A M a n u presides over the world for this period of seventy-
one cycles of four yugas. E a c h M a n u has his separate set of
I n d r a , gods, saptarsis (seven sages) etc. All M a n u s a n d their
p a r a p h e r n a l i a ( I n d r a etc.) have the same powers, function etc.
as those of the previous ones. T h e n u m b e r of M a n u s is fourteen.
O u t of t h e m six have already ruled a n d retired. T h e present
M a n u is Vaivasvata. T h e n a m e s of the M a n u s are as follows:—
(1) S v ā y a m b h u v a , (2) Svārocisa, (3) U t t a m a , (4)
T ā m a s a , (5) R a i v a t a , (6) Cāksusa, (7) Vaivasvata (8) M a n u
M e r u ( ? ) Sāvarni, (9) D a k s a Sāvarni (10) B r a h m a Sāvarni,
(11) D h a r m a - S ā v a r n i , (12) R u d r a - S ā v a r n i , (13) R a u c y a (14)
Bhautya.

T h e following e x a m p l e of one M a n u S v ā y a m b h u v a 3
will illustrate t h e personnel a t t e n d i n g u p o n a M a n u .

1. R. C. H a z r a points out that such was the actual condition of the

H i n d u Society after A ś o k a a n d before 200 A . D . (Puranic Records on Hindu Rites
and Customs II Ch. 1 ) .
2. Bd. P. I. ii. 3 1 . 31-72b.
3. V i d e Bd. P . I.ii.36 a n d I I I . i v . l .
Introduction xli

I Manu-—Svāyambhuva:
(1) G o d s — Y ā m a s , (2) I n c a r n a t i o n of Visnu, Yajña,
officiated as I n d r a (3) Seven Sages—Marīci, Atri, Ańgiras,
P u l a h a , K r a t u , Pulastya, Vasistha.

II Manu—Svārocisa
( I ) G o d s — 1 2 T u s i t a s a n d 12 P ā r ā v a t a s (2) Indra—Vipas'cit
(3) Seven Sages (the descendants of the Saptarsis of the p r e ­
vious M a n v a n t a r a ) — Ū r j a , S t a m b a , P r ā n a , R s a b h a , D a t t a ,
Niścala, Arvārivan. (4) S o n s — N i n e sons such as C a i t r a , K i m -
p u r u s a a n d others.
F o u r t e e n M a n v a n t a r a s complete the day of god B r a h m a .
At the end of god B r a h m a ' s day, there is a deluge. After taking
rest'at n i g h t ' of an equal d u r a t i o n as t h a t of the day, god B r a h m a
creates the Universe as he did in the previous K a l p a 1 —a fact
h a m m e r e d by the a u t h o r of the P u r ā n a every now a n d t h e n .
As n o t e d above, the Pralaya after the completion of a d a y of
B r a h m a is called Naimittika while t h a t at the end of life of
B r a h m " is called Prākrlika Pralaya.

(4 & 5) Varhśa and Vamśānucarita

Genealogies of ancient dynasties are the chief d a t a for
reconstructing history of ancient I n d i a . T h e disbelief of early
scholars in P u r ā n i c accounts of these dynasties is now m u c h
modified by the works of F . E . Pargiter, 2 S. N. P r a d h a n , 3 H. C.
R a y c h a u d h a r y , 4 A . D . Pusalkar 6 a n d others. Scholars like
M . K . A c h a r y a 8 D . R . M a n k a d ' a n d others have tried t o recon­
struct the chronology of these ancient events. Pusalkar, in the
Vedic Age takes 3102 B . C . — t h e usual d a t e for Deluge or Flood

1. Vide for e x a m p l e Op. cit. 31.118-119. Cf. D h ā t ā yathā-pūrvam

akalpayat / Mahānārāyanīya 5.7
2. A n c i e n t I n d i a n Historical Tradition.
3. Chronology of A n c i e n t India.
4. Political History of A n c i e n t India.
5. V e d i c A g e (Bharatiya V i d y a Bhavan, B o m b a y ) .
6. D a t e s of A n c i e n t I n d i a n History.
7. Purānic Chronology.
xlii Brahmānda Purāna

in M e s o p o t a m i a — a s the definite starting point for the date of

M a n u Vaivasvata a n d divides the ancient I n d i a n historical
periods as follows :
(1) M a n u Vaivasvata period 3102 B.C.
(2) Yayāti Period (C. 3000—2750 B.C.)
(3) M ā n d h ā t ā Period (C. 2750—2550 B.C.)
(4) P a r a ś u r ā m a Period (C. 2550—2350 B.C.)
(5) (Dās'arathi) R ā m a c a n d r a p e r i o d ( C . 2350-1950 B.C.)
(6) K r s n a period (C. 1950—1400 B.C.)
Tentatively, I accept this chronological frame work.
O u r P u r ā n a describes the dynasties of Vaivasvata M a n u
(I.ii.chs. 36, 38, I l . i i i . 59, 6 0 ) . T h e dynasties of sages like
K ā ś y a p a , Atri^Vasistha (Il.iii.Chs. 5-8), Dynasties of Iksvāku,
N i m i (Ibid Chs. 6 3 , 6 4 ) , of Amāvasu a n d D h a n v a n t a r i (Ibid
Chs. 66-67), the L u n a r dynasty (Ibid Chs. 65, 68-71).
Despite these a t t e m p t s in fixing period frames a n d deter­
m i n a t i o n of c o n t e m p o r a r y kings (for example D a ś a r a t h a of
Ayodhyā a n d Divodāsa of V ā r ā n a s ī ) , the chronology of these
kings is comparative a n d a sort of r a t i o n a l guess work !
We are on firmer grounds from the time of Megasthenes.
Although Sandrocottus mentioned by Megasthenes is showed
to be C a n d r a g u p t a I of the G u p t a dynasty a n d n o t C a n d r a -
g u p t a M a u r y a , according to K. D. S e t h n a . 1 I, however, still
believe t h a t Megasthenes refers to C a n d r a g u p t a M a u r y a .
O u r P u r ā n a has given the following dynasties of the K a l i
age (i) Pauravas (Parīksit to K s e m a k a ) , (ii) Aiksvākus (Brhad-
bala to S u m i t r a ) , (iii) B ā r h a d r a t h a s (Sahadeva to Ripuñjaya)
Bd.P.II.iii 74-107b—122a. (iv) Pradyotas, (v) Śiśunāgas
(vi) N a n d a s 74.139-143. (ibid. 74.122b-127a.) (74.127b-135a)
(vii) M a u r y a s (74.144-1449) (viii) Suńgas (74.150-156a.)
(ix) K ā n v ā y a n a s (74.156b-160a.) a n d (x) A n d h r a s (74.160b-
170.)

1. Trover in A . D . 1858 advocated this identity in his Rājatarańginī.

This is confirmed by K . D . Sethna, G. C. Bose a n d others (Purāna J a n . & J u l y
1966).
Introduction xliii

T h e various periods of these genealogies given in this

P u r ā n a are roughly correct. 1
T h u s , o u r P u r ā n a supplies i m p o r t a n t m a t e r i a l o n the
history of ancient india a n d stands the test of the Paftcalaksana
criterion.

Pañca-Laksana and Four Pādas

So the problem arises : W h a t is the relation between t h e

four Pādas of the Bd. P. to these Pañca-laksanas ? O u r P u r ā n a
positively states: 'This P u r ā n a as recognised by people consists
of four Pādas viz. (I) Prakriyā, (2) Anusañga, (3) Upodghāta a n d
(4) Upa-Samhāra?, (III.iv.4.43-44). Roughly these four divisions
have a c c o m m o d a t e d the ñveLaksanas of a P u r ā n a as follows:
(1) Prakriyā—It means the creation of the Universe a n d
corresponds to Sarga. O u r P u r ā n a describes the Vedic m e t a ­
physics of creation in a P u r ā n i c m a n n e r in Chs. 3, 4 a n d 5 of
Prakriyā pāda w h e n it deals w i t h the original state of equilibrium
of gunas, the laying of the Golden egg a n d emergence of H i r a n y a ­
g a r b h a (Lord B r a h m a , the creator from i t ) .
(2) Anusañga-pāda : As its n a m e suggests it is a connected
c o n t i n u a t i o n of the previous pāda a n d includes the b i r t h a n d
genealogies of Brahmarsis (Brahmanical Sages), Devarsis (celes­
tial sages) a n d Rājarsis (Royal Sages as in Chs. 8-38.
(3) Upodghāta Pāda : T h i s seems to have c o m b i n e d in
itself the M a n v a n t a r a a n d V a r h ś ā n u k i r t a n a . A sort of overlap-
ing a n d m i x i n g up of topics seems to h a v e taken p l a c e as t h e
D y n a s t y of M a n u a n d the topic of M a n v a n t a r a s is given in
Chs. 36-38 of the previous section. T h e lineages of Sages w h i c h
should have formed a p a r t of the previous section a r e given in
the I I I Section C h s . 1-7. T h e topic of Śrāddha a n d an inflated
version of P a r a ś u r ā m a legend (which are probably accretions
of a later d a t e ) have occupied Chs. 12-58. T h e topic of Vaivas-

1. For the details of these dynasties see the annotations on that c h a p t e r

( I l . i i i . 7 4 ) . And infra 'Historical Tradition in Bd. P.'
2. Prakriyā prathamah pādah kathāyās tu parigrahah j
Anusañga upodghāta upasamhāra eta ca //
evam eva catuh-psdam purānam loka-sammatam /
xliv Brahmānda Purāna

v a t a M a n u is r e p e a t e d in Chs. 59-60. A n d t h e real Varhśā-

n u k r a m a dealing w i t h the dynasties of Iksvāku, N i m i etc. are
c r a m m e d in Chs. 63-71 (which was p r o b a b l y the older portion
in t h e original P u r ā n a ) a n d Ch. 74 which deals with the dynasties
in K a l i age in a prophetic vein.
(4) Upasamhāra Pāda : It deals with t h e dissolution of
t h e Universe a n d corresponds to the Pratisarga laksana.
A l t h o u g h I have discussed t h e M ū l a P u r ā n a theory in
my introduction to t h e N ā r a d a P u r ā n a (pp. 2-9), it is difficult
to state which topics formed t h e p a r t s of the original catus-pāda
B r a h m ā n d a P u r ā n a in the absence of a critical edition.

IV. Religious Sects in the Bd. P.

A l t h o u g h the Bd. P. believes in t h e P a r a B r a h m a n as the
u l t i m a t e principle a n d t h e trinity of g o d s — B r a h m a , V i s n u ,
Śiva as His manifestation on a lower p l a n e , it testifies to t h e
existence of t h e following religious sects at t h a t time.

1. Śaivism
R u d r a or Śiva as M a h e ś v a r a is the S u p r e m e deity. Śiva
on a lower p l a n e is b o r n of god B r a h m a as Nīla-lohita a n d was
given the following eight names : (along w i t h t h e explanation
of their significence) R u d r a , Bhava, Śarva, ī ś ā n a , P a ś u p a t i
{Paśūnām patih in the t e x t ) , Bhīma, U g r a a n d M a h ā d e v a 1 .
F r o m the B r ā h m a n a period where (as in t h e Satapatha V I .
1.3.1-18) R u d r a was r e g a r d e d as b o r n from P r a j ā p a t i a n d was
given the same list of n a m e s (except Aśani for Bhima in Bd. P . ) .
T h e n a m e s Śarva, Bhīma, U g r a indicate t h e terrific or des­
tructive aspect of R u d r a , while the rest, his auspicious n a t u r e .
He is credited to have created all the Universe including god
B r a h m a a n d V i s n u . 2 Siva's four faces create functions of guar­
d i a n s o f q u a r t e r s such a s I n d r a , K u b e r a a n d V a r u n a .

Mythological legends

T h e most o u t s t a n d i n g feat ascribed to R u d r a in all the

P u r ā n a s (e.g. Bh. P. I V . 5, L P . I. 99 & 100, N P . II.66.5-16,

1. Bd. P. I.ii.10.
2. O p . Cit. I. 2.26.9.
Śukra's eulogy of Nilalohita II.iii.72.163-195.
Introduction xlv

Siva II.1.1-36 V ā . P. 1.30.122-160) is t h e destruction of

Daksa's sacrifice. T h e legend dates back to the B r ā h m a n a
period w h e r e (as in Ś a t a p a t h a a n d K a u s ī t a k i ) Daksa's m o r a l
t u r p i t u d e is given as the cause of destruction. T h e M b h . ( Ś ā n t i
283.26-33) attributes the destruction of D a k s a ' s sacrifice to his
denial to give R u d r a his d u e sacrificial share. But in t h e n e x t
c h a p t e r (284) sage D a d h ī c i is said to have c o n d e m n e d D a k s a
for not inviting Śiva a n d cursed t h a t it would n o t be completed
(ibid 284.12-21). But in o u r P u r ā n a ( I . I I . 13.45 ff) D a k s a
insults his eldest d a u g h t e r Satī, the wife of Śiva. Satī immolates
herself in Yogic fire. R u d r a a n d D a k s a m u t u a l l y curse e a c h
other.
A n o t h e r miracle a t t r i b u t e d to Śiva is the drinking of
H a l ā h a l a poison w h i c h emerged while c h u r n i n g the milky ocean.
He was requested by god B r a h m a to save the world from it.
Śiva d r a n k it a n d b e c a m e blue-throated as the effect of t h a t
deadly poison (I.ii. 24.7-98). T h e M b h . (Śānti 342.114-115)
attributes it to the strangling of Siva's t h r o a t by V i s n u in a fight.
B d . P . takes every o p p o r t u n i t y to glorify Siva. P a r a ś u r ā m a ,
an i n c a r n a t i o n of Visnu, is advised by his forbear Aurva to
perform p e n a n c e for propitiation of Śiva a n d secure from h i m
his secret missiles. P a r a ś u r ā m a performs p e n a n c e , is tested by
Śiva a n d g r a n t e d the missiles (Il.iii.Chs. 22-24). F o r avenging
his father's d e a t h by killing Sahasrārjuna, P a r a ś u r ā m a a p p r o a ­
ches B r a h m a for guidance a n d is directed to p r o p i t i a t e Śiva by
p e n a n c e (Il.iii. Chs. 31-32). As a contrast, M b h . Ś ā n t i ,
disposes of this episode in a few verses, even t h o u g h it is a 'Bhrgui-
sed' version.

The Śiva-lińga
M o d e r n scholars hold t h a t the symbol (Liñga) of Śiva is his
phallus. As in KP (1.26.66-99) the Liñga of Śiva is the m a n i ­
festation of a c o l u m n of fire (the Skarhbha in A . V . ) t h e beginning
a n d e n d of w h i c h were u n t r a c e a b l e a n d hence incomprehensible
to gods B r a h m a a n d V i s n u (1.2.25.18-28). T h e y j o i n t l y p r a y e d
t h a t L i ñ g a in terms a t t r i b u t a b l e to the Supreme-most power
w h o creates, permeates, protects, destroys everything. It is
called para Brahman, the highest abode (paramam padam)etc. ( I b i d .
W. 3 1 - 5 4 ) . It is as it were a g a r l a n d of the epithets of Siva.
 xlvi Brahmānda Purāna

T h e identification of R u d r a a n d sacrificial fire is found in

V e d i c literature (e.g. Tail. Sam. V . i v . 3 . 1 ) . T h e similarity in
Lińga-worship a n d fire-worship is significant. H e r e t h e phallus-
aspect has no place.
As in K P . I I . 38-39, Śiva P. I V . 12.4-54, our P u r ā n a des­
cribes the falling of the Phallus of Śiva in D ā r u v a n a ( I . i i . 2 7 ) .
G o d Śiva c a m e to bless the sages of D ā r u v a n a a n d d e m o n s t r a t ­
ed to t h e m the P ā ś u p a t a way of reducing sins by inviting public
•censure, technically called 'Dvāra' which includes o u t w a r d acts
of courting (śrńgārana), irrelevant speech (avitad-bhāsana e t c . ) * .
T h e sages were aghast as the behaviour was against dharma as
they understood it. T h e y requested h i m to d r o p his p h a l l u s ;
c l o t h e himself a n d speak gently. Śiva of his own accord d r o p p e d
it a n d disappeared. G o d B r a h m a advised t h e m to p r e p a r e its
r e p l i c a a n d worship h i m . T h e words are :
drstarh vai y ā d r ś a m tasya lińgam āsīn m a h ā t m a n a h /
Tādrk-pratikrtirh krtvā Ś ū l a p ā n i m p r a p a d y a t a //
'After m a k i n g the replica of t h e Liñga of the great soul in the
same form as seen by you, resort to Lord with the trident in his
hand.'
Strictly speaking, this is not the direct advocacy of phallus-
worship. N o r the Lińga-replica p r e p a r e d by t h e m could include
Toni. But the h i n t of phallus-worship is clear, t h o u g h the two
panegyrics o f Lord Śiva, one b y God B r a h m a ( W . 47-55) a n d
t h e other by the sages of D ā r u v a n a ( W . 63-91) show t h a t our
P u r ā n a pays the greatest respect to L o r d Śiva.
T h e r e m a i n i n g c h a p t e r is a glorification a n d explanation
of the elements of P ā ś u p a t i s m as follows:
(i) T h e P ā ś u p a t a vow is based on Yoga a n d was chro­
nologically p r o m u l g a t e d at first. T h e Varnāśrama-
dharma is a later creation by god B r a h m a (VV.
116-117).
(i) Bath in holy ashes is essential. H o l y ashes are the
semen of god Śiva a n d they reduce to ashes all the
sins of h i m w h o besmears himself w i t h it. It has

•For details vide Bhāsarvajña's Ratnatīkā on Haradatta's Ganakārikā

pp. 18-19. cf. KP. 11.39.15-17.
Introduction xlvii

a protective influence against all evils. A person

whose self is purified by applying the ashes a n d is
self controlled is liberated ( W . 106-115).

Skanda—Kārt tikeya
T h e P u r ā n a does n o t explain the K u m ā r a - V i d y ā a n d the
yogic significance of the legend of the Śaivite god S k a n d a - K ā r t -
tikeya. Bd. P. (II.iii.9.22-51) gives the legend as follows:
I n d r a being afraid of the child t h a t would be b o r n of Siva
a n d U m ā requested Agni (the omnipresent Fire-god) to disturb
their sexual intercourse. At the a p p e a r a n c e of Agni, U m ā
n a t u r a l l y got up a n d the Semen of R u d r a was spilt on the g r o u n d .
Being enraged, U m ā , as a p u n i s h m e n t for his disturbance at such
a j u n c t u r e , forced Agni to carry the semen as foetus in his belly.
F i n d i n g it u n b e a r a b l e , he requested the river G a ń g ā to carry it.
G a ñ g ā also was too m u c h t o r m e n t e d to b e a r it a n d discharged
it. His b i r t h was welcomed w i t h j o y by all divine beings. T h e
wives of six Saptarsis (except Vasistha's wife A r u n d h a t ī ) fed h i m
a n d the god manifested six m o u t h s to suck t h e m a n d c a m e to be
known as Sanmukha ( S i x - m o u t h e d ) . He is the defeater of the
enemies of gods a n d hence is called Skanda. He was b r o u g h t up
by six K r t t i k ā s (Pleids) a n d hence was known as Kārttikeya.
W h e n he yawned, a javeline (Śakti) came out of his m o u t h .
G o d V i s n u gave h i m two birds, a cock a n d a pea-cock. It is
n o t e w o r t h y t h a t K u s h a n seals from t h e - 1st to 3rd cent A . D .
represent K ā r t t i k e y a holding a javeline a n d a cock. He was
a n o i n t e d as the commander-in-chief of the a r m y of Devas. A
seal of the 5 t h C e n t A . D . from M a t h u r a represents h i m as seated
on a peacock a n d being installed by god B r a h m a a n d Śiva (?)
as the leader of Deva a r m y . O u r P u r ā n a does n o t record his
m a r r i a g e w i t h a girl called Devasenā as in M b h . Vana 229.
Being a destroyer of the a r m y of enemies of gods he is called
Skanda. A n o t h e r r e m a r k a b l e factor is t h a t his a r m y consists of
goblins a n d evil spirits (Pramathas a n d Vināyakas) in a d d i t i o n to
Devas. T h i s supports the tradition which explains his n a m e s
M a h ā s e n a a n d K u m ā r a associated w i t h diseases like d e m o n -
cough (as in Pāraskara Grhya Sūtra) a n d his permission to the
M o t h e r s to be evil spirits ( M b h . Vana 2 2 0 . 2 2 ) .
Skanda's inability to intervene in the scuffle between
xlviii Brakmānda Purāna

P a r a ś u r ā m a a n d G a n e ś a in w h i c h P a r a ś u r ā m a smashed the tusk

of G a n e ś a a n d his performance of the role of a r e p o r t e r of the
incident to Pārvatī (Bd.P.II.3.41.32-55 a n d ibid 42.1-10) is not
creditable to the commander-in-chief of the D e v a army.
A cult worshipping the image of S k a n d a , was in vogue at
the time of Patañjali (1st C e n t A . D . ) a n d the n a m e s of Skanda
were a d o p t e d b y the rulers o f the G u p t a d y n a s t y . T h e n a m e
S u b r a h m a n y a is not applied to Skanda in our P u r ā n a (and also
in t h e M b h . )

Ganeśa
G a n e ś a , the elephant-headed god whose images are found
all over Eastern Asia has an h o n o u r a b l e place even a m o n g
the Buddhists as a later d e v e l o p m e n t of the V e d i c B r a h m a n a s -
p a t i . O u r P u r ā n a notes two exploits of this leader of the G a n a s
of god Śiva. T h e benevolent G a n e ś a is t h e son of U m ā . W h e n
P a r a ś u r ā m a w e n t to L o r d Śiva to report his exploit (the killing
of Sahasrārjuna) Śiva a n d U m ā were in their privacy. G a n e ś a
a n d S k a n d a were g u a r d i n g the door of t h a t private a p a r t m e n t .
G a n e ś a prohibited P a r a ś u r ā m a from i m m e d i a t e e n t r a n c e . W h e n
he was forcing his way in, G a n e ś a lifted up P a r a ś u r ā m a , whirled
h i m in all the different worlds a n d placed h i m on the ground
again. Being over-powered thus by G a n e ś a , P a r a ś u r ā m a h u r l e d
t h e axe given to h i m by L o r d Sańkara. In order to respect the
axe of god Śiva, G a n e ś a allowed a tusk of his to be cut down
(II.iii.42.1-5). Pārvatī became offended at this act of P a r a ś -
r ā m a a n d r e m o n s t r a t e d w i t h lord Siva for his favouritism to
P a r a ś u r ā m a as against his son G a n e ś a a n d w a n t e d to leave Siva's
house w i t h h e r children. U l t i m a t e l y Lord K i s n a a n d R ā d h ā
consoled h e r a n d b r o u g h t a b o u t a rapproachment between Pārvatī
a n d P a r a ś u r ā m a {ibid. 2.3.43.28-54).
T h e second episode (Bd. P. I I . 3.67) is n o t creditable b o t h
to Śiva a n d G a n e ś a . Siva's mother-in-law did not approve of
his u n c o n v e n t i o n a l ways. U m ā , Siva's spouse felt insulted a n d
straightway urged Śiva to seek residence elsewhere. Śiva selected
V ā r ā n a s ī , the capital of Divodāsa. Śiva commissioned G a n e ś a
n a m e d N i k u m b h a or K s e m a or K s e m a k a ) to get V ā r ā n a s ī
vacated for his (Siva's) residence. G a n e ś a (i.e. N i k u m b h a )
a p p e a r e d in a d r e a m to a B r a h m i n M a ń k a n a a n d asked h i m to
Introduction xlix

instal his image at t h e outskirt of the city {nagaryante). M a ń k a n a

obeyed a n d G a n e ś a went on giving munificent gifts a c c o r d i n g
to the wishes of all his worshippers.
At last t h e fame of t h e deity as a dispenser of all desires
i n c l u d i n g sons, gold, longevity—in fact everything reached king
Sudās. K i n g Sudās who was issueless directed his senior
q u e e n Suyaśā to worship G a n e ś a a n d p r a y h i m to g r a n t h e r a
son. In spite of her r e p e a t e d services, N i k u m b h a purposely
did not g r a n t her t h e b o o n . " T h e god is benevolent a n d m u n i ­
ficent to my subjects b u t is ungrateful e n o u g h to g r a n t me n o t h i n g
in spite of our r i c h worship, meals etc. T h i s is no god b u t an evil
spirit (Bhuta). I shall destroy t h e shrine of this G a n a p a t i " .
(ibid. VV. 51-54). In his desperation t h e king destroyed t h e
shrine of N i k u m b h a - G a n e ś a . N i k u m b h a got a fine excuse a n d he
cursed t h a t t h e city of V ā r ā n a s ī be totally deserted. W h e n
V ā r ā n a s ī b e c a m e v a c a n t N i k u m b h a reported the m a t t e r to god
Śiva w h o c a m e to live there w i t h his spouse. (ibidW. 55-62)
God Śiva alone knows the m o r a l justification of this act.
K s e m a k a alias N i k u m b h a was really a R ā k s a s a . At t h e
e n d of t h e period of t h e curse, king M a h ā b ā h u killed d e m o n
K s e m a k a a n d r e h a b i l i t a t e d the beautiful city of V ā r ā n a s ī .
T h e curse motif for t h e desertion of Vārānasī by Divodāsa is
used in t h e H a r i v a m ś a , B r a h m a a n d Vā P. b u t it records it as a
p h a s e in the conflict between H a i h a y a s a n d the kings of V ā r ā n a s ī
(Pargiter A I H T . , p . 2 6 3 ) .

Epithets of Ganeśa

D u r i n g reconciliation of Pārvatī, K r s n a explains the signi­

ficance of various n a m e s of G a n e ś a :
(1) Ganeśa—The commander-in-chief of the various
powerful tribes (groups) of P r a m a t h a s .
(2) Lambodara : He contains within his belly all t h e p a s t ,
present a n d future B r a h m a n d a s .
(3) Gajānana : W h e n b e h e a d e d , t h e h e a d of an ele­
p h a n t was substituted on his torso in its p l a c e .
(4) Bhālacandra : W h e n the m o o n was cursed on t h e
4 t h d a y of a fortnight he held the m o o n on his forehead.
1 Brahmānda Purāna

(5) Śūrpakarnaka—When t h e fire-god, being cursed by

Saptarsis (Seven Sages), was on the point of extinction, he rekind­
led it by (the flapping of) his ears.
( 6 ) Vighna-nāśa—Before the battle with Asuras, gods
worshipped h i m a n d he w a r d e d off all their impediments.
(7) Ekadanta—Due to chopping off one tusk by Paraśu­
rāma.
(8) Vakra-tunda : In the future creation his snout
will be b e n t .
Since the T e n t h K a l p a , G a n e ś a got priority of worship
before all gods. K r s n a further gives the boon t h a t all auspicious
rites such as Jātakarma (consecratory rites after b i r t h ) , Garbhā-
dhāna, in proceeding on a j o u r n e y to holy places or on trade or
business missions or military expedition. G a n e ś a will be
worshipped first a n d the u n d e r t a k i n g will be successful*.
T h e P a r a ś u r ā m a episode is revised a n d enlarged. T h e
above 'boons' show t h a t the cult of G a n e ś a was well-established
a n d t h e e m i n e n t position given to h i m in H i n d u P a n t h e o n
dates prior to the final redaction of this P u r ā n a .

Vaisnavism
O u r P u r ā n a identifies V i s n u w i t h the B r a h m a n . As the
enlightener a n d revealer of the G u n a Rajas he becomes Brahma,
t h e creator, a n d of the T a m a s , he becomes K ā l a , the destroyer,
a n d t h a t of Sattva, he stands separate as a sustainer of t h e
universe (Bd. P. I. i.*4-7). It m e a n s t h a t on the Lower Plane
B r a h m a , V i s n u a n d R u d r a are the representatives of the gunas
Rajas, Sattva a n d T a m a s (Ibid. I.i.4.6-8). T h e y are t h e three
states of the B r a h m a n (ibidW. 17-19). Visnu is called a thou­
sand-headed P u r u s a who is threefold according to gunas, four­
fold according to Vyūhas (manifestations). He is Ādya (First),
Aja ( u n b o r n ) , Nārāyana (causing sleep i.e. perfect rest of Naras),
omniscient, t h e divine Om (ibidW. 20-30).
"It is this great god w h o incarnates for t h e sake of gods to
destroy Adharma a n d to establish Dharma (II.iii.72.64., 73.69-70).
A n o t h e r reason a t t r i b u t e d to Visnu's descent is t h e curse of Sage
Bhrgu. W h e n t h e Asuras took shelter in the h e r m i t a g e of Bhrgu,

*Bd. P. I I . iii. 42.30-44.

Introduction li

I n d r a , Visnu a n d other gods attacked t h e m . Bhrgu's wife

rushed forward a n d ordered I n d r a a n d others to get out, other­
wise she would b u r n t h e m down by her power of P e n a n c e . At
the instigation of I n d r a , Visnu killed her. T h e sage Bhrgu
cursed Visnu to take birth as a h u m a n being seven times a n d in
their presence restored his wife back to life (ibid 7 2 . W 116-147).
T h e original P u r ā n a h a d ten incarnations of Visnu, three
divine a n d seven h u m a n . But later accretions a d d e d two m o r e
to the divine i n c a r n a t i o n s a n d one m o r e (that of P r a m a t i ) to
the h u m a n incarnations. T h e serial Nos. in R o m a n figures in
the table below indicate the original n u m b e r i n g of the P u r ā n a .

Incar­ Period Name of the Name of his Preceptor

nation incarnation and other details
No.
Cāksusa Nārāyana Son of D h a r m a
Manvantara
Vaivasvata P r t h u the Son God Brahma himself be­
Manvantara of V e n a came the sacrificial priest
of P r t h u ' s yajña.
V a r ā h a (?) Born within the O c e a n
when gods were in dis-
tress.
II- Narasimha For slaying H i r a n y a -
Kaśipu.
III Vāmana Begged of Bali, while he
was performing a sacri­
fice, three paces of l a n d .
Bali gladly d o n a t e d it
when V ā m a n a assumed
a refulgent T r i v i k r a m a
form, deprived Bali of
his kingdom of the three
worlds, bound down
Bali a n d confined Bali
a n d his tribe to P ā t ā l a .
And gave the kingdom
of t h r e e worlds to I n d r a .
(firf.iUI.iii.73.70-86.
lii Brahmānda Purāna

He enumerates the following seven incarnations of Visnu

a m o n g h u m a n beings.
Incar­ Period Name Details
nation
No.
10th T r e t ā y u g a D a t t ā t r e y a His preceptor's n a m e
IV Mārkandeya.
15th T r e t ā King His preceptor, U t a t h y a .
V Yuga Māndhātā
19th T r e t ā Paraśurāma Preceptor Viśvāmitra,
V I Yuga Son of Annihilated Ksattriyas.
Jamadagni
V I I 24th T r e t ā R ā m a , Son of P r e c e p t o r Vasistha
Yuga Daśaratha Exploit : Killing of
Rāvana.
VIII 28th D v ā p a r a Veda-Vyāsa Preceptor J ā t u k a r n y a
Yuga son of P a r ā ś a r a
I X 28th D v ā p a r a K r s n a (Vā­ Preceptor Gārgya a n d
— e n d period m a n a ) son of S ā n d i p a n i . Killed Dai-
Devakī (Aditi) tyas Kamsa, Śālva,
a n d Vasudeva J a r ā s a n d h a , Naraka,
( K a ś y a p a ) in cut off Bāna's 1000
V r s n i family arms. Annihilated K u r u s ,
established D h a r m a .
X F u t u r e I n c a r ­ Will be b o r n Preceptor Yājñavalkya;
n a t i o n : Kalki in the Family w i t h his a r m y he will
or Visnuyaśas of P a r ā ś a r a , conquer a n d extermi-
son of Deva- n a t e Mlecchas.
sena.
I n the 2 5 t h V i s n u formerly E x t e r m i n a t i n g living be-
K a l p a a t the called P r a m a t i ings for 25 years. People
end of Kali- in C a n d r a m a s also will kill each other,
Yuga. Gotra. usurp properties of
others a n d in the twilight
of K a l i age the n u m b e r
of people will dwindle
d o w n ; w i t h the d a w n o f
K r t a age h a p p y period
will p r e v a i l (cf. Mt. P.
143.61-65).
Introduction liii

T h i s list of Visnu's i n c a r n a t i o n shows a fluid state w h e n

n e w accretions were m a d e t o o u r T e x t . T h a t t h e n u m b e r o f
incarnations is ten is the firm belief of t h e a u t h o r w h o e n u m e r a t e s
t h e m as 2nd, 5 t h e t c . But some additions were m a d e later as in
t h e case of P r a m a t i , the so-called t e n t h I n c a r n a t i o n of V i s n u .
T h e verses a r e obviously a d a p t e d from M t . P. 143.61-65, even
w h e n the 10th i n c a r n a t i o n K a l k i alias Visnuyaśas is already
described.
T h e s t a n d a r d list o f t e n incarnations of V i s n u now-a-days
does n o t include K i n g P r t h u , M ā n d h ā t ā , D a t t ā t r e y a , Vyāsa.
T h e cause of non-mention of the Boar-incarnation is per­
haps d u e to its detailed t r e a t m e n t in I.i.5.1-27. T h e r e too,
V i s n u whose abode is waters ( N ā r ā y a n a ) is described as sleeping
on the vast expanse of Cosmic W a t e r s a n d he wished to lift
up the submerged e a r t h a n d assumed the form of Y a j ñ a - V a r ā h a .
As the notes on t h a t c h a p t e r (I.i.5) show, the concept of Yajña
V a r ā h a is a c o n t i n u a t i o n of the Vedic tradition presented here
in P u r ā n i c form.
R ā m a , the son of D a ś a r a t h a , the 7th i n c a r n a t i o n of V i s n u
is cursorily treated in a few verses (Il.iii.64. 192-197) recording
his killing of R ā v a n a a n d good government for 10000 years.
N o t a word a b o u t his defeat of P a r a ś u r ā m a though K r s n a is
m a d e to predict it formerly (Il.iii.36.30-33).
T h e a u t h o r of o u r P u r ā n a is an a r d e n t devotee of K r s n a
or r a t h e r of the R ā d h ā cult. Even w h e n P a r a ś u r ā m a got the
secret missiles from god Śiva, he is m a d e to go to Agastya a n d
learn from h i m K r s n a ' s eulogy called Krsna-Premāmrta (the
n e c t a r in the form of K r s n a ' s love). * W h e n P a r a ś u r ā m a recited
the h y m n , K r s n a , the pastoral god w i t h a flute, manifested him­
self to P a r a ś u r ā m a * * ( T h e IX i n c a r n a t i o n of V i s n u favouring
an a u d i a n c e to the VI i n c a r n a t i o n of the same god !) Paraśu­
r ā m a glorified K r s n a in V e d a n t i c terms applied to the B r a h m a n
( W . 15-24). K r s n a blessed h i m w i t h success i n his mission t o
kill Sahasrārjuna who is an i n c a r n a t i o n of his disc S u d a r ś a n a
a n d the slaughter of K s a t t r i y a s . He disappears promising h i m

*Bd. P. II.iii.36. T h e h y m n is a list of 108 epithets ( W . 1 6 - 4 1 )of Krsna.

» * O p . Cit. Ch. 3 7 .
liv Brahmānda Purāna

to deprive of his m a r t i a l power in his incarnation as D ā ś a r a t h i

Rāma*
K r s n a a n d R ā d h ā are shown to be greater t h a n god Śiva
a n d Pārvatī. W h e n Pārvatī threatened to leave the house d u e to
Siva's inaction against P a r a ś u r ā m a , Śiva meditates a n d invokes
Lord K r s n a w h o comes w i t h R ā d h ā . R ā d h ā is shown to have
b r o u g h t a b o u t a reconciliation between Pārvatī a n d P a r a ś u r ā m a . * *
R ā d h ā is not known to the authors of Harivarhśa a n d t h e Bhāga­
v a t a P u r ā n a . But the pastoral K r s n a , the L o r d of Go-loka
(Cow's h e a v e n ) a n d of Gopīs (Cowherdesses) manifests himself
w i t h R ā d h ā a n d S u d ā m a n . P a r a ś u r ā m a ' s eulogy o f R ā d h ā
(Op. Cit. 43.8-9) especially the epithets u s e d : R&seśi (the chief
figure, sovereign of R a s a d a n c e ) , rasikeśvari (Goddess of t h e
aesthetes) a n d the m o t h e r of Ativirāf (extremely Superior b e i n g ) ,
the m o t h e r of the g r e a t Being in whose pores of body t h e cosmic
eggs shine.
These show t h a t R ā d h ā has a t t a i n e d the status of the high­
est deity in public m i n d . B u d d h a is n o t regarded as Visnu's
i n c a r n a t i o n . T h e epithet is applied to god Śiva ( I l . i i i . 7 2 . 1 7 7 ) .
M o r e i m p o r t a n t is the declaration of the identity of Śiva a n d
Visnu, R ā d h ā a n d U m ā b y R ā d h ā herself: " Y o u ( U m ā ) a n d
I are one. T h e r e is no difference between us. You ( U m ā ) are
Visnu a n d I am Śiva w h o has duplicated in forms.
In the h e a r t of Siva, Visnu has assumed your form a n d in
the h e a r t of Visnu, Śiva has assumed my f o r m " . (Op. cit. 42.
48-49.)
T h e Synthesis of Śaiva a n d Vaisnava cults was the mission
of the P u r ā n a s a n d Bd. P. is not an exception.
As c o m p a r e d w i t h t h e passages, K r s n a ' s biography in the
description of V r s n i dynasty (Il.iii.71.195-265) is practically
the same as in the Bh. P . , b u t our P u r ā n a notes one good act of
K a m s a — H e did n o t kill N a n d a ' s d a u g h t e r who was brought as a
substitute for K r s n a . He magnanimously says to Vasudeva,
" J u s t as she is your d a u g h t e r , she is m i n e too. I w o n ' t kill h e r " .
A n d the girl grew up in V r s n i family (II.3.72.219-220).

•Op. Cit. 37.26-33.

**0p. Cit. 42.18-56.
Introduction lv

O n e more point is the m e n t i o n of t h e V y ū h a theory. T h e

four manifestations of S ā ñ k a r s a n a , V ā s u d e v a , P r a d y u m n a a n d
Aniruddha. *

"Closely connected with the incarnations of Vi?nu is the struggle bet­

w e e n Suras and Asuras- 'Suras' were so called as they a c c e p t e d Surā (goddess
w i n e ) w h e n she emerged while churning the ocean, 'Asuras' preferred to be dry
teatotaller and did not accept her. H e n c e A-sura. Suras (gods) c o m m i t t e d
u n g o d l y acts a n d Asuras showed super-human magnanimity. T h e first three
c o m m o n rulers of both Suras and Asuras were Hiranyakaśipu, Bali a n d Prah-
lāda and they ruled for ten yugas ( I I . i i i . 7 2 . 8 8 - 9 2 ) . Our Purāna indicates that
D e v a s and Asuras were cousin-tribes. " T h e r e was great friendship between
the D e v a s and Asuras. For a full period of ten yugas, the universe was uninter­
rupted. T h e D e v a s and Asuras abided by the behest of Asura Indras (Il.iii.
7 2 . 6 9 ) . Hiranyakaśipu, Bali a n d Prahlāda w e r e the three Asura Indras ( N o t e
the order of succession in Bd. P. (Op. Cit. 7 2 . 6 8 - 9 2 ) . But due to the mischief,
fraud or aggression of Devas, twelve battles were fought between them in the
V a r ā h a K a l p a and V i s n u ' s incarnation was involved in some.

Sr. No. oj Cause

the battle.

I X a r a s i m h a and Hiranyakaśipu.
II V ā m a n a ' s fraud—Bali was cheated and deprived of his empire a n d
confined to Pātāla.
III Varāha.
IV Churning of the nectar, Daityas cheated by V i s n u a s M o h i n i . Prah­
l ā d a was defeated by Indra.
V T ā r a k ā m a y a b a t t l e — A b d u c t i o n of Brhaspati's wife T ā r ā by Candra.
As Brhaspati's cause was espoused by Devas, Asuras supported
C a n d r a — I n d r a killed V i r o c a n a .
VI Adi-baka. T h e conflict b e t w e e n Vasisjha a n d V i ś v ā m i t r a (But the
sages only fought in the form of birds).
VII T h e fight for T r i p u r a — Ś i v a massacred Asuras.

VIII A n d h a k ā r a — D e v a s and m e n jointly defeated D a i t y a , Asura a n d

R ā k s a s a alliance.
IX V r t r a — V i s n u j o i n e d Indra a n d killed V r t r a a n d his allies.
X Dhvaja—Vipracitti a n d his younger brother assumed Dhvaja form
by M ā y ā — I n d r a penetrated a hundred thousand Dhvajas and
killed him.
XI H ā l ā h a l a — N o apparent cause.
XII K i n g Raji surrounded b y the gods defeated D a i t y a s ( I l . i i i . 7 2 . 7 2 - 8 8 ) .
Ivi Brahmānda Purāna

śāktism

Although there is a big section of 40 chapters (IV.iii.5-44)

called Lalitā Māhātmya appended to the Bd. P., it is apocryphal.
T h e concluding verses of Ch. 4 of the Upasamhāra pāda ( I I I . i v . 4 .
41-73) state t h a t all the sages of N a i m i s ā r a n y a , the performers
of the sacrificial sessions, w e n t to heaven, gives the genealogy
of the teachers of the Bd. P. who h a n d e d down the T e x t a n d the
Phala-Śruti — t h e m e r i t accruing from listening to the B d . P . —
T h a t clearly shows t h a t the Bd. P. ended here.
T h e section on Lalitā Māhātmya starts with a ne-wMañgalā-
carana (benedictory verses)and a new p a i r of interlocutors, a n d
t h e contents—manifestation of Goddess Lalitā to kill the Asura
Bhanda, her marriage with K ā m e ś v a r a (Śiva), glorification
of the goddess M a h ā p a d m ā a n d K ā m ā k s ī etc.—show t h a t
it is an i n d e p e n d e n t work.
If Lalilā-māhātmya is treated as an integral p a r t of the Bd.
P., Śakti-worship with all its T ā n t r i c details must have been
prevalent at the time of the inclusion of the L a l i t ā - M ā h ā t m y a
in Bd. P. It is not so m u c h of R ā d h ā b u t r a t h e r K r s n a cult (with
its T a n trie aspect as in N P . Chs. 82-83) that is emphasized in
Bd.P. (e.g. It is Bhakti in R ā d h ā ' s eulogy by P a r a ś u r ā m a I I . iii.
43.8.ff). [See T a n t r i s m a l s o ] .

The Sun-worship

T h e r e are references to the Sun-worship or propitiation of

the Sun-god. T h u s Yājñavalkya ireturns—"vomits b a c k " —
Yajurveda to his teacher V a i ś a m p ā y a n a , propitiates the Sun-
god who confers on Brahma-rāti (Yājñavalkya) Yajur-mantras,
after assuming the form of a horse (I.ii.35. 23-26). H e n c e white
Yajurveda is called Vājasaneyi Samhitā. T h e story of Satrājit
receiving £>yāmantaka gem from the Sun-god ( I I . Hi.71.21-33)
shows how generous the Sun-god is to his devotees.
As in other P u r ā n a s , in the Bhuvana-Kośa p o r t i o n — i n
Bd.P. there is mythical astronomy describing the position, dimen­
sions of the Sun-god, his chariot a n d -paraphernalia of gods,
sages, G a n d h a r v a s , celestial damsels, serpents, demons, the twelve
Introduction lvii

sun-gods presiding over each m o n t h , t h e different colours he

assumes in each season, his function to b u r n down the Universe
at the end of K a l p a . C a n we regard this m y t h i c a l astronomy
as a p a r t of t h e Sun-worship, as we can say a b o u t it in the Bhavisya
Purāna where M a g a Brahmins are found worshipping the Sun ?
An Obscure cult
T h e r e is an obscure cult called Godharma or t h e Cult of the
Bull.
In Il.iii.74.53-58 t h e Bull of god Śiva explains to sage
D ī r g h a t a m a s : " W e do not distinguish between w h a t should or
should n o t be e a t e n or d r u n k or w i t h w h o m one should go (co­
h a b i t ) . No sin is c o m m i t t e d by u s " . D ī r g h a t a m a s followed
it a n d was cured of his blindness a n d fear of Age a n d d e a t h by
S u r a b h i , t h e Divine Cow. He c a m e to be known as G a u t a m a as
his T a m a s (blindness) was removed by a C o w . * T h i s is a
crude description of the V r a t a poetically described by
K ā l i d ā s a in R a g h u v a m ś a . ( I I . 1 . 2 5 . )

Non-Vedic religions
T h e r e are indirect references to J a i n i s m , Buddhism
K ā p ā l i k a s a n d Ajīvakas (called Ajīvas). T h e y a r e alllcalled
nagnas ' n u d e s ' as they are not covered by the T r i n i t y of V e d a s
(II.iii.14.34-36, 39-40). In the description of K a l i Age, t h e
ochre-coloured (Buddhists), the nirgranthas ( J a i n s ) a n d K ā p ā l i ­
kas are bracketed with the " m e r c h a n t s " of the V e d a a n d holy
places (1.2.31.65-66).
T h e P u r ā n a strongly opposes a n i m a l sacrifices. In the
T r e t ā Yuga sages declared to I n d r a t h a t the slaughter of animals
in a sacrifice was n o t dharma. Hirhsā (Injury to a n i m a l s ) can
never be dharma. Sacrifices are to be performed w i t h Seeds which
a r e three years old ( u n p r o d u c t i v e ) " . W h e n king ' U p a r i c a r a '
(Heaven-moving) Vasu disagreed w i t h this principle of non­
injury, he fell down a n d sank to P ā t ā l a (1.2.30.9-32). T h i s is
t h e U p ā n i s a d i c t h o u g h t - c u r r e n t a n d need n o t be traced to
J a i n i s m or Buddhism.
T h e institution of Bhiksus is not limited to J a i n s or Bud­
dhists so t h e daśalaksanaka dharma ' D h a r m a characterised by T e n

* g a v ā hrta-tamāh so'tha G a u t a m a h samapadyata / II.iii.74.94

Iviii Brahmānda Purāna

rules of discipline' in 1.27.177-179 are m e a n t for B r a h m a n i c a l

forest-hermits.
It is not certain whether the anikitatā-vāda in I.ii.8.64
should be a t t r i b u t e d to Sañjaya Belatthiputra, although it can
be taken as a brief unscientific statement of S y ā d v ā d a .
T h e classification of living beings as Aupapattika, Māraka
(III.iv.2.192-93) is c o m m o n to J a i n i s m a n d B r a h m a n i s m .
But m u c h m o r e convincing evidence is regarding the
derivation of the n a m e Bhārata from B h a r a t a 1 the son of ( J a i n
T l r t h a ñ k a r a ) R s a b h a b o r n of N ā b h i andjMerudevī (1.2.14.59-62).
V e d y a r d h a (1.2.15) is a hypersanskritisation of m o u n t
V e y a d d h a m e t in J a i n Pkt. literature. But very little information
is preserved a b o u t non-Vedic Section of this P u r ā n a .

V. Dharma-Śāstra—Ancient Lores—Science of Music

T h e m e n t i o n of a Bhavisyat P u r ā n a a n d quotations from

P u r ā n a s on m a t t e r s p e r t a i n i n g to D h a r m a Śāstra in the Āpas-
tamba Grhya Sutra(II.9.24.6; 1.6.19.13; 11,9.23.3-6) show t h a t
materials of D h a r m a Śāstra came to be i n c o r p o r a t e d in P u r ā n a s
since the 5 t h C e n t . B.C. 2 In my introductions to KP.p.xliv,
N P . pp.52-53,1 p o i n t e d out how P u r ā n a s were looked u p o n as
authorities on D h a r m a Śāstra by mediaeval N i b a n d h a writers.
T h o u g h the special feature of D h a r m a Śāstra in Bd. P. m a y
a p p e a r to be Ś r ā d d h a to which 879 verses (Il.iii.Chs. 9-20)
have been devoted, there are some m o r e topics like the duties
of different V a r n a s a n d Aśramas (I.ii.7.132-185; I.ii.29.89.90
I.ii.31), the denunciation of a n i m a l sacrifices (I.ii.30-16-48).
O n e , however, wonders how this a t t i t u d e to ahimsā is to be recon­
ciled w i t h t h e promised fruits for non-vegetarian articles of food
to be served at Ś r ā d d h a (Bd.P. 19.2-11). But Bd.P. is not the only
work which prescribes such diet in Ś r ā d d h a . M a n u III.267-72,
Yājñavalkya 1.258-60, M b h . Anuśāsana C h . 88, Kātyāyana
Śrāddha-SŪtra (Kantfikā 7-8), KP.II.20.40-42, M t . P.17.31-35
do the same a n d specify the period Pitrs are gratified with the
flesh of a p a r t i c u l a r a n i m a l .

1. Tasmāt tu Bhāratam varsam lasya nāmnā vidur budhāh / I.ii. 14.62a..

2. Intro, t o N P . pp. 6-8.
Introduction lix

T h e topic of Ś r ā d d h a is so comprehensively discussed t h a t

it covers the following topics of D h a r m a - Ś ā s t r a viz. H o l y places
of Pilgrimage (II.iii.Gh. 13), Dana (ibid.Ch.)6), Tithis a n d
Naksattras (ibid. Chs. 17 & 18), t h o u g h the emphasis is on its
suitability to Ś r ā d d h a .
As I have discussed these topics in details in my a n n o t a t i o n s
giving cross references to various works on D h a r m a Śāstra I
do not r e p e a t t h e m h e r e . But I m a y state t h a t all the details of
Ś r ā d d h a such as relative superiority of people p a r t a k i n g of t h e
feast in Ś r ā d d h a (II.iii.9.66-76) a m o n g w h o m Yogins have a
special place of h o n o u r (19.29, 49-52, II.iii.9.70; m e t a l pots to
be used in S r ā d d h a , offering oīPinolas, Agni karana 'establishment
of fire' (ibid.ch. 11) rites of purification, distinguishing features of
a p p r o p r i a t e a n d i n a p p r o p r i a t e features in the r i t u a l of Ś r ā d d h a ;
eschewing the sight of naked ascetics, atheists etc, (Op. Cit. C h . 1 4 )
the test of Brahmins a t t e n d i n g Ś r ā d d h a (ibid ch. 15) etc. a r e
found practically the same in Smrti a n d P u r ā n a works (see
notes on the various c h a p t e r s ) .
T h e classification of Pitrs into seven as in V ā . P . 7 3 , P d . P .
Srsti 9.2-4 shows a later accretion. T h e superstition of food-
pollution by the sight of non-Vedic ascetics Sāńkhyas, Śaivas
like K ā r u s a s etc. (19.43-44)is found in Gautama Dh.S. 15.25-28,
M a n u 111.239-42, KP.II.22.34-35 VP.III.16.12-14 to m e n t i o n
a few.
T h e r e is some contradiction in the tests of the B r ā h m a n a
invited for Ś r ā d d h a (ch. 15) where Bd.P. instructs t h a t Brah­
mins should not be tested (V.7) a n d also gives qualifications of
invitation-worthy Brahmins.
It is not understood w h y Orissa, T e l a ń g a n a a n d N o r t h
S i n d h were regarded as unfit for performing Ś r ā d d h a (14.31-
3 3 ) . N o t t h a t the contradictions m e n t i o n e d above are limited to
Bd.P. (vide annotations on the relevant topics). T h a t is a charac­
teristic of literature of growth (like P u r ā n a s ) where, due to lack
of critical editing, b o t h old a n d new portions a r e allowed to
r e m a i n despite their non-agreement.
In spite of these, Bd.P. was looked u p o n as an a u t h o r i t y
on D h a r m a Śāstra. F o r example, Mitāksarā on Yājñavalkya
I I I . 3 0 9 a n d Smrticandrikā I.p.l 18 quote Bd.P. to support the
purificatory rite of b a t h i n g along w i t h one's dress if one h a p p e n s
lx Brahmānda Purāna

to t o u c h Śaiva, P ā ś u p a t a or Lokāyata (Materialists). A p a r ā r k a

quotes 75 verses from Bd.P. (out of t h e m 43 are on Ś r ā d d h a . )
Smrti Candrikā quotes a b o u t 50 verses on Ahnika a n d Ś r ā d d h a .

Ancient Lores in Bd.P.

T h e a u t h o r of t h e B d . P . is n o t exact in information a b o u t
our a n c i e n t works: T h u s (i) t h e r e is a difference in the total
n u m b e r of M a n t r a s in different V e d a s as stated in Bd.P. I.ii.35-
70-81 a n d t h e a c t u a l V e d i c Texts.

Name of the Veda Total No. as per Total No. in the Svā-
Bd.P. dhyāya Mana'ala (Sata-
valekar) edition.

1. Rgveda 8635 10552

(The same in C V S
[Carana Vyūha Sūtra]
2. Sāmaveda 8014 1810
(CVS supports ( T h e only 75 Sāman)
this) in these
3. Adhvaryava (Black 12000 12330
Yajurveda)
4. Vājasaneyī (White 1900 3988
Yajurveda) (Kātyāyana
supports this)
8880 w h e n Śuk-
riya a n d K h i l a
Mantras are
added).
5. Atharva Veda 6026 5977

2. In statements about Rsis (Sages), their lineage, t h e

Śākhās (Branches of the V e d a s ) , there are a n u m b e r of discre­
pancies between Bd.P. a n d C V S . (vide a n n o t a t i o n s on
C h a p t e r s 32-35). T h e uncritical n a t u r e of t h e text can be a
cause for some, b u t t h e n u m b e r of discrepancies is too large to
be explained t h a t way.
Introduction lxi

3. Brāhmana Texts
O u t of the ten different characteristics of t h e B r ā h m a ń a
Texts, Bd.P. I.ii.34.63-64 explains Purākrti—'a precedent, an
instance w h e r e a n o t h e r did something of t h e same kind', a n d
Purā-kalpa ' w h a t h a p p e n e d in the past ages, changing t h e m e a n ­
ing after considering the context.'

4. Mimāmsā
O n P ū r v a m ī m ā m s ā S ū t r a I I . 1.33, S a h a r a quotes Bd.P.
I.ii.33.47-48 as the characteristics or function of B r ā h m a n a s * .
In Bd.P. 1.2.32.31.22 we find m e n t i o n of Ayurveda, Jyotisa,
Arthaśāstra, H e t u - Ś ā ś t r a (Science of Logic.)

Science of Music1

T h e r e are seven notes (Svaras) viz. Sadja (Sa), Rsabha

(Ri), GāndhSra (Ga), Madhyama (Ma), Pañcama (Pa), Dhaivata
(Dha) a n d Nisāda (Ni). T h e r e are three Gramas (basic scales).
Grāma m e a n s t h e g r o u p of seven notes. T h e P u r ā n a s m e n t i o n
three Gramas viz. Saq*ja-grAma, Madhyama-grāma a n d Gandhāra-
grāma—The Sa-scale, t h e Ma-scale a n d the Ga-scale. These have
Sa, Ma a n d Ga as the starting notes. T h u s the Sa-scale would have
notes : Sa, Ri, Dha, Ni. T h e Ma-scale would h a v e the notes
Ma, Pa, Dha, Ni, Sa, Ri, Ga. T h e Ga-scale which fell i n t o disuse
— " w e n t to h e a v e n " — w o u l d have Ga, Ma, Pa, Dha, Ni, Sa, Ri.
T h e n u m b e r of Śrutis (the Micro-tones) in the Saptaka fixed by
B h a r a t a is 22. T h e ^ruii-intervals were distributed in t h e notes
as follows :
Sa scale : 4 Sa, 3 Ri, 2 Ga, 4 Ma, 4 Pa, 3 Dha, 2 Ni— 22
Ma scale : 4 Ma, 3 Pa, 4 Dha, 2Ni, 4 Sa, 3 Ri, 2 Ga—22

* Hetur nirvacanarh nindā praiarhiā samiayo vidhih /

Parakriyā Parākalpo Vyavadhārana-Kalpani
Upamānam daSaite vai vidhayo Brāhmanasya lu \\
\. T h e n o t e is based on the translation a n d annotations of Ch. 61.29-35
a n d C h . 62 by Prof. Dr. G. H. Tarlekar. T h e Sk. text of Bd.P. is extremely
corrupt. P r o f Tarlekar has d e v o t e d his life to the study of a n c i e n t Indian
music. W i t h the help o f V ā . P . a n d other texts o n a n c i e n t I n d i a n Music he
has tried to e m e n d a n d translate these verses- I am grateful to Prof. Tarlekar
for his h e l p in the matter.
Ixii Brahmānda Purāna

MSrchanā was the g r a d u a l ascent and descent of the seven notes

of the basic scale. As the Murchanās started from each note of
the scale, there were seven Murchanās of each scale. T h u s the
murchanas of the three gramas n u m b e r e d twentyone.
Tana is like Mūrchanā in which one or two specific notes
are d r o p p e d . W h e n one specific svara (note)is dropped it is called
Sadava Tāna (one consisting of six notes) a n d when two specific
notes are dropped, it is called Auduva Tāna ( O n e consisting of
five n o t e s ) . According to P u r ā n a s , there were twenty Tānas
of Madhyama-grāma, fourteen of Sadja-grāma a n d fifteen of
Gandhara grāma. T h u s the n u m b e r of Tānas of three gramas is
fortynine—in Pre-Bharata (Nātya Śāstra) State of I n d i a n
Music. T h e P u r a n i c concept of Tana is different from t h a t of
the present day.
T h e T e x t enumerates the names of 31 Tānas only in their
corrupt forms, b u t they do not throw any light on their n a t u r e .
But they disclose the names of two ancient authors on Music.
Bhlmasena (with reference to the Tāna Nāgarapńyā—a form
reconstructed from the obscure form Nāgarātānayapriyāh in the
text, a n d N ā r a d a .
Very obscure names of murchanās a n d their presiding deities
a r e given (in 61.43b-53b). O n l y a critical edition of the text
will help to clarify it.
Alankaras in Music1
As the whole c h a p t e r on Alańkāras (Ch.62) is full of
c o r r u p t readings a n d obscurities, readings from C h . 87 of V ā . P .
a r e taken as the basis a n d Sañgita Ratnākara, t h o u g h m u c h later
in d a t e t h a n Bd.P. or V ā . P . , is used as it preserved some of
the P u r ā n i c traditions (But it was found to be of little u s e ) .
Alańkāras are to be spoken of along with the Varnas (move­
m e n t s of notes such 'steady', 'ascending' e t c . ) . T h e Varnas are
(1) Sthāyin (Sa, Sa, Sa), (2) Ārohin (Sa, ri, ga etc.) (3) Avarohin
(Ni, dha, pa) a n d (4) Sañcārin (Sa ri sa ri ga etc.) T h e a u t h o r
enumerates four alańkāras such as Sthāpani, Pramāda, Apramāda,
promises to explain t h e m b u t the explanations are n o t found in
t h e text. T h e t r e a t m e n t is very scrappy a n d obscure. He is
however right w h e n he emphasizes the use of the right Alańkāra

1. Based on II.iii.62.
Introduction Ixiii

at the right place (62.24-26). T h e a u t h o r gives the local varieties

of songs such as M a d r a k a , A p a r ā n t i k a (62.31-36).
About Tolas, Bd.P. gives two even measures (caturasra—
of four beats a n d eight Mātrās) a n d Tryasra—of four beats a n d
six Mātrās).
Lastly, he mentions three Vrttis viz. Citrā, Vrtti a n d Dakfinā.
T h e Vrttis are styles of r e n d e r i n g songs with a c c o m p a n i m e n t .
In Citrā, the music of stringed instrument was p r o m i n e n t a n d the
song subservient. In Daksinā, the song was p r o m i n e n t a n d instru­
m e n t a t i o n subservient a n d in the Vrtti, b o t h were employed
equally (vide Nātya śāstra (Baroda)Vol. IV, p p . 100-101, Sańgita
Ratnākara V.10-16 a n d VI.165-167).

VI. Religion and Philosophy in Bd. P.

Vedānta :
In t h e Mañgalācarana (benedictory verses at t h e beginning
of the B d . P . ) , the a u t h o r pays obeisance to the omnipresent Self-
b o r n Deity called L o r d H a r i who in his threefold form represen­
ting rajas, sattva a n d tamas, creates, sustains a n d annihilates t h e
U n i v e r s e . 1 He possesses three gunas a n d is yet devoid of t h e m .
He is endowed w i t h unparalleled knowledge, d e t a c h m e n t ,
s u p e r h u m a n power a n d d h a r m a . Resorting to Yoga he created
the world of mobile a n d immobile beings (I.i.1.1-7). L a t e r
the creation of the Universe from Prakrti is called a Vivarta (of
B r a h m a n ) a n d not Parinama of the Sāñkhya (I.i.3.24). T h e
B r a h m a n has neither beginning nor end. It is u n b o r n , subtle,
incomprehensible, beyond b o t h Sat and A-sat (existence a n d n o n -
existence) ( I . i . 3 . 9 - I I ) . It is the source of the world.
In concluding the P u r ā n a (III.iv.4.71-73) he pays h o m a g e
to t h a t P r i m o r d i a l Deity whose description is like t h a t of the
P u r u s a in the Purusa-Sūkta ( R V . X - 9 0 ) . It is t h e P u r a n i c way
of presenting t h e V e d ā n t a .

Śāńkhya :
K a p i l a , the founder of the Sāńkhya school is said to be one
of t h e Seven Sons of god B r a h m a a n d a b r o t h e r of Āsuri a n d

1. V i s n u assumes these forms. I.i.4.6-8.

Ixiv Brahmānda Purāna

P a ñ c a ś i k h a — o t h e r a n c i e n t teachers of this school a n d K a p i l a ' s

followers (III.iv.2.272-274). He is called Paramarsi (I.ii.32.86)
as intellectually he comprehends w h a t is still unmanifest, simul­
taneously w i t h its manifestation. T h i s epithet is preceded by
the description of the evolution of the Universe (ibid W. 71-76)
which is the same as in I.i.Ch.s 3, 4 & 5. B d . P . uses īśvara-
krsna's terms a n d process of evolution of the Universe in the
Sāńkhya Kārikā e.g. the state of equilibrium of G u n a s , the creation
of Mahat, Ahamkāra (Cosmic E g o ) , the elements (Bhūtas , Sense-
O r g a n s b u t it posits the presence a n d power of V i s n u for this,
while ī ś v a r a k r s n a is an atheist. T h e G u n a s — S a t t v a , Rajas a n d
T a m a s are personified by Visnu, B r a h m a n a n d R u d r a . This is
Theistic Sāńkhya probably posterior to I ś v a r a k r s n a (circa
300 A . D . ) .

Toga
Yoga as a philosophy is n o t directly discussed in the Bd. P.,
b u t the i m p o r t a n c e of Yoga is stressed everywhere. Visnu crea­
ted the world t h r o u g h his power of Yoga |(I.i.1.1-7 . In inviting
B r ā h m a n a s for Ś r ā d d h a , a Yogi has a iprecedence over learned
B r ā h m a n a s (II.iii.9.70; 15-25). A guest at t h e time of Ś r ā d d h a
should be received as 'masters of Yoga move in different forms
to guide people in D h a r m a ' (ibid V. 9 ) . T h e p a t h of Yoga
t h r o u g h P r ā n ā y ā m a , P r a t y ā h ā r a etc. is r e g a r d e d as ' u n d o u b t e d l y
the means to M o k s a ' (Il.iii. 13.138-139)

Bhakti
In Bd.P.II.iii.34.37-41, we are told t h a t d u e to lack of
Bhakti, P a r a ś u r ā m a was u n a b l e t o m a s t e r the K r s n a - K a v a c a .
T h e r e Bhakti is classified as follows:
(i) Uttamā— T h e best one. T h e devotees in this class are
Śiva, N ā r a d a , Śuka, Ambarisa, R a n t i -
deva, M ā r u t i , Bali, Bibhisana, P r a h l ā d a ,
U d d h a v a a n d last b u t not the least Gopīs
of Braj. M a n y of these Bhaktas are in­
cluded in Nārada-Bhakli-Sūtra 83 b u t t h a t
Bhakti-Sutra rates t h e Bhakti of Gopls
as the Sinceremost.
Introduction lxv

(ii) Madhyamā: T h e middle class. Vasistha a n d o t h e r

sages, M a n u a n d the like of h i m a n d
Paraśurāma.
(iii) Prākrta—Common. Of ordinary people.
or
K a n i s t h ā (lowest)

Tantra
T h e a n a c h r o n i s m of bringing in K r s n a (and. R ā d h ā ) in
P a r a ś u r ā m a legend shows its interpolatory n a t u r e . But it is
t h e T a n t r i c cult in which K r s n a a n d R ā d h ā are used for Mantra,
Kavaca etc. t h a t is i m p o r t a n t here. God B r a h m a advises P a r a ś u ­
r ā m a to secure t h e m from god Śiva (II.iii.32.37-39).
T h e whole c h a p t e r (ibid 33) is T a n t r i c . T h e M a n t r a is
t h e core of T a n t r a - Ś ā s t r a a n d K r s n a - M a n t r a of 10 syllables
given to P a r a ś u r ā m a is :

Gopijanavallabhāya Svāhā

T h e sage of this M a n t r a is Sadāśiva; Pañkti is the m e t r e ; K r s n a

is the deity. A n d its utilization is for the achievement of every-
thing (33.3-4).
T h e M a n t r a is followed by Kavaca (Protective c h a r m with
mystical syllables) called Trailokya-Vijaya (33.6-27) imploring
Lord K r s n a to protect different parts of the body everywhere,
u n d e r all circumstances. Accompanied with mystic syllables
like Om Hrim a n u m b e r of epithets of K r s n a express his close
association w i t h R ā d h ā .
Later, a Stotra, called Krsnāmrta Stotra, a series of 108
epithets of K r s n a reported to have been recited by Śesa, is n a r ­
r a t e d by Agastya to P a r a ś u r ā m a (36.16-50). T h e epithets cover
all the episodes in the life of K r s n a a n d t h e i m p o r t a n c e of this
Stotra is described at the end of t h a t C h a p t e r .
P a r a ś u r ā m a recited the Stotra a n d when K r s n a manifest­
ed himself, he devoutly prayed h i m w i t h a n o t h e r Stotra (37.
15-24).
W h e n L o r d Śiva implored K r s n a t o appease t h e w r a t h
of goddess U m ā at hacking down t h e tusk of G a n e ś a by P a r a ś u ­
r ā m a , b o t h R ā d h ā a n d K r s n a a p p e a r a n d bring a b o u t a p e a c e ,
P a r a ś u r ā m a is shown to praise t h e m in V e d a n t i c terms i n t e r -
Ixvi Brahmānda Purāna

mixed w i t h P u r ā h i c episodes (II.ii.43, W . 8 - 1 0 ) . These Stotras

m a y not be T a n t r i c , b u t they show the influence of R ā d h ā cult.
Gf. N P . I . C h s . 80, 8 1 , 82.
T h e section on Lalitā Māhātmya starts with a new Mańgalā-
carana (benedictory verses) a n d a new pair of interlocutors, a n d
t h e contents—manifestation of Goddess Lalitā to kill the Asura
B h a n d a , h e r m a r r i a g e w i t h K ā m e ś v a r a (Śiva), glorification of
the goddess M a h ā p a d m ā a n d K ā m ā k s ī etc.—show t h a t it is an
i n d e p e n d e n t work. But if Lalitā-Māhātmya is treated as an
integral p a r t of t h e Bd.P., Sakti-worship w i t h all its T a n t r i c
details must have been prevalent at the time of inclusion of the
L a l i t ā - M ā h ā t m y a in Bd.P.

Other points
A few m o r e points are remarkable :
(i) Ahimsa—Though animal sacrifices are c o n d e m n e d on
the ground of Ahirñsā (non-injury) which is regarded as ' T h e
gate-way to D h a r m a ' (I.ii.30.35) arid though non-retaliation is
r e c o m m e n d e d for sages aspiring for Moksa (II.iii.32.9.-12)
it is n o t a blind Ahimsā. For Bd.P. (I.ii.36.188) states " I f by
killing one, m a n y can lead a h a p p y life, there is no sin, major or
m i n o r , i n killing h i m " .
(ii) Non-covetousness : T h e tirade against Trsnā (covetous-
ness) in the t r a d i t i o n a l verses ascribed to K i n g Yayāti (Il.iii.
68.96-103) need not be a t t r i b u t e d to Buddhism as this revulsion
is expressed i n M b h . Vana 2-36, Śānti 174-46 a n d in other P u r ā n a s .
(iii) Free-Will and determination : Bd.P. (I.ii.8.61-62) raises
t h e p o i n t w h e t h e r one succeeds in one's efforts d u e to his Daiva
(destiny), effort or Svabhāva a n d decides t h a t a combination of
Daiva a n d h u m a n efforts yields fruit. Cf. M b h . Śānti 238.4-5
a n d M t . P . 220.8 for similar views.

VII The Paraśurāma Legend

T h e Legend of P a r ā ś u r ā m a a n d his exploits in killing ' t h e

t h o u s a n d - a r m e d ' K ā r t t a v ī r y a Arjuna a n d 'de-Ksattrising the
e a r t h ' twentyone times, is a favourite topic of Purāna-writers
as can be seen from t h e B h . P . I X . l 5 & 16, P d . P. V I . 241, M t .
Introduction lxvii

P. 43, 44 Sk. P. (Revā K h a n d a 2 1 8 ) . T h e legend deserves

special a t t e n t i o n as o u r P u r ā n a has devoted 37 chapters (chs.
21-58) of the Upodghāta Pāda a n d shown his connection w i t h
S a g a r a , K i n g of Ayodhyā a n d e n c o u n t e r w i t h R ā m a , t h e son of
D a ś a r a t h a of the same Ayodhyā house ( t h o u g h b o t h Sagara
a n d R ā m a (circa 2350 B . C . ) 1 were born m a n y generations l a t e r )
a n d with the r e c l a m a t i o n of land from the Sea from G o k a r n a
( i n ' K a r n a t a k ) to C a p e C o m o r i n , in the South.
T h e basic incident of the legend took place in the hoary
a n t i q u i t y (circa B.C. 2 5 5 0 ) 2 a n d there is no u n a n i m i t y in the
a c c o u n t of the P u r ā n a s . 3 T h e b a r e facts of the case a p p e a r as
follows :
(1) J a m a d a g n i ' s royal reception to K i n g K ā r t t a v ī r y a .
(2) R a i d o n J a m a d a g n i ' s hermitage a n d m a n h a n d l i n g
him by officers of Kārttavīrya.
(3) Paraśurāma's killing Kārttavīrya in retaliation.
(4) As a revenge, K ā r t t a v ī r y a ' s sons killed J a m a d a g n i .
(5) T w e n t y o n e battles in which P a r a ś u r ā m a defeated
H a i h a y a allies.
O u r P u r ā n a magnifies P a r a ś u r ā m a a s a n epic hero. T h e
story begins after the Śrāddha-Kalpa (procedure of performing
Ś r ā d d h a ) as follows :
W i t h the permission of his father, P a r a ś u r ā m a visits his
grandfather Rcīka a n d t h e n his great-grandfather a n d so on
till he visits Bhrgu the founder of his family. Bhrgu advises h i m
to p r o p i t i a t e Lord Śiva a n d o b t a i n from h i m his missiles (Ch. 2 1 ) .
Accordingly P a r a ś u r ā m a performs p e n a n c e on the H i m a l a y a s
to propitiate Śiva (Ch. 2 2 ) . Śiva, disguised as a h u n t e r tests
P a r a ś u r ā m a a n d is satisfied. He imparts the knowledge of secret
missiles to P a r a ś u r ā m a for killing d e m o n s , b u t advises h i m to
go on pilgrimage a n d perform p e n a n c e to a t t a i n ability to h a n d l e
these weapons (Chs. 23 a n d 24) P a r a ś u r ā m a kills a tiger in a
H i m a l a y a n cave a n d saves a B r a h m i n boy safe a n d u n i n j u r e d

1. V e d i c Age, p. 2 9 2 .
2. Ibid, p . 2 8 3 .
3 S e e below : W a s Karttavirya a villain ?
lxviii Brakmānda Purāna

a n d hence the boy is n a m e d 'Akrtavrana'. He becomes his p e r m a ­

n e n t companion. Both of t h e m r e t u r n to J a m a d a g n i ' s hermitage
( R a m a ' s h o m e ) (Ch. 2 5 ) .
K ā r t t a v ī r y a of H a i h a y a dynasty visits J a m a d a g n i ' s h e r m i ­
tage a n d gets a royal reception a n d comfortable night-halt to
all his men a n d officers d u e to the power of J a m a d a g n i ' s cow
( K ā m a d h e n u ) . On his d e p a r t u r e , t h e H a i h a y a king is insti­
gated by his minister C a n d r a g u p t a to confiscate the K ā m a d h e n u .
While P a r a ś u r ā m a is away, C a n d r a g u p t a r e t u r n s a n d in t h e
scuffle t h a t follows J a m a d a g n i is killed. T h e K ā m a d h e n u flies
away in the sky. C a n d r a g u p t a returns w i t h the calf to the k i n g
(Chs. 26-29).
P a r a ś u r ā m a ' s r e t u r n a n d R e n u k ā ' s l a m e n t a t i o n beating
her breast twenty-one times. P a r a s u r ā m a ' s vow to annihilate
Ksattriyas twentyone times. Bhrgu visits the h e r m i t a g e a n d
revives J a m a d a g n i . (From Bhrgu's visit a n d resuscitation of
J a m a d a g n i to the e n d of C h . 39, the Bd. P. adds new m a t e r i a l
(out of which some is anachronistic, n o t found in older P u r ā n a s ) .
P a r a ś u r ā m a consults god B r a h m a a n d discusses the strategy
to kill H a i h a y a . B r a h m a directs h i m to god Śiva. P a r a ś u r ā m a
approaches Śiva, propitiates him a n d gets the secret of the
perfect missile (Chs. 31-32).
T h e protective m a n t r a (Kavaca) is called Trailokya-Vijaya
(conquest of the three worlds) (Ch. 3 3 ) . T h e story of the m a l e
a n d female deer illustrating the fruit of the h y m n called Krsna-
premamrta (Ch. 3 4 ) , P a r a ś u r ā m a goes to Agastya's h e r m i t a g e
a n d listens from h i m the h y m n Krsna-Premamrta (Chs. 35-36).
K r s n a , the future 8th incarnation of Visnu, manifests himself
to P a r a ś u r ā m a (the 6th incarnation of Visnu, a n d orders h i m
to annihilate Ksattriyas 21 times a n d in the 2 4 t h T r e t ā Yuga,
K r s n a will i n c a r n a t e as R ā m a (the 7th incarnation of V i s n u )
in R a g h u family w i t h his 4 Vyūhas a n d deprive P a r a ś u r ā m a
of his divine power. Bhārgava sends a challenge to K ā r t t a v ī r y a
a n d kills h i m b u t he, being an i n c a r n a t i o n of the S u d a r ś a n a
discus of Visnu, reassumes his original form (Chs. 36-40).
After carrying out his vow P a r a ś u r ā m a goes to Śiva to
report his exploits b u t is prevented by Ganeśa to enter, as Śiva
a n d Pārvatī were taking rest. P a r a ś u r ā m a strikes G a n e ś a w i t h
his axe a n d cuts his tusk. Pārvatī strongly complains against this.
Introduction lxix

to Śiva a n d w a n t s to leave for her father's house b u t is concili­

a t e d by R ā d h ā . R ā d h a is eulogised by P a r a ś u r ā m a . (This shows
t h e p r e d o m i n a n c e of R ā d h ā - c u l t w h e n this p a r t of the Bd. P.
was i n t e r p o l a t e d despite its a n a c h r o n i c i m p o r t ) . R e t u r n i n g to
his father's h e r m i t a g e , P a r a ś u r ā m a reportes his revenge on
K ā r t t a v ī r y a . J a m a d a g n i advises h i m to perform p e n a n c e for
twelve years in a t o n e m e n t for his blood-shed. P a r a ś u r ā m a de­
parts a n d in his absence sons of K ā r t t a v ī r y a kill J a m a d a g n i a n d
R e n u k ā too dies heart-broken. After completing his p e n a n c e
for Twelve Years P a r a ś u r ā m a learns how his father was killed.
He recalls his divine charioteer a n d advances against H a i h a y a s ,
K ā r t t a v ī r y a ' s son Vītihotra hides a n d saves his life. P a r a ś u r ā m a
repeats the slaughter of Ksattriyas twenty-one times. In K u r u -
ksetra, he fills five tanks with K s a t t r i y a blood a n d performs
Ś r ā d d h a of his Pitrs. His m a n e s a p p e a r in t h e sky, c o m m a n d
h i m to desist from blood-shed a n d perform p e n a n c e . P a r a ś u ­
r ā m a (though u n m a r r i e d a n d u n a n o i n t e d as a king) performs
a Horse-Sacrifice (Haya-medha II.iii.47.45-53) a n d gives to
K a ś y a p a all the e a r t h except M a h e n d r a M o u n t a i n reserved for
his residence. Thereafter, he quietly performs p e n a n c e there
(Chs. 41-43).
T h e Sagara episode (Chs. 44-50)intervenes here as follows:
After P a r a ś u r ā m a ' s r e t i r e m e n t , H a i h a y a s organise them­
selves a n d in alliance w i t h warlike tribes like śakas, H ū n a s a n d
o t h e r s they assail Bāhu the king of Ayodhyā, the ally of Bhār-
gavas. Bāhu flies a n d dies n e a r Aurva's (Bhārgava's ) h e r m i ­
tage * T h i s intervention of Sagara episode is for explaining w h y
P a r a ś u r ā m a r e t u r n s to active life a n d reclaims the land from the
Sea.
P a r a ś u r ā m a is a p p r o a c h e d by B r ā h m a n a s of G o k a r n a as,
d u e to the excavation of the e a r t h by Sagara's sons, the Sea
engulfed a n d drowned t h e holy place. P a r a ś u r ā m a accompanies
t h e m a n d requests t h e Sea-god to recede a n d vacate the holy
place G o k a r n a . V a r u n a , t h e Sea-god, does not respond. Paraśu­
r ā m a angrily fixes an arrow to his bow to evaporate the whole
ocean. T h e n only V a r u n a appears a n d concedes to vacate.

•In fact it was a fight for the control of Indo-Gangetic plain between
kings of the north, the allies of Bhārgavas a n d the H a i h a y a kings.
Ixx Brahmānda Purāna

P a r a ś u r ā m a takes his ladle a n d facing the n o r t h throws it a n d

it goes a n d forms the śūrpāraka T ī r t h a (Nālā-Sopārā in T h a n a
District of M a h a r a s h t r a ) . T h u s P a r a ś u r ā m a reclaims a strip
of land six h u n d r e d Yojanas in l e n g t h (Chs. 57-58). 1
As compared w i t h older P u r ā n a s , this legend of Paraśu­
r ā m a brings in m a n y new elements (as recorded a b o v e ) . T h e
sources of these new extra episodes are obscure. But the legend
of P a r a ś u r ā m a as amplified in the Bd. P. becomes the source of
newer versions in later P u r ā n i c works like the Sahyādri Khania,
Datta Purāna, Kerala-Māhātmya a n d the like.
Some works like Paraśurama-Kalpasūtra, Jamadagnya-dhanur-
veda are a t t r i b u t e d to h i m .
T h e P a r a ś u r ā m a legend raises a few problems of historical
imp or t a n ce . We have to grope for the answer, as P a r a ś u r ā m a
probably belongs to the 3rd m i l l e n i u m B.C. 2 We shall try to
ascertain the facts which could be d e d u c e d from the conflicting
Purānic evidence:

(1) Who were the Bhargavas ?

T h e n a m e Bhrgu ( G K . Phrug us) leads one to believe
that they came from Phrygia in West Asia. 3 This migration must
have taken place before the Vedic period. T h e Vedas credit the
Bhrgus to have brought the fire from the heaven a n d that they
were performers of Soma-Sacrifice. 4 T h e y seem to be a m a r t i a l
people who participated in the famous Dāśarājña w a r ( R V .
V I I . 1 8 . 6 ) . T h e y explored the technique of the use of fire in war,
as a Bhārgava sage Aurva is said to have been dissuaded by his
Pitrs (probably elderly people of his c l a n ) to desist from per­
fecting his fire-missile. 5 T h e y were advanced in medicine a n d

1. V i d e Pargiter A I H T (Ancient Indian Historical tradition), pp.

197-200.
2. C. 2 5 5 0 — 2 3 5 0 B.C. is regarded as Paraśurāma period in Vedic Age,
pp. 283-288.
3. A . J . Karandikar states that R o m a n s were a Bhārgava people w h o
migrated to the W e s t after the fall of T r o y — v i d e Mahābhāratācī P&rśvabhūmi) •
Intro, pp. 2-6.
4. Macdonnel—Keith—Vedic Index, vide reference to Bhrgu and other
Bhargavas.
5. M b h . Adi. 178.14-22.
Introduction lxxi

surgery a n d hence the Sañjlvani Vidyā ( T h e lore of re-suscitating

the d e a d ) is a t t r i b u t e d to t h e m . Śukra, a Bhārgava p r e c e p t o r
of Asuras, is credited to have been restoring the ' d e a d ' Asuras
to life a n d gods sent K a c a , the son of their preceptor Brhaspati,
to learn t h a t lore from h i m . 1 O u r text (Bd.P.) records t h a t
Bhrgu brought back to life J a m a d a g n i (II.iii.30.57-58). Some
of t h e m were A t h a r v a n priests. M a n u , a Bhārgava was a law­
giver. T h e y were experts in arts a n d crafts as they are m e n t i o n e d
as chariot-buildjers 2 . T h e word 'Bhārgava' came to m e a n a
handicraftsman, a potter, 3 archer, a r c h i t e c t — A n d we c a n ' t
presume t h a t all of t h e m could be B r ā h m a n a s .

T h e y were on the coast of Gujarat at the time of P a r a ś u ­

r ā m a , as his father is associated w i t h Bhrgukaccha (Broach)
from which they migrated to Madhya-deśa due to the pressure
of H a i h a y a s 4 .

(2) Was Paraśurama a Brāhmana ?

N o b o d y has raised this point. But in Mbh.Adi.58.5-6,

we are told t h a t when all Ksattriyas were slaughtered by Paraśu­
r ā m a , K s a t t r i y a ladies went to Brāhmanas a n d the children b o r n
from t h e m were the Ksattriyas of the new generation. 8 If this
matriarchical system was then the accepted custom, J a m a d a g n i ,
the son of a K s a t t r i y a Princess must be regarded as a K s a t t r i y a .
He m a r r i e d R e n u k ā , a K s a t t r i y a Princess of Ayodhyā a n d
P a r a ś u r ā m a is a full-blooded K s a t t r i y a a n d not a B r ā h m a n a
at all. T h e story of Rcīka's wife ( J a m a d a g n i ' s K s a t t r i y a m o t h e r )
eating up a portion of Caru charged with a specific mantra

1. Op. Cit. 76.12-18.

2. RV.IV.16.20.X-39.141.
3. M b h . Adi. 190.47,191.1.
4. Pargiter, A I H T . ch. X V I I .
5. tadā nihksattriye loke Bhārgavena krte sati /
B r ā h m a n ā n Ksattriya rājan sutārthinyo' b h i c a k r a m u h "
tebhyaśca lebhire garbhara Ksattriyas tāh Sahasraśah /
tatah susuvire rājan K?attriyān viravattarān //
—Mbh. Adi. 58.5-6.
Ixxii Brahmānda Purāna

1
m e a n t for Rcīka's mother-in-law, the queen of K a n o u j , is obvi­
ously intended as an apologetic explanation of the m a r t i a l
c h a r a c t e r of P a r a ś u r ā m a , though a B r a h m i n . T h e fact is t h a t the
Patriarchical system was well-established in t h e days of M b h .
But to justify the refrain in the old ballad on P a r a ś u r ā m a (which
the M b h — a Bhārgava version—assimilated)
tri-sapta-krtvah vasudhām
krtvā nihksattriyām Prabhuh /
— M b h . Śānti 49.63.
the K s a t t r i y a ladies were said to have been constrained to a d o p t
the Niyoga m e t h o d for the continuation of their families. To
credit a m a n w i t h span of active military leadership for twenty-
one generations is historically absurd. A n d it shows t h e hollow-
ness of the refrain, if it is taken literally to be t r u e . A n d a com­
plete genocide of Ksattriyas is not implied by the P u r ā n a s as
shown below :
T h e m a i n point is t h a t P a r a ś u r ā m a was r e g a r d e d as a
B r ā h m a n a by the M b h . a n d P u r ā n a s which took for granted
the p a t r i a r c h i c a l system.

(3) Was Kārttavirya Arjuna a Villain ?

N o . He was the greatest K i n g of the N a r m a d ā region.

Even t h e M b h . w h i c h is supposed to have been influenced
(revised ?) by Bhargavas 2 states t h a t he was a pious king, res­
pectful a n d friendly to B r ā h m a n a s , full of compassion to the
n e e d y — a thoroughly religious p r i n c e " 3 . T h e N P . C h . 76 & .
77 deify h i m a n d his Mantra a n d Kavaca are regarded as very
effective. P u r ā n a s tell us t h a t he was blessed with a thousand
arms by D a t t ā t r e y a . He was t h e sovereign ruler who conquered
the e a r t h a n d d o n a t e d it as daksinā.
T h e only fault committed by h i m was the raid on J a m a ­
dagni's hermitage w h e n he a n d his entourage were given a royal

1. Op. Cit. Śānti 49.9-28, also Anuśāsana, Ch. 4.

2. V. S. S u k t h a n k a r — " T h e Bhrgus a n d the Bhārata, A] T e x t historic
study" ABORI.XVIII.1-76. (1936)
3. Arjurtas tu mahātejā ball nityarh śamātmakah .1
Brahmanyaśca Jaranyaśca data ŚūraSca Bhārata jj
—Mbh.-Śānti. 49-44.
 Introduction Ixxii i

reception by J a m a d a g n i . Arjuna was a king of M ā h i s m a t ī .

J a m a d a g n i was a p r o m i n e n t Bhārgava whose h e r m i t a g e was
either in or on t h e border of Arjuna's kingdom. He knew
how powerful was the Bhārgava clan, their m a t r i m o n i a l relations
w i t h his rival kings of Ayodhyā, K a n a u j ( K ā n y a k u b j a ) etc.
Politically it was not desirable to allow such an inimical centre
either in or n e a r the borders of his kingdom. For m a n y years
Bhargavas t u r n e d inimical since when his tax-collectors haras­
sed t h e m a n d m a n y fled for life, though they were on friendly
terms d u r i n g his father's reign. No sane ruler should allow such
an economically powerful inimical centre n e a r his kingdom even
t h o u g h he be given a rousing reception a n d treated w i t h sump­
tuous b a n q u e t s etc.
But he did not raid the Āśrama. Even the pro-Bhārgava
M b h . — a n Itihāsa (Record of facts)—does not hold h i m respon­
sible for taking away the calf of J a m a d a g n i ' s cow (not the cow
as stated in other P u r ā n a s ) but his sons did it without his knowledge.
T h i s is t h e oldest pro-Bhārgava a c c o u n t of the cause of P a r a ś u -
r ā m a ' s action. O u r P u r ā n a attributes consent of t h e king to his
m i n i s t e r C a n d r a g u p t a ' s plan of carrying away the cow, b u t M b h .
recognizes Arjuna's ignorance a n d n o t even his assent on t h e
m a t t e r , t h o u g h t h a t was the cause of his d e a t h . T h e M b h .
however attributes his d e a t h to Apava Vasistha's curse which
t u r n e d the heads of his sons.
O t h e r P u r ā n a s offer different versions: T h e Bh. P., a
V a i s n a v a P u r ā n a , attributes t h e order of taking away t h e cow to
king K ā r t t a v ī r y a ( I X . 15.26). Pd. P. (VI.241.30-38) tells us t h a t
w h e n king K ā r t t a v ī r y a a t t e m p t e d to seize the cow, she by t h e
dint of h e r power defeated his army, went out of sight a n d a p p ­
roached I n d r a . T h e frustrated king, m a d w i t h rage, killed the
sage by the blows of his fist.i S K . P . V (Revā K h a n d a ) C h . 218

•continued
tasya p u t r ā . . . . J a m a d a g n i — d h e n v a s te vatsam āninyuli /
ajñātarii Kārtavīryena H a i h a y e n d r e n a dhimatā //
t a n n i m i t t a m a b h ū d y u d d h a m J ā m a d a g n e r m a h ā t m a n a h //
— M b h . Śānti 49.45-47.
1. sva-sainvarh nihatarh drsfvā so'rjunah Krodha-mūrchitah j
musfinā tādayāmāsa Bhārgavarh dvijasattamam //
tāditas tena bahuSo ( ) vikalāńgah prakalpitah j
Papāta sahasā bhumau mamāra dvija-sattamah 11
~Pd.P. V I . 2 4 1 . 37-38.
lxxiv Brahmānāa Purāna

describes the scuffle between J a m a d a g n i a n d K ā r t t a v ī r y a for

t h e cow ( K ā m a d h e n u ) in which J a m a d a g n i is killed ( 2 6 ) .
T h e lack of u n a n i m i t y in t h e account of t h e P u r ā n a s is
significant.

VIII Historical Tradition in Bd.P.

Although as a M a h ā - p u r ā n a , Bd.P. has t r e a t e d the dynas­
ties of Vaivasvata M a n u , the Solar a n d L u n a r races etc., this
P u r ā n a like the M t . (50.57-89, 271-273), Vā.99.250-435 a n d
Bs.P. (Bhavisya 3.1.3 & 6) P u r ā n a s , presents eight successive
dynasties of the rulers of M a g a d h a since the B h ā r a t a W a r . * "
It mentions not only the total n u m b e r of years covered by each
dynasty b u t also the n u m b e r of years each king (of every d y n a s t y )
reigned—details n o t given for any other kingdom. It is obviously
due to the political i m p o r t a n c e of M a g a d h a as a seat of imperial
power while the P u r ā n a s were in the formative stage. T h e
a u t h o r of Bd.P. assumes t h a t he writes the P u r ā n a in the reign
of Senajit of the B r h a d r a t h a dynasty of M a g a d h a (a contempo­
r a r y of Adhisīmakrsna of the P a u r a v a dynasty a n d D i v ā k a r a of
t h e Solar dynasty of Ayodhyā a n d uses future tense to all the
kings of all the dynasties who ruled after t h e m . T h e details of
dynasties t h a t ruled over M a g a d h a since the beginning of t h e
K a l i Age are as follows:

/ The Bārhadratha Dynasty*

(Bd.P.II.iii.74.107-121)
J a r ā s a n d h a - ^ S a h a d e v a (killed in t h e B h ā r a t a War)-*-
Somāpi (58)-*-Śrutaśravas (67)**-*Ayutāya (26 ) ^ N i r ā m i t r a * * *
(100)->-Suksatra (56) B r h a t k a r m ā (23) -> Senajit (The
'Present r u l e r ' for Bd.P.)

•Although Bh.P. I X . 1 2 . 9 - 1 6 ; 22.34-49; X I I . 1 . 2 - 3 6 V P . I V . 2 1 ; 2 2 , 2 3 , 2 4

deal with the same topic. Bd., V ā . and to some extent M t . P . form a group.
H e n c e 1 h a v e taken them together. Bs.P. is probably their Chief source.
•The Arabic figures in brackets after the n a m e of the king denote the
n u m b e r of years of the reign of that king.
* * * As such a long period is not normally possible, some petty or insigni­
ficant rulers preceding h i m are not m e n t i o n e d and a consolidated period is
probably alloted to his reign.
Introduction lxxv

F u t u r e rulers : Śrutañjaya (40)->Ripuñjaya (35)-*-

Śuci (58)->Ksema (28)->Suvrata (64)->-Dharmanetra*
(58)-»Suśarma (38)->-Drdhasena ( 5 8 ) - * S u m a t i (33)-*-Sunetra
(40)-*Satyajit (83)->Viśvajit (25)-*Ariñjaya(50).
These 22 B ā r h a d r a t h a kings ruled for 1000 years.

II Pradyota Dynasty
(Op.Cit. W . 1 2 2 - 1 2 7 a )
According to Bd.P., Ś u n a k a (Pulaka in M t . P . ) a minister
of K i n g Ariñjaya (V.L. Ripuñjaya) killed his master a n d install-
ed his son P r a d y o t i on the M a g a d h a n t h r o n e . T h e following
is the list of rulers of P r a d y o t a d y n a s t y :
Pradyota (23)->-Pālaka (24)->Viśākhayūpa (50)->-Ajaka
(21) ->-Nandi v a r d h a n a ( 2 0 ) .
T h u s the five kings of P r a d y o t a dynasty ruled over M a ­
g a d h a for 138 years.
This account in the P u r ā n a is misleading. P r a d y o t a or
C a n d a P r a d y o t a , Vāsavadattā's father a n d U d a y a n a ' s father-
in-law ruled from Ujjayinī as has been attested by Bhāsa in his
plays a n d also in the M t . P . , while describing future kings. 1
T h i s P r a d y o t a was a contemporary of Bimbisāra of M a g a d h a
according to Pali records a n d there is no reliable evidence to
presume a P r a d y o t a d ynasty in M a g a d h a . 2

III Śiśunāga Dynasty

(Op.Cit. 127b-135a)
Śiśunāga of V ā r ā n a s ī vanquished the P r a d y o t a rulers a n d
his son shifted his capital to Girivraja. T h e following were t h e
rulers :
Śiśunāga ( 4 0 ) - » K ā k a v a r n a , shifts his capital to Girivraja
( 6 3 ) - * K s e m a d h a r m a n (20)->-Ksattraujas (40) ->-Vidhisāra

•Installed as a king w h e n he w a s only five years old.

1. Brhadrathefvatīkfu vītihotresvavantisu /
Pulakah Svāminarh hatvā svaputram abhiseksyati \\
— M t . P . 271.1
2. The Vedic Age, p. 3 2 9 .
Ixxvi Brahmānda Purāna

(Bimbisāra) (38) ->Ajātaśatru (25)->Darbhaka (Darśaka) (35)

- * U d ā y i n , the founder of K u s u m a p u r a (modern-Patna) to the
s o u t h of the G a ñ g ā (33)->-Nandivardhana (40)->-Mahānandi
(43).
T h e r e is a discrepancy in the total period of this dynasty
viz. 360 years (V. 134)—actually it a m o u n t s to 377 years.
T h e P u r ā n a s (including B d . P ) . have distorted history.
Vidhisāra i.e. Bimbisāra (Seniya in the A M g c a n o n ) occupied
the t h r o n e of M a g a d h a immediately after Ariñjaya a n d t h a t
Śiśunāga c a m e a few generations (after a n d not before Bimbisāra 1 .

IV Nanda Dynasty
(Op.Cit. W . 139-143)

M a h ā p a d m a ( N a n d a ) , T h e son of M a h ā n a n d i from a
Śūdra woman, exterminator of all Ksattriyas, the sole emperor
(ekarāt, ekachattra) ruled 88 years—8 sons one after a n o t h e r ruled
for 12 years.
T o t a l period of N a n d a dynasty 100 years.

V Maurya Dynasty
(Op.Cit. W . 144-149)
A B r a h m i n K a u t i l y a 'will' uproot N a n d a s a n d instal
C a n d r a g u p t a M a u r y a as the king.
C a n d r a g u p t a (24)-»-Bhadra-Sāra (Bindusāra) (25)->
Aśoka (36)->Kulāla ( K u n ā l a ) (8)->Bandhupālita (8) - >I ndra -
Pālita (10)->Devavarmā (7 - » Ś a t a d h a n u (8)->-Brhadratha ( 7 ) .
T h e n u m b e r of regnal years of B a n d h u p ā l i t a a n d Śata-
d h a n u are given as p e r emendation in D K A P . 29.Though Bd.P.
records 9 M a u r y a n kings, M t . P . , V P . a n d Bh.P. state t h a t the
total n u m b e r of these kings as 10.

VI Śuñga Dynasty
(Op.Cit. W . 1 4 9 - I 5 6 a )
P u s p a - m i t r a ( P u s y a — 0 ) , (60 years)-»Agnimitra (8)->
Sujyestha (7) - W a s u m i t r a ( 1 0 ) - * B h a d r a ( 2 ) - * P u l i n d a k a (3)
->Ghosa (3)-*Vajramitra (7)->Bhāgavata ( 3 2 ) ^ - D e v a b hū mi
(10).

1. The Vedic Age (tSVB), p. 328 and The Age of Imperial Unity, p p . 18-22
Introduction lxxvii

O t h e r P u r ā n a s agree t h a t Pusyamitra, the c o m m a n d e r of

the a r m y o f B r h a d r a t h a M a u r y a uprooted h i m b u t credit h i m
w i t h a rule of 36 years a n d not 60. T h u s 10 Śuńga kings are said
to have ruled for 112 (Śatam pūrnarh daśa due ca) years in B d . P .
V. 156a b u t actually the total a m o u n t s to 142 years.
V I I Kānva Dynasty
{Op.Cit. VV. 156b-159)
As the last Śuńga king Devamiti a was dissolute, his minister
Vasudeva overthrew h i m a n d killed h i m . T h e r e were five kings
in his dynasty as follows : Vasudeva ( 5 ) - * B h u m i m i t r a (24)->
N ā r ā y a n a (12)-*-Suśarman ( 4 ) .
These K a n v ā y a n a kings ruled for 45 years.
V I I I Āndhra Dynasty
(Op.Cit. W . 160-170)
Bd , V ā , Bh. a n d V. P u r ā n a s agree t h a t there were 30 kings
in this dynasty b u t actually give only 16, 25, 23 a n d 24 n a m e s .
T h e fullest list of 30 kings is in the M t . P. Bd. P. gives the rulers
in this dynasty as follows :
Sindhuka (Simuka) ( 2 3 ) - * K r s n a , b r o t h e r of S i ndhu k a
( 1 0 ) - > Ś ā n t a k a r n i (56)-»-Apolava (12)-s-Patumān (24)->Anis-
t a k a r m ā (25)->-Hāla (1) (5 according to the text a d o p t e d in
DKA.p.41)->-Pattallaka (5)->-PurīsabhIru (v.l. 1. P u r i k a s e n a )
(21)->Śātakarni (1 )->-Śivasvāti ( 2 8 ) - > G a u t a m ī p u t r a (21)->
Ś ā t a k a r n i (1) ->Śivasvāti (2o) -»-Gautamī-putra (21) -^Yajñaśrī
Ś ā t a k a r n i (29) -> Vijaya (6) D a n d a ś r i ś ā t a k a m (3)
->Pulomāri (v.l. Pulomāvi) (7).
Bd.P. states t h a t the 30 kings of this dynasty will rule for
456 years (Samāh iatāni catvāri pañcāśat saf tathaiva ca) V. 170.
T h e n u m b e r of kings e n u m e r a t e d is 16 a n d the t o t a l years of their
rule a m o u n t s to 262.
T h e total span of these dynasties of K a l i a g e is given as
follows :
1050 years : F r o m the b i r t h of P a r ī k s i t to the c o ro na t i o n of
Mahāpadma Nanda*
836 years : F r o m M a h ā p a d m a N a n d a to the end of t h e
A n d h r a Dynasty.
T h e period is re-stated w i t h reference to S a p t a r s i e r a years.
•That m e a n s the Bhārata W a r took p l a c e in the 15th Cent. B.C.
lxxviii Brahmānda Purāna

814 years : F r o m P r a t ī p a to Parlksit

1050 years • F r o m Parlksit to M a h ā p a d m a N a n d a
836 years : M a h ā p a d m a to the last of Ā n d h r a s .

2700 years.
T h u s from P r a t ī p a to the e n d of t h e A n d h r a s comprised a
complete cycle of t h e Saptarsis (Great B e a r ) .
O u r P u r ā n a presents this m u c h historical d a t a from the
beginning of the K a l i Age to the end of the Ā n d h r a dynasty.
O t h e r great dynasties like the Solar race a n d t h e L u n a r race are
n o t adequately treated.
After the description of t h e A n d h r a dynasty, Bd.P. e n u m e ­
rates some local dynasties with the total n u m b e r of Kings per
dynasty :

No. of Kings in the Dynasty Total No. years of the

dynastic rule
7 A n d h r a s (Prob. A n d h r a b h r t y a s ) 300 years.
10 Abhīras 67 years.
7 Gardabhins 72 years.
10 Śakas 380 years.
8 Yavanas 160 years.
14 Tusāras 500 years.
13 G u r u n d a s (Mlecchas) 300 years.
11 Maunas 300 years.

After these, K i l a k i l a clan will rule, after w h o m Vindhya-

śakti (300 A . D . ) will rule for 96 years (?) Vindhyaśakti, the
founder of V ā k ā t a k a dynasty was a B r ā h m a n a of Visnu-vrddha
gotra a n d 96 years is probably not the reign-period b u t his life­
s p a n * . Vindhya-Śakti's son Pravīra i.e. M a h a r a j a Pravara-
S e n a I ( d e a t h circa A . D . 325) who is credited to have performed
n o t only Vājapeya sacrifices b u t four A ś v a m e d h a s . * *
It shows t h a t on t h e back-drop of M l e c c h a rule he cham­
pioned the cause of Brahmanism.

*The Age of Imperial Unity, p. 219.

* » O p . , cit. p . 2 2 0 .
Introduction lxxix

The Nāga dynasty of Vidiiā

T h e N ā g a dynasty of Vidiśā is recorded only in Bd.P. a n d
V ā . P . b u t n o t in M t . P .
T h e following is the line of k i n g s —
S a d ā c a n d r a Son of Śesa Nāga)-»-Candrāmśu-»-Nakhavān
-> Dhanadharman-vBhūtimān.
Bd.P. does n o t m e n t i o n the G u p t a dynasty. Bd.P.II.iii.74.
195 which corresponds to Vā.P.99.383 reads Sapta-variiśaj&h
instead of Gupta-vamśajāh* as in Vā P.

IX. The Date of the Bd. P.

Like the M b h . a n d other P u r ā n a s , Bd.P. has assimilated

a n u m b e r of modifications, interpolations etc. d u r i n g the course
of its transmission from the days of K r s n a D v a i p ā y a n a Vyāsa.
We can fix the d a t e (s) of t h e different parts of t h e text, the
general d a t e being t h a t of its last redaction.
Bd.P. states t h a t it was composed d u r i n g the reign of
B ā r h a d r a t h a king Senajit ( I I . i i i . 7 4 . 1 1 3 ) — a c o n t e m p o r a r y of
P a u r a v a king Adhisīma K r s n a a n d king D i v ā k a r a of Ayodhyā.
Adhisīmakrsna was the fourth in descent from Parlksit. Bd.P.
states t h a t a period of 1050 years elapsed from the b i r t h of Parīksit
(the B h ā r a t a W a r ) to the coronation of M a h ā n a n d a (ibid
V . 2 2 7 ) . T h e coronation of M a h ā p a d m a N a n d a took place in
382 B.C. This m e a n s the Birth of Parīksit took place in 1432
B.C. * *. Pargiter's assumption of 950 B.C. as t h e d a t e of t h e Bhā­
r a t a war ( A I H T , p p . 179-183) is not acceptable in view of the
u n a n i m o u s tradition of the P u r ā n a s . T h e Vedic Age (p. 273)
accepts 1400 B.C.. as the d a t e of the B h ā r a t a W a r . Now Adhi­
sīmakrsna was the fourth in descent from P a r ī k s i t * * * . If 1432
B.C. be the d a t e of t h e b i r t h of Parlksit, a period of 100 or 125

* I however believe (in the absence o f M S S . e v i d e n c e ) that i t should

be regarded as an o p e n question.
* * o r in 1397 B.C. if the reading in the P u r ā n a be taken as 1015as is
d o n e in the V e d i c A g e , p. 2 7 3 . S.K. Chatterji. S e l e c t e d writings, p. 140
(Vikas, D e l h i 1 9 7 8 ) locates Parīksit in the middle o f t h e l O t h Cent. B.C. a n d
R a y Choudhari in 9 0 0 B.C. Political History of India from the Accession of
Parīksit to the extinction of the Gupta Dynasty, p. 9.
* * *Pariksit - > J a n a m e j a y a - > Ś a t ā n ī k a —yAśvamedhadatta-yAdhtsima-
krsna.
]xxx Brahmānda Purāna

years must have elapsed between Parīksit a n d Adhisīmakrsna.

T h u s the n a r r a t i o n of Bd.P. in the N a i m i s a forest in the reign of
B ā r h a d r a t h a king Senajit took place circa 1300 B.C. according
to the Bd.P.
As a P u r ā n a is m e n t i o n e d in the Atharva Veda X I . 7 . 2 4 ;
XV.6.10-11 a n d in Āpastamba Dharma Sūtra 1.6.19.13; II.9.23.3-6,
we need not doubt the existence of the nucleus of Bd.P. in t h a t
early period.
But the present text is definitely later both in language a n d
contents as can be seen from the following :
(1) T h e Sk. language of the text is m u c h m o r e m o d e r n
t h a n Atharvaveda and Āpastamba Dharma Sūtra. As t h e various
etymologies* (noted in annotations) show, people have forgotten
t h e root-sense of the words. It means Sk. has ceased to be a
language of c o m m o n p a r l a n c e .
(2) T h e list of " f u t u r e k i n g s " in Bd.P. II.iii.74 describes
the A n d h r a dynasty (3rd cent A . D . ) . T h e evidence given by
Pargiter in D K , p. 53 is sufficient to show t h a t G u p t a dynasty is
m e n t i o n e d in Bd.P. II.iii.74.195 though the p r i n t e d edition
records the r e a d i n g : Sapta-vamśajāh instead of Gupta-vamśajāh
in the corresponding verses in V ā . P . 99.383. T h e following
verse is the verse in question.

anu-Gańgā Prayāgam ca Sake tarn Magadhāmś tathā /

etān jānapadān sarvān bhoksyante Gupta- (Sapta-Bd.P.)Vamśajāhj
Bd.P.II.iii.74.195 a n d Vā.P.99.383.
T h e verse describes correctly the region ruled by G u p t a s . But
now the m e n t i o n of G u p t a s in Bd.P. is accepted a n d Pargiter's
claim (DKA 53-54) t h a t contemporary dynasties of the early
fourth Century A . D . in V ā . P . a n d Bd.P. is n o t t h a t controversial.
(3) T h e m e n t i o n of Bhīmasena a n d N ā r a d a on Chs. on
Music shows t h a t this portion m a y be located between 400-600
A . D . T h e same applies to t h e m e n t i o n of V a r a r u c i a n d N ā t y a
sāstra.
(4) C h a p t e r s on P a r a ś u r ā m a legend show the strong
influence of R ā d h ā - K r s n a cult in its T a n t r i c aspect (vide Supra

V i d e the A p p e n d i x to this note.

Introduction Ixxxi

T a n t r i s m in B d . P . ) . T ā n t r i s m was very p o p u l a r between 8th

to 11 th C e n t . A . D . in East I n d i a . And it was d u r i n g t h a t period
t h a t R ā d h ā cult flourished in t h a t region. N P . 109.19 mentions
the legend of P a r a ś u r ā m a in its table of contents of Bd.P. But
we c a n n o t say definitely whether the a n a c h r o n i c R ā d h ā - K r s n a
element is implied in N P . As N P . itself contains the T a n t r i c
worship etc. of R ā d h ā - K r s n a (Chs. 80, 81 a n d 8 2 ) , Bd.P. might
have these chapters even before the NP a n d the N P . m a y be
presumed to imply the existence of these chapters before it.
As most of the c o n t e n t s of Bd.P. (except those on Lalitā M ā h ā t ­
m y a ) are recorded in N P . 109, Bd.P. definitely belongs to the
p r e - N P . period (700-1000 A . D . )
(5) T h e Javanese version of the Bd.P. does not contain
the c h a p t e r on V a m ś ā n u c a r i t a section of the Bd.P. Prof. J. G o n d a
attributes this to the lack of interest of the Indonesian translator
in I n d i a n dynasties. But w h e n the Indonesian translator sum­
marises or translates the major portion of the Bd.P., he would
n o t have disregarded the V a m ś ā n u c a r i t a portion h a d it existed
in his Sk.Ms. It must have been an incomplete copy which
reached Indonesia in the early centuries of the Christian era.
In spite of the interpolatory portion, the Bd.P. is one of
the oldest P u r ā n a s as it follows the old Catuspāda structure a n d
its m a i n body belongs to the pre-NP. period (700-1000 A . D . ) .

Appendix to the date of the Bd. P.

Some etymologies
T h e a u t h o r of the Bd.P. takes pleasure in etymologies
j u s t to serve his purpose a n d pleasure. Although most of t h e m
a r e discussed in the annotations, here are a few specimens :
1. nara 'a m a n ' <na4-vTr—1.1.5.135; 1.2.6.56-57
2. ambhas ' w a t e r ^ ^ b h ā 'tos hine'—1.1.5.133
3. R u d r a from y/ru—and y/dru (i.2.9.78). N o r m a l l y it is
derived from y/rud—'to cry'
4. D e v a ^div—to play 1.2.8.10; also -y/div—to shine
' a god'
5. raksas 'a d e m o n ' -y/raks—to protect 1.2.8.33
6. G a n d h a r v a y/dhi<dhay ' t o d r i n k ' I.ii.8.41
 Q

I—l

zo
(3d
H I

as O
W <
U
•<
M

I
o
lxxxii Brahmānda Purāna

7. Pulaha :
'Keśair lavaih s a m u d b h ū t a h /
'Born of h a i r ' — I l . i i i . 1.45
8. Vasistha—'possessor of VastC (wealth) or
'Vaśi' self-controller I I . i i i . 1.46.
9. Medinī ' T h e earth'—medas 'fat'
'overspread with the fat of M a d h u a n d Kaitabha'
I.ii.37.2
10. K u b e r a < A u (bad )+bera (body) II.iii.8.44.'ugly' De-
God of wealth form-bodied
11. Hetu\/han<.to kill (the a r g u m e n t )
'cause', ' t h e middle T e r m in Logic'
•sj hi — to go ( m e a n i n g arrived a t ) I.ii.33.49.
12. C a r a k a • 'A Class of B r ā h m a n a s ' < y/car— (performed
a t o n e m e n t for G u r u ' s B r a h m a h a t y ā ) I, ii.35.27.
 CHAPTER ONE

Contents of the Brahmānda Purāna1

[ A r r i v a l of Sūta R o m a h a r s a n a at the sacrificial session at

K u r u k s e t r a — R e q u e s t e d by sages thereof, to recite the P u r ā n a -
S ū t a recites the Brahmānda Parana beginning w i t h its Contents.]

1. Obeisance, obeisance to the Self-born deity consisting

of the quality of sattva on (the occasions of) annihilation,
creation or sustenance (of the universe) . Obeisance to the self-
b o r n deity of three-fold forms viz. Sattva, Rajas a n d Tamas.
2. Victorious is Lord H a r i w h o sustains t h e worlds, w h o
is u n b o r n , who is omnipresent a n d possessed of the ( t h r e e )
qualities yet is (also) devoid of them.

1. ' T h e present Purāna is called the Brahmānda ( B d . P . ) , as god Brahma

narrated it w i t h special reference to Brahmānda'. T h e term Brahmānda
connotes a mixture of ancient Indian concepts about Cosmography, Cosmo­
logy and Cosmogony. In the Nārada Purāna ( N P . ) 109.1, it is said to be an
ancient Purāna dealing with the events of the Ādi-Kalpa. It contains a number
of verses and chapters c o m m o n to the Vāyu Purāna ( V ā . P . ) which led Kirfel
to propose a theory of c o m m o n origin of the Bd.P. and V ā . P . (Purāna Pañca-
Laksaria). Perhaps the wording of the Kūrma Purāna(K.P.) 1.1.15 might have
led h i m to thin!: so, but it misled M. Ali to believe that 'The geographical
section of this Purāna (Bd.P.) appears to be a late copy (about 1030 A . D . )
of the V ā y u with slight alterations and modifications introduced by the co­
pyist.' (Geography of the Purānas P.8.) But the statement in the Bd.P. and the
N . P . about the oral transmission of the Bd.P. makes it clear that this is an
independent work w i t h V ā y u as a narrator of this P u r ā n a and it need not be
confused with the V ā . P .
T h e problem however will be discussed in the Introduction. But I must
acknowledge that the text of the identical and similar verses in Vā.P. and
Bd.P., helped me to e m e n d or correct a number of printing mistakes in the
Bd.P. which would have otherwise remained obscure.
 4 Brahmānda Purāna

3. (I seek refuge in g o d ) Brahma, the creator of the

world, who is omniscient, unvanquished, who is the lord of
(everything) past, present and future a n d who is the real
Master of all.
4. F o u r things are to be resorted to by the good—namely,
the unparalleled knowledge a n d d e t a c h m e n t , a n d super-human
power a n d virtue (found in full form in case) of the lord of the
universe.
5. T h e Lord (knowing) t h a t these h u m a n dispositions
always consist of the good a n d the evil, (created) them again,
indeed, without hesitation (aviśañkah) for the sake of performance
of (religious) actions.
6. T h e creator of the world who knows full well the
reality about the world and is conversant with Yoga, resorted
to Yoga a n d created all living beings mobile a n d immobile.
7. I am desirous of knowing the P u r ā n i c narrative a n d
so I seek refuge in the m i g h t y L o r d ( t h e creator of the universe),
the witness of the worlds a n d the supreme all-pervading R u l e r .
8. T h a t Prajāpati ( L o r d of all creatures), Lord (Brahma)
recounted to Vasistha 1 , the entire P u r ā n a t h a t is on a p a r with
the Vedas a n d the m a i n theme of which is t h e real state of the
universe.
9. T h e holy sage Vasistha taught to his grandson, Parāś­
ara, the son of Śakti, this sacred ( P u r ā n a ) which is the n e c t a r
of the knowledge of reality.
10. T h e holy lord P a r ā ś a r a , at first, t a u g h t sage J ā t u -
karnya this divine P u r ā n a t h a t is on a p a r with the Vedas.

1. W . 8 - 1 7 give the line of transmission of the B d . P . as follows : G o d

Brahma—sage Vasistha—Parāśara—Jātukainya — Dvaipāyana (Vyāsa)—
Sūta L o ( R o ) m a h a r s a n a . An important point to note is the missing link of
Vāyu here. N . P . 109.35 states :
Vyāso labdhvā tatai'caitat,
Prabhañjana-mukhodgatam
T h a t is according to N . P . Jātukarnya—Vāyu or P r a b h a ñ j a n a — V y ā s a , is the
proper Paramparā (line of oral transmission.). T h i s lacuna is however indi­
rectly supplied in V . 3 6 b below where the W i n d g o d ( M ā t a r i ś v a n ) is stated to
be a narrator. Another point is the emphatic claim of the P u r ā n a to a status
equal to the V e d a . A n d the third point is about the m a i n object of the P u r ā n a
viz. to explain the real state or reality of the world (Loka-taltva, VV 1-8, 12
etc.).
I.I.I.11-17 5
1
11. After learning t h e P u r ā n a , the learned J ā t u k a r n y a
transferred the knowledge of the supreme, eternal B r a h m a n
to D v a i p ā y a n a 2 .
12. D v a i p ā y a n a was delighted thereby. T h a t self-contro­
lled sage passed on the kuowledge of t h a t extremely wonder­
ful P u r ā n a t h e content of which was t h e knowledge of the real
state of t h e world.
13-14. F o r the sake of p r o p a g a t i n g it in t h e worlds, he
taught this P u r ā n a which is (highly esteemed) like the Vedas
a n d which contains m a n y topics, to J a i m i n i , S u m a n t u , Vaiśam-
pāyana, Pailava who was t h e fourth among, them a n d L o m a h a r ­
sana the fifth. 3 He ( L o m a h a r s a n a ) was (otherwise called) Sūta.
He was h u m b l e , righteous a n d pure. His modes of n a r r a t i o n
were extremely wonderful.
15-17. After learning t h e p u r ā n a , L o m a h a r s a n a became
h u m b l e r . He became extremely intelligent and virtuous. He
was a p p r o a c h e d and questioned by a sage like you (?) (regard­
ing m a t t e r s of mythology etc.) He h a d t h e most excellent self-
control. Along with (the other) sages, he used to bow down to
the sages after c i r c u m a m b u l a t i n g them. He was endowed with
great devotion. After acquiring learning, he b e c a m e satisfied

1. Jātukarnya or J ā t ū k a r n a was a self-controlled s a g e — a m e m b e r of

Yudhisthira's Court ( M b h . S a b h ā . 4 . 1 4 ) . O n e wonders w h y the M b h . a n d
other Purānas do not furnish more details about h i m w h o taught this Purāna
to D v a i p ā y a n a Vyāsa. Secondly, Parāśara teaches this Purāna to Jātukarnya
and not to his own son Vyāsa.
2. D v a i p ā y a n a — T h e son of Parāśara and Satyavatī, popularly known
as V y ā s a (the arranger) due to his classification of the floating traditional
M a n t r a s into four V e d a s . He w a s n a m e d D v a i p ā y a n a as he was kept in an
island in the Yamuna.
nyasto dvlpe sa yad bālas
tasmād Dvaipāyanah smrtah
—Mbh. Adi 63.86
In the Pali canon also, we are told that one of the eight ways of n a m i n g
a person is his geographical residence.
3. V y ā s a seems to have taught this P u r ā n a (presumably others also)
to his five disciples but Jaimini, S u m a n t u , V a i ś a m p ā y a n a and Pailava
( P a i l a ) took interest in the V e d a , leaving the preservation of the Purānic
Lore to S ū t a L o ( R o ) maharsana. According to V ā . P . 1.16, he is called
R o m a h a r s a n a as he m a d e the hair of his audience bristle by his eloquent
narration.
6 Brahmāna'a Purāna

1
a n d went t o K u r u k s e t r a . H e (humbly) a p p r o a c h e d t h e p u r e
sages who were performing t h e elaborate-sacrificial session.
18. T h e performers of t h e Satra met R o m a h a r s a n a (i.e.
L o m a h a r s a n a ) with great humility. He excelled t h e m in intel­
lect ( b u t ) as laid down in t h e scriptures 2 , ( h e bowed down)
duly to them.
19. On seeing R o m a h a r s a n a then, all those sages were
extremely pleased. T h e y were glad a n d their minds became
happy.
20. T h e y worshipped h i m with all necessary requisites
of hospitality, such as Arghya ( M a t e r i a l s of worship), Pādya
( w a t e r for washing t h e feet) etc. He paid respects to all t h e
sages. He received the permission of the king ( ? ) .
2 1 . After p e r m i t t i n g him, t h e sages enquired h i m of his
health. He a p p r o a c h e d all those sages (individually) (consider­
ing t h e m to b e ) t h e eternal B r a h m a n , the great splendour.
W h e n t h e assembled persons indicated their consent, he sat on
a beautiful well-covered seat.
22-23. W h e n he h a d taken his seat, all t h e sages of praise­
worthy, holy vows, well-disciplined according to (religious)
rules, a n d of calm a n d concentrated m i n d s , became delighted
a n d surrounded h i m w h o was an observer of great (religious)
vows. W i t h deep love ( a n d r e v e r e n c e ) , they spoke to h i m ( a s
follows) :
24. " W e l c o m e *to you, O highly fortunate one. H o w
glad are we, the residents of this place, to see you, t h e best of
sages, of excellent vows, hale a n d hearty, O intelligent one !

1. T h i s Purāna is (re-)narrated at Kuruksetra where sages held a

sacrificial session.
2. T h i s Sūta is n o t a Brahmin. He is the Pratiloma offspring of a
Ksattriya father and a Brahmin mother vide Gaut.Dh.S.4.15, B a u d h ā y a n a
(1.9.9) and Smrtis of M a n u (10-11), Yājñavalkya ( 1 . 9 3 ) . H e n c e this for-
mality on his part. In V . 2 1 , the term of greeting h i m is anāmaya and not
kuSala used in the case of Brāhmanas. According to Gautama Dharma Sūtra
(Gaut. Dh.S.) V V . 37-38, guests of Brāhmana, Ksattriya, V a i ś y a castes
should be respectively greeted with the words Kuśala, anāmaya and ārogya.
M a n u also (11:127) prescribes :
Brāhmanam kuśalam prcchet Ksattra-bandhum anāmayam
I.I.1.25-37a 7

25. T h a n k s to you t h e performer of meritorious h o l y

rites. I no longer consider this e a r t h a void, O S ū t a , you a r e t h e
disciple of t h a t noble-souled sage Vyāsa.
26. You a r e intelligent a n d you are always worthy of his
blessings. You a r e fully epuipped w i t h t h e good qualities of a
genuine disciple. You a r e learned a n d educated. Since you a r e
worthy of being blessed, O holy lord, you have understood t h e
principles.
27. After having a t t a i n e d vast knowledge, you are free
from d o u b t s in every respect. O wise one, it always behoves you
to r e c o u n t to us, everything t h a t we ask you.
28. We wish to hear t h e divine story of t h e P u r ā n a t h a t
is on a p a r w i t h t h e Śrutis and t h a t is full of righteous topics.
This has already been h e a r d by you from V y ā s a . "
29. On being requested t h u s by t h e sages then, the
excessively intelligent Sūta, endowed w i t h humility, offered an
excellent reply full of modesty thus :
30. " W h a t e v e r intellect I possess is d u e to the service I
rendered to t h e sage. It is certainly t r u e t h a t my ( i n t e l l e c t )
should be utilised for serving ( o t h e r s ) .
3 1 . T h a t being t h e situation, O excellent B r ā h m a n a s (I
shall r e c o u n t ) whatever is possible for m e . It behoves you to
ask questions on a n y topic w h i c h you desire to k n o w . "
32. On h e a r i n g his sweet u t t e r a n c e , t h e sages again
replied to S ū t a whose eyes welled with tears ( o f j o y ) .
33. " Y o u a r e particularly well-versed in t h e details (of
this t o p i c ) . You have seen Vyāsa personally. H e n c e you explain
t h e origin of t h e world completely. 1
34. We wish to know who was b o r n in which family. ( W e
wish to know t h e details of the family and ancestry of t h e
kings, sages e t c ) . K i n d l y recount the wonderfully diversified
creative activity of Prajāpati during the days of y o r e " .
T h u s was t h e excellent a n d noble-souled R o m a h a r s a n a
requested after offering h i m d u e hospitable reception.
35-37a. T h a t excellent-most Sūta n a r r a t e d everything
in detail a n d in d u e order.

1. T h i s is indicative of the title 'Brahmānda Purāna'.

8 Brahmānda Purāna

S ū t a said : —
"O excellent Brāhmanas, I shall recount in d u e order
t h a t sacred story which D v a i p ā y a n a , w h o was pleased with me,
had n a r r a t e d to m e . O B r ā h m a n a s , I shall expound the
P u r ā n a t h a t h a d been related by M ā t a r i ś v a n 1 ( t h e wind-god)
on being asked by t h e noble-souled sages of N a i m i s a forest. 2
37b-39. A P u r ā n a is characterised by five topics 3 . Viz.
Sarga( P r i m a r y cveauon), Pratisarga (Dissolution and R e c r e a t i o n ) ,
Varhśa (Lineage of Kings e t c . ) , Manvantaras ( t h e regions of
M a n u s or Manu-periods) a n d Vamśānucarita (chronological
description of kings a n d sages).
T h e first pāda (section) (of this P u r ā n a ) is called Pra-
kriyā-Pāda (section on rites). In this section there is the summing

1. It m e a n s the Wind-god did not teach it to D v a i p ā y a n a . Secondly

the present text is a rehp.sh of the Purāna narrated at Naimioāranya.
2. This is modern Nimsar at a distance of 20 miles from Sitapur and
45 miles to the N W . of Lucknow. T h e word Naimisa is derived from two
different words ( 1 ) Nimisa 'the twinkling of the eye' a n d ( 2 ) Nemi—'the felly
of a wheel'. According to ( 1 ) , this place c a m e to be called N a i m i s a as V i s n u
killed an army of Asuras within the twinkling of an e y e at this place (vide
Śridhara on Bh.P.I.1.4 where he quotes V . R . P . as his authority). According
to ( 2 ) w h i c h is accepted here in infra 1.1.2.8, g o d Brahrnā, to ensure a sacred
place for a sacrifice for sages created mentally a wheel w h i c h went on running
till it reached the vicinity of the G o m a t i river near w h i c h its felly broke d o w n
and it stopped. T h e sages w h o followed it to that place accepted it for their
sacrificial session. This popular etymology from Nemi is endorsed by Vā.-
P.I.2.8, Devi Bh.P. 1.2.28-32 where it adds that Kali cannot enter that place.
It was at this place that R ā m a performed his horse-sacrifice (V.R.
7.91.15).
Although there was another N a i m i s ā r a n y a in Kuruksetra (vide Chān-
dogya Upa. 1.2.13 and Kā(haka Samhitā 10.6) and although the Aryan expan­
sion was from the West to the East, the N a i m i s ā r a n y a on the Gomati appears
to be the 'birth-place' of Purānas.
3. The five characteristics of a Purāna as found in V . 3 7 b a n d 38a
(which should h a v e formed one continuous verse as is found in other P u r ā n a s )
are mentioned in AP.1.14, BS.P.1.2.4-5 B V . P . I V . 1 3 3 . 6 , G P . I . 2 1 5 . 1 4 ,
K P . I . 1 . I 2 , S K . P . V I I . 2 . 8 4 and V P . I I I . 6 . 2 5 . A m a r a S i m h a (5th Cent. A . D . )
has recorded this verse in his Amara Kośa 1.6.5. Although these characteristics
have been unanimously accepted as essential parts of the Purānas, ' T h e Purāna
T e x t s that h a v e c o m e d o w n to us hardly conform to this definition" (The
Hist, and Culture of the Indian People V o l . I I I P . 2 9 2 ) . If the original Purāna texts
conformed to this description, the present texts of the Purānas must have been
revised or mutilated during their transmission.
I . I . 1.40-47 9

up of the story; the other sections are Anusañga ( C o n s e q u e n c e ) ,

Upodghāta ( I n t r o d u c t i o n ) a n d Upasamhāra (Conclusion). T h u s
the four sections are briefly mentioned by m e .
40. I shall n a r r a t e t h e m in detail later on a n d in the
proper order. At the outset, the P u r ā n a a m o n g the sacred
scriptures, was h e a r d by B r a h m a . 1
4 1 . Thereafter, the Vedas c a m e out of his m o u t h s . Simi­
larly, the Vedāñgas (ancillary subjects), the D h a r m a ś ā s t r a s
( L a w codes), the sacred rites and holy observances (also c a m e
out).
42. T h e n the decision 2 " I will create( the entire universe)
beginning with Mahat ( t h e G r e a t Principle) a n d ending w i t h
ViSesa (the p a r t i c u l a r creations of worldly o b j e c t s ) " by the
unmanifest cause which is eternal a n d of the n a t u r e of Sat
(Existent) and Asat (Non-existent). ^
43-44. T h e golden (Cosmic} Egg a n d the excellent birth
of B r a h m a ^ T h e Avarana ( T h e covering ' s h e a t h ' ) of the Egg
(was) the ocean. T h e (covering) of the waters by the Tejas
( t h e fiery e l e m e n t ) . T h e (enclosure of the Tejas) by the gaseous
element. T h e n the encircling of the gaseous element by the
Ether. Its covering by Bhūtādi ( E g o ) . T h e Bhūtādi is encircled
by Mahat ( T h e G r e a t Principle) a n d the Mahat is encircled by
Avyakta ( T h e unmanifest o n e ) .
45. T h e Egg itself has been described as situated within
the (enclosure of t h e ) elements. T h e a p p e a r a n c e of the rivers
a n d the mountains"is described here.
46. T h e r e is the description of all the M a n v a n t a r a s a n d
t h e K a l p a s . T h e n a r r a t i o n of the tree of B r a h m a n . T h e b i r t h of
B r a h m a is t h e n recounted.
47. After this is t h e description of the creation of the

1. T h e Purāna-writers claim their priority in creation and hence

superiority to the Vedas. T h a t some tract of literature called Purāna existed
at the time of the Atharva V e d a is clear from A V . X I . 7 . 2 4 , X V . 1 . 6 , but the
tall claim of being heard by g o d Brahma before he heard any śāstras before
the creation of the V e d a is historically hardly justifiable.
2. V V . 4 2 - 4 4 treat briefly the evolution of the universe obviously on
the basis of Sāńkhya system. As the following topics are given as table of con­
tents their special explanations will be given in their respective chapters.
 10 Brahmūnda PurSntt

subjects by B r a h m a . H e r e the Avasthās ( s i t u a t i o n s ) a r e descri­

bed, of god B r a h m a whose birth is unmanifest.
48. T h e occurrence of the K a l p a s ; the stabilisation of
the Universe; H a r i ' s lying down in the waters a n d the uplift of
the E a r t h .
49-50. T h e particular (description) of the cities etc., the
classification of castes a n d stages of life. T h e positions of the
stars and the planets a n d their transit from one Zodaical sign
to a n o t h e r a n d the a b o d e of the Siddhas a n d their distance in
yojanas in details a n d the allocation of places in the heaven to
m e n of auspicious conduct.
5 1 . T h e n a r r a t i o n of (the different species of) trees,
medicinal herbs a n d creepers. T h e two paths viz. of the Devatās
(deities) a n d of the sages are ( t h e n ) described.
52. T h e creation and manifestation of M a n g o a n d other
trees. T h e origin of animals a n d h u m a n beings is ( t h e n )
narrated.
53. T h e definition as well as its total components of
K a l p a are m e n t i o n e d . T h e n the nine types of intentional
creations by god B r a h m a are described.
54. T h r e e of the intentional creations (are m e n t i o n e d
in d e t a i l s ) . T h e a r r a n g e m e n t of the worlds. T h e origin of
D h a r m a etc. from the limbs of B r a h m a .
55. ( T h e description of) the twelve t h a t a r e b o r n again
a n d again in the Prajākalpa; Pratisandhi ( t h e period of transi­
t i o n ) between two K a l p a s is m e n t i o n e d .
56. T h e origin of A d h a r m a due to god Brahma's enve­
l o p m e n t by T a m a s a n d the creation .of P u r u s a from his
( B r a h m a ' s ) b o d y with p r e p o n d e r a n c e of Sattva g u n a .
57. Similarly, (the b i r t h o f Ś a t a r ū p ā ) a n d the birth of
the two sons, viz. Priyavrata, U t t ā n a p ā d a as well as t h a t of
the auspicious Prasūti a n d Akrti (Ākūti) .
58. Those who h a d rid themselves of sins a n d are well
established themselves in the t h r e e worlds are glorified. After­
wards t h e b i r t h of twins in Akūti from Ruci, the Prajāpati.
59-60. T h e auspicious births of Daksa's d a u g h t e r s from
Prasūti. T h e n the p r o c r e a t i o n b y t h e great-souled D h a r m a
from Daksa's d a u g h t e r s like Śabdā ( r a t h e r Ś r a d d h ā as in.
I.I.1.61-69 11

Vāyu P.), a race characterised by S a t t v a - g u n a a n d was ( a s if)

t h e d a w n (?) of happiness : As well as the r a c e of A d h a r m a
( E v i l ) from Hirhsā (Violence) characterised by T a m o - g u n a a n d
inauspiciousness.
6 1 . T h e description of t h e creation of subjects by Bhrgu
a n d o t h e r sages, where-in t h e lineage of the B r ā h m a n a sage
Vasistha is recounted.
62. T h e b i r t h of t h e p r o g e n y of Agni from S v ā h ā is
recounted t h e r e . Thereafter, t h e b i r t h of subjects of the two
types of Pitrs in S v a d h ā (is also m e n t i o n e d ) .
63-64. In t h e context of the description of t h e line of
t h e Pitrs, t h e curse of D a k s a by M a h e ś v a r a , Satī a n d Bhrgu
a n d other intelligent ones, (is m e n t i o n e d ) . So also the r e t u r n
curse u t t e r e d b y D a k s a . T h e protest against the e n m i t y b y
R u d r a of wonderful feats, because defects were seen is
described.
65. I n t h e context o f M a n v a n t a r a s , T i m e (with its u n i t s )
is recounted in detail. T h e auspicious characteristics of t h e
d a u g h e r of K a r d a m a , the Prajāpati.
66. T h e details of the sons of P r i y a v r a t a a r e described
t h e r e . T h e i r a p p o i n t m e n t on different continents a n d l a n d s
severally (are r e c o u n t e d ) .
67. T h e n a r r a t i o n of t h e creation of S v ā y a m b h u v a
( M a n u ) . So also t h e description of the Varsas (sub-continents)
a n d rivers a n d t h e i r different types.
68. H o w thousands of t h e different continents com­
prise t h e g r o u p of seven Dvīpas. T h e detailed description of
the M a n d a l a (Encircling z o n e ) o f J a m b ū d v ī p a a n d t h e ocean.
69. T h e m a g n i t u d e a n d extent o f t h e J a m b ū d v ī p a , t h e
ocean a n d t h e m o u n t a ins, is m e n t i o n e d in t h e form of Yojanas
( ' Y o j a n a = 12 K m s ) . T h e following seven m o u n t a i n s , 1 viz.

1. T h e m o u n t a i n system of the Purānas as recorded here is repre­

sented under the following n a m e s t o d a y :
(i) H i m a v ā n — T h e great H i m a l a y a n Range.
(ii) Hemakūta—Ladakh—Kailash—Trans-Himalayan chain.
(iii) Nisadha—Hindukush—Kunlun chain.
(iv) Meru—The Pamirs.
(v) Nila.
12 Brahmānda Purāna

H i m a v ā n , H e m a k ū t a , Nisadha, M e r u , Nila, Śveta a n d Śrñgin,

a r e glorified.
70-73. T h e distance between pairs of these, the girth,
height and extent of these mountains, all these are mentioned
is so m a n y Yojanas. T h e inhabitants of these mountains are
recounted. B h ā r a t a a n d other sub-continents are described,
alongwith the rivers a n d m o u n t a i n s therein. H o w they are
inhabited by the mobile a n d the immobile living beings. J a m ­
būdvīpa a n d other islands (continents) are surrounded by
seven oceans. Thereafter the golden e a r t h a n d Lokāloka
( m o u n t a i n ) is described. These worlds have definite extents
a n d magnitudes, consist of seven continents.
74. R ū p a (form, colour) etc. are described because they
are also m a d e alongwith the P r ā k r t a s (effects of the P r a k r t i ) .
All these a r e partial transformation of the P r a d h ā n a .
75. T h e m o v e m e n t , extent etc. of the sun, the moon
a n d the e a r t h a r e succinctly yet completely stated (without
leaving out anything of i m p o r t a n c e ) .
76-77. T h e dtmerttions are mentioned. T h e extent of
these is m e n t i o n e d in so m a n y Yojanas. M a h e n d r a and other
splendid a n d sacred ( m o u n t a i n s ) on the summit n o r t h of the
M ā n a s a lake (are described) along with t h e present beings
that are in possession of t h e m a n d t h a t identify themselves with
them.
T h e sun's movement above these, like a firebrand moving
in a circle, has been mentioned. T h e characteristics of Nāgavīthi
a n d Aksavīthi a r e m e n t i o n e d .
78. T h e description of the two kāsthās (kosfha—amisprint)
quarters (or courses of w i n d s ) , the two Lekhas, horizons (or
Lekhas—deities) a n d the zones in Yojanas; of the Lokāloka
( m o u n t a i n ) of the twilight, of the d a y a n d of the Visuvat
(Equinox).

(vi) Śveta—Nura Tau—Turkistan-Atbashi chain

(vii) Śrńgin or Ś r ń g a v ā n — K a r a T a u — K i r g h i z - K e t m a n chain. (For
details vide M.Ali—Geog. of the Purānas C h . I I I )
T h e progressive contraction of Bhārata up to 1947 A . D . blinds us to the
fact that a large part of w h a t is Central Asia today was an integral part of the
B h ā r a t a of the Puranic world.
I.I.1.79-89 13

79. T h e Lokapālas (guardians of t h e q u a r t e r s ) w h o

stay on it in t h e four q u a r t e r s a r e described. T h e southern a n d
t h e n o r t h e r n path-ways of t h e Pitrs ( m a n e s ) a n d gods (are
described).
80. ( T h e goal) of householders a n d those w h o r e n o u n c e
(i.e. sannyāsins) d e p e n d e n t on Rajas a n d Sattva ( i s m e n t i o n e d ) .
T h e region of Visnu w h e r e D h a r m a a n d others a r e stationed
is m e n t i o n e d .
8 1 . T h e movement of the sun a n d t h e m o o n as well as
t h a t of t h e planets a n d luminaries is described. It has t h e
efficacy of according auspiciousness as well as inauspiciousness
to t h e subjects.
82-83. T h e chariot of t h e sun built by B r a h m a him­
self for t h e sake of a dwelling u n t o t h e sun is m e n t i o n e d .
T h e chariot whereby t h e lord goes to his abode from t h e heaven
is presided over by t h e Devas, the Adityas, t h e sages, t h e G a n -
dharvas, t h e Apsaras, the G r ā m a n ī s , t h e serpents a n d t h e
Rāksasas.
84. T h e Rasa (juice) t h a t exudes from t h e chariot
evolved out of t h e essence of the waters, is m e n t i o n e d : T h e
waxing a n d t h e w a n i n g of t h e m o o n caused by S o m a are
mentioned.
85. T h e m o v e m e n t of t h e chariots of t h e sun a n d others
begins from D h r u v a ( t h e pole s t a r ) . T h e heavenly porpoise a t
t h e tail end of which t h e pole star is stationed is also described.
86. All t h e constellations of stars along w i t h t h e planets
wherein t h e gods of meritorious acts h a v e their abodes are
described.
87. T h e t h o u s a n d rays of t h e sun, t h e asylum of rain,
chillness a n d h e a t , t h e different classes of rays w i t h reference
to names, functions a n d places of o p e r a t i o n — ( a l l these a r e
mentioned).
8 8 . T h e m a g n i t u d e a n d t h e m o v e m e n t o f t h e planets
d e p e n d i n g on t h e sun a r e m e n t i o n e d . T h e origin of t h e Mahat
( G r e a t P r i n c i p l e ) from t h e Pradhāna, t h e c h a r a c t e r i s t i c s of
which are c o m p a r e d to SL d a n c i n g girl.
89. T h e n a r r a t i o n of t h e greatness of P u r u r a v a s , the
son of Ilā. T h e greatness of t h e Pitrs of two types as well as
t h a t of the d e a d .
 14 Brahmānda Purāna

90-91. T h e n t h e Parvans ( i m p o r t a n t days in the transit

of t h e m o o n such as first q u a r t e r , full m o o n , last q u a r t e r , New
m o o n ) as well as t h e Sandhis ( j u n c t i o n s ) , of t h e Parvans are
n a r r a t e d . T h e great blessing of the two types of Pitrs by
m e a n s of Śrāddha; t h e Pitrs w h o h a v e gone to t h e heaven
a n d those w h o have h a d a downfall. T h e i r n u m b e r a n d extent
of Yugas as well as t h e Yuga called K r t a are described.
92. T h e introduction and c o m m e n c e m e n t of agricultural
activities e t c . as m e a n s of livelihood in t h e T r e t ā y u g a as a
result of the lowering of s t a n d a r d s ; t h e establishment of castes
a n d stages of life b a s e d on D h a r m a ( d u t y ) .
93. Establishment of t h e institution of Yajña*. T h e
conversation of Vasu a n d the sages; t h e downfall of Vasu—all
these a r e recounted * *.
94. T h e penance is praised a n d so also the situations
of the Yugas entirely. T h e succinct description of the D v ā p a r a
a n d K a l i ages.
95. M a n v a n t a r a is recounted a n d its n u m b e r (of years)
is n a r r a t e d according to h u m a n calculation. T h i s alone is t h e
characteristic feature of all M a n v a n t a r a s .
96. T h e past, present a n d future M a n v a n t a r a s are
recounted. So also is t h e definition of Pratisandhāna (Period of
transition between two M a n v a n t a r a s ) .
97. T h e past a n d the future (reigning members) in the
S v ā y a m b h u v a ( M a n v a n t a r a ) are r e c o u n t e d . T h e m o v e m e n t o f
the sages is mentioned. So also t h e way of t h e knowledge of
Kāla (Time).
98. T h e extent of t h e n u m b e r of D u r g a s (fortresses) a n d
t h e c o m m e n c e m e n t a n d t h e different professions for livelihood
in the Yugas ; t h e b i r t h a n d characteristic features of t h e
emperors in the T r e t ā .

• This v e r s e = V ā . P . ( V ā y u Purāna) 1.111, but it reads Tajña-Pravar-

tana. This is the proper reading a n d h e n c e accepted, as Vajra-Pravartana is
baseless and h e n c e probably a misprint.
** T h e text translated a b o v e : Sabdatvarh ca Pradhānāt tu Sviyambhuvam
ii$ Manum is confusing. T h i s v e r s e = V ā . P . 1.112 w h i c h however gives a better
reading:
PraSnānām durvacastoam ca svāyambhuvam rtt Manum /
1.1.1.99-UO 15

99. T h e b i r t h of P r a m a t i ; the d i m i n u t i o n by Ańgulas of

the living beings in the K a l i y u g a — t h e s e a r e m e n t i o n e d .
100. T h e e n u m e r a t i o n of the different Śākhās (Branches)
of t h e V e d a s ; t h e i m p o r t a n c e of the disciples ; t h e seven types
ofVākyas (sentences) a n d n a r r a t i o n of the spiritual lines of the
sages.
101. T h e characteristic features of the sons of charioteers
a n d those of t h e B r ā h m a n a s (are described) in full. T h e classi­
fication of the Vedas by t h e noble-souled Vedavyāsa (is also
given).
102. T h e n a r r a t i o n of the Devas a n d the lords of subjects
in the M a n v a n t a r a s ; the d u e order of the M a n v a n t a r a s and t h e
knowledge of K ā l a ( T i m e ) : all these are recounted.
103-104. T h e grandsons of Daksa ; the splendid progeny
of his beloved d a u g h t e r ; the children procreated by B r a h m a
a n d others a n d the children begot by t h e intelligent D a k s a ; the
S ā v a r n a M a n u s who h a d resorted to M e r u are also recounted
here. T h e description of the creation of subjects by D h r u v a ,
the son of U t t ā n a p ā d a .
105. T h e creative activity of Cāksusa M a n u , the descrip­
tion of the prowess of the subjects; the act of milking the e a r t h
by the lord ( K i n g P r t h u ) , t h e son of Vena.
106. T h e special m e n t i o n of the vessels, milks and
calves; (the fact) t h a t this e a r t h h a d already been milked by
B r a h m a and others.
107. T h e birth of D a k s a the intelligent Prajāpati from
the ten Pracetasas in M ā r i s ā as occurring t h r o u g h e q u a l p a r t
of everyone of t h e m is described.
108. T h e lordship over the past, present and future
things of M a h e n d r a s is recounted. T h e M a n u s a n d others who
are covered with M a n u narratives will be described.
109. T h e detailed creative activity of Vaivasvata M a n u
is recounted. T h e origin of Bhrgu a n d others in the V e s t u r e s *
of Brahma a n d others is n a r r a t e d .
110. As distinguished from t h e splendid Prajāsarga
(creation of the subjects) of Cāksusa M a n u , t h e creation t h r o u g h

* Vā.P. 1.128 reads Brahma-Śukrāt 'from the semen of g o d Brahma'.

16 Brahmānda Purāna

meditation by Daksa in the Vaivasvata M a n v a n t a r a is

recounted^
111. N ā r a d a , the m e n t a l son of Brahma, engaged t h e
extremely powerful sons of Daksa in convex sation and destroyed
t h e m and was cursed (as a r e s u l t ) .
112. T h e r e u p o n Daksa begot t h e well-known daughters
n a m e d V a i r i n ā s . * T h e birth of M a r u t in the n o b l e lady Diti
in the course of the continuous blowing of t h e w i n d . * *
113. T h e seven times seven (49) groups of M a r u t s are
recounted here. T h e y acquired Devatva (state of being Devas)
because of their staying a l o n g w i t h I n d r a . T h e i r residence is the
shoulders (?) of V ā y u ( ? ) .
114-115. T h e origin of t h e Daityas, D ā n a v a s , Yaksas,
G a n d h a r v a s , Rāksasas, ghosts a n d evil spirits, of the
Yaksas, birds, creepers etc. is ' recounted. T h e origin of the
Apsaras is n a r r a t e d in great details. T h e entire sphere of t h e
sun is described a n d also the b i r t h of the e l e p h a n t Airāvata.
116. T h e b i r t h of V a i n a t e y a ( G a r u d a ) as well as his
installation as a K ng (of b i r d s ) . T h e detailed narratives of
t h e (races of) Bhrgus a n d t h e Ańgiras a r e recounted.
117. T h e detailed description of t h e progeny of K ā ś -
yapa, Pulastya, noble-souled Atri a n d sage P a r ā ś a r a .
118. T h r e e girls in w h o m t h e worlds are stabilised are
glorified. T h e detailed description of I c c h ā * * * of Āditya (is
found) thereafter. •
119. T h e story of K i n k u v i t j is m e n t i o n e d . T h e an­
nihilation of B r h a d b a l a s by D h r u v a J is m e n t i o n e d . Iksvāku
a n d others are glorified briefly.
120. T h e creation of the king Nisi etc. is mentioned in
detail along with P a l ā n d u h a r a n a e t c ; t h e story of the king
Yayāti's r a c e :

* begot from V i r i n i — V ā . P . l . 1 3 1 .
** Vā.P. 1.133, reads: Mirul-Prasāda.
* * * T o be a m e n d e d as Ilā as in Vā.P.1.141 as there is no person called
I c c h ā in this context in (he Purūnas.
f (Vińkuksi in VA.P.)
X Vā.P.I.141b-142a reads: 'The destruction of D h u n d h u , Iksvāku
a n d others ending w i t h B hadbala are described ? D h r u v a is not credited w i t h
destroying Brhadbalas, vide P E . (Puranic encyclopaedia on D h r u v a & Brhadbala.)
I.I.I.121-131 17

121. T h e description o f Y a d u ' s r a c e a n d t h e detailed

n a r r a t i o n of H a i h a y a after K r o d h a . * Afterwards t h e details of
t h e race are m e n t i o n e d .
122. T h e greatness of J y ā m a g h a and his creation of
subjects is recounted. So also of D e v a v r d h a , A n d h a k a a n d
noble-souled D h r s t i .
123-124. T h e lineage of A n i m i t r a ; t h e false accusation
of t h e two V a i ś y a s ; * * T h e ascertainment a n d t h e acqui­
sition of t h e jewel by the intelligent S a t r ā j i t ; in t h e course of
t h e creation of progeny by t h e saintly K i n g D e v a m ī d h v a n ,
the birth a n d story of t h e noble-souled Śūra is m e n t i o n e d .
125. T h e wickedness of Kariisa a n d t h e b i r t h of
Vasudeva Visnu of u n m e a s u r e d splendour in Devakī, d u e
to t h e unification of t h e families ( ? ) * * *
126-127. Afterwards t h e creative activity of t h e sages;
the description of t h e creation of the subjects; w h e n t h e war of
t h e Devas a n d t h e Asuras s t a r t e d ; a w o m a n was slain by Visnu
while protecting Śakra from d e a t h a n d a curse was obtained
by him from Bhrgu. Bhrgu resuscitated the divine m o t h e r of
Śukra.
128. D u e to the concurrence of t h e Devas a n d t h e
sages twelve battles were c o n d u c t e d . 1 N a r a s i m h a a n d others,
t h e destroyers of sins are glorified.
129. T h e propitiation o f S t h ā n u (Śiva) by Śukra by
m e a n s of severe penance. Śarva eulogised by h i m who was cut
off (krtta) for boons. 2
130-131. Afterwards t h e m a t e r i a l activity of t h e
Devas a n d the Asuras is recounted. W h e n t h e noble-souled
Śukra was a t t a c h e d to J a y a n t ī , t h e intelligent Brhaspati,
assuming t h e form of Śukra deluded Asuras for which a c t
Śukra cursed Brhaspati. f

* T h i s should be K r o s t u a n d not K r o d h a vide V ā . P . 1 . 1 4 4 .

** Vā P. 1.146. (in identical verse) reads: Vifnor divyābhiSarh-
sanam, ' T h e divine e u l o g y of g o d Visnu'.
* * * V ā . P . 1 . 1 4 8 reads: 'ekāntena'.
1. V ā . P . 1 . 1 5 1 (identical w i t h this verse) reads: T w e l v e wonderful
battles between gods and demons.
2. V ā . P . 1 . 1 5 2 readsiVaradānaugha-lubdhena 'extremely desirous of getting
boons).
f T h e corrupt text has resulted in this confused version. It should
be as V ā . P . l . 1 5 3 - 1 5 4 reads:
 18 Brahmānda Purāna

132-34. T h e greatness of Visnu is n a r r a t e d . It is express­

ed at the b i r t h (i.e. i n c a r n a t i o n ) of lord Visnu. T u r -
vasu w h o was t h e younger brother of Y a d u was t h e grandson
(of Śukra) . A n u , D r u h y u and others as well as their sons ( w h o
were) t h e kings a r e described. T h e descendants of A n u were
noble-souled. Excellent kings a m o n g t h e m are fully described.
T h e y h a d plenty of wealth a n d their splendour was m u c h .
Ātithya (hospitality) to a Brahmanical sage is classified i n t o
seven as resorting to D h a r m a .
135. T h e r e t h e curse of Brhaspati by the poets 1 (?) is
described. T h e fame of H a r a ' s ( H a r i ' s ) family is slightly tou­
ched. Ś a n t a n u ' s prowess is explained.
136. In t h e concluding portion, the future kings are
recounted. T h e description of t h e groups of lords, yet to come,
is given in detail.
137. T h e description of t h e annihilation of all, when
K a l i y u g a expires at the end of t h e Bhautya m a n v a n t a r a (?).
T h e annihilation is divided into Naimittika (at t h e end of a
K a l p a ) Prākrtika (after two parārdha years w h e n B r a h m a dies
and Ātyantika ( w h e n t h e individual soul merges in the
Brahman.)
138. T h e re-absorption a n d dissolution of all living be­
ings in various ways is described. Anāvrsti (absence of r a i n ) a n d
t h e terrible S a m v a r t a k a fire of the sun (are m e n t i o n e d ) .
139. (The description of Prākrtika Pralaya is described
in t h e S ā m k h y a system of philosophy. T h e n B r a h m a n (is ex-

Jayantyā saha saktt tuyatra Sukre mahātmani /

Aswan mohayāmisa Śukrarūpena buddhimān \\
Brhaspatis tu tarn Śukrah śaSāpa sumah&dyutih jj
' W h e n the noble-souled Śukra was attached to Jayanti, the clever
Brhaspati, assuming the form of Śukra, deluded Asuras for w h i c h act Śukra
cursed Brhaspati'
The story of the love-affair between Śukra a n d J a y a n t i a n d her subse­
q u e n t marriage w i t h h i m are m e n t i o n e d in other Purānas vide PE p. 3 5 5 ,
PGK p. 3 6 5 .
1. T h e corresponding verse in V ā . P. 1,158 is as follows:
Bārhaspatyarh tu surabhir yatra Sāpam ihānudat j
Kirtanam Jahnu-vamSasya Śantanor vlrya-sabdanam //
 1.1.1.140-147 19

plained) particularly. T h e description of the seven worlds

beginning w i t h Bhū.
140. T h e definition is explained by means of P a r a ,
P a r ā r d h a a n d Apara (?) of the B r a h m a n . T h e fixation of the
extent a n d m a g n i t u d e o f B r a h m ā ( ? ) in so m a n y Yojanas.
141. H e r e the hells of the sinners such as R a u r a v a etc.
a r e mentioned. T h e ultimate sequel of all living beings is deci­
sively fixed.
142. T h e description of the worldly existence through
the Pratisarhsarga (secondary creation) of B r a h m a . T h e move­
ment upwards or downwards as dependent on virtue or evil has
been m e n t i o n e d .
143. T h e annihilation of great Bhūtas (elements )in every
K a l p a . T h e miseries are i n n u m e r a b l e . Even god Brahma is
not eternal.
144. T h e wickedness of worldly pleasures, the p a i n in
the course of worldly existence. 1 T h e inaccessibility of salva­
tion (except) t h r o u g h Vairāgya (absence of passion) because
defects are seen.
145. (One) abandons the Sattva (living beings) whether
manifest or unmanifest a n d is established in the B r a h m a n .
Since multiplicity is seen, t h e idea of purity (of the world)
recedes.
146. T h e n ( t h e devotee) becomes afraid of the three
types of Tāpa (distresses) arising from Rūpa a n d Artha (forms
a n d objects). 2 He then becomes Nirañjana (unsullied). After
obtaining the bliss of B r a h m a n , he is not afraid of anything.
147. Again the creation by another Brahma as before, is
recounted. T h e Vikriyās (changes) of the universe such as crea­
tion a n d annihilation are described.

It was Surabhi (the heavenly c o w ) which uttered the curse; the

family of king J a h n u is glorified.
1. Sathhāra emended as Samsāra, otherwise it w o u l d m e a n 'Pain of
annihilation'.
2. T h e corresponding verse in V ā . P . 1.171 gives a better reading:
tatas tāpatrayātīto nirūpākhyo nirañjanah j ' T h e n he transcends three types of
miseries a n d he is called formless a n d free from blemishes ( p u r e ) ' .
20 Brahmānda Purāna

148. T h e activities of the living beings t h a t a r e b o r n a n d

the fruits (they obtain) a r e described. T h e n t h e creation
of the groups of sages is described. It is destructive of sins.
149-150. T h e a p p e a r a n c e of Vasistha a n d the birth of
Śakti. His grasping of the b o n e of Ś a u d ā s a 1 as b r o u g h t about
by Viśvāmitra. T h e b i r t h of t h e eminent P a r ā ś a r a from Adr-
śyantī. T h e holy lord, t h e great sage was b o r n of P i t r k a n y ā a n d
the holy sage ( P a r ā ś a r a ) .
151. T h e b i r t h of Śuka. T h e h a t r e d towards sage
Viśvāmitra of t h e intelligent P a r ā ś a r a along with his son.
152-154. T h e collection of Agni (fire) by Vasistha w i t h
a desire to kill Viśvāmitra. T h e (hindrance to i t ) by lord
vidhi (Brahma) w h o was t h e well-wisher of V i ś v ā m i t r a as well
as by t h e intelligent lord G ī r n a s k a n d h a 2 (?) for t h e sake of a
child.
W i t h the blessings of Śarva ( Ś i v a ) , t h e saintly lord Vyāsa
split one V e d a of four quarters into four V e d a s . M a n y
b r a n c h e s of t h e V e d a s were evolved by his disciples a n d t h e i r
disciples.
155-159a. (Defective text) T h e y did not t r e m b l e in mak­
i n g p r a c t i c a l use of t h e Vedas. W h e n they were seen by Svaya-
m b h u ( B r a h m a ) those excellent sages desirous of D h a r m a a n d
wishing to get a holy p l a c e , asked him. T h e lord w h o wished
for their welfare told t h e m like this : " T h e n a v e of this wheel
is excellent. Its b e a u t y a n d splendour is divine. It has seven
spokes. It is i n c o m p a r a b l e a n d praise-worthy. As it rolls d o w n ,
all of you follow it alertly, watchfully. T h e n y o u will r e a c h a
place where this is broken. T h a t place where t h e r i m of this
wheel is broken is a holy land. It should be considered
sacred."3

1. Saudāsāsthi-grahaścāsya in this text is contrary to facts. It was Sau-

dāsa ( K i n g K a l m ā s a p ā d a as a d e m o n ) w h o devoured Śakti (Vasisfha's eldest
son) at the instigation of V i ś v ā m i t r a . H e n c e the better reading is in V ā . P .
in the. corresponding verse 1-175a viz. Saudāsān nigrahas tasya Viśvāmitra-
kftena ca j
2. V ā . P . 1.178a reads: Cīrnā Skandena dhīmatā ' I t ( T h e V e d a ? ) was
divided by the intelligent Lord Skanda for the sake of its continuity'.
3. A popular etymology of ftTaimifāranya vide n o t e 2 p. 8.
I.I.I.159b-171 21

After saying this to all those sages, he b e c a m e invisible.

159b-160. T h e sages of Naimisa forest performed a
S a t r a there taking only Tava ( b a r l e y ) as their food along with
the w a t e r of G a ń g ā .
161. W h e n S a r a d v ā n died, he was resuscitated, as the
sages of N a i m i s a forest were endowed with great kindness.
162. T h e y m a d e this e a r t h boundless. T h e y b r o u g h t
K r s n a as king. W i t h great pleasure, a n d hospitality, the king
was received a n d h o n o u r e d duly.
163. S v a r b h ā n u , the cruel Asura, c a m e within the S a t r a
a n d a b d u c t e d the king. W h e n the king vanished, the sages
followed h i m .
164. T h e y saw h i m protected by a G a n d h a r v a a n d abid­
1
ing in the village n a m e d K a l ā p a . Again the Yajña was
begun by the great sages.
165. On seeing everything golden, he h a d an a r g u m e n t
w i t h t h e m in the Satra that lasted for twelve years a n d
performed by the sages of N a i m i s a .
166-167. Y a d u was installed by them even as they were
arguing. After the son of Y a d u , Ayuta was born in the forest.
T h e y concluded the Satra a n d began to worship V ā y u .
This is the Krtyasamuddeśa (enumeration of contents of
the P u r ā n a ) . T h e p a r t of the P u r ā n a has been described.
168. T h e P u r ā n a comes to light in this order alone.
Even a great topic is understood easily if m e n t i o n e d briefly.
169-170a. After m e n t i o n i n g the brief outline, I shall now
n a r r a t e the details to you. If a person, after conquering t h e
sense organs, learns this first Pāda (section) very well, there
is no d o u b t a b o u t it t h a t the entire P u r ā n a has been u n d e r ­
stood by h i m .
170b-171. O B r ā h m a n a s , he who knows t h e four Vedas
with their ancillary subjects a n d the U p a n i s a d s must increase
his knowledge of V e d a t h r o u g h Itihāsas a n d P u r ā n a s . T h e

1. A village in the H i m a l a y a s near Badarikāśrama where M a r u

a n d Devāpi, the last kings of the Solar a n d Lunar races respectively performed
p e n a n c e to reappear again as kings of Ayodhyā a n d Hastinapur after Kalki.
— D e , p. 74.
22 Brahmānda Purāna

V e d a is afraid of a m a n of incomplete knowledge saying "O

this m a n will strike m e . " 1
172-174. R e p e a t e d l y learning this c h a p t e r t h a t h a d
been directly m e n t i o n e d by the self-born lord B r a h m a one shall
never lose sense after getting into an adversity. He will a t t a i n
such a goal (hereafter) as is desired by him.
Since this h a d been (in existence) before also (Purā api),
it is remembered as P u r ā n a m . 2 He who u n d e r s t a n d s the ety­
mological i n t e r p r e t a t i o n of this, is rid of all sins.
H e n c e , listen to this summary. N ā r ā y a n a creates the world.
It is on t h a t occasion of creation w h e n he makes this entire
P u r ā n a . It does not remain at the time of annihilation.

CHAPTER TWO

The Legend of Naimisāranya

[Greedy K i n g Pururavas killed while confiscating the

Golden a l t a r : Prince Ayu installed as K i n g : sages conciliated]
1-3. Those sages who considered the austerities as their
wealth asked Sūta once a g a i n : — " W h e r e did t h a t Sattra (sacri­
ficial session) of those persons of miraculous deeds take place ?
H o w long did it c o n t i n u e ? H o w was it performed ? H o w d i d
P r a b h a ñ j a n a (the Windgod) recount th? P u r ā n a ? R e c o u n t
it in detail as we have great eagerness to hear i t " .
T h u s urged, S ū t a replied t h e following auspicious words
(narrative) :

1. = M b h . Adi. 1.267b-268a. T h i s is the traditional stand of Purānas

regarding their indispensability. It is justifiable to some extent as they pre­
serve the unbroken Brahmanical tradition from the V e d a s a n d are some-times
useful in interpretation as in Ahalyāyai jārah (Śatapatha 3.3.4.18) or Viivarūpam
jaghānendrah (Śatapatha 1.2.3.2 etc.).
2. A popular etymology of the word Purāna.
I.I.2.4-12 23

4. " L i s t e n to the narration as to where those self-

possessed ones performed t h e excellent Sattra, how long it
continued a n d how it was performed.
5-7. Desirous of creating the universe formerly, he
( B r a h m a ) discharged (everything) to those who performed
the Tajña. T h e y performed the highly meritorious S a t t r a for
a thousand years.
B r a h m a himself became the Tapogrhapati (Lord of the
p e n a n c e h o u s e ) . I d a accepted the status of the Patni (wife of
the sponsor of the sacrifice). T h e intelligent M r t y u of great
splendour performed the Śāmilra rite ( t h e act of killing t h e
sacrificial a n i m a l ) in that Sattra of those noble souls. T h e
Vibudhas (Devas) stayed there for a thousand years.
8. T h e place where t h e rim of the whirling Dharmacakra
(wheel of righteousness) broke down b e c a m e well known as
1
Naimisa on a c c o u n t of t h a t event. It is a place well-worshipped
by t h e sages.
9-10. It is t h e place w h e r e t h e holy G o m a t i river is
resorted to by Siddhas a n d C ā r a n a s . T h e G o m a t i h a d a
d a u g h t e r in a trice a n d t h a t is the Rohinī.
Śakti b e c a m e t h e eldest son of the noble-souled
Vasistha a n d A r u n d h a t ī of excellent brilliance* (?)
11. It is t h e place where K i n g K a l m ā s a p ā d a a n d
Ś a k r a * * met Śakti. It is the place where enmity broke out
between Viśvāmitra a n d Vasistha.
12. It is t h e p l a c e w h e r e sage P a r ā ś a r a was b o r n of
Adrśyantī. Against his knowledge, Vasistha h a d to court
discomfiture. 2

1. V i d e Ch. 1, p. 8 note 2. It appears that the Bd.P. regards Nimsar

near the Gomati as the original Naimisāranya.
* T h e t e x t : Sutāyātrādānam uttamatejasah is confusing. Vā.P.2.10 in
identical verse reads:
Śakti-jyesfhāh samabhavan Vasisthasya mahātmanah j
Arundhyatyāh sutā yatra śatam utlama-Ujasah jj
' T h e r e a hundred sons of excellent brilliance of w h o m Śakti was t h e
eldest, were born of the noble-souled Vasistha from Arundhati"
, ** V ā . P . 2.11 (identical with this N o . 11—verse) reads: 'śaplah'
for Sakrah. It m e a n s : It is a place where king K a l m ā s a p ā d a was cursed by
Śakti.
2. Parās'ara, while in his mother's (Adrśyantī's) womb, was such a
great V e d i c scholar that he surpassed his grandfather Vasistha ( M b h . Adi-
176.12-15.)
24 Brahmānda Purāna

13. T h e e x p o u n d e r s of B r a h m a n t h o u g h t of a m o u n t a i n
in Naimisa at t h a t spot. Since they were born ( r a t h e r — p e r f o r m e d
sacrifice—Vā.P.2.13) in N a i m i s a , they are r e m e m b e r e d as
Naimisīyas.
14. T h e Sattra of those intelligent persons lasted for
twelve years, w h e n the Valorous P u r u r a v a s Was ruling over
the e a r t h .
15. We have h e a r d the report that, even when he en­
j o y e d e i g h t e e n islands over the. ocean, P u r u r a v a s was never
contented w i t h the jewels, d u e to his covetousness.
16. U r g e d by a divine messenger, Urvaśī m a d e love to
h i m . He sponsored this Sattra in t h e c o m p a n y of Urvaśī.
17-19. While K i n g Pururavas ruled, the sages of the
Naimisa forest performed t h e sacrificial session.* T h e G a ń g ā
conceived a brilliant foetus from the Fire-god. She deposited
it on t h e m o u n t a i n a n d it was transformed i n t o gold. G o d
Viśvakarmā himself, the god of great imagination who evolved
the world, entered t h a t sacrificial session of those sages of
u n b o u n d e d (immense) lustre ( a n d ) transformed t h e premises
a n d enclosure of the sacrifice i n t o a golden one.
20-21. Pururavas, t h e son of I d a c a m e a-hunting to t h a t
region. Seeing t h a t extremely wonderful enclosed place of the
sacrifice m a d e of gold, his wisdom was overcome (lit. struck
down) by avarice a n d he began to seize it. T h e r e u p o n the
residents of N a i m i s a b e c a m e very m u c h infuriated against the
king.
22-23. T h e angry learned ascetics ( w h o were devoted
to p e n a n c e ) urged by the Devas hit him with K u ś a grasses,
charged with t h u n d e r b o l t . P o u n d e d by the a d a m a n t i n e Kuśa
1
grasses t h a t king cast off his m o r t a l body. T h e son of Urvaśī,

* satre e m e n d e d as satram (as in V ā . P . 2.17, an identical verse).

1. This account of Pururavas' death recorded here appears to be correct
historically. Pururavas was a chief from trans-Himalayan region—Ilāvrta
varsa, the region round M t . M e r u bounded by M t . G a n d h a m ā d a n a on the
west and M ā l y a v ā n on the east. He established his kingdom at Pratisthāna
(modern Jhusi near A l l a h a b a d ) a n d founded the famous Lunar dynasty. H i s
greed for w e a l t h and his attempt to plunder the sacrificial session is recorded
in the M b h . Ādi.75.20-23. As he c a m e there a-hunting (and n o t with an army
 I.I.2.24-31 25
1
fought there on the g r o u n d .
24-26. Ayus, t h e righteous r u l e r of the e a r t h w h o m
they call t h e noblesouled father of N a h u s a , o b t a i n e d a high
priority a m o n g those who got purificatory b a t h i n t h e p r i n c i p a l
sacrifice of t h a t sacrificial session. H a v i n g pacified t h e K i n g
t h a t way, t h e sages, t h e knowers of B r a h m a n , w h o themselves
were the m ū r t i s (idols) of t h e calves of the cow in t h e form of
the e a r t h 2 ( ? ) , began to perform t h e sacrificial session. In
this sattra, t h e noble-souled ones observed celibacy.
27-31. T h e y observed Brahmacarya as in t h e case of
Viśvasrjs (creators of t h e universe) formerly, when they were
desirous of creating the universe. T h e king b e c a m e endowed
with the lustre of t h e sun a n d t h e fire. He shone like I n d r a
with t h e sages a n d others a r o u n d h i m , such as t h e anchorites
Vālakhilyas fond of their friends, Marīcis; the u n b o r n sages 3 ,
T h e y worshipped t h e Devas with h y m n s of praise a n d houses
( ? ) a n d t h e Pitrs by means of t h e holy rites befitting t h e Pitrs.

for c o n q u e s t ) , it is more probable that he was overwhelmed by the sages a n d

g o t killed in the scuffle. T h e sages' curse a n d the bringing of fire from the
heaven etc. described in the M b h . is obviously a white-wash by its author as
the episode concerned the founder of the Lunar dynasty to w h i c h P ā n d a v a s
belonged. T h e sages wisely installed his son Āyus w h o , like a farsighted states­
m a n trying to consolidate the newly-founded kingdom, e x t e n d e d his patro­
n a g e to the sacrificial session. T h e Bd.P. version is supported by V ā . P .
1. T h e t e x t : aurvaśeyais tatas tasya yuddham cakre nrpo bhuvi, is syntactically
n o t correct. M o r e o v e r Ayu, the son of Pururavas a n d Urvaśī w h o succeeded
h i m is not k n o w n to h a v e fought w i t h the sages.
Vā.P.2.23b (a corresponding verse reads:)
aurvaieyarh tatas tasya putrarh cakrur nrparh bhuvi ' T h e n they m a d e
h i s son born of Urvaśī the king over the earth'.
2. For Prthvi vatsātma-mūrtayah in this text, c p . V ā . P . 2 . 2 6 ( a correspond­
ing verse r e a d s ) : (satram ārebhire karturh) yathāvad dharma-bhūtaye 'according
to prescribed rites for the prosperity of D h a r m a ' .
3. T h e reading of these stanzas in Vā.P.2.27/29a. :
Vaikhānasaih priya-sakhair Vālakhilyair marīcikaih j
anyaiica munibhir jus (am sūrya-vaiśvānara-prabhaih lj
( 2 8 b — t h e same a s 2 8 b i n V ā . P . )
Sambhārais tu Subhair juspam fair evendra-sado yathā jj
( T h e sacrificial session) was attended by Vālakhilyas a n d other sages
brilliant like the sun, the fire and by auspicious ( h o l y ) multitudes of Pitrs,
•Cāranas, as in the assembly of I n d r a ) .
 26 Brahmānda Purāna:

T h e y duly worshipped t h e G a n d h a r v a s a n d others in

a c c o r d a n c e w i t h their species. While p r o p i t i a t i n g , he remem­
bered the G a n d h a r v a s a n d others. Thereafter, in other
holy rites t h e G a n d h a r v a s sang Sāman h y m n s ; the groups of
Apsaras d a n c e d ; t h e sages spoke words of wonderfully
variegated letters a n d of splendid form.
32. T h e l e a r n e d scholars c h a n t e d M a n t r a s etc. T h e y
defeated their o p p o n e n t s by means of copious objections.
33-34. T h e sages w e r e . great erudite scholars. T h e y
were experts in words, meanings a n d logical arguments.
N o t h i n g was seized from t h e m . No Brahmarāksasas entered t h e
p l a c e and spoiled t h e Yajña. N e i t h e r the Daityas n o r those
with weapons with feather attached to them c a m e there. T h e r e
was no occasion for expiatory acts a n d there was no poverty.
35. Due to the combination of efficiency, intellect
and steady activity, the injunctions were duly carried out
resulting in blessings. T h u s the Sattra (sacrificial session) of
those learned persons continued for twelve years.
36-38. T h a t sacrifice of the sages residing in Naimisa
was like t h a t of the thunderbolt-bearing I n d r a . T h e elderly
1
heroic a n d other R t v i k s performed the J y o t i s t o m a sacrifices
2
separately. R i d i n g on the backs ( o f h o r s e s ? ) , they concluded
all the sacrifices after distributing ten t h o u s a n d (coins) as
m o n e t a r y gifts. After concluding their Yajña, all of t h e m asked
V ā y u d e v a (the wind god) the great lord of u n m e a s u r e d
vitality, O B r ā h m a n a s , w h a t I have been asked by you all.
U r g e d (by t h e m ) the lord m e n t i o n e d to t h e m , the m a t t e r of
his own race.
39. (Lord W i n d ) was t h e disciple of t h e self-born deity.
He has perfect control over the sense organs. He sees every
t h i n g directly. He is endowed with t h e eight powers—Ānimā
(minuteness) a n d others. He is equipped w i t h subtle limbs.
40. He sustains all the worlds by m e a n s of rains a l o n g
with t h e w i n d s blowing obliquely. T h e branches, the seven

1. V ā . P . 2 . 3 6 reads: Bhrgvādyā rsayo dhiyā: 'intelligent & self possessed

sages like Bhrgu & others.
2. V ā . P . 2 . 3 6 reads: P r s t h a g a m a n a m ' w h o w e n t after them'.
1.1.2.41-48 27

boughs, h a v e been b o r n e by h i m . (? t h e seven types of wind

are p r o b a b l y alluded t o ) . H e protects t h e mobile a n d t h e
immobile beings all r o u n d .
41-43. In his realm t h e seven times seven (fortynine)
M a r u t s a r e stationed.
He is extremely powerful a n d he performs the Sattra of
t h e Sūtas with t h r e e V y ū h a s 1 (circular or other types of arrays)
He holds t h e remedies of t h e fiery e m b o d i e d beings. T h e
five functional o r g a n airs, viz., P r ā n a a n d others sustain t h e
body filling it with its i n n a t e activities. T h e wind has e t h e r
(ākāśa) as its source of origin. It has t w o qualities. It is end­
owed with the qualities of Śabda (sound) a n d Spar.Sa ( t o u c h ) .
44. He has been called V ā c o r a n i (source of origin of
speech like the Arani which is t h e source of fire) by persons
w h o are clever in the science of sound a n d phonetics. W i t h
soft a n d gentle speech, he a p p e a r e d to delight t h e sages.
4 5 . O learned ones, conversant w i t h t h e P u r ā n a s , O
B r ā h m a n a s , well disciplined in t h e knowledge of t h e P u r ā n a s ,
the lord ( w i n d ) recounted t h e story in a speech befitting t h e
basis w h i c h is the P u r ā n a .
46-48. All these narrations, O excellent B r ā h m a n a s , a r e
in a c c o r d a n c e with w h a t h a d transpired. This is an excellent
great principle of t h e world of t h e sages. T h i s P u r ā n a h a s
been formerly recounted by B r a h m a . It contains excellent
wisdom of the deities a n d t h e sages. It destroys all sins. I shall
n a r r a t e it in detail its contents in d u e o r d e r . 2

1. Vā.P.2.41 reads: Vyūhāśrayānāih bhūtānārh—'Bhūtas (beings)

w h o d e p e n d o n the V y ū h a ( b o d y ) ' .
2. W . 36-48 show that this Purāna (Bd.P.) was formerly narrated b y
god Brahma originally. H i s disciple, the W i n d g o d recounted it to sages of
N a i m i s ā r a n y a on the occasion of the Sattra of twelve years duration.
28 Brahmānda Purāna

CHAPTER THREE

Description of Evolution of the Universe : The Creation of

Hiranyagarbha

Sūta narrated :
1. Listen to their divine story t h a t rids one of all sins.
It is being n a r r a t e d by m e . It is wonderfully variegated. It has
m a n y topics ( u n d e r discussion) ; it is esteemed by t h e Vedas.
2. He who retains this ( i n m i n d ) p e r m a n e n t l y or listens
to this frequently m a i n t a i n s his family (or propagates his race)
a n d he is h o n o u r e d in t h e heavenly world.
3. Listen to t h e topic being r e c o u n t e d in the m a n n e r it
h a d been h e a r d a n d it h a d occurred. Listen to the five Tārās
( s t a r s ) * t h a t are five in n u m b e r . Listen to this n a r r a t i v e t h a t
is conducive to the increase of the fame of t h e ancestors.
4. T h e glorification of all these persons of meritorious
deeds a n d of everlasting fame is conducive to wealth, fame,
longevity a n d heaven. It destroys enemies.
5-7. I b o w d o w n to H i r a n y a g a r b h a , the lordly Purusa
who is u n b o r n , w h o is the first creator of subjects, w h o is t h e
most excellent one, t h r o u g h w h o m t h e K a l p a has b e e n com­
p e t e n t to h a v e its characteristics; t h r o u g h w h o m the fire has been
c a p a b l e of being a purifying factor; a n d w h o is t h e self-born
B r a h m a administering all t h e worlds. After bowing down to
B r a h m a , I shall recount t h e excellent creation of living beings,
t h a t begins with Mahat (the great First Principle) a n d ends
w i t h Viśefa (special created t h i n g s ) , 1 t h a t has its own charac­
teristic features a n d diversities, t h a t has five authorities
(testimonies) ; t h a t calmly rests in t h e six ones (?) a n d t h a t
which is presided over by P u r u s a .
8-9. T h r o u g h concentration of mind, I shall describe to
you t h e excellent creation of Bhūtas. Avyakta ( t h e unmanifest

* For the above reading (ViSva-tāra ca yā pañca), Vā.P.4.7a (a corres­

ponding verse) reads : vistārāvayavam tesām ' ( L i s t e n to the narration of) the
detailed parts (of the P u r ā n a ) .
1. The Sāńkhya theory of evolution of the universe is accepted in
Purānas. Compare the account of creation of the Brahmānda in NP.
1.3. 1-45; 42.1-115; Bh.P. 111.20.12-53; KP.I.2.3 ff.; A P . 17.2-16.
1.1.3.10-18 29

o n e ) which is of t h e n a t u r e of Sat a n d Asat (Existent a n d n o n ­

existent) is the eternal cause. Persons w h o discuss a n d p o n d e r
over t h e Principles (reality) call i t P r a d h ā n a a n d P r a k r t i . It is
devoid of odour, colour a n d t a s t e ; it is w i t h o u t t h e qualities of
sound a n d t o u c h .
10. It is the source of origin of t h e universe; it is t h e
g r e a t Bhūta (living e n t i t y ) ; t h e supreme a n d e t e r n a l B r a h m a n .
It is t h e (cosmic) b o d y of all living b e i n g s ; the unmanifest o n e
has b e c o m e so.
11. T h e B r a h m a n has n e i t h e r beginning n o r e n d ; it is
u n b o r n a n d s u b t l e ; it has t h r e e Gunas, it is t h e source of origin
a n d place of u l t i m a t e m e r g i n g a n d rest. It is Asāmpratika (does
n o t b e l o n g to t h e present t i m e ) , it is Ajñeya (i.e. c a n n o t be com-
p r e h e n d e d . It is t h e B r a h m a n which is beyond Sat a n d
Asat.
12. This entire d a r k world was p e r v a d e d by his A t m a n
( s o u l ) . As the G u n a s were in a state of equilibrium, this world
full of darkness h a d n o t yet been evolved.
13. At t h e time of creation, Pradhāna is presided over by
Ksetrajña a n d since the G u n a s become uneven ( d u e to loss of
their e q u i l i b r i u m ) , the great Principle (Mahat) was evolved.
14. T h a t Mahat (Great Principle) is subtle a n d at t h e
outset it was enveloped by Avyakta. T h e Mahat wherein there is
a p r e d o m i n a n c e of Sattva Guna displays Sattva guna alone.
15. It should be known as M a h a t on a c c o u n t of its
Sattva quality. T h a t is r e m e m b e r e d as its sole reason. T h e
Liñga (Śarira) (i.e. t h e i n t e r n a l b o d y or t h e psychic m e c h a n i s m )
a l o n e is evolved a n d it is presided over by Ksetrajña ( i n d i v i d u a l
soul).
16. Sarhkalpa (Wishful t h o u g h t ) a n d Adhyavas&ya (Deter-
mination) are remembered as its two functions. W i t h a desire
to create he w h o is beyond measures, creates the g r e a t creation.
1
17-18. (Defective T e x t ) V i r t u e etc. and the elements
are t h e causes of t h e principles of the worlds. T h e m i n d in the

1. The text from verse 17-28 is corrupt and the corresponding text
of the Vā.P. Ch.4 has little in common with these verses and is of no help in
interpretation. Hence reconstruction of emendations could not be hazarded.
But Vā.P. 4.76b-79 bear some correspondence to Bd.P.I.i.3.24-27. The Vā.
 30 Brahmānda Parana

g r e a t A t m a n is B r a h m a n . T h e discrimination of wicked know­

ledge is t h r o u g h ī ś v a r a ( L o r d ) . T h e P r a j ñ ā s a n d h i (the j u n c t i o n
of intellect) is everything t h a t is u n d e r possession. He considers
all living beings t h r o u g h Sańkhyāyatanaraśmis (?) (the rays t h a t
a r e the a b o d e of t h e n u m b e r ?). Therefore the lord attains t h e
desired fruit.
19-20. T h e Manas (Mind) is called Bhoktr (Enjoyer) a n d
Trātr (Protector) a n d it remains as separated soul. ( T h e Mahat
is so called) because it falls within the collection of principles
a n d it is great in m a g n i t u d e . T h e M a h a t principle is r e m e m ­
b e r e d as one having physical body t h a t is g r e a t e r t h a n the
remaining Gunas a n d Tattvas (Principles). T h e mind is called
M a n a s because it thinks or considers the division (or
separateness) or it is t h o u g h t of as a p a r t .
21-22. T h e (individual soul) is r e m e m b e r e d as Purusa
because of its relationship with Sat (the Existent i.e. t h e
B r a h m a n ) by way of enjoyment of worldly pleasures. Also the
supreme soul is called B r a h m a n because it is Brhat (very huge)
a n d because it causes all t h e living beings to increase in size
( B r m h a n a t v a ) . ( I t is possible) because it is t h e basis of every­
t h i n g . It is defined as B r a h m a because it causes t h e living
beings to increase in- size a n d because it fills all the bodies w i t h
blessings.
23. T h e P u r u s a u n d e r s t a n d s all the Bhavas (beings a n d
things) separately. It is t h r o u g h it (i.e. P u r u s a ) t h a t the Brah­
m a n achieves all its tasks (lit. doing of the w o r k ) at t h e outset.
24. K n o w t h a t the Prākrta (the creation of P r a k r t i ) is
t h e Vivarta ( t r a n s f o r m a t i o n ) (ofBrahman). x T h e Ksetrajña is on
a p a r with B r a h m a n . Indeed it is called the first embodied
being and Puripurusa ( t h e ancient p e r s o n ) .

P. verses m a y be summarised here as follows: 'The Ksetrajña called Brahma

w h o awoke in the egg of Prakrti (Cosmic e g g ) is the first e m b o d i e d being and
he is called Purusa (one lying in the abode of the cosmic e g g . ) This g o d
Brahma, the first creator of Bhātas (elements or beings) existed first. This
four-faced Hiranya-garbha appeared at first in this (cosmic e g g ) . Both at
the time of creation and re-creation (after destruction), he is the Ksetrajña
called Brahma.
1. T h i s purāna supports Vivarta-vāda as distinguished from Parināma-
.nāda in explaining the Brahma-world relation.
 I.I.3.25-33 31

25. T h a t B r a h m a is the primordial creator of the living

1
beings, t h a t existed at the outset.
26-27. T h a t H i r a n y a g a r b h a with four faces a p p e a r e d in
the An4a (Cosmic e g g ) . In t h e p r i m a r y creation as well as in
the secondary creation, the Ksetrajña is on a par with B r a h m a n .
T h e ( I n d i v i d u a l souls) are asked alongwith the Karanas (sense
o r g a n s ) . T h e y a b a n d o n ( t h e m ) alongwith the dissolutions.
Again they assume physical bodies during the j u n c t i o n s of the
jūgas.
28. (Defective t e x t ) Those five (?) who are enlightened
m a y take away t h e w a t e r of t h e depression ( p i t ) of t h a t noble-
souled one who uplifts the golden M e r u . (?)
29-31. T h e s e seven worlds are well established in this
cosmic egg; the whole e a r t h along with t h e seven continents,
t h e seven oceans, the g r e a t m o u n t a i n s a n d thousands of rivers
-are established in the very same cosmic egg. These worlds a r e
s i t u a t e d within (the cosmic egg). This universe is within the
cosmos. Everything is established in t h a t cosmic egg—viz. t h e
m o o n and the sun along w i t h t h e stars, planets a n d t h e w i n d
as well as the m o u n t a i n Lokāloka.
32.* T h e waters a r e externally s u r r o u n d e d by the Tejas
(fiery e l e m e n t ) ten times as big as themselves. T h e Tejas is
externally surrounded by Vāyu (wind) ten times as big as
itself.
33. V ā y u is externally surrounded by the Nabhas ( E t h e r )
ten times as big as itself. In t h e same m a n n e r the entire ether
is externally surrounded by B h ū t ā d i ( t h e A h a r h k ā r a or e g o ) .

1. F r o m this verse onwards the Prākrta sarga, the first creation of g o d

Brahma, is described. It takes p l a c e without pre-planning or is unpremedi­
tated (abuddhipūrva)' like the s u d d e n flash of lightning' as the Bd.P. puts it.
While the Vaikrta creations (five in n u m b e r ) are planned—buddhipūrvaka.
* F r o m this verse the e l e m e n t a l sheaths that envelop the cosmic egg
are e n u m e r a t e d . As verses 29-38 in Bd.P. here a n d Vā.P.4.81-91 are identical,
we c a n substitute the missing line in Bd.P.32. by V ā . P . 8 4 a as follows:
adbhir daia-gunābhis tu bāhyato' ridam samāvrtam j
' T h e cosmic egg is e n v e l o p e d from outside w i t h (the sheath of) ten
times (larger) water'.
T h i s additional line is essential to make up the n u m b e r s e v e n of these
Prākrtic sheaths m e n t i o n e d b e l o w in verse 34 a s :
ebhir āvaranair andam saptabhih prākrtair vrtam j
32 Brahmānda Purāna

34. T h e Bhūtādi is enveloped by Mahat a n d the Mahat is

enveloped by Pradhāna. T h e cosmic egg is thus enveloped by
the seven Āvaranas (coverings) p e r t a i n i n g to t h e Prakrti.
35-37. T h u s willingly these Prakrtis (evolutes of Prakrti)
are stationed ready in destroying mutually. T h e y stand ready
at t h e time of c r e a t i o n ; they sustain m u t u a l l y a n d they devour
m u t u a l l y . Those Vikāras (effects) abide in t h e Vikārins (causes)
by way of t h e supporter-supported relationship. T h e Avyakta
(the unmanifest o n e ) is called Ksetra a n d B r a h m a n is called
Ksetrajña.
T h u s the P r ā k r t a Sarga ( c r e a t i o n of t h e P r a k r t i ) ( h a s
been e x p l a i n e d ) . It is presided by Ksetrajña. ~.
38. This is t h e first creation a n d it is u n p r e m / d n e d . It
appeared just like the lightning. U n d o u b t e d l y he w h o factual-
ly understands this b i r t h of H i r a n y a g a r b h a shall become long-
lived, famous, blessed and intelligent.

CHAPTER FOUR

Constitution 'of' the world (The Cosmic Egg)

[ T h e creation d u e to disequilibrium of gunas—the three states of
the self-born god Brahma—Description of K a l p a s ]

Sūta said :
1. W h e n t h e unmanifest one is stationed within itself
a n d w h e n the effect (universe) h a d b e e n w i t h d r a w n , t h e Pra­
d h ā n a a n d P u r u s a r e m a i n w i t h their similarity of characteristics
(retained).
2. These two have T a m a s a n d Sattva gunas. T h e y are
stationed on a p a r w i t h each other. H e n c e they a r e said to be
m u t u a l pursuers. T h e y a r e not excessive ( i n t h e manifestation
of the G u n a s ) .
I.I.4.3-11 33

3. Laya (Dissolution) should be understood to occur

when G u n a s are in equilibrium. It is called creation when
there is p r e d o m i n a n c e (of one G u n a over the other.)
T h e Sthiti (Sustenance) was at the time when Sattva was
p r e d o m i n a n t . Certainly, the lotus is stationed at the top (?)
4. W h e n Rajas closely follows a n d stations itself in T a m a s
a n d Sattva, it is the Rajas that causes the other things to
function in the same way as in the case of the w a t e r causing the
seeds to function.
5. T h e G u n a s assume inequality a n d they become stabi-
lized casually. It should be known that three (divinities) were
1
b o r n out of the G u n a s which are a g i t a t e d .
6. T h e y a r e eternal, extremely mysterious; the souls__of
everyone and e m b o d i e d ; the Sattva q u a l i l y l s V i s ñ u T t h e Rajas
is B r a h m a a n d the T a m a s is R u d r a , the Prajāpati.
7. Visnu the enlightener a n d revealer of the Rajas
becomes B r a h m a , a n d a t t a i n s the status of t h e c r e a t o r . It is
from him^that being of great vitality^that the variety of creation
of the worlds, takes its origin.
8. Visnu as t h e enlightener a n d revealer of t h e T a m a s
stands separate in the f£om of K ā l a ( T i m e ) .("Vfc S <' / « . '• ~j
Visnu as the enlightener a n d revealer of t h e Sattva stands
separate as sustenance (i.e. one w h o sustains).
9 . These alone are the three worlds; these alone are t h e
three G u n a s ; these alone a r e the three V e d a s ; these a l o n e a r e
the three sacred fires.
10. These have m u t u a l inter-association; these a r e
m u t u a l l y a t t a c h e d ; they exist by m u t u a l help a n d they impel
inter se.
11. These are m u t u a l l y coupled; these are m u t u a l l y inter­
d e p e n d e n t ; these do not become separated even for a m o m e n t ;
they do not a b a n d o n each other.

1. T h o u g h this Purāna accepts the Sāńkhya theory regarding the crea­

tion of the universe being due to the imbalance of the three Gunas, the personi­
fication of the Gunas in Brahma (Rajas), V i s n u (Sattva) and Rudra ( T a m a s )
is the puranic w a y of presentation for the understanding of the process by t h e
masses.
 34 Brakmānda Purāna

12. As a result of t h e unevenness of t h e G u n a s , t h e Pra-

d h ā n a begins to function at the time of creation. At the outset
it begins to function (from t h a t Avyakta) of t h e n a t u r e of Sat
a n d Asat a n d presided over by Adrsfa (the u n m a n i f e s t ) .
13. T h e pair B r a h m a a n d Buddhi (Cosmic intellect) took
their origin simultaneously from t h a t ( P r a d h ā n a ) of the n a t u r e
of T a m a s a n d unmanifestness*. T h e Ksetrajña ( a n d ) t h a t
which is (also) n a m e d B r a h m a (was born from t h a t p a i r ) .
14. Fully equipped withKārya (effect?) a n d Karana (the
instruments; t h e sense-organs) B r a h m a a p p e a r e d (existed) at
the outset. He was unparalleled in lustre, intelligent, unmanifest
b u t excellent enlightener ( r e v e a l e r ) .
15. (Defective t e x t ) . He is t h e first embodied being
stabilised in r e t e n t i o n . He is endowed with unequalled know­
ledge a n d absence of passionate a t t a c h m e n t .
16. On account of his being unmanifest a n d because he
h a d kept (everything) u n d e r control, since these a r e three
G u n a s a n d because all evolved beings are i n t e r d e p e n d e n t ,
( B r a h m a attains) whatever he desires mentally.
17. T h e self-born deity has three states : {He has four

faces as B r a h m a as K ā l a ( G o d of D e a t h ) he is Bhava, t h e
destroyer; (as V i s n u ) he is t h e P u r u s a with thousand heads.
18. As B r a h m a , he creates the worlds; as K ā l a , he
annihilates t h e m ; as Purusa, he is indifferent : these are t h e
t h r e e states of the selfborn deity. 1
19. As B r a h m a , he possesses Rajas exclusively; as K ā l a
he has Rajas a n d T a m a s a n d as P u r u s a (i.e. Visnu) he is
exclusively S ā t t v i k a ; — t h i s is the position of t h e G u n a s in t h e
case of t h e self-born deity.
20. B r a h m a has eyes like lotus-petals*; K ā l a has t h e
lustre ofcollyrium ever since his origin. Purusa islotuseyed with
t h e form of t h e s u p r e m e A t m a n .
* V ā . P . o . 2 3 : F r o m that (Pair of Brahma & Buddhi) was born Ksetrajña
designated as Brahma, full of tamas and unmanifestness.
1. T h e trinity of gods carrying out the functions of creation, susten-
ance a n d destruction of the universe but the three states of one and the same
self-born deity.
* Kamalapatrāksa should be emended as Kamalapatrābha as in Vā.P.5.
3 1 b , as it is the description of the complexions of three deities.
I.I.4.21-29 35

2 1 . He is single. He is two-fold. He is three-fold. AgairT

he is multifold. T h e lord of Yogins makes a n d un-makes t h e
physical bodies.
22. T h e physical bodies a d o p t different kinds of shapes,
activities, colours a n d features. Since he has the pastime of
1
r e m a i n i n g threefold in the world, he is called Triguna (one
t h a t has three G u n a s ) .
23-24. Since he is divided i n t o four, he is glorified as
Caturvyūha (one with four a r r a y s ) . Since at the end of a P a r ā r -
d h a , the lord lies down (sleeps) ; since the lord enjoys the
pleasures of the world, since all living beings always take rest
(lie down) normally and comfortably in him, he is defined as
A t m a n , He is Rsi because he goes everywhere a n d since the
lord enters the physical body.
25. He is Sarva ( a l l ) , because he is the master of a l l ;
he is Visnu because he permeates everything. He is Bhagavāh,
(since) he devoured the Bhāvas (living beings). He is Nāga
because no Āgas (i.e. sin) abides in him.
2 6 . He is Parama, because he is extremely delighted.
Since lie h a s D e v a t v a (state of being G o d ) , he is remembered
a s O M . He is Sarvajña (omniscient) because he knows every-
thing perfectly. He is Sarva because everything originates from
him.
27. B r a h m a causes the sleep (i.e. perfect rest) of Naras
( m e n ) , hence he is remembered as N ā r ā y a n a . He functions
after dividing himself into three. He is Sakala ( h a v i n g the full
c o m p l e m e n t of digits and p a r t s ) .
28. By means of the three ( G u n a s ) , he himself creates","
devours a n d protects. T h e Prabhu ( L o r d ) himself became
H i r a n y a g a r b h a at the outset a n d manifested himself.
29. Indeed he is Ādya (First, foremost) a n d Svavaśa
( h a v i n g himself under c o n t r o l ) . He is r e m e m b e r e d as Aja
because he is not b o r n . H e n c e he is defined as Hiranyagarbha in
the P u r ā n a s .

1. T h e author of Bd.P. seems to be fond of giving popular etymologies.

T h e etymologies of Triguna, Caturvyūha, Atmā, Rsi, Visnu, N ā r ā y a n a etc.
are interesting. S o m e of these are however grammatically correct e.g., V i s n u
—vis—'to pervade', rsi—r 'to go'.
36 Brahmūnda Purāna

30. He is selfborn a n d receding (?), he is K ā l a and t h e

foremost a m o n g all t h e castes. It is not possible to specify him
exclusively in the course of h u n d r e d s of M a n u ' s y e a r s . *
31. T h e P a r ā r d h a of B r a h m a is r e m e m b e r e d as being
reckoned is so many K a l p a s . He has a n o t h e r period of the same
d u r a t i o n a n d he wakes up at the end of t h a t period.
32. T h o u s a n d s a n d crores of years t h a t h a d b e e n t h e
abode of K a l p a s have passed by. As m a n y a r e yet to come.
33-34. T h e K a l p a t h a t is c u r r e n t now, is V ā r ā h a , know
ye all. It is t h e first K a l p a a n d it is the present K a l p a . T h e
Kings should govern till thousand Yugas are completed.

CHAPTER FIVE

The Creation of the Universe

[ T h e Boar i n c a r n a t i o n of V i s n u — P r i m a r y a n d secondary crea­
t i o n — c r e a t i o n of gods, sages a n d their d i s s o l u t i o n ] .

Śrl Sūta said :

1. At t h e beginning, t h e waters were present everywhere,
on the surface of t h e e a r t h . W h e n this (visible w o r l d ) h a d
been annihilated a n d when t h e winds h a d become quiet,
n o t h i n g could be known.
2. In t h a t vast ocean-like expanse of water, 1 w h e n t h e
whole world consisting of mobile and immobile beings h a d

* For Varnāgratas, Vā.P.5.46b reads Varsāgrajas. If this is accepted as

emendation, the verse w o u l d m e a n : " I t is n o t possible to calculate even w i t h
hundreds of M a n v a n t a r a s as a unit of the time etc.
1. Ekārnava—Also called Mahārnava, agādha stabdha salila, or Salila
only, Yugānta-toya in M t . P., H V . , Bh.P. V P . a n d other Purānas. T h i s pri­
meval watery flood expresses the infinite unmanifest c a u s e — t h e Kārana Brah­
man as explained by N i l a k a n t h a (on H V . P . 3.9.1-4) 1/2 from w h i c h all life
I.I.5.3-10 37

perished, the only entity present t h e r e was t h a t lord B r a h m a

1
with t h o u s a n d eyes a n d t h o u s a n d legs.
3. At t h a t t i m e B r a h m a n a m e d N ā r ā y a n a lay asleep in
the waters. He h a d a thousand heads. He was t h e Purusa with
golden colour a n d was beyond the k e n of the sense-organs.
4. P r o h i b i t e d * (?) on a c c o u n t of t h e excess of Sattva,
he saw the e m p t y world. In this context, as regards N ā r ā y a n a
they cite this śloka ( v e r s e ) .
5. Waters are called Nāras (because) t h e waters are
indeed t h e children of (Nara) ( M a n ) ; the waters are his place
of resort. H e n c e , he is r e m e m b e r e d as N ā r ā y a n a . 2
6. (Defective t e x t ) . He r e m a i n s m e d i t a t i n g for a period
e q u a l to a thousand Yugas. He performs meditation on a
( l o t u s ) with golden petals in order to reach t h e ideal state of
Brahman.**
7. Like a glow-worm at night d u r i n g the rainy season,
B r a h m a moves about here a n d there in the water, stooping d o w n
w i t h his face t u r n e d downwards.
8-9. After knowing t h a t t h e great ( u n i v e r s e ) h a d gone
d e e p into t h a t vast expanse"oTwater, h e - t h o u g h t of uplifting
the e a r t h with steadiness of composure. T h e n he t h o u g h t of t h e
o t h e r eightfold cosmic body (as evolved by) O m k ā r a , in t h e
beginnings of K a l p a s as before. T h e n the great soul t h o u g h t of
his divine form.
10. On seeing t h a t the e a r t h h a d sunk i n t o the w a t e r
he t h o u g h t — " w h a t form shall I assume a n d uplift the
earth ?"

comes into being. V P . I . 2 . 2 2 states that this Ekārnava doctrine is very ancient
and Brahma-vādins have elaborated it to explain the process of creation a n d
dissolution. M t . P . 182 identifies N ā r ā y a n a with M a h ā r n a v a .
1. Cf. Purusa-sūkta (RV.X.90.1).
* nisiddha in the text is illogical. V ā . P . 6 . 4 (an identical verse) reads:
Prabuddha 'awakened' by the d o m i n a n c e of Sattva.
2. T h e usual derivation of N ā r ā y a n a found in other Purānas also b u t
for a different derivation vide supra 4.28"! ~J
** V ā . P . 6 . reads : naiiarh kālam upāsya sah /
Śarvaryante prakurute Brahmatvarh sarge-kāranāt II
' H a v i n g passed the night-time in sleep, at the end of the night, creates
g o d Brahma for the creation of the universe'.
38 Brahmānda Purāna

11. He r e m e m b e r e d the form of a Boar 1 t h a t is suitable

for the a q u a t i c sports. It was invisible* u n t o all living beings.
It is of the n a t u r e of speech termed B r a h m a n .
12. Its girth was t e n Yojanas (1 Y o j a n a = 1 2 K m ) a n d
the length was a h u n d r e d Yojanas. It resembled the d a r k
cloud, in complexion. It h a d a r u m b l i n g sound like t h a t of
t h e clouds.
13. It h a d a h u g e body like a great m o u n t a i n . It h a d
curved fangs, white, s h a r p a n d terrible. It bore resembl­
a n c e (in lustre to) l i g h t n i n g a n d fire. Its brilliance was like
t h a t of the sun.
14. It h a d thick long a n d r o u n d shoulders. It used to
walk with the ( s t e a d y ) steps of Visnu. T h e region of its hips
was raised up (well-developed) a n d stout. It was h o n o u r e d with
the characteristic features of a bull.
15. Assuming this inimitable form of a boar, H a r i entered
t h e n e t h e r worlds for uplifting t h e e a r t h .
16-22. ( T h e description of Tajña-vārāha) . 2 T h e conclu­
sion on the Diksā (initiation) a n d Isfi (sacrifice) were his
curved fangs, the Kratu (sacrifice) was his t o o t h . 3 T h e Juhū ( t h e
crescent-shaped wooden ladle) was his m o u t h ; . t h e fire was his

1. VV.8-11 remind «f Tait.Brāhmana 1.2.1.3 which states

āpo vā idamagre salilam āstt /
tasmin prajāpatir vāyur bhūtvā
acarat j sa imam apaiyat j tārh
varāho bhūtva'harat //
Purānas elaborated this statement in the full-fledged description of the Boar-
incarnation of Visnu. Vide Bh. P. 111.13 17-33, Mt.P.Chs. 246-248; V P . I . 4 .
1-52, M b h . Sabhā 37.29 ff. and Bd. P. infra Ch. 8. 1-10.
* adhrsyam 'unassailable' in V ā . P . 6 . 1 1 .
2. This poetic description of the D i v i n e Boar in Yajña terminology is
so beautiful that n o t only Purāna-writers but writers on Smrti works, Tantra
works and even Śañkara adopted it. For example, vide Vā.P.Ch.6 (a number
of verses identical with B d . P . ) , Bm P. 2 1 3 . 3 3 - 4 2 ; Bh.P. 111.13 34-39, Visnu
Smrti 1.3-12; Śańkara on Visnu-sahasra-nāma verse 118 on Tajñāńga.
T h o u g h it is a self-explanatory translation some expressions are explained
briefly.
3. Mt.P. 247.68 reads differently.
Veda-pādo Yūpa-darhffrah Kratu-dantas Citi-mukhah
 I 1.5.16-22 39

1 2
t o n g u e ; the D a r b h a grasses were his h a i r s , t h e B r a h m a ( o n e
of the four Rtviks employed at a S o m a sacrifice or vedic
3
knowledge of great p e n a n c e was his h e a d . T h e V e d a s were his
shoulders; he h a d the fragrance of t h e Havis. T h e Havya, Kavya
1
etc. w e r e his velocity; Prāgvamśa ( t h e sacrificial r o o m facing
6
the east) was his b o d y ; he was brilliant; he was e q u i p p e d w i t h
different kinds of Diksās ( i n i t i a t i o n s ) ; he was the m a s t e r of
Yoga w i t h D a k s i n ā for his h e a r t ; he was t h e lord full ofŚraddhā
6
(faith) a n d Sattva (good quality) ; he h a d Upākarma (extra
1
study of t h e V e d a s by w a y of e x p i a t i o n ) for his Ruci ( l u s t r e or
t a s t e ) ; he h a d Pravargya ( t h e ceremony p r e l i m i n a r y to Soma
sacrifice) as his Āvartabhūsancfi ( o r n a m e n t a l whorls of h a i r on
his c h e s t ) , the way of t h e different Cchandas ( M e t r e s ) was
his p a t h w a y ; t h e Upanisads with their esoteric doctrines consti­
t u t e d his seat. He was assisted by M ā y ā in the capacity of his
spouse; he h a d t h e height of t h e peak of a m o u n t a i n ; he had
t h e day a n d the n i g h t as his eyes;* he had t h e ancillary subjects

1. A V e d i c concept. Agni (fire) is the tongue of gods w i t h which they

eat the food (offered in sacrifices), cf. R V . I V . 5 7 . 1 .
2. darbha-romā. T h e rfariAa-grass spread on the altar is compared to
the shaggy hair on the body of the boar.
3. Brahma-śīrsah—Brahma means also the V e d i c knowledge and natu­
rally its position is the highest viz. the head.
4. It is difficult to understand w h y the velocity of the Divine Boar is
compared to the Havya and Kavya rites meant for gods and Pitrs. Probably
Agnihotra and Śrāddha and their association with the sacrifice m a y be the reason.
5. Prāgvamia-kāya—PrāgvaihSa also means 'a room in which the family
and friends performing the sacrifice assemble.' This body (Kāya) of the Tajña-
Varāha is so m u c h spacious as to accommodate many people.
6. Vā.P.6.21. gives a better reading viz. mahā-sattra-mayo : Mahā-
sattra is a long (and great) Soma-sacrifice continuing for 13 to 100 days.
V a r ā h a has assumed the form of a great S o m a sacrifice.
7. The M t . P . and Śańkara read upākarmostharucakah : Whose p e n d a n t
lower-life was upākarma (recitation of the V e d a s ) . Can we take ruci for rucaka?
8. The whorls of hair on the front of horse's chest is regarded as orna­
mental. T h e same on the chest of the boar would be beutirymg.
T h e Pravargya ceremony is introductory to the S o m a sacrifice. In this,
fresh j n i l k is poured into a heated vessels called Mahivira or Gharma, or i n t o
boiling ghee ( M W . P . 6 9 3 . U ) . T h e vapour-fumes coiling up from the gharma
is imagined as circular whorls of the Boar's hair.
9. Day and night represent the Sun a n d the M o o n . T h e y are the t w o
eyes of this Divine Boar.
40 Brahmānda Purāna

of the Veclas as the o r n a m e n t u n t o his ears. He h a d the odour

of the Ājya (ghee-offering; in the sacrifice) ; the Sruvā ( t h e sacri­
ficial ladle) was his s n o u t ; he h a d the loud p i t c h in c h a n t i n g
of the Sāman hymns as his voice; he was glorious, an embodi­
m e n t of t r u t h and v i r t u e ; he was h o n o u r e d by the exploits
of his actions; expiation was his claw; he was t e r r i b l e ; he had
t h e knee joints of the animals; he was the great sacrifice in­
c a r n a t e ; Udgātā was his e n t r a i l ; 1 the H o m a was his Liñga
2
(symbol) ; he h a d fruits and seeds as great medicinal h e r b s ( ? )
Vādyantara* (Another d i s p u t a n t ) was his own Śastra (sacrifice)
( ? ) . Absence of egotim as well as Soma j u i c e was his blood.
2 3 . [ T h e text in Bd.P. is corrupt. T h e corresponding
verse in V ā . P. 6.23 is as follows :]
b h ū t v ā Yajñn-varāho vai a n t a h sa prāviśat p r a b h u h /
a d b h i h s a ñ c h ā d i t ā m ūrvīm sa t ā m a ś n a n prajāpatih
upagamyojjahārāśu a p a s tāś ca sa vinyasan //
' I t is reported t h a t he verily b e c a m e Yajña-varāha a n d the
Lord entered the waters. T h a t Prajāpati found t h a t e a r t h
w h i c h was covered over with waters. R e m o v i n g (displacing)
those waters, he seized a n d quickly lifted it u p . '
24. He allocated the waters of the ocean in the oceans
a n d those of the rivers in the rivers. After m a k i n g them
separate a n d equal, he gathered the mountains on the e a r t h
for its stability.
25. These m o u n t a i n s h a d been b u r n t in the previous
Sarga (period of c r e a t i o n ) by the Samvartaka fire (i.e. fire of
destruction at the time of universal a n n i h i l a t i o n ) . Along
with t h a t fire these m o u n t a i n s h a d got merged in the e a r t h
completely.

1. It is the length of the S ā m a song sung by the U d g ā t r which resemb­

les the long entrail of the animal.
2. Phala-bīja-mahausadhīh. T h i s reading though accepted in the trans­
lation is obscure. Mt.P.,Bm.P., V i s n u Smr. read Bījausadhi-mahāphalah. Mahā-
phala is the scrotum. T h e idea seems to be that the herbs a n d plants which
produce the seed are comparable functionally to the testicle of the Boar.
3. This is obscure. T h e reading in V i s n u Smr. (1.6) is Vedyantarātmā.
It means the Vedi, the altar of the sacrifice was the heart of the Boar.
I.I.5.26-32 41

26. (Defective t e x t ) . In t h a t vast expanse of water [due

to cold (śaityāt—Vā. P . ) ] . t h e y became stored up by the w i n d .
Wherever this (water solution w i t h b u r n t mountains) was
sprinkled, a m o u n t a i n cropped up in e a c h of those places.
27. After they h a d been scattered, V i ś v a k a r m a n divided
t h e worlds, oceans a n d m o u n t a i n s . He divides like this a g a i n
a n d again at t h e beginning of every K a l p a . 1
28. He created again and again this e a r t h consisting
of seven continents along w i t h t h e oceans a n d t h e m o u n t a i n s .
He (also) created again t h e four worlds beginning with Bhū
(earth).
29-31. After creating the worlds, B r a h m a , .the self-born
lord b e g a n the creation of Prajās (subjects). Desirous of creat­
ing different subjects ( c r e a t u r e s ) , he created t h e m in the
same form as h a d been created before. As he m e d i t a t e d a n d
pondered about (the forthcoming) creation preceded by
(cosmic) intellect, Avidyā unfolded itself i n t o five forms simul­
taneous w i t h Pradhāna2 ( ? ) . These five forms were T ā m a s i k a .
T h e y were darkness, delusion, great-delusion, p i t c h darkness
a n d blind darkness.
32. T h u s Avidyā h a d five joints (Parvan).3 It manifest­
ed itself from t h e great-soul. T h u s the c r e a t i o n r e m a i n e d
five-fold even as he was m e d i t a t i n g over it a n d identifying
himself with it.

1. T h e Puranic belief about the n e w creation of the universe at the

beginning of a n e w K a l p a is that, despite the annihilation of the universe at
the end of every Kalpa, g o d Brahma re-creates the universe on the same
m o d e l of the former universe. It is succinctly stated as
Dhātā yathāpūrvam akalpayat j
2. This is the translation of Pradhina-samakāle in the T e x t . T h e unfold-
m e n t of the five Parvans of Avidyā simultaneously with the Sāńkhya principle
called Pradhāna is confusing. V ā . P . 6 . 3 6 gives a better reading viz. Pradhyāna-
sama-kālam "simultaneously with i.e. while he was meditating, there manifes­
ted Avidyā of five knots or Parvans".
3. T h e five joints (Parvans) of Avidyā are enumerated in 3 1 b viz.
Tamas, Moha, Mahā-moha, Tāmisra and /4n</Aa-tāmisra. These are rendered
as ignorance, delusion, desire of enjoyment, anger and fear of death, vide
C o m . on V P . I . 5 . 5 ) . T h e concept called Avidyā is very c o m p l e x . W i t h Y o g a ,
it m e a n s "undifferentiated consciousness" ( J . H . W o o d s ) ; V e d ā n t a equates it
Avith M ā y ā . H e r e the cosmic aspect of Avidyā is implied.
42 Brahmānda Purāna

33. It is surrounded everywhere by T a m a s like the seed

a n d the creeper within a p o t . * Within a n d without, it is devoid
of lustre as well as devoid of consciousness.
34. Since they have (well) m a d e intellect, miseries and
sense-organs, the Nāgas (i.e. trees, creepers, plants) are glorified
as Mukhya (Principal) creations. 1 T h e i r selves have been
covered u p .
35 B r a h m a , the self-born lord, was not fully satisfied in
his m i n d even after seeing the evolution of Mukhyasarga
(principal c r e a t i o n ) . He t h o u g h t of creating (a fresh type of
creation) then.
36. Even as he was p o n d e r i n g over it, a n o t h e r creation,
the Tiryaksrotas2 (oblique-currented creation, i.e. the a n i m a l
world) took its origin. It is remembered as Tiryaksrotas, because
it functioned in oblique ( i n non-straight) ways.
37. On account of the excess of the Tamas quality, they
are r e m e m b e r e d as Ajñānabahula ( a b o u n d i n g in i g n o r a n c e ) .
T h e y a r e Utpādyagrāhinah** ( c o m p r e h e n d i n g w h a t should be
p r o d u c e d ) . T h e y fancy themselves wise, despite their ignorance,
38. T h e y possess egotism. T h e y are p r o u d of themselves.
T h e y a r e of twentyeight types. 3 T h e sense-organs a r e of eleven,
varieties. T h e soul etc. a r e of nine varieties.

* For Bd.P.—bīja-kumbha-latā-vrtah
(translated here) V ā . P . 6 . 3 7 b r e a d s :
dipah kumbhavad āvrtah
'just as a l a m p lighted in a pitcher cannot emit light outside d u e to the
opaque wall-like cover of the pitcher. T h i s simile in V ā . P . is the traditional
a n d m o r e appropriate o n e here. For more discussion vide n o t e 2 on P. 57
o f the translation o f K P ( M L B D . )
1. This 'meditated' (Vaikrta) creation by Avidyā w a s characterised
by ignorance as it included immobiles (jVāga)-like mountains, trees. H e n c e it
is also called Mukhya. As verse 55 below explains Mukhya means Sthāvara
(immobile).
2 . W . 36-40 describe the second type and stage o f "meditated"
creation viz. Tiryaksrotas. It is not that the creatures in this creation always
m o v e in oblique direction. But, as verse 56 below and V P . 1.5.9-11 and 22a
explain, it includes birds a n d beasts w h i c h are by nature mostly ignorant and
hence taking to wrong-ways and egotistic. This is the second stage in volution
after the immobile one.
V ā . P . 6 . 4 3 a reads: utpatha-grāhinah 'taking to wrong w a y s ' — a better
reading.
3. T h e text reads astāvirhśad-vidhātmikāh and the reading is supported
by Vā.P.6.44. But V P . I . 5 . 1 1 a reads: as(āvirhiad-vadhāimikāh.
 1.1^.39-47 43

39. T h e T ā r a k a s a n d others are of eight types, their des­

truction of power is r e m e m b e r e d ( ? ) . T h e y have inner light
a n d all of t h e m are again externally enveloped.
40. T h e y are called Tiryaksrotas. T h e y have their selves
u n d e r control. T h e y have three appellations.
4 1 . After creating t h e second universal c r e a t i o n ; the
Tiryaksrotas a n d having observed t h a t type of creation, the
(following) idea occurred in h i m :
42. Even as he was pondering, t h e final creation of t h e
Sāttvika type was evolved. T h i s third creation is Ūrdhvasrotas
u p w a r d s c u r r e n t e d . 1 It is based upwards.
4 3 . 'Z Since they r e t u r n e d u p w a r d s they are called Ūrdhva­
srotas. T h e y are of a pleasant n a t u r e w i t h m u c h of gaiety. T h e y
are not enveloped within or w i t h o u t .
44-46a. T h e y a r e brilliant w i t h i n a n d w i t h o u t . T h e sub­
jects of Ūrdhvasrotas are r e m e m b e r e d as n i n e . T h e y are D h ā t ā
(? c r e a t o r ) a n d others. T h e y are r e m e m b e r e d as wise ones of
contented m i n d . This third creation, the Ūrdhvasrotas, is r e m e m ­
bered as Daivika (Divine) i.e. pertaining to gods).
W h e n the divine creations of the Ūrdhvasrotas type h a d
been created, lord B r a h m a became pleased. Thereafter, he did
not p o n d e r over a n y t h i n g else.
46b-47. ( L a t e r o n ) t h e lord was desirous of c r e a t i n g
a n o t h e r set of created beings t h a t would be S ā d h a k a (aspirant
after spiritual a c h i e v e m e n t ) .
Even as he was p o n d e r i n g over creation a n d since he
was of truthful (effective) conception, the Bhautasarga ( c r e a t i o n
of Bhūtas, i.e. living beings) manifested itself. It was down-

T h e reading is w o r t h noting as the verses concerning the creation in V P . I . 5 ,

V ā . P . 6 a n d Bd.P. text under translation are c o m m o n and the word Vadha
in asiāvimSad-vadkātmakah in V P . is a technical term in Sāńkhya. It means
'weakness.' Iśvara Krsna's Sāńkhya-K&rikā enumerates t h e m as follows:
ekādaśendriya-vadhāh saha buddhi-vadhair aSaktir uddisfā j
sapta-daśa-vadhi buddher viparyayāt tufti-siddhindm //49//
1. W . 4 2 - 4 6 a describe the third Vaikrta Creation called Urdhva-
srotas or Deva-sarga, creation of heavenly beings.
44 Brahmānda Purāna

1
w a r d — c u r r e n t e d (arvāk-srotas) as well as competent to achieve
t h e goals of his life.
4 8 . Since they function downwards (i.e. on the earth,
below heaven) they are (called Arvāksrotas. T h e y a b o u n d in
brilliance b u t were c o n t a m i n a t e d by tamas a n d d o m i n a t e d w i t h
rajas.
49. H e n c e they have excess of misery. T h e y make re­
p e a t e d a t t e m p t s . T h e y are enlightened within a n d without.
T h e y are the m o r t a l beings capable of achieving their goal.
50. T h e y a r e a r r a n g e d into eight classes w i t h hellish
characteristics (i.e. such characteristic features as are conducive
to h e l l ) . Those m e n w i t h souls of spiritual achievement are
similar in characteristic features to the G a n d h a r v a s .
51-52. T h e fifth creation, t h e Anugraha Sarga (creation
of blessings) is a r r a n g e d into four classes, viz. i) Viparyaya
(Loss of consciousness), ii) Śakti (Efficiency), iii) Siddha (of
a c h i e v e m e n t ) a n d iv) Mukhya ( P r i n c i p a l ) .
T h e y are b o r n a g a i n and again, they recede a n d they
( c o m e b a c k ) to be present. T h e sixth creation is said to be of
Bhūtādi (elements or creatures) e t c .
53-55A. Those creatures should be known as character­
ised by tendency to eat a n d obtain or g r a b .
T h e first creation of B r a h m a should be known as t h a t of
M a h a t ( t h e g r e a t p r i n c i p l e ) . T h e second creation is t h a t of
Tanmātras. It is called Bhūtasarga.2
55B. T h e third Vaikārika creation is called Aindriya
Sarga (creation p e r t a i n i n g to the sense o r g a n s ) . These are the
Prākrta (of Prakrti) creations t h a t are evolved with consciousness
and foreknowledge.

1. VV.46b-50 describe the fourth creation called arvāk-srotas—down-

currented i.e. w h o function on the earth below the heavenly region. It is called
Manusyasarga in verse 49 and in VP.I.5.23.
2. There seems to be confusion in the present text. Here Bhūtādi
or Bhūta-sarga is called the sixth Vaikrta Creation. But in the recapitulatory
verses below ( V V . 5 2 b - 5 8 ) Bhūta-sarga is given as the Second Prākrta Creation
( V . 5 4 a ) and Vaikrta sargas are stated to be five in number
Pañcaite vaikrtāh sargāh—
I.I.5.56-62 45

T h e fourth creation is Mukhyasarga. The immobile

creations are r e m e m b e r e d as Mukhyas,
56-57. T h e fifth one is Tiryaksrotasa creation. T h e
Tiryagyonis (i.e. the lower creatures a n d animals) constitute it.
T h e sixth creation of Ūrdhvasrotas is called D a i v a t a (per­
taining to divine beings).
Thereafter, is the seventh creation, t h a t of the Arvāksrotas,
the h u m a n beings. T h e e i g h t h creation is Anugrahasarga. It is
Sāttvika as well as T ā m a s a .
58. These (latter) five creations a r e the Vaikrta ( M e d i ­
tated) creation. T h e first t h r e e a r e remembered as Prākrta (per­
t a i n i n g to P r a k r t i ) creations. T h e n i n t h creation called t h e
K a u m ā r a ( b r o u g h t a b o u t b y K u m ā r a i.e. S a n a t k u m ā r a e t c . )
sarga. ( T h e eight creations m e n t i o n e d before a r e ) Prākrta a n d
Vaikrta.
59. (Defective text)* T h e t h r e e P r ā k r t a creations a r e
Buddhipūrvas ( c r e a t e d w i t h consciousness a n d foreknowledge).
T h e Vikrta creations function Buddhi-Apūrvas ( w i t h o u t consci­
ousness a n d foreknowledge). T h e i r classes p e r t a i n to t h e
B r a h m a n (?)
60-62. U n d e r s t a n d all of it even as it is b e i n g r e c o u n t e d
in detail. He abides fourfold (in four groups) in all t h e liv­
ing beings, viz by (1) Viparyaya, (2) Śakti, ( 3 ) Buddhi (intellect
a n d (4) Siddhi (see verse 51 a b o v e ) . He is stationed a m o n g
immobile beings by means of Viparyāsa (i.e. Viparyaya—contra­
riety or loss of consciousness) ; in t h e lower creatures by means
of Śakti (physical p o w e r ) ; the h u m a n beings are with souls of
spiritual achievement; there is Pusti** (? n o u r i s h m e n t ) wholly
a m o n g the Devas.

* T h e text is defective a n d hence the translation is confused. T h e

corresponding verse in V ā . P . 6 .
Prākrtās tu trayah sargāh krtās te'buddhi-pūrvakāh /
Buddhi-pūrvam pravartante faf-sargā Brahmanas tu te 11
' T h e three Prākrta creations were brought about w i t u o u t p l a n n i n g or
pre-meditation (abuddhi-pūrvakāh). But the six creations of g o d Brahma c a m e
out pre-planned (with previous m e d i t a t i o n ) .
** tufti 'contentment' in V ā . P . 6 . 6 9 .
46 Brahmānda Purāna

Thereafter, B r a h m a created m e n t a l sons on a p a r with

himself.

63-65. Those (sons) of great splendour a n d strength

became Nivrttas (i.e. renounced the world) on account of their
knowledge p e r t a i n i n g to Vivarta (unreal a p p e a r a n c e caused by
Avidyā e.g. the world instead of B r a h m a n ) . All the three of
t h e m (?) addressed the n a m e (? of the world a n d ceased (their
activity) without c r e a t i n g the (primary) creation of the sub­
jects or the secondary one. W h e n they were found Viraktas
(Devoid of passionate a t t a c h m e n t ) B r a h m a wishing to create
o t h e r Sādhakas created those Devas who took pride in their
positions a n d identified themselves with the same. T h e n there
is the c o m m a n d of B r a h m a once again. U n d e r s t a n d from me
those Sthānins (deities in different positions) who were in the
condition of non-creation (Abhūtasrs(i).

66-68. T h e y a r e the waters, the fire, the e a r t h , the wind, the

intermediate region between the heaven a n d the e a r t h , the ether,
the heaven, the quarters, the oceans, the rivers, the vegetable
kingdom, t h e souls of medicinal herbs, the souls of trees a n d
creepers, the winding plants, the units of time such as K ā s t h ā s ,
Kalās, M u h ū r t a s etc., the twilights, the nights, the days,
the half-years, the m o n t h s , the Ay anas ( t h e period of the tran­
sits of the sun from n o r t h to south a n d vice versa), the years
a n d yugas.

T h e y take p r i d e a n d identify themselves with their

positions a n d c u r r e n t s . T h e y are r e m e m b e r e d as having the
names of their respective positions.
69. After creating the souls of different Sthānas
(positions), he created other beings, the Devas a n d the Pitrs
by w h o m these subjects flourished.
70. He created nine m e n t a l sons, viz., Bhrgu, Ańgiras,
Marīci, Pulastya, P u l a h a , K r a t u , Daksa, Atri a n d Vasistha.
71. These are decisively termed nine B r a h m ā s in the
P u r ā n a because they were just like B r a h m a ( i n regard to the
•creation) of all B r a h m a Yogins their sons.

72. Thereafter Brahma created R u d r a form out of his

I.I.5.73-82 47

anger. He then created the Samkalpa* (conception) a n d D h a r m a

( v i r t u e ) of all in all directions.
73. T h e n B r a h m a created Vyavasāya ( E n e r g e t i c effort)
t h e c r e a t u r e of the n a t u r e of pleasure. F r o m the S a m k a l p a of
(he c r e a t o r whose source of origin was the unmanifest one
S a m k a l p a was b o r n .
74. F r o m the P r ā n a Daksa was created a n d he (Brahma)
created M a r l c i from the speech a n d the eyes. Sage Bhrgu was
b o r n of the h e a r t of B r a h m a whose source of origin was water.
75. Añgiras was born of the head a n d Atri from the ears.
Pulastya was born of the life-breath called U d ā n a a n d P u l a h a
from the V y ā n a .
76. Vasistha was born of life-breath Samāna. He created
K r a t u from the A p ā n a . These are remembered as the t w e l v e * *
excellent sons of B r a h m a .
77. D h a r m a a n d others should be known a n d they are
remembered as the first born sons of B r a h m a , Bhrgu a n d
others w h o were created ( l a t e r ) , were not expounders of
Brahman.
78. T h e s e twelve sons of B r a h m a are to be known as t h e
ancient householders. O B r ā h m a n a , these a r e b o r n along with
Rudra.
79. K r a t u a n d S a n a t k u m ā r a , these two lived in p e r p e t u a l
celibacy. In t h e previous b i r t h * * * they are elder to all.
80. In the seventh K a l p a , these ancient Sādhakas of the
world h a d already passed away. T h e y shine (refulgently) in
this world by means of the splendour of their own souls.
81. Both of t h e m were Yogins by n a t u r e . Those two, of
great power, carried out the duties of subjects a n d love by
superimposing the soul (on the supreme soul) by means of the
soul.
82. He continues to be in the same state as he was in,
when he was b o r n . So he is called K u m ā r a . T h e r e u p o n , his
n a m e S a n a t k u m ā r a b e c a m e well established.

* Samkalpa and Dharma born before all.

** Dharma, Samkalpa, Rudra and nine sages = 12.
*** If the reading is pūrvolparmau "They were born before'.
48 Brahmānda Purāna

83. T h e i r twelve races a r e divine a n d a r e endowed with

the groups of D e v a s ; they performed holy rites; they h a d
progeny a n d they h a d great sages o r n a m e n t i n g the race.
84. After seeing those twelve Sāttsika beings b o r n of his
vital airs, the lord created the Asuras, the Pitrs, the Devas
a n d the h u m a n beings.
85. He created the Devas from his m o u t h ; t h e Pitrs
from his chest; the h u m a n beings from his o r g a n of generation
a n d he created the Asuras from his buttocks.
86. Carrying on his creative activities d u r i n g the night,
the lord of the Devas created souls of h u m a n beings from t h e
moonlight. He created t h e Pitrs from the n e c t a r .
87. After creating t h e Mukhya ( p r o m i n e n ŕ ) a n d Amukhya
(non-prominent) Devas a n d Asuras, he created from his m i n d
the h u m a n beings a n d the great Pitrs who were like their own
fathers.
88. H e created the lightning, the t h u n d e r a n d t h e
clouds, the red coloured rainbows, t h e Rks, t h e Yajus M a n t r a s
a n d the S ā m a n songs for the fulñlment of the Yajñas.
89. T h e living beings, high and low, were born of his
splendour. T h e creation of subjects by B r a h m a comprises of
the Devas, the sages t h e Pitrs a n d the h u m a n beings.
90. Again he creates living beings, the mobile a n d the
immobile ones, the Yaksas, the Piśācas, the G a n d h a r v a s a n d
all the Apsaras, all r o u n d .
9 1 . H e created men, K i n n a r a s , Rāksasas, the birds, the
animals, t h e deer a n d t h e serpents. He created the two types,
the mobile a n d t h e immobile, as well as t h e Vyaya (perishable)
a n d the Avyaya (Imperishable) .
92-94. T h e y a t t a i n those activities created formerly by
t h e self-born lord. T h o u g h created again a n d again, they
b e t a k e themselves to those alone (Viz. t h e i r own previous
characteristics) such as violence a n d nonviolence, softness a n d
cruelty, virtue a n d evil as well as w h a t is d o n e a n d w h a t is
n o t d o n e . 1 T h e y know t h e t h r e e (entities) are n o t separate,
though b o r n of t h e m alone as separate (?). This is thus, a n d
n o t t h u s ; this is n e i t h e r the p a i r (thus a n d non-thus) n o r the
1. This is the inexorable Law of Karman. Even after Kalpānta,
the Karma follows its doer immediately after the new creation of the world.
1.1.5.95-103 49
1
non-pair (of thus and n o n - t h u s ) . People w h o cling to Sattva-
g u n a a n d who view with equanimity say t h a t K a r m a n has
itself as the object.
95-97. T h a t great lord created these five by means of
the word Diva (Div—to shine, the heaven t h a t sparkles).
He caused the extension of the created five elements by way of
names ( ? ) .
T h e lord gave t h e m names pertaining to the sages. He
gave names to those creations among the Devas t h a t a r e
not born during the night. T h u s for the reasons cited above,
the creation of the worlds by the self-born lord was effected.
T h e evolutes of the Prakrti beginning with Mahat and ending
with Vifesa (particularised creations) were thus evolved.
98-99. T h e cosmos has the lustre of the moon a n d the
sun; it is embellished by planets and stars; it is equipped with
thousands of riyers, seas a n d mountains. It consists of different
kinds of beautiful cities and flourishing principalities a n d
territories. In this forest of Brahma, the unmanifest one, the
omniscient Brahma wanders.
2
100-103 . This grove of trees of B r a h m a is b o r n of t h e
seed viz Avyakta or Prakrti (the unmanifest o n e ) . It is stationed

1. T h i s reminds us of the stance of Sañjaya-Belatthi-putta in Sāmañña-

phala-sulta (para 3 2 ) of Dlgha Nikāya (p. 51 of the N a l a n d a Edt.)
2. VV.100-103 give an allegorical description of the universe or
Sariisāra as the forest tree of god Brahma. T h e comparison w i t h the tree a n d
the universe is as follows,
Tlie Tree The creation or Samsāra

T h e Seed Avyakta (Prakrti)

•Stem Buddhi (Intellect)
Inner hollow Sense-organs
Branches (śākhā) in the Bd.P. T h e Mahābhūtas (elements)
(but ankura or sprouts in V ā . P.)
[PrakāSa in Bd.P. is probably
a misprint for Praiākha in
Vā.P. ]
Leaves (patra) Viiesa (sense objects or particular
categories)
Flowers Virtue (dharma)
Evil (a-dharma)
Fruits Pleasure and pain
50 Brahmānda Purāna

u n d e r its blessing. It is full of stems a n d branches in t h e form

of the intellect. T h e sense-organs are the i n n e r hollows; the
great Bhūtas (elements) are its l u m i n a r i e s ; * it possesses leaves,
in the form of the Viśesas (particularised categories) or the
objects of senses), V i r t u e a n d Evil are its beautiful flowers;
pleasure a n d misery are the fruits (of this tree) ; this eternal
tree of B r a h m a is the sustenance of all living beings. This
forest of B r a h m a is constituted by a n d belongs to the trees of
B r a h m a . T h e eternal, Avyakta (unmanifest one) of the n a t u r e
of Sat a n d Asat is the cause thereof. Persons w h o think of the
Tattvas (categories) call it P r a d h ā n a , P r a k r t i a n d M ā y ā .

104. Such is the A n u g r a h a 1 creation. It is r e m e m b e r e d

as one with B r a h m a as the cause. T h e three creations pertain­
ing to Prakrti are the creations of B r a h m a w i t h o u t the back­
g r o u n d of consciousness or m e d i t a t i o n .
105-106. T h e six creations beginning with M u k h y a are
the Vaikrtas (pre-meditated ones) a n d they have b e e n created
with the b a c k g r o u n d of consciousness.
T h e y function by way of Vaikalpa (i.e. t h r o u g h excite­
m e n t ) . T h e y are identified with the B r a h m a n (?) ,
T h u s nine creations 2 a r e remembered including the
Prākrtas a n d Vaikrtas. These are the creations originating
t h r o u g h m u t u a l contact. T h e reason thereof has been
r e m e m b e r e d by the wise or learned.
107. It is t h a t Acintyātman (incomprehensible soul) w h o
is t h e m a k e r of all living beings. T h e y ( t h e l e a r n e d ) say t h a t
the Vedas are his h e a d ( ? ) ; the firmament is his n a v e l ; the
sun a n d t h e m o o n are his eyes; the quarters a r e his ears, know
t h a t the e a r t h constitutes his feet.

* The word Prakāia is inapplicable to Bhūtas. T h e r e a d i n g : mahi-

bhūta-praiākha "The tree has big branches in the form of M a h ā b h ū t a s ' in the
V ā . P . is better.
1. This is called Anugraha creation as it is caused or created through
t h e favour of Avyakta or Prakfti as noted in V . l 0 0 above (tasya=avyaktasya
•anugrahe sthitati)
2. As n o t e d above three are Prākrta sargas a n d six are Vaikrta ones.
T h i s makes the total of nine creations.
1.1.5.108-118 51

108. It is from his m o u t h (face) t h a t the B r ā h m a n a s

were b o r n . F r o m the front p a r t of his chest t h e Ksatriyas
were b o r n . It is from his thighs t h a t the Vaiśyas were b o r n
a n d the Śūdras from his feet. All the castes were b o r n of his
limbs. 1
109. N ā r ā y a n a is greater t h a n and beyond the Avyakta
( t h e unmanifest o n e ) ; t h e cosmic egg is t e r m e d Avyakta, god
B r a h m a himself is b o r n of the cosmic egg; the worlds have been
c r e a t e d by h i m .
110. * After staying there for ten K a l p a s they go a g a i n
to t h e (world of) Satya. (Those w h o reach) the world of
B r a h m a a t t a i n the goal from which they never r e t u r n .
111. W i t h the exception of overlordship, they a r e on a
p a r with him in regard to AiSvarya (prosperity, power to
control etc.) T h e y become equal to B r a h m a as far as form
a n d object are concerned.
112. T h e r e they stay endowed with pleasure a n d
accompanied by themselves ( a n d their possessions). On
account of the inevitability"of t h e T n a t t e r , it (he) e x p a n d s t h e
P r ā k r t a (creation) himself.
113-114. T h e n , purified on t h a t occasion, they a r e to
be directly connected with the diversity. J u s t as, while one
is asleep t h e faculty of u n d e r s t a n d i n g functions without intel­
lectual consciousness. So also their knowledge functions w h e n
purified on t h a t occasion, through the withholding of
differences, b u t not so in the case of Śusmins (?) (lustrous or
powerful o n e s ) .
115-116. T h e causal relations between cause a n d effects
function alongwith t h e m in regard to the residents of t h e
world of Brahma, who see t h e diversity; whose aberrations h a d
receded a n d who stand by their own duties. T h e y are Siddhas
of similar (equal) characteristics, of splendid souls a n d a r e
free from sullied state.
117-118. As an effect of P r a k r t i , they possess sense-
organs a n d organs of action. T h e y a r e well a r r a n g e d in their
own souls. After establishing the soul, the P r a k r t i , t h a t a p p e a r s

1. An echo from the Purusa Sūkta ( R V . X . 9 0 )

* Obviously some lines are missing from the text.
52 Brahmāna'a Purāna

in multifarious forms, a n d t h a t seems to be different from

Purusa, does not function. T h e r e u p o n begins to function the
creation of those things of the n a t u r e of existing cause.
119. T h e contact of the Tuktas (sages of Yogic p r a c t i c e ) ,
t h e seers of reality should be known as Prakrti. It is the cause
of their Apavarga (salvation) of those persons w h o go on a
never to r e t u r n j o u r n e y of those who are not r e b o r n .
120-122. D u e to Abhāva (Absence of r e b i r t h ) t h e y
go once again to Satya-Loka as t h o u g h the flames h a v e subsided.
T h e r e u p o n , w h e n those persons of joyous souls have gone
above t h e three worlds, they by w h o m t h e M a h a r - L o k a was
not reached, go along with them. W h e n t h e Kalpadāha ( t h e
b u r n i n g of the universe at t h e end of t h e K a l p a ) is i m m i n e n t
their disciples stay here.
T h e y a r e the G a n d h a r v a s a n d others, the Piśācas, t h e
h u m a n beings, the B r ā h m a n a s a n d others, t h e animals a n d t h e
birds and t h e immobile beings alongwith t h e reptiles.
123. While on t h a t occasion the residents of the surface
of the e a r t h a r e staying there, 1 the thousand rays of the sun
perish ( ? ) . T h e y b e c o m e seven rays a n d each one of these rays
becomes a sun. G r a d u a l l y they assume a h u n d r e d times in­
creased m a g n i t u d e a n d b u r n t h e three worlds.
124-125. T h e y b u r n t h e mobile a n d t h e immobile beings,
the rivers a n d all the m o u n t a i n s : they h a d already been dry
d u e to d r o u g h t a n d absence of rain. Now they a r e heated by
those rays. T h e n they are completely b u r n t by t h e sun's rays
a n d they b e c o m e helpless. These mobile a n d immobile beings,
as well as D h a r m a a n d A d h a r m a etc. become completely b u r n t
by t h e sun's rays.
126-129a. W i t h their bodies b u r n t a n d w i t h their sins
completely washed off at t h e end of t h e Yuga, they become
well known ( ? ) . T h e y a r e freed of their distress. (They a r e
blessed) by t h e auspicious (stage of boundlessness). T h e n , after
t h e night of B r a h m a , b o r n of t h e unmanifest one, has d a w n e d ,
those people b e c o m e j o i n e d with the people of similar forms

1. Description of the end of a Kalpa.

1.1.5.129-141 53

a n d in the subsequent creation they become the m e n t a l progeny

of B r a h m a .
129b-132. Thereafter, w h e n t h e people living in t h e
three worlds have become merged w i t h t h e people, w h e n all
t h e worlds have been completely b u r n e d by the seven suns,
w h e n t h e e a r t h is flooded by t h e rain, b o t h in the secluded
places a n d in t h e seas, t h e oceans, t h e clouds, t h e waters of
the e a r t h proceed a h e a d flowing fast like arrows. T h e y are as
t h o u g h m o u n t a i n s called by the n a m e Salila (water) ; w h e n
m u c h w a t e r c a m e on like this a n d covered this e a r t h it b e c a m e
w h a t is called Arnava (sea).
133-135. (Defective t e x t ) . ( W a t e r is called Ambhas, w h y
is it so ?) Since it shines (Ābhāti) it is called Ambhas. T h e
word Bhā is used in t h e sense of lustre a n d illumination. 1 T h e
expanse of water has spread over everything a n d got i n t o
t o u c h with all. It is known by its own lustre.
Since it stuffs the entire e a r t h all r o u n d within itself a n d
makes it extend, it is called Apatanu.2 T h e root T a n o t i m e a n s
to extend. T h e waters a r e therefore called Apatanu.
T h e word Sara indicates t h a t which is Śirna ( s h a t t e r e d ) .
It is a root having various meanings. In t h a t vast expanse of
water, t h e waters are not shattered. H e n c e they are called
JVāras.3
136-138. In the waters, at the e n d of a t h o u s a n d Yugas,
w h e n t h e d a y of B r a h m a comes to a close, when it is his
night of the same d u r a t i o n within the waters, w h e n within t h e
waters t h e e a r t h has lost all its fires; when it is darkness all
r o u n d with not even a glimmer of light, w h e n t h e wind has,
subsided—-the lord B r a h m a by w h o m t h e portion of the world
is presided over desired once a g a i n to m a k e the division of
this world.
139-141. In t h a t vast expanse of water, where the
mobile a n d t h e immobile beings h a d perished, B r a h m a lay
d o w n , B r a h m a of thousand eyes, thousand legs a n d t h o u s a n d

1. Bd.P. interestingly traces ambhas 'water' to bhā—'to shine.' It

is "merely a popular etymology.
. 2. M W . does not give a word like Apatanu or Upatanu.
3. Kara na+śirna=waters, is beyond linguistics.
54 Brahmanda Purāna

heads, the P u r u s a of golden colour, B r a h m a n a m e d N ā r ā y a n a

w h o was beyond the ken of t h e sense organs lay asleep.
He became awakened d u e to t h e emergence of Sattva.
He woke up a n d surveyed the cosmos t h a t was a void. W i t h
t h e n a r r a t i o n of this, t h e first P ā d a (section) of the P u r ā n a has
been related.
 SECTION TWO
ANUSAÑGA-PĀDA
 CHAPTER SIX

The Kalpas and Manvantaras1

Their Duration

Sūta said :
1. On h e a r i n g the first P ā d a (section) the m a i n t h e m e
of which is the P r a k r t i , thus recounted, K ā p e y a ( K ā ś y a p e y a in
Vā.P.) who was delighted h a d some doubts.
2-3. After p r o p i t i a t i n g the S ū t a by m e a n s of words
( a n d desirous of h e a r i n g ) a n o t h e r story for t h a t purpose, (he
said) — " H e r e a f t e r O Sage conversant with the K a l p a ,
recount P r a t i s a n d h i t o m e . I wish to know this, viz. : the interim
period between t h e two K a l p a s i.e. t h e K a l p a t h a t has passed
a n d t h e K a l p a t h a t is c u r r e n t . I wish to know t h e P r a t i s a n d h i
( t h e period of t r a n s i t ) between these two. I n d e e d , you are
sufficiently well-versed."
4. On being thus requested by K ā p e y a , Sūta, the most
excellent a m o n g eloquent m e n , began to n a r r a t e the origin of
the three worlds entirely.

Sūta said :
5. Now I shall describe factually, O m e n of holy vows,
the K a l p a of the past a n d t h e K a l p a of the future a n d t h e
period of transit t h a t is between these two.
6. (I shall also describe) O m e n of holy rites, the dif­
ferent M a n v a n t a r a s in the Kalpas. T h e K a l p a t h a t is c u r r e n t
now is V a r ā h a — a n auspicious K a l p a .
1. Description of Manvantaras is one of the main characteristics of a
Purāna. We have a description of these Manvantaras in Bh.P. V I I I . 1 . 1 - 2 9 .
K P . I . 5 1 , NP.I.40-17-37, V P . I I I . 1.1-9 and others. But this chapter like Vā.P. 7
describes the Kalpas and the interim period joining the Kalpas. A number of
verses are c o m m o n to Vā.P.7 and this chapter.
58 BrahmSnda Purāna

7. U n d e r s t a n d the intervening transitional stage between

this K a l p a a n d the old ( a n c i e n t ) K a l p a t h a t preceded this a n d
passed away.
8. W h e n t h e previous K a l p a recedes w i t h o u t a Prati­
sandhi ( i n t e r m e d i a t e p e r i o d ) , a n o t h e r K a l p a begins again with
J a n a l o k a a n d others.
9. T w o (consecutive) K a l p a s have a transitional stage
separating t h e m mutually. All beings a r e completely annihilat­
ed at the end of a K a l p a .
10a. T h e Period intervening between the end of that
K a l p a is called* Pratisandhi.1
lOb-ll. In a M a n v a n t a r a , the junctions of those periods
of time called Yugas are unbroken. T h e M a n v a n t a r a s function
with interconnections of the Yugas. T h e previous Kalpas have
been recounted briefly (?) in the Prakriyā-pāda.
12-14. E a c h K a l p a has a Pūrva-Ardha (former half) a n d
Para-Ardha ( l a t t e r h a l f ) . Therefore, when a K a l p a passes by,
its latter h a l f is followed by the former half of the next K a l p a .
T h e other K a l p a s also will follow suit with their latter halves
increased(?). O B r ā h m a n a s , the K a l p a t h a t is present now
is the first a m o n g them. It has a Pūrva-Ardha a n d a Para-Ardha.
T h e second one is called Para. This is the period of sustenance.
It is r e m e m b e r e d t h a t the period of dissolution is thereafter.
15. Prior to this K a l p a was the ancient K a l p a that h a d
passed by at the end of a thousand sets of four Yugas along­
with the M a n v a n t a r a s .
16-18. W h e n the K a l p a comes to a close a n d the time
of universal b u r n i n g arrives (?), t h e Devas moving a b o u t
in the aerial chariots, the stars, planets a n d the constellations,
t h e moon, the sun etc.—all these meritorious souls were twenty-
eight crores in n u m b e r . T h e i r n u m b e r in all the fourteen

* T h e reading: na vidyate ' T h e Pratisandhi does not exist between the

past a n d the present K a l p a ' is obviously wrong. Hence the reading of
V ā . P . 7.9 ( = t h i s verse in Bd.P.) is accepted.
1. This is the definition of Pratisandhi. In Manvantaras, the y u g a period
connecting t w o manvantaras is unbroken but at the end of the Kalpa, the
universe gets destroyed-as described in V V . 1 6 ff below.
1.2.6.19-27 59

M a n v a n t a r a s is the same. Therefore their total n u m b e r in all

t h e M a n v a n t a r a s together was (14 X 28 = ) 392 crores.
19. F u r t h e r , in everyone of the K a l p a s , t h e Devas moving
a b o u t in aerial chariots a r e r e m e m b e r e d to be seventy thousand
more.
20. In t h e fourteen M a n v a n t a r a s t h e r e were the Devas,
t h e Pitrs a n d t h e sages imbibing n e c t a r ( A m r t a p ā s ) in t h e
f i r m a m e n t a n d heaven.
2 1 . T h e y h a d their servants (followers), wives a n d sons.
At t h a t t i m e , t h e Devas in the firmament were beyond t h e
discipline of the Varnas (castes) a n d the Āśramas (stages in life).
22. Thereafter, w h e n t h e a n n i h i l a t i o n of all living beings
along w i t h objects a p p r o a c h e d , all of t h e m b e c a m e persons
of equal position a n d c o n d i t i o n w i t h those t h a t h a d a t t a i n e d
Sāyujya ( t h e salvation of m e r g i n g with t h e d i v i n i t y ) .
23-25. Thereafter, d u e to t h e inevitability of t h e re­
c u r r e n c e of t h e i n t e l l e c t * of t h e soul (?) t h e Devas, t h e
residents of t h e t h r e e worlds, b e c o m e persons identifying w i t h
and taking p r i d e in the different positions h e r e .
W h e n the t i m e of sustenance was complete, w h e n t h e
Paścimottara ( t h e l a t t e r a n d later period) was i m m i n e n t , w h e n
t h e a n n i h i l a t i o n arrived, the enthusiasic Devas in the last days
of t h e K a l p a , p a r t i a l l y a b a n d o n e d their abodes. 1 Thereafter,
they became excited a n d d i r e c t e d their m i n d s towards t h e
Maharloka.
26. (Defective t e x t ) . T h e y practise Yoga a n d m a k e use
of the great (thing) in t h e b o d y * * (?) All of t h e m a b o u n d in
purity. T h e y have achieved the m e n t a l Siddhi ( a c h i e v e m e n t ) .
27. T h e M a h a r - l o k a was a t t a i n e d b y B r ā h m a n a s ,
Ksattriyas, Vaiśyas a n d o t h e r people b o r n of t h e m , alongwith
those residents of K a l p a .

* Vā.P.8.23 ( = Bd.P. present verse) reads buddhvā ' H a v i n g under­

stood the inevitability.'
1. W . 2 4 - 3 1 describe the progress of gods upto Satya-loka, the region
of g o d Brahma.
** T h e f i r s t line i n the corresponding V ā . P . verse ( 8 . 2 6 ) reads:
teyuktā upapadyante mahasi-sthaih Śaririkaih' j
w i t h their bodies stationed in mahas {Maharloka) they practise etc.
60 Brahmanda Purāna

28. After going to M a h a r l o k a , the fourteen groups of

the Devas b e c o m e agitated. Thereafter, they directed their
m i n d towards J a n a l o k a .
29. In this o r d e r t h e residents of t h e K a l p a m u t u a l l y ( ? )
proceeded for thousands of Yugas a c c o r d i n g to t h e reckoning
of t h e Devas.
30. All of t h e m a b o u n d e d in purity. T h e y have achieved
the m e n t a l Siddhi ( a c h i e v e m e n t o f spiritual p o w e r s ) , t h e J a n a
(Loka) was a t t a i n e d by those residents of K a l p a together.
3 1 . After staying there for ten K a l p a s , they go to the
Satya ( L o k a ) once a g a i n . After going to the world of B r a h m a ,
they a t t a i n a goal from where there is no r e t u r n .
32. Except t h e overlordship, they become equal to
B r a h m a . 1 T h e y are equal to B r a h m a in regard to features a n d
object (of t h e sense organs) (i.e. V i s a y a ) .
33. T h e r e they stay with pleasure in the S a m y a m a s *
(? worlds of t h a t n a m e ) . After a t t a i n i n g bliss from B r a h m a n ,
they become liberated a l o n g w i t h B r a h m a .
34. In view of t h e inevitability of affairs concerning
( t h e course of) P r a k r t i , they r e m a i n ( b o u n d along) with
honour, worship etc. as is p r o d u c e d at the same t i m e . * *
35. J u s t as in t h e case of a s l e e p n g person the faculty
of knowledge functions without (clearcut) perceptions (Abuddhi-
pūrvam), so also when they a r e purified a n d rendered service,
t h e bliss begins to function.
36. (The bliss begins to function) by the withholdings
of differences. These are different in regard to lustrous
ones. Along with t h e m their effects a n d instruments (sense
organs) also d e v e l o p .
37-38. Of those residents of B r a h m a ' s region who observe
multiplicity (and separateness) a n d whose authority has been

1. Cf. Brahma-sūtra IV.4.17-18 where t h e released soul is stated to have

all the Lordly powers e x c e p t the power of creation of the universe. The
powers of the released soul are not unlimited.
* V ā . P . 8 . 3 3 b reads: Prasamgamāt—'due to their close contact (with
Brahma)'.
** T h e y remain ( b o u n d ) in their separateness produced (retained)
at that time.
1.2.6.39-48 61

w i t h d r a w n a n d who abide by their righteous duties. Those

Siddhis have similar characteristics. T h e y are of p u r e souls a n d
are unsullied. In their P r ā k r t a form they are e q u i p p e d with
sense organs b u t they are stabilised in their own souls.
39. After proclaiming itself (or the soul), t h e P r a k r t i is
factually observed as different from Purusa a n d as multifarious
a n d as such it functions.
40. Again when the creation begins to function,
Prakrti should be known in its connection with the liberated
(?) souls who perceive reality a n d who are identical w i t h the
existent causes. y
~—
4 1 . T h e r e , those persons a t t a i n i n g salvation do not J
r e t u r n by t h e same p a t h (of Sarhsāra ). There non-existence
h a d been caused once again like t h a t of the blazing flames
that h a d b e e n extinguished. 1 y
42. While those n o b l e souls h a d gone far above t h e
three worlds a l o n g w i t h these, the M a h a r l o k a is not occupied
by t h e m .
43. W h e n t h e b u r n i n g of K a l p a is i m m i n e n t , the
G a n d h a r v a s a n d others, t h e Piśācas ( v a m p i r e s ) , the B r ā h m a n a s
a n d o t h e r h u m a n beings become their disciples.*
44-45. (So also) t h e animals a n d birds, t h e immobile
beings a n d t h e reptiles. While those residents of t h e surface of
the e a r t h s t a n d t h e r e a t t h a t time, the t h o u s a n d rays t h a t
manifest themselves b e c o m e (combined a n d c o n c e n t r a t e d i n t o )
seven rays a n d each one of t h e rays becomes a S u n . 2
46-48. Rising up gradually, they b u r n t h e t h r e e worlds.
T h e mobile a n d the immobile beings, t h e rivers a n d all
t h e m o u n t a i n s t h a t h a d a l r e a d y been dried u p d u e t o absence
of r a i n a r e inflamed a n d afflicted by t h e suns. Completely

1. Cf. the concept of Brahma-nirvāna in the BG. V V . 2 4 - 2 6 .

* Śisyāh in Bd.P. is probably a misprint for Śis(āh 'remaining ones'
(found in V ā . P . in corres. verse 8 . 4 3 b ) . A s this is description of the K a l p ā n t a ,
Sisfa is a better reading.
2. V V . 4 3 - 6 0 . T h i s description of the Kalpa-dāha a n d the e n d of the
universe is a verbatim repetition of VV.121-138 of the last chapter.
T h e popular etymologies of ambhas, salila, JVara oi Nāra all m e a n i n g 'water'
a n d the derivation of N ā r ā y a n a h a v e b e e n noted there.
62 Brakmānda Purāna

b u r n t by the rays of the suns, they become helpless. T h e

mobile a n d the immobile beings of the n a t u r e of virtue as well
as evil get their bodies b u r n e d . In t h e interval between the two
Yugas, they get rid of their sins.
49. T h e y are well k n o w n * a n d freed from t h e sunshine
by t h e auspicious ( r a i n ) t h a t has great continuity shower­
ing incessantly. Thereafter, those people a r e joined with
other people of similar forms a n d features.
50. After staying there d u r i n g the n i g h t of B r a h m a born
of the unmanifest one, they become t h e m e n t a l sons of B r a h m a
at the time of subsequent c r e a t i o n .
51-56. T h e n , when the residents of t h e three worlds h a d
become p r o p e r * *(?) ( o r equipped) with people, w h e n t h e
worlds had been completely b u r n e d down by the seven suns,
when t h e e a r t h h a d been flooded with r a i n , when the seas
h a d become desolate, all the waters of the oceans, clouds
a n d t h e e a r t h move a h e a d scattered (like a r r o w s ) . T h e y have
the n a m e Salila. T h e y followed (one after the o t h e r ) . T h a t
flood of water gathered together in a b u n d a n c e . W h e n t h a t vast
sheet of water covered t h e e a r t h , it b e c a m e known by the n a m e
Arnava ( s e a ) . This water is called Ambhas because it shone and
spread. T h e water reached everywhere. The root y/Bhā has the
sense of Vyāpti (spreading) a n d Dipti (shining).
Since it spread over t h e entire e a r t h all r o u n d w i t h i n
itself, water is r e m e m b e r e d as Tanus. T h e root y/Tan is used in
the sense of extension. T h e root \/Śar i.e. Śr has different m e a n ­
ings. I t m e a n s " t o become shattered o r s c a t t e r e d " .
57-62. In the vast sheet of water, t h e waters are not
quick in m o t i o n (śighrāh) therefore, they are called Nāras. At
t h e end of t h e thousand Yugas, when the d a y of B r a h m a had
c o m e to a close, when the night of so m u c h ( = the same) d u r a ­
tion h a d b e e n present within the watery expanse, when the

* Tonya tayā hyanirmuktāfi 'freed from that species' in V ā . P . 7 . 4 9 is a

better reading.
** apravrtttsu ( V ā . P . 7 . 5 2 a ) 'when all the people, residents of the three
worlds are extinct'. T h i s reading is more suitable in the context t h a n upapan-
nesu of the B d . P . here.
1.2.6.63-68 63

surface of the e a r t h h a d become lost within t h a t water, when

all fires were extinguished, w h e n the wind had become totally
calm a n d motionless, when there had been darkness all round
w i t h o u t any light, this (universe) h a d been presided over by
this person. He is Brahma, the lord. He wished again to divide
this world. In t h a t vast sheet of water where the mobile a n d the
immobile beings have perished, B r a h m a becomes a person with
thousand (i.e. i n n u m e r a b l e ) eyes, thousand feet, thousand heads
one who has conquered all the sense-organs a n d one with
golden complexion.
T h e y cite this verse regarding N ā r ā y a n a in this connection.
" T h e waters are Nāras. We have heard t h a t they con­
stitute his bodies. T h e y a r e being filled in. Since he stays therein,
he is remembered as N ā r ā y a n a .
63. T h e first Prajāpati (lord of subjects) is a person of
good m i n d . 1 He has a thousand heads, a thousand feet, a
thousand eyes, a thousand faces (mouths) and a thousand arms.
He performs a thousand acts. He is explained as a person
identical with t h e three Vedas.
64. He has t h e lustre a n d colour of the sun. He is the
protector of the universe. He is single. He is the first Virāf
(cosmic p e r s o n a g e ) . He is H i r a n y a g a r b h a of noble soul. He is
beyond the K e n of m i n d .
65. In the beginning of the K a l p a , the Lord a b o u n d s in
Rajas quality a n d after becoming B r a h m a , he b r o u g h t a b o u t t h e
c r e a t i o n of the world. In t h e e n d of the K a l p a , he a b o u n d s in
T a m a s , a n d after becoming K ā l a , he devoured it again.
66. It is reported t h a t in the cosmic ocean, N ā r ā y a n a
with the p r e p o n d e r a n c e of Sattva guna divides himself threefold
a n d abides in the three worlds.
67-68. By means of the three (qualities or forms), he
creates, devours a n d sees or protects (the w o r l d ) . In the vast

1. Cf. Purusa Sūkta (RV.X.90). The V e d i c concept regarding

Virāj, Hiranya-garbha here identified with Brahma or P u r u s a of the Purusa-
sūkta are the different stages in the evolution. T h a t Purusa is credited with
three gunas for the creation, sustenance and destruction of the universe.
64 Brahmānia Purāna

sheet of water, w h e n the mobile a n d the i m m o b i l e beings have

perished, at the end of a thousand sets of four Yugas, w h e n
( t h e earth) is covered on all sides w i t h water, B r a h m a n a m e d
N ā r ā y a n a shines himself in the universe.
69. All the subjects of the four types (i.e. Svedaja, Andaja,
Udbhijja a n d Jarāyujd) are covered with T a m a s , d u e to t h e
Śakti of B r a h m a . In t h e M a h a r l o k a , t h e great sages see K ā l a
(God of d e a t h ) sleeping.
70. At t h a t time t h e great sages referred to above a r e
Bhrgu a n d others. 1 T h e great sages, w h e n the K a l p a comes to
a close, are the eight sages, Satya a n d others. T h e great t h i n g
t h a t is surrounded by t h e m when they revolve is t h e Mahat* (1)
71. T h e root \/Rs\\&& t h e sense of Gaīt(movement). T h e
above n a m e (i.e. Rsi) is derived from t h a t r o o t . 2 Since they
move about with t h e i r Sattva a n d since they are great, they
a r e called Maharsis ( G r e a t sages).
72. T h e sleeping K ā l a was then seen by those seven
great sages, viz. Sattva (? S a t y a ) a n d others w h o a r e stationed
in t h e M a h a r l o k a in t h e previous K a l p a .
73. T h u s B r a h m a ( c o n t i n u e s t o function) i n thousands
of nights. T h e great sages w h o were b r o u g h t by h i m t h e n saw
t h e sleeping K ā l a .
74. Since, in t h e beginning of the K a l p a , B r a h m a evolv­
ed fourteen assemblages (worlds) (?) of diverse forms, it is
3
defined as K a l p a .
75. He is t h e creator of all living beings again a n d
again, in the beginnings of the K a l p a s . T h e great lord is b o t h
Vyakta (manifest) a n d Avyakta ( u n m a n i f e s t ) . T h i s entire universe
is evolved by him.

1. T h e concept of Saptarsis ( s e v e n sages) ursa major is astronomical in

the V e d i c period. Varāhamihira in Brhat-sarhhitā also treats t h e m from astro­
nomical point. In the M b h . a n d the Purānas, their status as "mind-born
s o n s " of Brahma becomes prominent. But their survival after deluges as stated
here, hints at their original astronomical aspect.
2. A correct etymology.
3. Definition of K a l p a ; cf. Vā.p.7.77.
* T h i s verse is obscure. T h e correspondence V. in Vā.P.8.83 reads:
1.2.6.76-77—7.1-5a 65

76. T h u s the inter-relation between two Kalpas has been

recounted. T h e present has become the antecedent state in
between the two.
77. Everything has been recounted briefly in the
previous K a l p a in the m a n n e r as it was factually. Now I shall
recount the current K a l p a . U n d e r s t a n d the same.

C H A P T E R SEVEN

Knowledge About the World

(Geographical divisions of the earth—Four Yugas and
their d u r a t i o n — G e o g r a p h y of c o n t i n e n t s — c o n t i n e n t s , towns
and villages—-Flora a n d f a u n a — p e o p l e — c a s t e s a n d stages in
Life) -

Sill a said :
1. He passed a period of time equal to a thousand Yugas
as his night. At the end of the night, B r a h m a creates the
universe through the cause (potentiality) of creation.
2. At that time, in t h a t vast expanse of water, B r a h m a
became wind and moved a b o u t (in that ocean) enveloped in
darkness when the mobile and the immobile beings h a d
( a l r e a d y ) perished ( a n d became non-existent).
3-4a. He flooded the surface of the e a r t h all round with
water. W h e n the elements had been stationed in S a t y a * ( t r u t h )
along with their divisions, he moved about like the glowworm
d u r i n g t h e nights in t h e rainy season.
4b-5a. He was moving about quickly as he pleased,
thinking by means of his intellect, about the means of stabiliza­
tion.

* V ā . P . 8 . 3 samantāt—all round.
66 Brahmānda Puārna

5b-8a. He was searching for the earth. He realized t h a t

the earth was within the water. After knowing t h a t one of
them was blind (?) the lord who was capable of lifting up the
e a r t h assumed the truthful form of a b o a r as remembered in
the beginnings of the previous Kalpas. T h e n he entered the
water. T h a t lord of subjects wished to contact the e a r t h
covered with waters. He lifted up the e a r t h a n d placed it again
along w i t h its c h i l d * (Reference to N a r a k a ? ) .
8b-9a. He deposited the waters of t h e oceans in the
oceans a n d the waters of the rivers in the rivers separately. After
levelling the e a r t h he picked up and gathered the m o u n t a i n s .
9b-11. As the previous creation was being b u r n e d for­
merly by the S a m v a r t a k a fire, the mountains of t h a t period
had been melted by that fire. T h e y were t h e n scattered by the
wind. Due to dullness, they became solidified. Wherever the
(molten rocks) were spilt there arose a m o u n t a i n . T h e y are
called Acalas1 (not-moving or immobile) because their ridges
were immovable. T h e y a r e r e m e m b e r e d as Parvatas because
they h a d Parvans (or j o i n t s ) .
12-14. T h e y are (called) Giris because they h a d been
swallowed. T h e y are Siloccaya because they h a d moved about
(Ayana).
T h e n , after lifting up the e a r t h from within the waters,
the lord created seven times seven subcontinents in its seven
continents. After levelling the uneven grounds he created
m o u n t a i n s all r o u n d by means of rocks.
T h e r e a r e only fortynine sub-continents in those con­
t i n e n t s . 8 As m a n y m o u n t a i n s (i.e. 49) a r e situated at the
borders of the sub-continents.

* V ā . P . 8 a reads: apas tāsu tu vinyasan 'He deposited the waters

(over the surface of the earth'.
1. T h e s e verses give 'etymology' of the synonyms for a mountain.
T h i s Purāna is full of semantic etymologies i.e. etymologies based on the mean­
ing of the word and not its form. Sometimes, they are grammatically (even
as phonetic derivation) correct, but that is none of the concern of the Purāna-
writer. T h u s acala 'a mountain', giri-gri—is understandable but ayanāt tu
stloccayah 'the mountains are called siloccaya because of their movements' is
phonetically not defensible.
2. Every continent has seven sub-continents. T h u s the number of sub­
continents becomes 7 x 7 = 4 9 . Their list is described later in chs. 18 and 19.
1.2.7.15-24 67

15-20. In h e a v e n * etc. they are enveloped in splendour

n a t u r a l l y a n d not otherwise. T h e seven continents a n d oceans
encircle one another. T h e y are situated after surrounding one
another naturally.
T h e four worlds are the Bhū a.nd others. As before, Brahma
created the m o o n and the sun along with the planets as well
as the immobile beings all round, as B r a h m a created the
Devas of this K a l p a , who were Sthānins (persons occupying the
a b o d e s ) . He created the following things as w e l l ) : — the
waters, the fire, the earth, the wind, the firmament, the heaven,
the Dyaus ( t h e ethereal w o r l d ) , the quarters, the oceans, the
rivers, the mountains, the souls of medicinal herbs, the
souls of trees a n d creepers, the units of time such as Lavas,
Kāfthās, Kalās a n d Muhūrtas, the twilight, the nights, the days;
the halfmonths,- the months, the Ayanas (transits, one in the
six m o n t h s ) , the years and the Yugas. He created the abodes
and ( t h e dwellers t h e r e i n ) who take pride in the abodes
separately by laying claims to them.
2 1 . After creating the souls for the abodes, he created
the period of Yugas namely K t t a , T r e t ā , D v ā p a r a a n d Tisya
(i.e. K a l i ) .
22. At the beginning of the K a l p a , he created the sub­
jects at the outset. Those subjects of the previous K a l p a have
been recounted to you by m e .
23-24. In t h a t K a l p a that was being dissolved (i.e.
t e r m i n a t e d ) , the subjects were b u r n t by the fire. Those t h a t h a d
not reached Tapo-loka a n d those t h a t remained on the
earth, r e t u r n at the time of the subsequent creation for the sake
of being visible. 1 Those subjects who stay there for being
visible, do so for the sake of subsequent creation.

* Vā.P.8.15 reads—sargādau sannivistās it 'They (mountains) were

assembled there at the beginning of creation'. This reading is better than
that in the Bd.P. here as Svarga ( H e a v e n ) is not relevant in the context.
1. V V . 2 3 ff. This is the inexorable l a w of Karma. There may be the
dissolution of the universe at the end of a Kalpa, but the beings whose K a r m a s
have not been exhausted (i.e. w h o have not attained M o k s a ) are reborn
in the subsequent Kalpa. T h i s idea has been emphatically repeated in this
Purāna.
68 Brahmānda Purāna

25. Being created, they exist for the sake of their pro­
geny. T h e y are regarded as having achieved the four Purusā-
rthas viz. : D h a r m a , Artha, K a m a a n d Moksa.
26. T h e Devas, the—Pitrs and the h u m a n beings ( a r e
c r e a t e d ) in o r d e r ; thereafter, they equipped themselves with
p e n a n c e ; they filled the abodes at the outset.
27. I n d e e d , those h u m a n beings become B r ā h m a n a s and
souls of spiritual achievement. D u e to their K a r m a n con­
taminated by the faults of hatred a n d too m u c h of a t t a c h m e n t *
they went to heaven (?)
28. While r e t u r n i n g in an embodied state, they are b o r n
in every Yuga. W i t h the r e m n a n t s of the fruits of their K a r m a n ,
(they are born again a n d again) ; they are well known as Tadā-
tmakas (? Identified with t h e m ) .
29-30. T h e people bound by the a d v e n t of (a new)
K a l p a are born from the J a n a l o k a . T h a t which is their cause
in the waters is indicated by means of the K a r m a n * * ( ? ) . From
the J a n a l o k a , they are born t h r o u g h auspicious and inauspicious
K a r m a n s . T h e y assume physical bodies of diverse forms, in the
different species.
31. T h e subjects beginning with the Devas and ending
with the immobile beings are b o r n (influencing) themselves
mutually. T h e i r p u r e ( o r sanctified) K a r m a n s usually pre­
dominated.
32. Therefore, they attained only those names and
features (which they h a d before). Again a n d again they are
b o r n w i t h names and forms in the (different) K a l p a s .
33-34. Thereafter, is the creation of B r a h m a who is de­
sirous of creating the Upasrsfi (subsidiary c r e a t i o n ) . Even as he
was m e d i t a t i n g on those subjects, since he was of truthful med­
itation, a thousand couples came out of his m o u t h . It is b u t
n a t u r a l t h a t they were people of great brilliance with the
Sattva quality p r e d o m i n a n t .

* For āsañga-dnesa-yuktena, Vā.P.8 reads: sañgādvesa-yuktena '(acts)

m o t i v a t e d by non-hatred.'
** For apsu yah kāranam tesām bodhayan karmana tu sah / Vā.P.8.30a
reads:
āiayah kāranam tatra boddhavyam karmanārh tu sah /
' P l a c e of residence should be known as its cause' etc.
1.2.7.35-43 69

35. He created a n o t h e r thousand couples t h r o u g h his

eyes. All of t h e m h a d the Rajas quality p r e d o m i n a n t . T h e y
were Sustains (lustrous ones) a n d Amarsins ( i n t o l e r a n t ) .
36. He created a thousand (couples) of Asats ( n o t good
ones) from his arms. D o m i n a t e d as they were from Rajas a n d
T a m a s , they are r e m e m b e r e d as grha-śila* ( a t t a c h e d to houses).
37-38. T h e couples alone gave birth frequently till t h e
end of their lives. Kūtakas (? deceitful ones) a n d Akūtakas (non-
deceitful) are born (of those couples) who are mortals ( a b o u t
to d i e ) . Since after generating the family, they a b a n d o n e d their
bodies. Even since then there is the occurrence of copulation in
this K a l p a .
39. In the K r t a age, 1 it is by m e n t a l m e d i t a t i o n t h a t
pure objects of senses such as Śabda (sound a n d others) each
of which is of five characteristics ( b e c a m e a v a i l a b l e ) .
40. T h u s with m e n t a l emotions, those subjects without
progeny stay d e a r * * ( ? ) So also the families were born with
which this universe was filled u p .
4 1 . T h e y resort to rivers, lakes and oceans as well as to
mountains. T h e n those subjects have very little pleasure in
t h a t war(?) but they move in i t . * * *
42. T h e y say t h a t t h e earth with Rasa (juice, water,) is
their food. Desirous of m e n t a l siddhis those subjects m o v e
a b o u t as they please.
43. In the K r t a y u g a , the subjects ( h u m a n beings etc.)
h a d equal length of life, happiness a n d beauty. In the first Yuga,
at the beginning of the K a l p a , there was no D h a r m a a n d
Adharma.

* ihā-Sila (indulging in desires) in Vā.P.7.39.

1. VV.39-57 give a rosy picture of the K r t a Yuga.
** T h e corresponding verse viz. V ā . P . 8 . 4 6 a reads:
ityevam tnānasi pūrvam prāk-srstir yd prajdpateh /
'in this w a y formerly the preliminary creation was mental (after that it
was born of copulation. T h e whole world is filled w i t h t h a t ) .
*** Yuddht in the text is strange; it should be Yuge. T h e corresponding
verse in Vā.P. (8.47b) reads:
tadā nātyambu-śitosnā yuge etc.
' T h e y wandered (lived) in that Y u g a w h e n there was no excess of heat,
cold or rain'.
70 a
Brahmān4 Puārna

44-45a. In every Yuga, they were born with their res­

pective rights and a u t h o r i t y . T h e y say t h a t the K r t a yuga at the
beginning, h a d four thousand years in accordance with the
reckoning of the gods. T h e two periods of j u n c t i o n consisted of
four h u n d r e d years.
45b-46a. T h e r e were thousands of subjects of great
repute. T h e y had no h i n d r a n c e anywhere. T h e r e were no
mutually clashing opposites. T h e r e was no Krama (one gradually
succeeding a n o t h e r ) .
46b-47. Those subjects had no regular abodes and
resorts. T h e y were residents of m o u n t a i n s a n d seas. T h e y were
i m m u n e from sorrow. ( T h e quality called) Sattva was predomi­
n a n t in t h e m . T h e subjects were exclusively h a p p y . T h e y
always moved a b o u t as they pleased. T h e y were always delight­
ed in their minds.
48. T h e r e were neither animals nor birds. T h e r e were
no reptiles then. T h e r e were no plants etc. T h e r e were no
drunkards, m a d and furious persons. This is the m a n n e r of
Dharma.
49. For their sustenance, there were flowers and fruits
alongwith bulbous roots. T h e time was entirely and exclusively
pleasant; it was n e i t h e r too hot n o r too chill.
50. Whatever they desire is achieved everywhere and for
ever. By their meditations, everything grows up from t h e
n e t h e r worlds through t h e e a r t h .
5 1 . ( T h e vegetation) caused strength a n d fineness of
complexion u n t o them. It destroyed their sickness a n d old age,
Those subjects had stable (everlasting) youth with their bodies
not requiring purificatory rites.
52. In their case, even without copulation^subjects (pro­
geny) are born t h r o u g h mere m e n t a l conception. T h e birth a n d
features a r e t h e same ( i n regard to everyone). T h e y are on a
p a r (with one a n o t h e r ) a n d they a r e pleased a n d h a p p y .
53. At that time, t h e r e is truthfulness, absence of greed,
satisfaction, happiness a n d self-control. In regard to beauty,
longevity, aesthetic accomplishments a n d other activities, all of
t h e m a r e devoid of a n y m u t u a l difference.
1.2.7.54-64a 71

54. T h e sustenance of the subjects was (abuddhipūrvika)

without any conscious intellectual effort. Since the door is
open* (i.e. there are facilities to auspicious a n d evil
activities) theie is lack of conscious effort.
55. At t h a t time there was no systematic classification
of castes a n d stages of life. T h e r e were no thieves. T h e y used
to d e a l with one a n o t h e r without a n y i n t i m a t e desire or
hatred.
56. In the K r t a yuga, all the subjects a r e b o r n with
e q u a l beauty, features a n d s p a n of life. T h e y a r e devoid of in­
feriority a n d superiority. Usually they are h a p p y , they at e free
from sorrow.
57-58. T h e y have neither gain nor loss; neither friends
nor enemies; no likes or dislikes. Since they are devoid of
desire, their sense-object functions mentally. T h e y do not
violently injure m u t u a l l y nor do they favour one a n o t h e r t h e n .
59. In the K r t a y u g a , knowledge is the greatest thing. 1
In the T r e t ā , it is said to be the institution of Yajña (sacrifice)
(as the greatest t h i n g ) . In the D v ā p a r a , war began to function;
a n d in the Kaliyuga, it is stealth alone.
60. T h e K r t a Yuga is characterised by Sattva quality;
the T r e t ā Yuga by Rajas quality, the D v ā p a r a by (a m i x t u r e
of) Rajas a n d T a m a s qualities, while the Kali, (only) by T a m a s
quality. T h u s the situation of the Gunas in the Yugas should
be known.
61-64a. 2 This is the time in the Krta Yuga. U n d e r s t a n d
( t h e period of) its j u n c t i o n . F o u r thousand (divine) years con­
stitute the Krta Yuga. T h e parts of its j u n c t i o n a r e eight
h u n d r e d years, according to divine reckoning. It comprises of
four thousand h u m a n years. ( ? ) T h e n , a m o n g t h e m there a r e

* V ā . P . 8 . 6 1 a (a corresponding verse) reads:

... .hrtayugt karmanoh for Krta-dvārs karmanah in the Bd.P. which is
obscure: T h e verse m e a n s : " I n the Krta Age, there was no inclination both
to p i o u s a n d impious d e e d s " .
1. V V . 5 9 - 6 0 give a comparative statement of the special features of
four Yugas.
2. VV.61-71 describe the state in the period intervening between
K r t a a n d Tretā.
72 Brahmānda Purāna

neither sudden clamour and outcry, nor contrarities ( ? ) . T h e n ,

w h e n t h a t K r t a yuga along with the p a r t of the j u n c t i o n has
passed, the entire Y u g a d h a r m a (Duty etc. characteristics of the
Yuga) becomes reduced to a quaricr.
64b-65. T h a t is the time of junction of the Yuga, the
Sandhyā (transitional p e r i o d ) of what has passed off. T h u s
when the Sandhyādharma(Du.ty characteristics of the transitional
stage from K i t a y u g a ) is reduced to a q u a r t e r (?) it vanishes
within the K r t a y u g a without any vestige*.
66. W h e n the j u n c t i o n has passed away, there was
m e n t a l progeny. T h e achievement of spirituality was in a n o t h e r
Yuga called T r e t ā , next to K r t a .
67. T h e eight m e n t a l Siddhis that h a d been recounted
(as existent) by me in the beginning of the creation, become
reduced gradually.
68. In the beginning of the K a l p a , there is one single
mental Siddhi, in the K r t a Yuga, in all the M a n v a n t a r a s in
accordance with t h e division of the four Yugas.
69. T h e origin of Karmasiddhi (achievement of K a r m a n )
in K r t a is brought about by the conduct of the people of
different castes a n d stages of life (?). T h e Sandhyā (junction) of
the K r t a is reduced by a q u a r t e r (?)
70. These parts of the junctions of K r t a take tip the
three (? other parts) and those Yuga Dharmas as well as penance,
learning, strength and longevity decrease a n d decline.
7 1 . W h e n the K r t a yuga and its transitional part
have passed, O excellent sages, it is the beginning of T r e t ā
yuga along with its parts.
72-73. W h e n the p a r t of K r t a yuga has passed off and
those seven (? siddhis) remained lingering at the beginning
of the T r e t ā yuga that h a d begun to function in the early p a r t
of the K a l p a , the (one remaining) Siddhi perishes d u e to efflux
of time a n d not otherwise; when t h a t Siddhi disappeared
a n o t h e r Siddhi was b o r n .

* The corresponding verse Vā.P.70b-71a:

' ' W h e n at the e n d of the yuga, w h e n e v e n the transitional period also
expires, the quarter of the dharma characteristic of this transitional period of
the yuga, remains."
1.2.7.74-84 73

74. (Defective) Parts of waters returned ( t o the firma­

m e n t ) in the form of clouds. F r o m t h e t h u n d e r i n g clouds the
showering of r a i n began to function.
75. W h e n the surface of the e a r t h had been perfected
(watered) by t h a t r a i n occurring only once the subjects c a m e
into being. T h e r e u p o n , the trees b e c a m e designated as their
abodes.
76. All kinds of worldly enjoyment of those subjects
e m a n a t e d from t h e m ( t h e trees). In the beginning of the
T r e t ā yuga, the subjects maintained themselves with t h e m .
77. (Defective) then, after t h e lapse of a great deal of
time, due to their own change, they h a d a sudden emotion in
the form of a great desire for close contact.
78. In the case of women (of the modern days) mens­
truation occurs till the end of their life (?) But then (i.e. in
the T r e t ā y u g a ) , t h a t did not take place on account of the power
of the Yuga.
79. But in the case of those women (oflater days), the
menstrual flow began to function m o n t h by m o n t h . As a con­
sequence thereof, sexual intercourse also takes place then.
80-81. T h e y had the physical contact every m o n t h
because of their emotional feelings at that time. W h e n there is
no menstrual flow at the proper time, the conception took place.
On account of their contrary n a t u r e (?), all those trees designa­
ted as their abodes a n d evolved at t h a t time, perish thereafter.
82. W h e n they h a d perished, the subjects became be­
wildered a n d agitated in all their sense-organs. T h e y began to
meditate on their Siddhi. T h e y were truthful in their m e d i t a t i o n
then.
83-84. Those trees designated as their abodes appeared
in front of them. T h e y yielded clothes, fruits a n d o r n a m e n t s .
Similarly, honey of great potency of metaphysical* significance
was produced in every leafy cup. It was a c c o m p a n i e d by the
juice of the G a n d h a r v a s ( ? ) . * * [Gandharvānām rasānvitam in Bd.P.
It should be Gandha-vama-rasānvitam. ]

* ānvikfikam in Bd.P. should be amāksikam ('with no flies in i t ) .

** T h e verse contains misprints. T h e original verse seems to be as in
Vā.P.8.90:
74 Brahmānda Purāna

85. Those subjects maintained themselves with t h a t at

the beginning of T r e t ā yuga. W i t h t h a t Siddhi they b e c a m e
hale, h e a r t y a n d well-nourished. T h e y were free from feverish
ailments.
86. Thereafter, on other occasions also, the subjects
became overwhelmed by greed thus, once again. T h e y seized
the trees a n d took by force the nectar and honey.
87. On account of this misdemeanour on their part
brought about by their covetousness, the K a l p a trees (wish-yield­
ing trees) perished here a n d there along with the Lord *(?)
88. W h e n t h a t achievement (Siddhi) was reduced to a
very little quantity with the passage of time, they maintained
themselves with this. T h e i r Dvandvas (rivalries or m u t u a l
opposites) rose up tremendously.
89. T h e dullness, the wind a n d the sunshine were severe.
Therefore they were m u c h tormented. Being afflicted by the
mutually opposed pairs of feelings and reactions, they bewailed
their w o u n d s * * (?) ^
90-93. (Defective) they h a d been vexed in their minds
when formerly they h a d no abodes. T h e y were wandering
about as they pleased. After building houses to remedy the
(evil effects of) Dvandvas (like heat and c o l d ) , they stayed in
the abodes as they pleased as they could secure. ( W h e n they had
no abodes) they resorted to difficult passages in m o u n t a i n s and
on rivers (?) d r i p p i n g with h o n e y * * * , in plains a n d even in
(hilly) regions where water was available. T h e y lived as they
pleased and as m u c h as they could enjoy. T h e y began to build
those abodes in order to ward off cold (blizzards) and hot
( w i n d s ) . Thereafter, they built hamlets and cities.

Tesvtva jāyate tāsārh gandha-oarna-rasānvitam /

amāksīkam mahāvīryam pufake pufake madhu jl
T h e h o n e y was e n d o w e d with g o o d flavour, colour a n d taste a n d had
no flies in it.
* V ā . P . 8.93b madhunā ' a l o n g with the honey'.
** V ā . P . 8 . 9 5 cakrur āvarariāni ca 'created shelters and covers.'
*** madhu-dhunvatsu in the text is absurd in the context. Vā.P.8.97 (a
corresponding verse) appropriately reads: marudhaiwasu—'in sandy deserts
and wildernesses*.
1.2.7.95-103 75

94-95. T h e y built villages a n d cities with their due shares,

extent a n d dimensions and built other settlements as well, in
accordance with their knowledge. After measuring with their
own fingers (in the b e g i n n i n g ) , they m a d e thereafter other units
1
also for the sake of measurement.
96-100. (Defective) with A ńgulas (finger-width) as the
basis they m a d e the units, Pradeśa, Hasta, Kisku a n d Dhanus. T e n
joints of the fingers (Añgulas) constitute what is called Pradeśa.
T h e space delimited by the tips of the extended t h u m b a n d
index finger is called Pradeśa. T h e same with ( t h e tip of the
extended) middle finger is remembered as Tāla. T h e same with
( t h e tip of the extended) ring finger is Gokarna. T h e same with
(the tip of the extended) small finger is called Vitasti. It has
twelve Añgulas.
Twentyone Añgulas make the unit Ratni. Twentyfour
Añgulas make one Hasta. T w o Ratnis or fortytwo Añgulas make
a Kisku. Four Hastas make one Dhanus o r ( ? ) Danda. T h e same
is a pair of arrows (Nālikās). T w o thousand Dhanus make one
Gavyūti. This h a d been m a d e by them then.
101. Eight thousand Dhanus m a k e one Yojana as determin­
ed by t h e m . With this Yojana (as the unit of measurement)
settlements (i.e. colonies) were m a d e thereafter.
102. Among the four (types of) fortresses, three are
n a t u r a l a n d the fourth (type of) fort is artificial. I shall m e n ­
tion its decisive features.
103. It has a thick elevated r a m p a r t (esp. a surrounding
wall elevated on a mound of e a r t h ) with cavities ( o r openings).

1. V V . 96-101 give the units of measurements of distance as follows.

Ańgula = Finger-breadth.
10 A ń g u l a = Pradeśa
12 Ańgulas = Vitasti
21 Ańgulas = Ratni
24 Ańgulas = Hasta
2 Ratnis or
42 Ańgulas = Kiksu
4 Hastas = D h a n u s or D a n d a (?)
2000 Dhauus = Gavyūti
7000 D h a n u s — Yojana
76 Brahmānda Purāna

It is surrounded with a moat on all sides. It has a beautiful

front-door a n d a gynaeceum in which girls are kept.
104. (Defective t e x t ) * T h e moats two Hastas in
b r e a d t h are excellent in the case of the K u m ā r ī p u r a . T h e
total b r e a d t h of the current of water in ( t h e m o a t ) m a y be
eight, nine or ten ( ? ) .
105-106. (I shall m e n t i o n ) 1 the girth and length of ham­
lets, cities, and villages entirely as well as those of the three
types of ( n a t u r a l ) forts viz. mountains, waters (i.e. rivers) and
waste-lands such as deserts etc., and the artificial forts as well.
T h e d i a m e t e r shall be half a Yojana. Its length shall be one
a n d one eighth Yojanas.
107. T h e extent of a Pura (city) shall be half of the
m a x i m u m l e n g t h ( ? ) . T h e r e must b e a r i v e r ( ? ) flowing to its
east or n o r t h . It should be divided into a h y p o t e n u m a n d seg­
ments. It must be laid out in the shape of a spread fan.
108. A city t h a t is long, diamond-shaped or circular is
not praiseworthy. A city endowed w i t h the symmetrical parts
a n d quadrangles and heaven-like, c o m m e n d a b l e was m a d e
by t h e m .
109. T h e Vāstu (site of a building; dwelling place) t h a t
is not m o r e t h a n twenty four Hastas is short; t h a t of one h u n d r e d
a n d eight (Hastas) is great. In this m a t t e r they praise the
middle one a n d the short one which has no (wooden s t r u c t u r e ) .
110. T h e chief settlement should be eight h u n d r e d Kiskus.
T h e h a m l e t should be of half the d i a m e t e r of the city. T h e
P ā n a * * ( ? Drinking place) shall be above i t ( ? ) .
111. T h e h a m l e t shall be a Yojana ( a b o u t 12 k m ) from
the city a n d the village shall be half a Yojana from the h a m l e t .
T h e outermost b o u n d a r y shall be two Krośas (1 K r o ś a = 3 k m s ) .
T h e b o u n d a r y of a field is four Dhanus.

* T h e corresponding verse in Vā.P.8.110 runs as follows:

srotasī samhata-dvāram nikhātam punar eva ca /
hastāsfau ca daia iresfhā navāsfau vā'pare raatāh //
Different opinions about the breadth of the m o a t in front of Kumāri-
pura are given here as 2, 8, 9, 10 hastas, the last being the best.
1. V V . 105-116 delineate the ancient ideas of town (and village) planning.
** Vā.P.7.116b (in the corresponding verse) reads : grāmam for
Pātiam of the Bd.P. It m e a n s : a grāma should be beyond that'.
1.2.7.112-120 77

112. T h e pathway along the quarters (i.e. East-west a n d

North-south) was m a d e twenty Dhanus wide by t h e m . T h e road
in the village was also twenty Dhanus ( w i d e ) . T h e path in the
b o u n d a r y was only ten Dhanus ( w i d e ) .
113. T h e glorious royal road was m a d e ten Dhanus wide.
T h e movement of (traffic of) men, horses, chariots a n d elephants
(shall b e ) w i t h o u t a n y h i n d r a n c e .
114. T h e branch-streets were measured by them (and
m a d e ) four D h a n u s (wide). T h e roads joining the high-ways
shall be three D h a n u s (wide) and their branches two D h a n u s
wide.
115. (Defective text) T h e Jańghāpatha* (? the thigh-
road) has four Pādas w i d t h ; the passage between rows of houses
is three quarters ( w i d e ) . Dhrtimārga** (? p a t h of courage) if
m o r e t h a n one sixth. T h e Padiku (Foot-Path ?) is r e m e m b e r e d
thus in due order.
116. T h e enclosure lor excrement is a quarter all round.
After those places have been m a d e , the houses and dwellings
(should be c o n s t r u c t e d ) .
117. T h e y thought over it a g a i n and again about the
trees designated as their houses as to how they were before,
and b e g a n to build like t h e m . 1
118. T h e branches of trees have gone down. Others have
gone this way. Still others have gone u p . In the same way,
some have gone obliquely.
119. With their intellect, they have observed carefully
how the b r a n c h e s have gone. Apartments were constructed by
them in the same way. Hence they (the a p a r t m e n t s ) are re­
m e m b e r e d as Sālūs.
120. T h u s Sāl&s ( a p a r t m e n t s , dwellings) became well-
known from the branches. So also the abodes. Therefore they
are r e m e m b e r e d as Śālās. T h a t is remembered as their Sālātva2
(state of being a Ś ā l ā ) .

*jañghā-patha is probably a 'misprint' for " g h a n t ā - p a t h a " 'a bell-road'

i.e. the chief road through a village or a highway. Pada= 15 fingers' breadth.
** Vrtti-mārga in V ā . P . 8 . 1 2 1 .
1. VV.117-121 refer to construction of buildings. It is interesting to
note that the Śāla tree played an important part in ancient ideas of housing.
2. Popular but important etymology of Śālā 'an apartment or dwel­
ling'.
78 Brahmānda Purina

121. Since people are delighted therein (Prasidanti),

they are designated as Prāsādas (palaces). Therefore, the abodes,
a p a r t m e n t s and palaces are designated as Prāsādas. 1
122. W h e n the wish-yielding K a l p a trees perished along
with the h o n e y , ( t h e subjects) a t t a c h e d by the Dvandvas ( m u t u a l
opposed pairs of feelings etc.) began to think a b o u t the
means of agriculture a n d other occupations for livelihood.
123. T h e subjects created were seen agitated due to ex­
haustion a n d sorrow. Thereafter, the Siddhi a p p e a r e d in front
of t h e m in the T r e t ā yuga.
124. Another (type of) rain became the means of achiev­
ing all objects for them. T h e waters of the rain were sweet a n d
were as m u c h as they wished for.
125-126. T h u s a ( n e w ) way of life a n d conduct began to
function d u r i n g the creation of the second type of r a i n .
D u e to the contact of the earth with the small collections
of water t h a t g a t h e r e d together on the surface of the earth, the
medicinal herbs began to grow. Those medicinal herbs began
to p u t forth blossoms, roots a n d fruits.
127. T h e fourteen (types of lands in) villages a n d
forests ( b e g a n to flourish) without being ploughed a n d without
t h e seeds being sown. T h e trees and the bushes p u t forth flowers
and fruits at the p r o p e r seasons.
128. In the T r e t ā yuga, medicinal herbs a n d plants
began to a p p e a r themselves on the earth. In the beginning of
the T r e t ā yuga, the subjects sustained themselves with those
plants a n d herbs. 2
129. Thereafter, due to the inevitability of affairs
a n d due to the T r e t ā yuga those subjects b e g a n to have passion
a n d covetousness for ever.
130. T h e n , they forcibly seized rivers, fields, m o u n t a i n s ,
trees, bushes a n d medicinal herbs as m u c h as they could (in
accordance with their s t r e n g t h ) .

1. Etymology of Prāsāda 'a palace'.

2. VV 128ff show the prevalence of food-gathering e c o n o m y in the
Tretā yuga. T h e evolution of four Varnas is another sociological feature of this
Yuga.
1.2.7.131-141 79

131-132. Previously I have already explained to you

a b o u t the spiritually enlightened souls in t h e K r t a y u g a . T h e y
were b o r n as m e n t a l sons of B r a h m a a n d they h a d come h e r e
(to t h e e a r t h ) from t h e J a n a l o k a . T h e y were quiescent
lustrous Karmins (devoted to the pursuit of holy rites) a n d
( u n h a p p y a n d dejected). R e t u r n i n g from there (i.e. J a n a l o k a ) ,
they were b o r n again in the T r e t ā yuga.
133. In the previous births, due to the glory of their
auspiciousness (i.e. meritorious acts) as well as sins they were
conceived as B r ā h m a n a s , Ksatriyas, Vaiśyas, Śūdras a n d mali­
cious people.
134-135. T h e n ( a m o n g t h e m some b e c a m e ) powerful,
truthful in conduct, non-violent, devoid of greed a n d persons
who h a d conquered their selves. T h e y used to abide by those
t h a t were r e m e m b e r e d * (? Smrti texts ?). T h e y never a c c e p t e d
charity. T h e i r .tasks were carried out by those w h o were weaker
t h a n they. T h e y (these weaker people) a p p r o a c h e d t h e m
speaking to t h e m (?)
136-137. Those others w h o were less brilliant t h a n they,
r e m a i n e d serving them. T h u s w h e n they were m u t u a l l y related
a n d also resorted to each other, due to t h a t fault the medicinal
herbs diminished m u c h t h e n . Like sands they perished on being
held in t h e fists.
138-139. T h e n d u e to the power of t h e Yuga, the
fourteen (types of people, animals etc.) villages a n d forests
began to pluck (and destroy) t h e flowers, fruits and roots (of
those trees). T h e n , w h e n they perished the subjects became
perplexed. All of t h e m were overwhelmed with h u n g e r ; then
they went to the self-born (deity i.e. B r a h m a ) .
140-141. In the beginning of T r e t ā yuga, those subjects
desired for some means of livelihood. T h e self-born lord
B r a h m a knew their desire. He pondered over this ( s i t u a t i o n ) b y
means of his vision t h a t can see everything directly. He u n d e r ­
stood, t h a t the medicinal herbs have been devoured (i.e.
d r a w n w i t h i n ) b y the e a r t h . H e m a d e t h e m grow once again.

* Vā.P.8.141 reads: sma tesu vai for Bd.P. text here: smrtefu vai. As
A* question of memory or smrti text does not arise here Vā.P. reading is better,
80 Brahmānda Purāna

142. After making the Sumeru m o u n t a i n (as) the calf,

he milked this earth in the form of a cow t h a t yielded seeds
on the surface of the earth in the form of the milk. 1
143. T h e lord m a d e those seeds grow as the medicinal
herbs ( a n d other plants) t h a t ended when the fruits became
ripe. ( T h a t is, the plants yielded fruits but once a n d then
they perished) they are the g r o u p of seventeen.
144-145. T h e following types of seventeen grains a n d
pulses constitute the g r o u p of seventeen, viz., Rice, barley,
wheat, Bengal-gram, gingelly Priyañgu ( L o n g p e p p e r ) , Udāra
(?), Koradufta (a kind of g r a i n eaten by the poor people i.e.
Kodrava), Vāmaka (?), the black gram, the green gram, the
Masūra (dāl), Nivāra ( r i c e ) , the horse-gram, t h e H a r i k a * (?)
a n d the C a r a k a * ( ? ) .
146a. T h u s these were remembered as the species of
rural medicinal herbs (Grāmya-Osadhi).
146b-147. Syāmāka (a variety of r i c e ) , Nivāra ( a n o t h e r
variety of r i c e ) , Jartila (wild s e s a m u m ) , Gavedhuka ( ?) Kuruvinda
(a king of b a r l e y ) , Nenuyava (Bamboo seeds, T ā m ā t ī r k ā t a k a ( ? ) **
etc. are remembered as the fourteen types of medicinal herbs of
the villages and forests.
148. All these fourteen varieties (of medicinal herbs a n d
plants) peculiar to villages a n d forests grew at the beginning
of the first T r e t ā yuga. T h e y are not grown by ploughing.
149. T h e trees, hedges, creepers, winding plants, spread­
ing creepers a n d (various) species of grasses yielded roots,
f r u i t s , * * * shoots e t c . u n t o t h e m . T h e y plucked their fruits.

1. This is the Puranic presentation of the ancient V e d i c concept of

milking the Virāj c o w recorded in A V . V I I I . Sūkta 10. Purāna-writers
used this motif later w i t h g o d Brahma, king Prthu etc. as the milker. Funnily
enough M t . P . 10.25 makes Vararuci as the milker and the science of Drama­
turgy ( N ā t y a - V e d a ) as the milk.
Here god Brahma milked seeds of medicinal herbs and plants. M e n
gathered food from them for their .livelihood.
* V ā . P . 8 . 1 5 2 a reads :
'ādhakyaś canakai caiva' which means:
' T h e pulse cajanus Indicus spreng as well as chick Peas.
** a misprint for tathā markatāś ca y e ) . Gf. V ā . P . 8 . 1 5 4 as M W .
gives no word like tāmātirkātaka. markafaka is a species of grain.
*** V ā . P . 8 . 1 4 9 reads: puspaih for pusfāh.
1.2.7.150-158 81

150. Those seeds which were milked out of the e a r t h

formerly by the self-born lord, b e g a n to grow as medicinal
herbs putting forth iiowerj a n d fruits at the p r o p e r seasons.
151. When the medicinal herbs created before did not
grow a n d flourish again, he m a d e m e a n s of livelihood for t h e m
by m e a n s of agricultural occupations. 1
152. T h e self-born lord (blessed t h e m ) with the power
of working with their own hands a n d achieving great results.
Thenceforth, the medicinal herbs became Kr.stapacyas ( p l o u g h e d
and grown).
153. After achieving his purpose in the m a t t e r of agri­
cultural occupation, the Prajāpati (lord of the subjects i.e.
god B r a h m a established the bounds of decency by means of
which they protected one a n o t h e r .
154. A m o n g t h e m some were very powerful a n d they
seized the realm. He established t h e m as Ksatriyas a n d it
was their d u t y to p r o t e c t others.
155. (Defective) . 2 All those subjects who h a d been
created will be worshipping you. 'Tell the t r u t h in accord­
a n c e with the fact'. Those (subjects) who said this were the
Brāhmanas.
156-158. Some stood by in the activity of protecting
others who were weak. T h e y destroyed Kitas ( w o r m s ) . T h e y
were established on the e a r t h . T h e people call them Vaiś-
yas and cultivators of soil. T h e y were the achievers of liveli­
hood. Those who were engaged in the service (of o t h e r s ) ,
those who r a n e r r a n d s a n d served others, were devoid of bril­
liance a n d deficient in virility. (Since they were deficient
they served o t h e r s ) . He called t h e m Śūdras. L o r d B r a h m a
o r d a i n e d and prescribed their respective duties a n d holy
rites.

1. V V . l . ī l f f described the transition from food-gathering economy

to the food-growing one by the introduction of Agriculture. T h i s stage crysta-
lized the four-fold classification of the society with their specific duties (vide
VV 161-165 below).
2. V ā . P . 8 . 1 6 2 a gives a better reading:
upaiisjhantiye tin vaiyāvanto nirbhayās tathd.j
' S o long all those w h o worship or respect a n d obey those Ksattriyas, they a r e
free from fear'.
 82 Brahmānda Purāna

159. Although the establishment of the classification

i n t o the four castes h a d been m a d e by him (Lord B r a h m a ) , the
subjects, out of delusion, did not conform to those rules.
160. T h e subjects who lived in accordance with the
duties of the (different) castes b e c a m e antagonistic to one
another. Lord B r a h m a understood everything factually.
161-162. He ordained that meeting out punishments,
m a i n t e n a n c e of armies and waging wars should be the means
of sustenance for the Ksatriyas. Performance of Yajñas, teach-
ing of the Vedas and acceptance of charitable and monetary
gifts—lord Brahma prescribed these as the holy duties and rites
for those B r ā h m a n a s . Breeding of cattle, carrying on trading
activities and cultivation of the soil—he granted these to the
Vaiśyas.
163-165. Again he ordained t h a t arts a n d crafts should
be t h e means of livelihood for the Śūdras.
To the B r ā h m a n a s , Ksatriyas a n d Vaiśyas he prescribed
the common d u t y of performing Yajña and studying the Vedas
as well as giving charitable gifts. To the others the common
d u t y ordained was performance of their duties for livelihood.
After prescribing these duties a n d holy rites, the lord
ordained their abodes in the other worlds above :
T h e Prājāpatya ( t h a t belonging to Prajāpati or B r a h m a )
world is remembered as the abode of the B r ā h m a n a s who per­
formed their holy rites a n d duties. •
166. T h e world belonging to I n d r a is the abode of
Ksatriyas who never flee from the battlefield. T h e abode of the
Vaiśyas who sustain themselves by their respective duties is the
M ā r u t a world (i.e. the world belonging to the wind g o d ) .
167. T h e a b o d e of the Śūdras who abide by their d u t y
of rendering service is the world belonging to the Gandharvas.
These are the abodes (after d e a t h ) of the people of the differ­
e n t castes who r e m a i n good a n d m a i n t a i n the conduct of life
befitting their respective s t a t i o n in life.
168. W h e n this m o d e of disciplined life of the four castes
h a d been well-established, the people of the different castes
strictly adhered to t h e duties of their respective castes because
they were afraid of p u n i s h m e n t otherwise. T h e n , after the
castes h a d been established, he stabilised the stages of life.
1.2.7.169-178 83

169. T h e Lord established as before the following four

1
Āśramas (stages in life) viz. t h e householder, t h e celibate reli­
gious student, t h e forest h e r m i t a n d the ascetic.
170. (Defective text) t h e people of the four castes per­
formed t h e duties of the respective castes. After doing their
duties they erected their residences a n d m a i n t a i n e d their stages
of life a n d t h e n enjoyed themselves.
171. B r a h m a established those Āśramas. He directed a n d
guided those who swerved from these and recounted righteous
virtues to t h e m .
172-173. He instructed t h e m in the m e t h o d s of self-
restraint, observances, a n d controls of sense-organs etc.
Among t h e four castes, t h e stage of the life of a house­
holder stood at the outset because it was t h e source of origin
1
for the sustenance of the other three Āśramas - (stages of life).
I shall m e n t i o n ( t h e duties) in d u e order along with the holy
vows a n d observances.
174. T h e following a r e t h e duties of t h e householder in
brief : M a r r i a g e , m a i n t e n a n c e of sacrificial fire, hospitability
to guests, performance of Yajñas a n d continuation of his race
(procreation).
175. T h e duties of the religious student are as follows :
He must wear the girdle (of the muñja grass) and hold the
staff. He must wear the skin of an antelope. He must sleep on
the ground. He must serve his preceptor. He must beg for
alms. He must be eager to acquire learning.
176. These a r e the duties of the forest h e r m i t s ; w e a r i n g
barks and leaves or skins of antelope (for clothes), m a i n t a i n i n g
themselves by means of roots, fruits and medicinal herbs found
in the forests, b a t h i n g both at d a w n and dusk and performance
of Homa.
177-178. T h e duties of the mendicant (recluse) are as
follows : He must beg for alms when the noise of pestles has
died down. He must not steal. He m u s t m a i n t a i n cleanliness.

1. V V . 1 6 9 - 1 8 9 describe the duties of the four Aśram'as or stages in life.

2. Cf. tesārh grhastho yonir aprajanalvād iiaresām—Gaut.Dh.S.IlI.3.
84 Brahmānda Purāna

He must not err or be elated. He must refrain from sexual in­

tercourse. He must have mercy on all living beings. He must
have forbearance. He must listen to the instructions of t h e
preceptor. He must serve the preceptor. He must be truthful.
This righteous conduct of ten items (as e n u m e r a t e d above)
was laid down by the self-born lord as the d u t y of a recluse.
179. Five of t h e m p e r t a i n to Bhiksus viz. : begging,
knowledge (of vedas) and religious vows.*
He mentioned their abodes after d e a t h as well as Aśusmi
(absence of lus tre) (?)
180. T h e r e are eightyeight t h o u s a n d sages who live in
p e r p e t u a l celibacy. T h e place r e m e m b e r e d as their is alone t h e
abode of those w h o live with their preceptor (i.e.
(Brahmacārins).
181. T h e p l a c e remembered as t h e abode of the seven
sages ( t h e great Bear) is (assigned as) t h a t of the forest-dwel­
lers. T h e world of Prajāpati is the abode of house-holders and
B r a h m a ' s abode is t h a t of t h e ascetics.
182.** (Defective t e x t ) T h e abode of the Yogins has not
been created (?) without conquering them, it does not exist (?)
Those abodes of the persons of different stages of life are in­
deed in the abode of B r a h m a .
183. O n l y four paths have been created as Devayānas
(paths of t h e D e v a s ) . O n l y four p a t h s are r e m e m b e r e d as
Pitryānas ( p a t h s of t h e m a n e s ) .
184. Formerly, in t h e first M a n v a n t a r a (these h a d been
created) by B r a h m a who administered the worlds. Ravi (the
sun) is r e m e m b e r e d as the e n t r a n c e to those paths t h a t ( a r e
known as) Devayānas. T h e moon (Candramas) is mentioned as
the e n t r a n c e of Pitryānas.
185-186. T h u s even though t h e castes a n d stages of life
h a d been clearly defined, the subjects a d h e r i n g to the duties of
t h e different castes did not flourish. T h e n , in the middle of

* Probably a misprint for amusmin.

** Vā.P.8.196 (corresponding verse) reads as follows:
yoginām amrtarh sfhānam nānādhīnārh na vidyate /
" I m m o r t a l (amrtam) is the abode of Yogins which is not meant for non-
Yogins.
 1.2.7.187-195 85

T r e t ā yuga he evolved a n o t h e r m e n t a l creation from the

bodies of his own self and similar to himself.
187. In t h a t first T r e t ā yuga, when it gradually reached
its middle period he began to create m e n t a l progeny other t h a n
( w h a t was before).
188. T h e n t h e same lord created t h e subjects with pre­
d o m i n a t i n g Sattva and Rajas qualities. T h e y h a d the pursuit of
virtue ( D h a r m a ) , wealth, love a n d liberation a n d they accom­
plished their professions for livelihood.
189. T h e y were the Devas, the Pitrs, the sages a n d t h e
M a n u s ( i . e . h u m a n beings ?) In regard to their characteristics
they were in accordance with the respective Yugas. By these,
the subjects ( i n the universe) flourished.
190-195. (Defective) F o r m e r l y , I h a d m e n t i o n e d to you
a b o u t those people who in the previous K a l p a resorted to
J a n a l o k a . As when he m e d i t a t e d u p o n t h e m , all these created
beings, a p p r o a c h e d him for the purpose of being born ( a g a i n ) .
In t h e course of M a n v a n t a r a s , they were first j u n i o r - m o s t * (?)
T h e y were well-renowned by the people of their race (?). T h e y
h a d all t h e faculties of cleverness or otherwise, u n i m p a i r e d .
T h e y h a d m i n o r calamities due to the defect of the fruits of
their own activities. Those who were present consisted of
Devas, Asuras, Pitrs Yaksas, G a n d h a r v a s , h u m a n beings, Rāksa-
sas, Piśācas, animals, birds, reptiles, trees, worms of hells
etc. For the sake of food of the subjects, he created Vidāt-
m a n s * (knowingsouls) (?)

* V ā . P . 8 . 2 0 9 reads: ādhlnārtham prajānām ca ātmano vai vinirmame, 'for

the control of the subjects, it is reported that he created h i m s e l f .
86 Brahmānda Purāna

CHAPTER EIGHT

God Brahma'''s Mental Creation : Gods, sages, manes, and human

beings created

Sūta said :
1. Even as he was m e d i t a t i n g , the m e n t a l progeny were
born along with those causes a n d effects arising out of his
body.
2 - 4 . T h e r e cropped up Ksetrajñas (Individual souls) of
the Ksetra (Cosmic b o d y ) of this intelligent person i.e. B r a h m a ) .
Thereafter, he was desirous of creating thousands a n d thou-
sands of the four groups of living entities viz. the Devas, the
Asuras, the Pitrs and the h u m a n beings. Prajāpati engaged him­
self therein a n d m e d i t a t e d u p o n the creation. While m e d i t a t i n g
thus, an effort arising out of his T a m a s constituent was involv­
ed. So, at the outset the Asuras were b o r n as his sons from
Prajāpati's loins.
5. Asu is considered by scholars as the vital b r e a t h .
Therefore, those who were born of it were Asuras. 1 He discarded
t h a t physical body whereby the Asuras h a d been c r e a t e d .
6-7a. T h a t physical body discarded by h i m immediately
became N i g h t . Since t h a t physical body h a d the T a m a s ele­
m e n t p r e d o m i n a n t , the night too consisting of three Tāmas
(watches of night of the d u r a t i o n of three hours e a c h ) became
Tamobahulā ( o n e in which darkness prevails).
Therefore at night the subjects (people) a r e themselves
enveloped bv darkness.
7b-9. After creating the Asuras, he adopted a n o t h e r
body t h a t was unmanifest, with the Sattva element predomi­
n a n t within it. T h e n he engaged himself with it. As the lord
joined himself to it, he felt very h a p p y . Thereafter from his
shining face the D e v a t ā s (gods a n d goddesses) were born.
Since they were b o r n of the refulgent face (Divyatah) they
are glorified as Devas.

(1) A n o t e w o r t h y derivation of asura as contrasted with the usual

a +• sura.
1.2.8.10-20 87

1
10. T h e root \/"Div" is used in the sense of " t o p l a y " .
Therefore, the Devas were b o r n of his divine (lit. " s h i n i n g " )
body (and called Devatās).
11. After creating the Devas, he discarded t h a t divine
body. T h a t physical body discarded b y him b e c a m e " d a y " .
12. Therefore, people worship the Devas with holy rites
performed d u r i n g the d a y t i m e . After creating t h e Devas, he
a d o p t e d a n o t h e r body.
13-14. He adopted a n o t h e r body t h a t was solely consti­
tuted by the Sattva element a n d engaged himself therein. T h e
lord m e d i t a t e d u p o n those sons considering t h e m like father (of
fatherly n a t u r e ) . T h e Pitrs were born of t h a t body in the
j u n c t u r e of night and d a y ; therefore those Pitrs are Devas.
T h a t state of being Pitrs is declared a b o u t them.
15. He discarded t h a t body whereby the Pitrs were
created. T h e b o d y t h a t had been discarded by h i m forthwith
b e c a m e the twilight.
16. Hence, the daytime is considered as belonging to t h e
Devas a n d t h e night is remembered as belonging to the Asuras.
T h e body that belongs to the Pitrs a n d t h a t is in between those
two is the most i m p o r t a n t .
17. H e n c e the Devas, the Asuras, the sages a n d the h u ­
m a n beings, while practising Yoga, worship t h a t body w h i c h
is in between d a w n a n d m o r n i n g (day-break).
18. H e n c e , B r ā h m a n a s perform sandhyā at the junction
of the night a n d day. Thereafter, B r a h m a engaged himself
in a n o t h e r body of his.
19. T h a t body which the lord created m e n t a l l y was
solely constituted by t h e Rajas element. T h e y (the progeny so
created) are his sons through the mind. Since they were begot­
ten (Prajananāt), they became Prajās (subjects).
20. Since, he m e d i t a t e d (before creation) (Mananāt),
they are called Manusyas ( M e n ) ; they became wellknown as
Prajās because they were procreated. After creating the subjects
again, he discarded his own body.

1. Correct etymology — d i v — m e a n s both 'to play' and 'to shine'.

88 Brahmānda Purāna

21. That body discarded by him became the moonlight

immediately. Hence, the subjects become delighted when the
moonlight comes out.
22. Thus these physical bodies discarded by that noble-
souled person immediately became night, day, twilight and
moonlight. 1
23. The moonlight, the twilight, and the day these three
are constituted solely of the Sattva element. The night is cons­
tituted of Tamas only. Hence that is Niyāmika* (that which
checks, restrains and restricts).
24. So, the Devas were created by means of the shining
divine body with pleasure and sportiveness through the face
(mouth). Since their birth was during the day time, they are
powerful during the day time.
25. Since the lord created the Asuras at night from his
loins through the vital breaths, and as they were born during
the night, they are invincible during the night.
26-28a. These following, viz.: the moonlight, the night,
the day and the twilight—these alone become the causes (of
origin) of all future Devas, Manes, human beings along with
the Asuras in all the Manvantaras that had passed by and that
have not yet come. Since these four spread and shine there,
the water is called Ambhas. The root y/bhk is used in the sense
of spreading and shining. 2

1. V V . 22-27 summarise the four main creations from god Brahma's

body and their other features as follows:
* He e m e n d e d as triyāmikā 'consisting of three Y ā m a s ' as in verse 6
above, Vā.P.9.22 (an identical verse) also reads triyāmikā.
Creation Born from Brahma's When discarded His Prevailing
part of the body Body transformed into gunas.
l. Asuras Loins & vital Night Tamas
breath
ii. Devas Shining face Day Predominant
Sattva.
iii. Pitrs. Mind juncture of day and Pure Sattva.
night
iv. Human mind moonlight (but d a w n Rajas,
beings. in other Purānas)
2. Popular derivation of ambhas.
1.2.8.28b-37 89

28b-29a. After creating the waters, the lord created the

Devas, the D ā n a v a s , the h u m a n beings, the Pitrs and various
kinds of other subjects.
29b-30. T h e lord discarded ( t h a t body) t h e moonlight
and a t t a i n e d a n o t h e r physical body p r e d o m i n e n t l y constituted
of Rajas a n d T a m a s . Thereafter, he engaged himself therein
(he united himself to i t . ) . Therefore, he created in darkness
tiiose who were overwhelmed by hunger.
31-34. Those created beings, overwhelmed by hunger,
a t t e m p t e d to seize the waters. Those a m o n g t h e m who
s a i d — " w e shall protect these w a t e r s " , are r e m e m b e r e d as
Rāksasas. Those night-walkers (demons) who felt hunger with­
in themselves a n d who said " L e t us destroy t h e waters, let us
be delighted in our m u t u a l c o m p a n y " , b e c a m e Yaksas a n d
G u h y a k a s of ruthless action d u e to t h a t work. T h e root -\/raks-
is considered to have the m e a n i n g " t o p r o t e c t . " T h e r o o t \/"ksi"
has the m e a n i n g " t o d e s t r o y " . Since they protected (Rakfa-
nāt) they were called Rāksasas. Since they destroyed(KsapanSt),
they are called Yaksas. 1
35-36. On seeing t h e m (the ruthless Yaksas), the intel­
ligent self-possessed lord became displeased. D u e to this dis­
pleasure, his hairs b e c a m e shivered. Those shivered hairs moved
up a n d ascended again a n d again. Those hairs t h a t dropped
off from the h e a d moved a n d crawled u p . T h e y are considered
Vyāla, because they were (originally) Bālas or Vālas (hairs).
Since they drooped off (Hinatvāt) they are remembered A his
serpents) . 2
37. T h e y are P a n n a g a s 3 because they moved a n d wrig­
gled. T h e state of being Sarpas is d u e to t h e fact t h a t they
crawled. T h e i r a b o d e of repose is in the e a r t h u n d e r the
sun, the m o o n and the clouds*.

1. Puranic etymology of rāksasa and Taksa.

2. Another derivation of Vyāla—vāla and ahi—hi—generally ahi is
derived as follows : a—hart—in sa ca dit āńo hrasvaśca—Apte Sk. H i n d i K o s a
P.134.
3. V V . 37-41 describe the creation of various tribes of demi-gods and
gives popular etymologies of Piiāca and Gandharva.
* T h e text sūryācandramasau ghanāh is obscure. V ā . P . (in an identical
-verse reads, .sūryācandramasoradhah 'below the Sun and the m o o n ! '
90 Brahmānda Purāna

38. T h e terrible fiery foetus born of his (Brahma's)

anger entered in the form of poison in those serpents who
were born along with them.
39. After creating t h e serpents out of his anger a set of
terrible beings whose diet was flesh a n d w h o were furious by
n a t u r e were created. T h e y h a d the tawny colour.
40. Since they h a d been born (Bhūtatvit), they are remem­
bered as Bhūtas; and as they ate flesh [Piśitāśanāt), they were
called Piśācas. Even as he ( B r a h m a ) was singing words, the
G a n d h a r v a s were born as his sons.
4 1 . T h e root Dhay is recited by poets in the sense of
'drinking'. Since they were born drinking the (musical)
words, they a r e r e m e m b e r e d as G a n d h a r v a s .
42. After creating these eight divine beings, he created
the Cchandas (Prosody, Vedas) ' as he pleased (Cchandatah). He
created t h e birds t h r o u g h his age (? Vayasā).
43. After creating the birds, he created the groups of
animals. He created goats out of his m o u t h a n d the sheep out
of his chest.
44-45. B r a h m a created t h e cows from his belly a n d the
horses, donkeys, Gavayas (a species of o x ) , deer, camels, boars
a n d dogs along with the elephants from his sides as well as
feet. O t h e r species of animals too were created. T h e medicinal
herbs (and plants a n d creepers) with fruits a n d roots were born
out of his hairs.
46. Formerly, at the beginning of this K a l p a , at the
advent of t h e T r e t ā yuga, he created the five types of medi­
cinal herbs a n d t h e n engaged himself in the sacrifices.
47-48. T h e cow, the goat, t h e m a n , 1 t h e sheep, the
horse, t h e m u l e a n d the donkey—these are remembered as
seven r u r a l (Grāmya) domesticated animals. T h e r e are other
seven forest animals, the beasts of prey, t h e tigers, the elephants,
t h e monkey, the birds as t h e fifth of t h e set, t h e a q u a t i c animals
as t h e sixth ones a n d t h e reptiles as the seventh ones.
49. T h e buffaloes, the Gavaya oxen, a n d t h e camels, the
cloven-footed animals, the Sarabha ( t h e eight-footed fabulous

1. Strangely enough the Purāna includes the h u m a n species a m o n g

domesticated animals.
 1.2.8.50-58 91

a n i m a l ) , the elephant, with monkey as the seventh of this set,

are t h e forest animals.
50. T h r o u g h his first face ( m o u t h ) , he created t h e
1 2
following, viz : the Gāyatrī, the Rk, the Trivrtstoma a n d
3
Rathantara a n d Agnistoma a m o n g the Yajñas.
5 1 . T h r o u g h his right-hand (southern) face ( m o u t h ) ,
he created the Yajurveda hymns, the T r a i s t u b h a metre, the
fifteenth Stoma (hymn) and the Brhatsāman hymn.
52. T h r o u g h his b a c k w a r d (western) face ( m o u t h ) , he
created t h e S ā m a n hymns, the J a g a t ī m e t r e , the seventeenth
Stoma ( h y m n ) , the V a i r ū p y a a n d A t i r ā t r a (part of J y o t i s t o m a )
sacrifices.
53. T h r o u g h his fourth face ( m o u t h ) , he created t h e
twentyfirst (stoma i.e. h y m n ) . T h e Atharva-Veda, the Aplor-
yāma* a n d the A n u s t u b h metre a l o n g w i t h Vairāja.
54. It is wellknown that after creating the great cloud
wellknown as Parjanya, the holy lord created lightning, t h u n d e r ­
clouds a n d the red-coloured rainbows.
55. He created the Rk, Yajus and S ā m a n M a n t r a s for
the accomplishment of Yajñas. T h e living beings both high a n d
low were b o r n of the limbs of Brahma.
56-58. T h e Prajāpati ( L o r d of the subjects) who was
creating at the outset the fourfold set viz.: t h e Devas, t h e
sages, the Pitrs a n d the h u m a n beings, created the living beings
both mobile a n d immobile. After creating Yaksas, the Piśācas,
the G a n d h a r v a s , the Apsaras, the h u m a n beings, the K i n n a r a s ,
the Rāksasas, the birds, the animals, the deer a n d t h e
serpents, he created the Ayyayas (changeless ones) and Vyayas

1. V V . 50-53 give the creation of V e d i c literature, V e d i c metres a n d

special sacrifices from the mouths or faces of Brahma.
2. Trivrtstoma—A three-fold stoma (in w h i c h at first, the three 1st
v e r s e s o f e a c h T r c a o f R v . I X . i l are sung together, then the 2nd verses
and lasdy the 3rd verses).
3. Rathantara: the verses to be sung according to Sāma-music are
RV.VII.32.22-23 abhi tvā Śwa e t c . = S.V. II.1.1.11.
4. Āptoryāma is a S o m a sacrifice—an amplification of Atirātra sacrifice.
According to T ā n d y a B r . X X 3.4-5, it is so called as its performance secures
whatever one desires.
92 Brahmānda Purāna

( t h e changeables) as well as the mobile a n d the immobile

beings.
59-60. Even w h e n created again a n d again, these beings
a d o p t e d only the K a r m a n s t h a t h a d been committed before. 1
T h e previous natures a n d features such as violence a n d non­
violence, softness of h e a r t a n d ruthlessness, virtue a n d evil as
well as t r u t h a n d falsehood—all these were a d o p t e d by them
( i n their later c r e a t i o n s ) . Hence, they are liked by them.
6 1 . It was B r a h m a , the creator himself, who ordained
t h e diversity in the great elements a n d their allotment to
different physical bodies afflicted by the sense-organs
(Indrŕyārtesu) *.
62. Some m e n say that t h e m a n l y endeavour (is the sole
cause of a c h i e v e m e n t ) . Some m e n say t h a t it is the Karman
(previous a c t i o n s ) . O t h e r B r ā h m a n a s say t h a t it is the destiny.
TheBhūtacintakas (those w h o think about the elements—perhaps
t h e Cārvākas) say t h a t it is n a t u r e and latent instinct.
63. (But real thinkers) know t h a t t h e r e is no difference
or superiority a m o n g t h e m a n l y endeavour, previous action and
the destiny. T h e same is understood t h r o u g h the n a t u r e of the
o u t c o m e of fruits (of actions etc.)
64. ( S o m e s a y ) 2 this is thus a n d not t h u s — t h i s is b o t h nor
is it both. But persons abiding by Sattva a n d having impartial
vision say ( t h a t t h e Universe) is the object of its own activity.
65. It is only through the words of the Vedas that the
great lord created at t h e outset, the different forms a n d features
of t h e living beings a n d the development of the created ones.

1. As n o t e d a b o v e this Purāna emphasizes the law of Karman. T h e

e n d of a K a l p a does not destroy the K a r m a of an individual.
* If the reading Indriyārthesu is adopted the m e a n i n g is " a n d their
allotment to different physical bodies a n d the objects of the various sense
organs."
2. Apparently the view (aniścitatāvāda) of Sañjaya Belatthi Putta
in SāmaMa-phala-sulta—Digha Nikāyo p. 51 (Nalanda Ed.): when asked
about the existence of the other world he states:
enarh ti pi me no, tathā li pi me no, aññathā ti pi me no, no ti pi me no, no no
ti pi me no.
But I think the Purāna probably voices the view of Syādvāda.
1.2.8.66—9.1-6 93

66. T h e names pertaining to the sages a n d the visions

belonging to the Devas—these, the u n b o r n lord assigns to
those who are b o r n at the end of the night.

CHAPTER NINE

The Progeny of Rudra : Birth of Bhrgu and others

Sūta said :
1. By means of his mind, the lord then created five Kartrs
(doers or agents of c r e a t i o n ) , viz.: R u d r a . D h a r m a , M a n a s
( m i n d ) , R u c i a n d Ākrti.
2. All these are mighty-armed a n d they a r e the causes
of the sustenance of the subjects. W h e n the medicinal h e r b s
decline again and again, it is R u d r a who sustains t h e m a n d
revives them.
3-4. By those who seek benefits, the Lord was well wor­
shipped with whatever fruits a n d medicinal herbs were available
(to t h e m ) . He (that God) is called T r y a m b a k a 1 as in times of
(impending?) extinction of medicinal herbs etc., sacrifice is
offered to h i m by sages with three K ā p ā l a s (plates or potsherds
c o n t a i n i n g ) of cakes sacred to h i m ( R u d r a ) .
5-6. It has already been m e n t i o n e d by me t h a t the three
Vedic metres, Gāyatrī, T r i s t u p and J a g a t I are t h e sources of
origin of the Ambakas (i.e. Kapālas) along with the Vanaspati
(i.e. the medicinal h e r b s ) . These three metres join together a n d
assume unity (i.e. when they a r e used in M a n t r a s at the t i m e
of the consecration of the Purodāśa offerings). T h a t Purodāia is
infused with the virility of each of these m a n t r a s . H e n c e the
Purodāśa is remembered as Trikapāla ( h a v i n g three vessels to
hold i t ) . Therefore the Purodāśa is Tryambaka as well. H e n c e

1. T r y a m b a k a means 'one having three eyes' and is an epithet of Śiva.

H e r e it is identified with Purodāśa.
•94 Brahmānda Purāna

the lord ( t o w h o m this Purodāśa is offered) is r e m e m b e r e d as

Tryambaka.
7. D h a r m a sustains all the subjects. Manas is remembered
as t h a t which caused knowledge. Ākrti is the form of splendid
beauty. Ruci is remembered as one who inculcates Śraddhā
(faith).
8-9. T h u s these protectors of the subjects are the causes
of the sustenance of the subjects.
Even as he continued the creative activity for the sake of
the multiplication of the subjects, those created subjects did
not increase at all by any means. Therefore, he racked his
intellect that should arrive at a decisive conclusion.
10. T h e n he saw the T a m a s element moving within
himself. T h a n k s to its own action, it h a d a b a n d o n e d Rajas and
Sattva a n d was existing by itself.
11. T h e r e u p o n , d u e to t h a t sorrow, the lord of the uni­
verse felt grieved. He pushed out the T a m a s element and after­
w a r d s covered it with Rajas.
12. T h a t T a m a s pushed out by him gave b i r t h to a pair.
On account of his unrighteous conduct, Himsā (Violence) and
Śoka (grief) were born.
13. W h e n t h a t pair in the form of Varana (covering u p ) ,
was born, the lord b e c a m e delighted. He resorted to this.
14. F r o m a half of the body of the lord who was delighted
within himself thus, a w o m a n conducive to great welfare, and
1
c h a r m i n g a n d fascinating to all living beings, c a m e o u t .
15. T h a t beautiful looking lady was indeed created from
Prakrti by him ( a s he was) desirous (of p r o g e n y ) and was
called Ś a t a r ū p ā . And she was again a n d again called so.
16. It was then t h a t the subjects were born of that noble-
souled being in the middle of T r e t ā yuga as has already been
m e n t i o n e d by me to you in section-I Prakriyāpāda.
17. W h e n those subjects created by t h a t intelligent self-
possessed being did not increase in n u m b e r , he created other
jxiental sons similar to himself.

1. Cf. Manu 1.32.

 1.2.9.18-29 95

1
18-19. He created these nine m e n t a l sons viz. : Bhrgu,
Ańgiras, M a r l c i , Pulastya, P u l a h a , K r a t u , Daksa, Atri a n d
Vasistha. In the P u r ā n a , these are decisively called the " n i n e
B r a h m ā s " (because they were like) B r a h m a (the c r e a t o r ) u n t o
all beings of controlled souls, having the A t m a n as their source
of origin.
20. T h e n B r a h m a created again D h a r m a who was
•delightful a n d pleasant u n t o all living beings; as well as the
Prajāpati Ruci. These two were the eldest of all ancient ones.
21. He created from his intellect, D h a r m a who was
delightful a n d pleasant u n t o all living beings. He who is n a m e d
Ruci was b o r n of the m i n d of (the lord of) unmanifest birth.
22-24. Sage Bhrgu was born of the h e a r t of the lord
whose source of origin was water. B r a h m a created Daksa from
his vital b r e a t h and M a r l c i from his eyes. He created R u d r a
(also known as) Nīlalohita in the form of Abhimāna (prestige,
h o n o u r ) . He created ańgiras from his h e a d a n d Atri from the
ears. From his Udāna (?) vital breath (prāna) he created
Pulastya and Pulaha from Vyūna. Vasistha was born of
Samāna and he created K r a t u from Apāna.
25. T h u s these twelve are r e m e m b e r e d as the sons of
B r a h m a at the beginning (of c r e a t i o n ) of subjects. D h a r m a
was the first-born a m o n g those Devatās.
26. Bhrgu a n d others who h a d been created are remem­
bered as Brahmarsis (Brahminical sages). T h e y are the ancient
house-holders a n d D h a r m a (virtue) was initially established by
them.
27-28a. In the K a l p a , these twelve give b i r t h to subjects
a g a i n and again. T h e i r twelve races a r c divine a n d equipped
with Divine qualities. T h e y perform holy rites and have (i.e.
procreate) progeny. T h e y are a d o r n e d ( h o n o u r e d ) by great
sages.
28b-29. W h e n the p r o g e n y created b y D h a r m a a n d other
g r e a t sages ( w h o themselves) h a d been created ( b y h i m ) d i d
not multiply, t h e intelligent a n d self-possessed lord b e c a m e
slightly enveloped by T a m a s a n d afflicted by grief.

1. Cf. M a n u 1.35 also VP.I.8.4-6.

96 Brahmānda Purāna:

30. J u s t as B r a h m a was enveloped by T a m a s elements,

so also in the case of his sons too a n o t h e r T a m a s element issued
forth.
31-32. A d h a r m a is in the n a t u r e of r e t u r n flow (?) a n d
H i m s ā (Violence) is inauspicious by n a t u r e . T h e n when he
was obstructed a n d the n a t u r e of the covering was manifest,
B r a h m a discarded his own shining physical body. After dividing
his own body into two, he b e c a m e a m a n by one half.
33. By ( a n o t h e r ) half he b e c a m e a w o m a n a n d she was
Ś a t a r ū p ā . She was the P r a k r t i , 1 the m o t h e r of all living beings
( a n d manifested thus) because the lord was creating out of
desire.
34-36. W i t h her grandeur, she pervaded the firmament
and the earth and r e m a i n e d steady. T h a t was the former body
of B r a h m a who stayed enveloping the firmament. T h e half t h a t
was created as a w o m a n b e c a m e Ś a t a r ū p ā . T h a t divine l a d y
performed a very difficult p e n a n c e for a h u n d r e d thousand
years and obtained Purusa of brilliant fame as her husband.
Indeed, he is called M a n u , the Purusa, the earlier son of t h e
self-born lord.
37-38a. Seventyone sets of four Yugas constitute what
is called his M a n v a n t a r a (reign of a M a n u ) . After obtaining as
his wife, Ś a t a r ū p ā who was not b o r n of a n y w o m b , the P u r u s a
sported with her. H e n c e it is called Rati (sexual d a l l i a n c e ) .
38b-40. T h e first union took place in the beginning of
the K a l p a . B r a h m a created V i r ā t (the immense Being). T h a t
V i r ā t became the P u r u s a . H e , accompanied by Ś a t a r ū p ā , is
remembered a s Vairāja, M a n u a n d S a m r ā t ( E m p e r o r ) . T h a t
Purusa, M a n u , the Vairāja c r e a t e d subjects (begot p r o g e n y ) .
F r o m Vairāja, the P u r u s a , S a t a r ū p ā gave b i r t h to two heroic
' sons.
4 1 . T h e y were Priyavrata a n d U t t ā n a p ā d a . These two
sons were the most excellent sons t h a t persons possessing sons
could expect. (She gave b i r t h to) two d a u g h t e r s also of great
fortune. F r o m t h e m these subjects were b o r n .

1. T h e Sāńkhya pair of Prakrti and Purusa are represented here as

Śatarupā and M a n u . T h e terms Vairāja, Purusa, M a n u (and Samrāt) are
used as synonyms.
1.2.9.42-55 97

42. T h e y were the divine lady n a m e d Akūti a n d auspi­

cious lady Prasūti. Both of t h e m were auspicious. T h e lordly
son of the self-born lord gave Prasūti to Daksa.
43. He gave Ākūti to Ruci, the Prajāpati. An auspicious
pair was b o r n of Akūti as the progeny of Ruci, the mental son
(of B r a h m a ) .
44. T h e y were the twins Yajña and Daksinā. Twelve
sons were born to Yajña and D a k s i n ā .
45. T h e y were the Devas n a m e d Yāmas in the Svāyam­
b h u v a M a n v a n t a r a . They were the sons of twins, viz : Yajña
1
and Daksinā. H e n c e they are remembered as Yāmas.
46. ( ?) T w o groups of B r a h m a are remembered viz :
Ajitas a n d Śukras. T h e Y ā m a s who have the appellation Divau-
kas (heaven-dwellers) c i r c u m a m b u l a t e d the former.
47. Lord Daksa begot of Prasūti, the d a u g h t e r of
Svāyambhuva Manu, twenty-four daughters who b e c a m e
mothers of the world.
48-49a. All of t h e m were highly fortunate. All of them
were lotus-eyed. All of them were wives of Yogins a n d all of
them were Yogic mothers. All of t h e m were expounders of
B r a h m a n a n d all of t h e m were the mothers of the universe.
49b-50. Lord D h a r m a accepted ( t h e following) t h i r t e e n
daughters of D a k s a as his wives, viz : Ś r a d d h ā , Laksmī,
Dhi ti, T u s t i , Pusti, M e d h ā , Kriyā, Buddhi, Lajjā, Vasu, Ś ā n t i ,
Siddhi, a n d Kīrti as the t h i r t e e n t h .
51-52. These door-ways of his (creative activity) w e r e
ordained by the self-born lord. T h e others t h a t remained were
the eleven younger daughters of beautiful eyes, viz : Satī,.
K h y ā t i , S a m b h ū t i , Smrti, Prīti, K s a m ā , S a n n a t i , Anasūyā.
Orjā, Svāhā a n d S v a d h ā .
53-54. O t h e r great sages accepted t h e m (as wives).
T h e y were R u d r a , Bhrgu, Marīci, Añgiras, P u l a h a , K r a t u ,
Pulastya, Atri, Vasistha, Agni and Pitrs. He gave (in m a r r i a g e )
Sa ī to Bhava a n d K h y ā t i to Bhrgu.
55. To Marīci, he gave Sambhūti, a n d Smrti to Ańgiras..
To Pulastya he gave Prīti a n d K s a m ā to Pulaha.

1. Derivation of Y ā m a , the gods of the S v ā y a m b h u v a M a n v a n t a r a .

 98 Brahmānda Purāna

56. To K r a t u , he gave Sannati a n d the ( d a u g h t e r )

n a m e d Anasūyā to Atri. He gave Ūrjā to Vasistha a n d
Svāhā to Agni (the fire-god).
57-58. He gave Svadhā to the Pitrs. Listen from me
their children. All these were highly fortunate ladies; their
subjects (children) obediently followed them in all M a n v a n t a r a s
till the time of ultimate annihilation (of the w o r l d ) . Śraddhā
gave birth to K a m a and D a r p a (arrogance) is remembered as
the son of Laksmī. 1
59. N i y a m a ( R e s t r a i n t ) was the son of D h r t i ( C o u r a g e ) .
Santosa ( C o n t e n t m e n t ) is mentioned as the son of T u s t i
(Satisfaction). L ā b h a (gain) was the son ofPusti ( N o u r i s h m e n t )
a n d Śruta (Learning) was the son of M e d h ā ( I n t e l l e c t ) .
60. D a m a (Restraint of sense-organs) a n d Ś a m a (Res­
t r a i n t of the m i n d ) a r e mentioned as the sons of Kriyā (Activity).
Bodha (Understanding) a n d A p r a m ā d a (Absence of Errors)
were the sons of Buddhi (Intellect).
6 1 . Vinaya (Modesty) was the son of Lajjā (Bashful-
ness). Vyavasāya (Enterprise) was the son of Vasu. K s e m a
(Welfare) was the son of Sānti ( T r a n q u i l i t y ) . Sukha( Happiness)
was b o r n of Siddhi ( A c h i e v e m e n t ) .
62. Yaśas ( F a m e ) was the son of Kīrti (Renown) —
T h e s e were the sons of D h a r m a . Kama's (Love's) son H a r s a
(Delight) was b o r n of the noble lady Siddhi (Achievement).
63. T h r o u g h A d h a r m a (Evil), H i m s ā (Violence) gave
b i r t h to the two children Nikrti (Dishonesty, Wickedness) a n d
Anrta ( F a l s e h o o d ) .
64. T w o twins were born of Nikrti a n d A n r t a viz Bhaya
( F e a r ) , N a r a k a ( H e l l ) , M ā y ā (Illusion) a n d V e d a n ā ( P a i n ) .
65. T h r o u g h M a y a , M ā y ā gave birth to M r t y u ( D e a t h )
t h a t takes away all living beings. T h e n D u h k h a (Misery) was
b o r n of V e d a n ā t h r o u g h R a u r a v a ( H e l l ) .
66. Vyādhi (Sickness) gave birth to J a r ā ( O l d a g e ) ,
Śoka (Grief), K r o d h a ( A n g e r ) and Asūyā (Jealousy) through
M r t y u . All these a r e remembered as characteristics of A d h a r m a
(Evil) with misery as the ultimate end.

1. V V . 58-67 personify virtues and vices and state their parentage.

O u t of these V V . 6 3 - 6 8 describe the T ā m a s a creation.
1.2.9.67-80 99

67. T h e i r wife, son,—everyone is r e m e m b e r e d as d e a t h ­

less.
T h u s this T ā m a s a creation took birth with A d h a r m a as
the controlling one.
68. Nīlalohita was c o m m a n d e d by B r a h m a , "Beget
p r o g e n y " . He contemplated on his wife Satī a n d created sons. 1
69. T h e y were neither superior to him nor inferior. T h e y
were his m e n t a l sons on a p a r with himself. H e , created
thousands a n d thousands of such childern wearing elephant hides.
70-80. All of t h e m h a d these characteristics and features:
All of t h e m were on a p a r with himself in form, brilliance,
strength a n d learning. T h e y were tawny-coloured. T h e y h a d
quivers a n d m a t t e d hair. T h e y were dark blue-red in com­
plexion. T h e y were devoid of tufts. T h e y h a d no hairs.
T h e y were killers w i t h eyes ( b y casting a look). T h e y h a d
K a p ā l a s (skills) with them. T h e y h a d huge beautiful forms
and_J>ideous cosmic forms. Some occupied chariots a n d wore
coats of mail. T h e y were defenders wearing a r m o u r s . T h e y
h a d h u n d r e d s and thousands of arms. T h e y were able to go
through t h e firmament, earth and heaven; they h a d big heads,
eight fangs, two tongues a n d three eyes. (Some were) eaters
of rice, (some) eaters of flesh, ( s o m e ) drinkers of ghee a n d
(some of) Soma juice. (Some) h a d penises of great size; fierce
bodies a n d blue necks. Some h a d fierce fury. T h e y h a d quivers
a n d armours, bows, swords a n d leather shields. Some were
s e a t e d ; some were r u n n i n g . Some yawning a n d some occupying
(seats). Some were reciting (the V e d a s ) , some performing
J a p a s , Yogic practices and meditations. Some were blazing.
Some were showering, some shining a n d some smoking. Some
were enlightened. Some were wakeful, alert a n d enlightened.
Some h a d the p r o p e r t y of B r a h m a ( ? ) . Some h a d the vision of
B r a h m a n . T h e y h a d blue necks a n d thousand eyes. All of t h e m
were walking over the e a r t h . T h e y were invisible to all living
beings. T h e y had great Yogic power, virility a n d splendour.
T h e y were shouting a n d r u n n i n g . O n seeing R u d r a creating

1. V V . 68-80 describe the Raudri Srsti (creation by R u d r a ) and he

was asked by Brahma to stop creation as he was procreating immortal progeny
and R u d r a complied. • t\ I
 100 Brahmānda Purāna

these excellent Devas with these qualities a n d features, in

thousands even before the expiry of the period of a Y ā m a ,
B r a h m a told h i m — " D o not create subjects like these. T h e
subjects should not be created on a p a r w i t h oneself or superior
to oneself; welfare u n t o you. Create other subjects vulnerable
to d e a t h . Subjects devoid of d e a t h do not begin to perform holy
rites".
81. T h u s addressed, he ( R u d r a ) said to h i m (Brahma) :
" I will n o t create progeny subject t o d e a t h a n d old age. Pro­
sperity u n t o you. I am standing by (i.e. cease to p r o c r e a t e ) ;
you please create, O lord.
82. These hideous a n d bluish-red coloured subjects who
h a d been created by me in thousands a n d thousands, have come
o u t of my own self.
83. These Devas will be known by the n a m e of R u d r a s .
T h e y a r e highly powerful. Those R u d r ā n ī s a r e well-known over
the earth a n d firmament.
84. E n u m e r a t e d in the (Vedic text) Śatarudra, they will
become worthy of Yajñas. All of t h e m will p a r t a k e of t h e
Yajñas along with the groups of Devas.
85. Till the end of the Yuga, they will remain, on being
worshipped along with those Devas b o r n of Cchandas (Vedas
or—born as they are pleased) in the M a n v a n t a r a s .
86. On being told thus by M a h ā d e v a , t h a t lord B r a h m a ,
the delighted lord of subjects replied to the terrible R u d r a .
87. "O lord welfare u n t o you. Let it be as spoken by
you."
W h e n it was p e r m i t t e d by B r a h m a , everything h a p p e n e d
t h a t way.
88. Thenceforth, the lord S t h ā n u did n o t beget subjects.
He r e m a i n e d celibate till the u l t i m a t e annihilation.
89-9la. He is r e m e m b e r e d by learned m a n as S t h ā n u 1
because it was said by h i m t h u s — " 1 am standing b y " . All these
qualities are present in Ś a ń k a r a — v i z : knowledge, penance,
truthfulness, glorious prosperity, virtue, d e t a c h m e n t a n d com­
prehension of the self. He excels all the Devas a n d sages along

1. Derivation of Sthānu.
1.2.9.91b-92—10.1-4 101

w i t h the Asuras, by m e a n s of his splendour. H e n c e the lord is

1
remembered as Mahādeva (Great god).
91b-92. He excels the Devas t h r o u g h his glorious pros­
perity, the great Asuras t h r o u g h his power, all the sages
t h r o u g h his knowledge a n d all the living beings t h r o u g h Yoga.
It is thus t h a t M a h ā d e v a is bowed to by all t h e Devas. After
creating the subjects devoid of enterprise, he refrained from
creation.

CHAPTER TEN

Magnificence of God Śiva : Birth of Nilalohita : His eight

Names and Forms*
The Sage said.:
1. T h e manifestation in this K a l p a of the noble-souled
great lord R u d r a along w i t h the Sādhaka (spiritual aspirants)
has n o t b e e n n a r r a t e d by you.

Sūta replied :
2. T h e origin of the p r i m o r d i a l creation has been succinct­
ly m e n t i o n e d by m e . I shall now n a r r a t e in detail the names
a l o n g w i t h the physical bodies.
3. M a h ā d e v a begot of his wives m a n y sons in the o t h e r
K a l p a s t h a t have passed by. Listen to those ( p r o c r e a t e d ) in
this K a l p a .
4. In t h e beginning of the K a l p a , the lord c o n t e m p l a t e d
on a son on a p a r w i t h himself. Thereafter, the child Nilalohita
a p p e a r e d on his lap.

1. Derivation of Mahādeva.
•This chapter deals w i t h the eight forms of g o d Ś i v a — a popular concep­
tion in Purānas a n d classical literature. It is an amplification of a similar
concept in Śatapatha Brāhmana as n o t e d below. This chapter is textually very
close to Vā.p.Ch.27.
102 Brahmanda Purina

5-6. He cried loudly in a terrible m a n n e r (voice). He

a p p e a r e d as t h o u g h he would b u r n by means of his brillance.
1
On seeing t h e child N i l a l o h i t a crying suddenly, B r a h m a spoke
to h i m — " W h y do you cry, O child ?" He r e p l i e d — " G i v e me
at the outset a n a m e , O G r a n d f a t h e r . " 2
7 . " O lord, you are n a m e d R u d r a " . O n being told thus
he cried again. " W h y do you cry, O c h i l d ? " asked B r a h m a to
him.
8. " G i v e me a second n a m e " , said he to t h e self-born
L o r d . " Y o u are Bhava by n a m e , O L o r d " . On being told thus
he cried again.
9. " W h y do you c r y ? " , enquired B r a h m a of t h e crying
child. " G i v e me a third n a m e " . On being told thus, he said
again.
10. " O lord, you are Śarva b y n a m e . " O n being told
thus he cried again, " W h y do you cry ?", asked B r a h m a again
to t h e crying child.
11. " G i v e me a fourth n a m e . " On being told thus, he
said again, " O lord, you are I ś ā n a b y n a m e " . O n being told
thus he cried again.
12. " W h y d o you c r y " , said B r a h m a t o t h a t crying
child again. He replied to the self-born l o r d — " G i v e me a
fifth name."
13. " Y o u a r e t h e lord a n d m a s t e r of all Paśus ( A n i m a l s ,
living b e i n g s ) " . On being told thus, he cried again. " W h y do
you c r y ? " said B r a h m a to t h a t crying child, once again.
14. " I n d e e d , give m e t h e sixth n a m e " . O n being told
thus h e replied t o h i m — " O lord, you a r e Bhīma b y n a m e " . O n
being told thus he cried again.
15. " W h y d o you cry ? " , asked B r a h m a again t o t h a t
crying child. " G i v e m e t h e seventh n a m e " . O n being told
thus he replied :

1. T h i s n a m e signifies identification of R u d r a a n d Fire.

2. W. 5 ff. T h i s episode of crying for a n a m e a n d g o d Brahma's
assigning eight n a m e s is a reproduction of the same in Śatapatha B r ā h m a n a
(SB. 6.1.3.1-18). It is from this concept in SB that Bd.P. (and other
Purānas such as V ā . P . , L P ) developed the Asta-mūrli conception of R u d r a .
S e e the next note.
 1.2.10.16-23 103

16. " O lord, you a r e U g r a b y n a m e " . O n being told

thus, h e cried a g a i n . T o t h a t crying child he said— " D o
not c r y " .
17. He s a i d — ' G i v e me, O lord, the eighth n a m e " . " Y o u
arc M a h ā d e v a b y n a m e " . O n being told thus, h e stopped
crying.
18. After securing these n a m e s . Nilalohita requested
B r a h m a — " I n d i c a t e t h e abodes of these n a m e s " . 1
19-20. T h e n the bodies were allotted by t h e self-bom
lord u n t o these n a m e s ( a b o d e s ) . T h e y w e r e — t h e sun, the
water, the e a r t h , the wind, the fire, t h e Ether, t h e initiated
B r ā h m a n a a n d t h e M o o n . T h u s the bodies were of eight varie­
ties. T h e lord is to be worshipped, saluted a n d bowed to in
those bodies.
21-23. B r a h m a said again to the child N i l a l o h i t a — " O
lord, at the outset, your n a m e has been m e n t i o n e d by me as
R u d r a . T h e sun shall b e t h e f i r s t body u n t o thy f i r s t n a m e " .

1. T h e abodes of the names of Nilalohita are the eight forms (asfa-

mūrtis) of Śiva and they symbolize the five Mahā-bhūtas (gross e l e m e n t s ) ,
the t w o principle vital airs Prāna a n d Apāna and the principle of the M i n d .
T h e following tabular statement of the eight forms of Rudra, their abodes,
names of their consorts and children will clarify this chapter.
Name or A b o d e or Designation N a m e o f the N o of the
Form of bodies of that body consort sons
Śiva alloted
1. Rudra the sunj (i.e. Raudri Suvarcalā the satum
Prāna or Heat) (Śani)
2. Bhava the water Apah Dhātri T h e Venus
(Śukra)
3. Śarva the earth Bhūmi Vikeśi The Mars
(Ańgāraka)
4. I śāna the wind Vāta Śivā i i) Manojava
ii) Avijñāta-
gati
5. Paśupati the Fire Agni Svāhā Skanda
6. Bhima the Ether Akāśa Quarters Svarga
7. Ugra Initiated Diksita Diksā Santāna
Brāhmana Brāhmana
8. Mahādeva The Moon Candramas Rohioi Budha
( A p ā n a ) or cold
104 Brahmānda Purāna

W h e n this was uttered his splendour became an eye, which

illuminates, t h e n it entered the sun. H e n c e he ( t h e sun) is
r e m e m b e r e d as R u d r a . O n e shall avoid seeing t h e sun while
rising or while setting.
24. Since the sun comes into view frequently a n d since it
vanishes frequently, one, who desires for longevity, should not
directly see the sun. O n e should always be p u r e .
25-26. Worshipping d u r i n g t h e two periods of junctions
( t h e d a w n and t h e d u s k ) , a n d repeating t h e S ā m a n , R k a n d
Yajus hymns, the B r ā h m a n a s propitiate a n d strengthen R u d r a
of t h e past a n d t h e future. At t h e time of rising, the sun
stands on the Rks, at m i d d a y he stands on t h e Yajus a n d in t h e
late afternoon, R u d r a lies down a n d takes rest gradually.
H e n c e , in fact, t h e fun never rises nor does he set. 1
27. O n e shall never pass urine in the direction of
R u d r a (i.e. the sun) in whatever condition he may b e .
28. Lord R u d r a does not oppress the B r ā h m a n a who
strictly adheres to these principles. T h e n B r a h m a said again
t o t h a t lord N i l a l o h i t a .
29. Y o u r second n a m e has been m e n t i o n e d by me as
Bhava. Let t h e waters be the second physical body of this
n a m e of yours.
30. On this being m e n t i o n e d , the element of t h e n a t u r e
of Rasa ( J u i c e ) (i.e. water) became stationed in his body. Since
he entered it, t h e water is remembered as Bhava.
3 1 . Since t h e living beings are born ( b h a v a n ā t ) of h i m ,
a n d since he evolves (bhāvanāt) the living beings t h r o u g h t h e m
(i.e. t h e w a t e r s ) he is called Bhava 2 (due to his creation a n d
evolution of beings).
32. H e n c e , one shall never urinate or pass faeces into the
waters. O n e should not spit into water, n o r plunge into t h e
water in t h e n u d e n o r should a n y o n e have sexual intercourse
within the waters.

T h e Soma-yāji B r ā h m a n a Yajamāna is regarded as the principle of the mind.

Cf. mono vai Tajamānasya rūpam—Sat. Br.1.2.8.84.
1. T h i s Puranic speculation turned out to be a scientific truth.
2. T h i s e t y m o l o g y of 'Bhava' is confirmed in V ā . P .
1.2.10.33-44 105

33. N o r should one e n u m e r a t e (?) these w h e t h e r flowing

or still. T h e s e bodies of t h e waters a r e declared by t h e sages
as Medhya ( P u r e ) a n d Amedhya ( I m p u r e ) .
34. Waters devoid of taste, waters of bad o d o u r a n d
colour a n d water in very little q u a n t i t y should be avoided on
all occasions. T h e sea is the source of origin of waters.
H e n c e waters desire it.
35. After r e a c h i n g t h e sea, t h e waters become sacred
a n d Amrta ( n e c t a r i n e ) . H e n c e one should n o t obstruct t h e
waters since they love the sea.
36a. L o r d Bhava does n o t oppress or injure h i m w h o
treats w a t e r thus.
36b. T h e n B r a h m a said again to child Nilalohita :
37. " O lord, the third n a m e o f yours t h a t h a d b e e n
m e n t i o n e d by me is Śarva. Let this e a r t h be t h e physical b o d y
of t h a t third name.
38. O n this being mentioned, t h e h a r d and f i r m ( p a r t )
in his body, n a m e l y bones entered the e a r t h . Therefore, it is
called Śarva.
39. H e n c e , one should not evacuate the bowels or uri­
n a t e i n t h e ploughed l a n d . O n e should not u r i n a t e i n t h e
shade of trees, or in the p a t h w a y or in one's own shadow.
40. After covering t h e ground w i t h grass a n d covering
one's head, one should evacute the bowels. Śarva does not
oppress or injure h i m who behaves like this towards t h e
earth.
41-43. T h e n B r a h m a said again to child N i l a l o h i t a .
" Y o u r fourth n a m e t h a t h a d b e e n declared by me is Iśāna.
V ā y u ( W i n d ) should be the fourth physical b o d y of your fourth
n a m e . As soon as this was spoken t h a t (vital b r e a t h ) which was
stationed in him in five groups a n d is t e r m e d Prāna (Vital
b r e a t h ) entered V ā y u . H e n c e wind is Iśāna. H e n c e one should
not censure or revile at V ā y u the lord himself as it blows
violently.
44. L o r d M a h e ś ā n a does not oppress or injure h i m who
properly behaves towards the w i n d and those who h o n o u r
•the w i n d by m e a n s of Yajñas and those w h o serve it.
 106 Brahmānda Purāna-

45-49. T h e n B r a h m a said again to t h a t lord D h ū m r a

(smoke-coloured) I ś v a r a . " T h e fifth n a m e of yours t h a t h a d
been m e n t i o n e d by me is Paśupati. Let this Agni (Fire) be the
fifth body of y o u r fifth n a m e " . On this being mentioned,
the fiery brilliance t h a t h a d been stationed in his body and is
t e r m e d Usna ( H o t ) entered the fire. H e n c e it (fire) is Paśu­
pati. Since Agni is Paśu (Animal) a n d since he protects a n i ­
mals, the physical body of Paśupati is designated (defined) as
Agni. H e n c e , one should not b u r n i m p u r e o r d u r e nor should
one w a r m one's feet. O n e should not place it b e n e a t h n o r
should one trespass it. Lord P a ś u p a t i does not oppress or
injure h i m who behaves properly like this.
50-54. T h e n B r a h m a said once again to t h a t lord Śveta-
piñgala ( W h i t e - a n d - t a w n y - c o l o u r e d ) . "O lord, the sixth n a m e
of yours that h a d been mentioned by me is Bhīma. Let Ākāśa
( E t h e r ) be the sixth b o d y of t h a t n a m e " . On this being utter­
ed, the cavity t h a t h a d been in his body entered t h e ether.
H e n c e , it is the body of Bhīma. Since the lord is r e m e m b e r e d
as existing in the e t h e r . O n e should not evacuate the bowels,
u r i n a t e , take food, drink water, have sexual intercourse or throw
up leavings of food consumed without having a cover on. T h e
lord does not oppress or injure h i m who behaves towards Bhīma
thus. T h e n B r a h m a said once again to t h a t lord, who is
mighty.
55. O lord, your seventh n a m e t h a t h a d been m e n t i o n e d
b y m e was U g r a . T h e initiated B r ā h m a n a becomes the body
of t h a t n a m e of yours.
56. On this being uttered, the Caitanya (consciousness,
alertness) t h a t was in his body entered the initiated Brāh­
m a n a w h o performs the Soma sacrifice.
57. F o r t h a t d u r a t i o n , the initiated B r ā h m a n a becomes
lord U g r a . H e n c e , no one shall abuse or revile at h i m nor shall
anyone speak vulgar word s a b o u t him.
58. Those w h o censure h i m take away his sins. Lord
U g r a does not: oppress or injure those B r ā h m a n a s who behave
properly thus.
59-61. T h e n B r a h m a once again said to t h a t lord with
the lustre of the sun, " Y o u r eight n a m e t h a t h a d been m e n -
1.2.10.62-75 107

tioned by me is M a h ā d e v a . L e t the m o o n be t h e physical b o d y

of t h a t eighth n a m e of y o u r s " . On this being m e n t i o n e d , t h e
mind of the lord t h a t h a d been conceiving a n d c o n t e m p ­
lating entered the Candramasa ( M o o n ) . Therefore, the m o o n
is M a h ā d e v a . H e n c e , this great lord is considered to be the
Moon.
62. On the new m o o n day a B r ā h m a n a should not cut
trees, bushes or medicinal herbs. Soma ( M o o n ) is remem­
bered as M a h ā d e v a a n d his A t m a n (soul) is the g r o u p of
medicinal herbs.
63-65. M a h ā d e v a does not slay him who always remains
thus on the P a r v a n days ( n e w m o o n , full m o o n e t c . ) a n d w h o
understands t h a t lord thus.
T h e sun protects the subjects by the day a n d the m o o n , at
the night. O n t h e n i g h t (i.e. o n the new m o o n ) the sun a n d
the m o o n join together. O n t h a t Amāvāsyā (New M o o n ) n i g h t
one shall always be Tukta ( p r o p e r l y performing Yogic exer­
cise) . All this visible universe has been pervaded by R u d r a ,
t h r o u g h his bodies a n d names.
66. T h i s sun t h a t wanders alone is called R u d r a . It is
d u e to the light of the sun t h a t the subjects see with t h e i r
eyes.
67-69. R u d r a remains a liberated soul a n d drinks w a t e r
t h r o u g h his rays. Food is eaten a n d w a t e r is d r u n k w i t h a desire
for food, w a t e r etc. T h e body arising out of water develops
a n d nourishes the bodies.
T h a t e a r t h e n body of the lord is good as it sustains the
subjects. It is t h r o u g h this t h a t the lord upholds all the sub­
jects by means of a steady splendour.
70-75. T h e gaseous body of Iśāna is the vital b r e a t h of
all living beings. It is stationed in the bodies of all living beings
along w i t h the functions of t h e vital b r e a t h .
T h e body of Paśupati cooks a n d digests t h e food consum­
ed a n d t h e beverages drunk, in the bellies of t h e living beings.
T h a t which cooks is called Agni (fire i.e. Gastric fire).
T h e cavities t h a t are within the bodies for the p u r p o s e
of the free movement of the air constitute the body (of t h e
lord) called Bhīma.
108 Brahmānda Purāna

T h e existence of expounders of B r a h m a n is, d u e to

C a i t a n y a (consciousness) of the initiated ones. T h a t body is
of the form of U g r a . Therefore, the initiated one is remem­
bered as U g r a .
T h e p a r t of the body t h a t conceives a n d contemplates
a n d which is stationed in the subjects is the m e n t a l body, the
m o o n — i t is stationed in the living beings. Being b o r n again a n d
a g a i n he becomes fresh a n d fresh. It is being d r u n k at the
p r o p e r time by the Devas along with t h e Pitrs. T h e m o o n of
a q u a t i c n a t u r e w i t h n e c t a r within him is remembered as
Mahādeva.
76. His first b o d y has been glorified by the n a m e
R a u d r i . Its wife is Suvarcalā a n d her son is Śanaiścara ( t h e
Saturn).

77. T h e second body of Bhava is r e m e m b e r e d by the

n a m e of Apah. Its wife is r e m e m b e r e d as D h ā t r ī a n d the son
is r e m e m b e r e d as U ś a n a s (the V e n u s ) .
78. T h e b o d y of the t h i r d n a m e of Śarva is Bhūmi ( t h e
e a r t h ) . Its wife is Vikeśī a n d the son is r e m e m b e r e d as Ańgā-
raka (the Mars).
79-84. Vāta (wind) is the body of the fourth n a m e of
ī ś ā n a . Its wife is Śivā by n a m e . Anila ( W i n d ) has two sons,
viz. : M a n o j a v a (Having the speed of the m i n d ) a n d Avijñāta-
g a t i ( O n e of inscrutable m o v e m e n t ) .
Agni (Fire) is r e m e m b e r e d by B r ā h m a n a s , as the body
of P a ś u p a t i . S v ā h ā is r e m e m b e r e d as its wife. S k a n d a is remem­
bered as its son.
T h e E t h e r (Akāśa) is called t h e body Bhīma, his sixth
n a m e . T h e quarters are r e m e m b e r e d as its wives a n d Svarga
( h e a v e n ) is r e m e m b e r e d as its son.
T h e seventh b o d y U g r a is r e m e m b e r e d as the initiated
B r ā h m a n a . Dīksā is r e m e m b e r e d as its wife a n d S a n t ā n a is
called the son.
T h e b o d y Mahat of the eighth n a m e is remembered as
Candramas( M o o n ) . Its wife is Rohinī. H e r son is remembered as
Budha.
T h u s these bodies of his have b e e n recounted along w i t h
the names.
1.2.10.85-88—11.l-5a 109

85-87. T h e lord is to be saluted a n d b o w e d to in those

bodies w i t h t h e respective n a m e s for each body. He should be
saluted by devotees in the sun, t h e w a t e r s , t h e E a r t h , t h e
wind, t h e fire, t h e Ether, t h e i n i t i a t e d one as well as the m o o n .
H e should b e h o n o u r e d w i t h g r e a t devotion along with t h e
n a m e s . He who knows t h a t lord thus with the bodies a n d
n a m e s acquires p r o g e n y a n d attains t h e Sāyujya ( I d e n t i t y ) of
L o r d Bhava. T h u s the esoteric fame of Bhīma has been recoun­
ted to y o u .
88. O B r ā h m a n a s , let there be welfare u n t o the b i p e d s .
Let there be welfare u n t o the q u a d r u p e d s . N o w t h e names a n d
bodies of M a h ā d e v a have been recounted. Listen to t h e
progeny of B h r g u .

CHAPTER ELEVEN

The Creation of Sages*

Sūta said :
1-3. K h y ā t i gave b i r t h to a d a u g h e r a n d two sons. T h e
sons were masters of happiness a n d misery. T h e y g r a n t auspi­
cious a n d inauspicious results u n t o all living beings. T h e y
were t h e gods D h ā t r ( s u p p o r t e r ) a n d V i d h ā t r (Dispenser of
d e s t i n y ) . T h e y used (to live a n d ) w a l k a b o u t t h r o u g h o u t the
M a n v a n t a r a . T h e i r elder sister, goddess Sri, purified the worlds.
T h e splendid lady attained lord N ā r ā y a n a as h e r husband.
Bala ( s t r e n g t h ) a n d U n m ā d a ( l u n a c y ) were b o r n o f her a s t h e
sons of N ā r ā y a n a .
4-5a. Tejas (fiery brilliance) was the son of Bala a n d

•This chapter deals with the progeny of the famous seven sages such as
Bhrgu, Ańgiras, Atri, P u l a h a a n d others. After mentioning their important
descendants we are told that all these races passed away in the S v ā y a m b h u v a
Manvantara.
T h i s chapter corresponds to V ā . P . c h . 2 8 .
 110 Brahmānola Purāna

Sarhśaya ( D o u b t ) was t h e son of U n m ā d a . O t h e r m e n t a l sons

too were b o r n of him. T h e y move a b o u t in the firmament.
T h e y drive a n d carry the aerial chariots of the Devas a n d
persons of auspicious rites.
5b-6. Ayati (future) a n d Niyati ( R e s t r a i n t ) , the d a u g h ­
ters of M e r u * are remembered as t h e wives of V i d h ā t r a n d
D h ā t r . P r ā n a a n d M r k a n d a of firm holy vows were their sons.
T h e y are eternal a n d Brahmakośas ( t h e treasury of B r a h m a n or
Vedas).
7. M ā r k a n d e y a was born of Manasvinī (as the son) of
M r k a n d a . His son Vedaśiras was b o r n of D h ū m r a p a t n ī .
8. Sons of Vedaśiras in ( t h r o u g h ) Pīvarī are remem­
bered as Propagators of the race. These sages who are well-
k n o w n as M ā r k a n d e y a s (Descendants of M r k a n d a ) were
masters of the Vedas.
9-10. D y u t i m ā n was born of P u n d a r ī k ā , as the son of
P r ā n a . D y u t i m ā n h a d two sons, viz. : U n n a t a a n d Svanavāta.
These two sons h a d sons a n d grandsons through m u t u a l alliances
a m o n g t h e descendants of Bhrgu. T h e y passed away d u r i n g
t h e Svāyambhuva M a n v a n t a r a .
Listen to t h e progeny of Marīci.
11. U n d e r s t a n d t h a t , S a m b h ū t i , the wife of M a r ī c i t h e
Prajāpati, gave b i r t h to the son P ū r n a m ā s a a n d the following
-daughters :
12. K r s i , Vrsti, Tvisā and the splendid U p a c i t i . P ū r n a ­
māsa begot of Sarasvatī two sons:
13. T h e two were Viraja who was righteous a n d Paravaśa.
Viraja's son was a scholar, well known by the n a m e
Sudhāman.
14. S u d h ā m a n , t h e son of Viraja a n d Gaurī, resorted to
t h e Eastern q u a r t e r . He was a valorous a n d noble-souled guar­
dian of the q u a r t e r , ( r u l e r of the w o r l d ) .
15-16. Parvaśa, of great fame, entered ( t h e task of)

* V ā . P . 8 . 4 reads: dve tu kanye for meru kalpa hereof. It means accord­

i n g to V ā . P . M e r u was not the father of Ayati and Niyati. M a y we take M e r u
as a K a l p a ?
 1.2.11.17-28a 111

counting holy occasions (Parva-ganana ? ) . P a r v a ś a * begot of

Parvaśā two sons, viz. : Y a j u r d h ā m a n the intelligent a n d
Stambhakās'yapa. T h e i r two sons Sanyāsa a n d Niścita stabi­
lised their line.
17-18. Smrti, the wife of Ańgiras, gave b i r t h to these
children—four d a u g h t e r s a n d two sons. T h e four daughters w h o
were holy a n d well-reputed in the worlds, were viz. Sinŕvāli,
K u h ū , R ā k ā a n d A n u m a t i . T h e two sons were B h a r a t ā g n i a n d
Kīrtimān.
19. Sadvatī gave b i r t h to Parjanya the son of Agni
(i.e. B h a r a t ā g n i ) . (Another) Parjanya (otherwise called) Hir-
a n y a r o m a n was b o r n of M a r l c i .
20-21. He is r e m e m b e r e d as a L o k a p ā l a ( r u l e r of the
world, g u a r d i a n of the q u a r t e r ) staying till the ultimate deluge.
D h e n u k a gave birth to Carisnu a n d D h r t i m ā n , the two
sinless sons of K ī r t i m ā n . Both of them were the most excellent
a m o n g t h e descendants of Ańgiras. T h e i r sons a n d grandsons
r a n to thousands. T h e y h a v e all passed away.
22-24. Anasūyā gave birth to five Atreyas (i.e. sons of
Atri) who were free from sins. She gave b i r t h to a d a u g h t e r
also n a m e d Śruti w h o was the m o t h e r of Ś a ń k h a p ā d a . She was
the wife o f K a r d a m a , the Prajāpati ( L o r d of subjects) a n d son
of P u l a h a . T h e five Ātrcyas were Satya-Netra, H a v y a , Apo-
m ū r t i , Śanaiścara a n d Soma the f i f t h one a m o n g t h e m . T h e y
passed away a l o n g with the Y ā m a d e v a s in the S v ā y a m b h u v a
Manvantara.
25. T h e sons a n d grandsons of those noble-souled Atreyas
were h u n d r e d s a n d thousands. T h e y all passed away in t h e
Svāyambhuva M a n v a n t a r a .
26. D ā n ā g n i was the son of Prīti, the wife of Pulastya.
He is remembered as Agastya in his previous b i r t h in t h e
Svāyambhuva M a n v a n t a r a .
27-28a. T h e m i d d l e one was D e v a b ā h u a n d the t h i r d
son was Atri by n a m e (thus Pulastya h a d ) three sons. T h e i r
younger sister n a m e d Sadvatī was well-known. She is r e m e m -

* T h e corresponding verse in V ā . P . 2 8 reads: Sarvaganānām. It m e a n s

•Parvaśa entered into all t h e g a n a s (?)
112 Brahmānda Purāna

bered as t h e splendid a n d p u r e wife of Agni (i.e. B h a r a t ā g n i )

a n d m o t h e r of Parjanya.
28b-29. Sujańghī, the wife of D ā n ā g n i , t h e intelligent
son of t h e B r a h m a n i c a l sage Pulastya a n d Prīti, gave birth
to m a n y sons. T h e y a r e well known as Paulastyas. T h e y a r e
remembered ( t o have lived) in S v ā y a m b h u v a M a n v a n t a r a .
30. K s a m ā gave birth to t h e sons of P u l a h a * , t h e Prajā-
pati. All of them h a d t h e brilliance of t h e three sacrificial
fires. T h e i r fame is well-established.
3 1 . T h e y were three viz. K a r d a m a , U r v a r i v ā n a n d
Sahisnu. Sage K a n a k a p ī t h a (also was his s o n ) . T h e r e was a
beautiful d a u g h t e r n a m e d Pīvarī.
32. K a r d a m a ' s wife Śruti w h o was t h e d a u g h t e r of Atri
gave b i r t h to a son n a m e d Ś a ń k h a p ā d a a n d a d a u g h t e r n a m e d
Kāmyā.
33. It is r e p o r t e d t h a t this Ś a ń k h a p ā d a was prosperous
ruler of t h e world a n d lord of t h e subjects. He was devoted to
t h e southern q u a r t e r .
K ā m y ā was given in m a r r i a g e to P r i y a v r a t a .
34. K ā m y ā b o r e to P r i y a v r a t a ten sons on a p a r with t h e
S v ā y a m b h u v a M a n u a n d two d a u g h t e r s . It is t h r o u g h these
t h a t the Ksatriya race spread.
35. Y a ś o d h a r ā , the lady of beautiful waist, gave b i r t h to
Sahisnu, the son of K a n a k a p ī t h a . ( S h e gave b i r t h ) to K ā m a -
deva (also).
36. S a n n a t i b o r e auspicious sons to K r a t u . T h e y were
equal to K r a t u . T h e y h a d neither wives n o r sons. All of t h e m
were c e l i b a t e .
37. T h e y were well k n o w n as Vālakhilyas and a r e sixty
thousand in n u m b e r . T h e y s u r r o u n d the sun a n d go a h e a d in
front of A r u n a .
38-39a. A l l o f t h e m a r e ( p e r p e t u a l ) associates of t h e
S u n till t h e time of u l t i m a t e a n n i h i l a t i o n (of t h e universe).
T h e y h a d two younger sisters, P u n y ā arid Satyavatī. T h e y were
t h e daughters-in-law of P a r v a ś ā , the son o f P ū r n a m ā s a .

•Corrected from V ā . P . 2 8 . 25a. as Pulastya in this text is an obvious

misprint.
I.2.II.39b-45—I2.I-2a 113

39b-40. T h e seven (Vasisthas) were b o r n of Ūrjā as t h e

sons of Vasistha. T h e i r elder sister was a d a u g h t e r of beauti­
ful waist n a m e d P u n d a r ī k ā . She was the m o t h e r of D y u t i m ā n
a n d the beloved wife of P r ā n a .
41-42a. H e r younger brothers, the seven sons of Vasistha
a r e well known. T h e y a r e — R a k s a , G a r t a , Ū r d h v a b ā h u , Savana,
P a v a n a , Sutapas a n d Śańku. All of t h e m are r e m e m b e r e d as
seven sages.
42b-45. T h e famous d a u g h t e r of M ā r k a n d e y a , the n o b l e
lady of excellent limbs, gave b i r t h to R a t n a , the king of wes­
t e r n q u a r t e r . (He was also known as) K e t u m ā n a n d he was a
Prajāpati. T h e races of the noble-souled sons of Vasistha passed
away in the S v ā y a m b h u v a M a n v a n t a r a .
Listen to the p r o g e n y of Agni.
T h u s the creation of sages has been recounted along w i t h
their a t t e n d a n t s . Henceforth, I shall r e c o u n t the family of
Agni in detail a n d in the proper order.

CHAPTER TWELVE

The Race of Agni*

Sūta said :

l-2a. A m e n t a l son of B r a h m a is r e m e m b e r e d as t h e
deity identifying itself with fire in the Svāyambhuva M a n v a n -

*This chapter presents the forty-nine ritualistic functions of the Fire

as so m a n y different Agni gods a n d gives their arrangement or correlations ia
a genealogical form. As a matter of fact, it is a V e d i c concept as c a n be seen
from the notes. T h i s section concerning Agnivarhśa must have been possibly
a part of the original ( U r - ) purāna as m a n y verses hereof are textually identical
w i t h those in V ā . P . 29, M t . P . 5 1 . T h e Mbh. Vana Chs. 217-22 (Ańgirasa upā-
k h y ā n a ) give a detailed description of the ritualistic functions of fire.
 114 Brahm&n$a Purāna
1
tara. Svāhā bore to h i m three sons, viz. : P a v a m ā n a a n d
Suci who is remembered as Agni also.
2b-3. T h e P a v a m ā n a fire is t h a t which is obtained by
c h u r n i n g ( t h e Arani), Pāvaka is the fire originating from light­
ning. Śuci should be known as the solar fire. These a r e t h e
three sons of Svāhā. [ (Repetition) * the P a v a m ā n a fire is
t h a t which is obtained by churning ( t h e A r a n i ) , a n d Śuci is
r e m e m b e r e d as solar fire.]
4-6. T h e Pāvaka fire has water as the source of origin
a n d it originates from t h e lightning. T h e y a r e their respective
abodes (viz. : Arani, t h e sun a n d the l i g h t n i n g ) . K a v y a v ā h a n a
is said to be the son of P a v a m ā n a . Saharaksa was the son of
Pāvaka a n d H a v y a v ā h a was t h e son of Śuci.
H a v y a v ā h a is the fire of the Devas; K a v y a v ā h a n a is the
fire of the.Pitrs; S a h a r a k s a is the fire of the Asuras. T h e r e are
(thus) t h r e e fires p e r t a i n i n g to the three (i.e. the Devas, the
Pitrs a n d the Asuras). T h e sons a n d grandsons of these are
fortynine in n u m b e r .
7. I shall m e n t i o n their divisions separately along with
their names. T h e secular fire is well known as the first son of
Brahma.
8. T h e good son of B r a h m a d a t t ā g n i 2 ( t h e fire h a n d e d
over by B r a h m a ) is^well known by the n a m e B h a r a t a . Vaiś-
v ā n a r a was his son, a n d he carried H a v y a for a h u n d r e d years.

T h e text repeats this, hence included here.

1. WA-6 : T h e followingg genealogical
genealogical tree will clarify the relation of
these fires:
Agra=Śvāhā

Pavamāna ( = G ā r h a p a t y a ) Pāvaka Śuci (=Ahavaniya)

I (=Daksināgni) I
born of Arani (cf. R v . I I I . 2 9 . 2 ) | The Sun
or source: | Water or Lightening Havya-vāhana
F u n c t i o n s : kavya-vāhana pertains to D e v a s
• t P e r t a i t i s to Pitrs)
(Vaidyuta)
Saharaksa
(belongs to Asuras)
2. V ā . P . 29-7 reads Brahmaudanigni instead of Brahmadattāgni of B D . P.
T h a t reading i s supported b y M t . P . T h e genealogy i s : Brahmadatta o r Brahma-
1.2.12.9-18 115

9-10. Formerly the fire Edhiti was g a t h e r e d by A t h a r v a n

1
in the ocean Puskara. H e n c e t h a t secular fire is A t h a r v a n a .
D a r p a h ā is remembered as the son of A t h a r v a n . Bhrgu was
b o r n as A t h a r v a n a n d Fire is remembered as A t h a r v a n a (son
of A t h a r v a n ) . H e n c e the secular fire is considered D a d h y a ń , 8
t h e son of A t h a r v a n a .
11. P a v a m ā n a , t h e son of Atharvan, is remembered by
t h e wise as one t h a t should be generated by churning. It should
be known as G ā r h a p a t y a fire. His two sons are r e m e m b e r e d
as follows :
12. ( T h e y are Śarhsya a n d Ś u k a * (śukra in V ā . P. 9-11)
Śarhsya is A h a v a n l y a fire w h o is remembered as H a v y a v ā h a n a .
T h e second son is Śuka (śukra in Vā. P.) a n d he is said
to be t h e fire t h a t is gathered a n d carried.
13. Savya a n d A p a s a v y a * * were the two sons of Śamsya.
Ś a m s y a , t h e H a v y a v ā h a n a , loved sixteen rivers.
14-18. T h e fire Śamsya w h o is r e m e m b e r e d as A h a v a n ī y a
fire as well as one w h o is identified w i t h fire (AbhimSnin, one

udana Bharata Vaiśvānara w h o carried Havya to gods. ŚBr. ( Ś a t a p a t h a Brāh­

m a n a ) 1.4.2.2 explains that Agni is called Bharata as he supplies Havya to gods:
esa agnir hi devebhyo bharati tasmād
bharatognir ityāhuh /
In other words this genealogy becomes an equation thus:
B r a h m a d a t t a - = B h a r a t a = V a i ś v ā n a r a , the carrier of food to gods. .
1. T h i s has a reference to R v . V I . 1 6 . 1 3 where A g n i is said to h a v e b e e n
churned out of Puskara. According to ŚBr. V I . 4 . 2 . 2 , Puskara=Waters (Āpo
vai Puskaram). ŚBr.VII.4.1.13 explains that w h e n Indra g o t frightened after
slaying Vrtra, he resorted to waters w h i c h created a city (Par) for h i m a n d h e n c e
came to be known as Puskara (asmai puram akurvarhs tasmit puskaram ha vai
tat puskaram ācaksate paroksam).
2. It is probably the same as Daksināgni.
* krtuike cārirā dhisnī—the fireplace movable in a carriage (Krttikā).
T h e idea is obscure. T h e V ā . P . 29.16a. reads differently as follows:
dhisnyād avyabhicirinyas tāsūtpann&s tu dhiīnayah //
** T h i s is a wrong reading as 'savya' a n d 'apasavya' are no fires at all.
*Sabhya' a n d 'āvasathya' are the names of the fire. Vā.P.29.12 correctly
reads:
tathā sabhySvasathyau vai Śarhsasyāgruh suUhmbhau.
116 Brahmānda Purāna

who takes pride) by the B r ā h m a n a s loved these sixteen

rivers :* viz. : Kāverī, K r s n a v e n ā , N a r m a d ā , Y a m u n a , G o d ā -
varī, Vitastā, G a n d r a b h ā g ā , Irāvatī, Vipāśā, Kauśikī, Ś a t a d r u ,
Sarayū, Sītā, Sarasvatī, H r ā d i n ī a n d Pāvanī. He divided himself
into sixteen Dhāmans ( a b o d e s ) a n d in those abodes he deposit­
ed himself. T h e Dhisnis (abodes i.e. fire-places) were caused
to move by vehicles (Krttikas) (?) a n d t h e sons were b o r n in
those Dhisnīs. H e n c e those sons a r e called " D h i s n i s " . T h u s
these sons of t h e rivers were b o r n in the Dhisnis a n d they a r e
glorified as Dhisnis.
19. Some of these fires are Viharaniyas, ( p o r t a b l e ,
those t h a t should be carried or r e m o v e d ) , a n d others a r e Upas-
theyas2 (those t h a t should be m a d e to sit, deposited (?).
T h e y shall be briefly b u t factually r e c o u n t e d .
20. T h e following a r e the sons of Śamsya. All of them
are remembered by B r ā h m a n a s as Upastheyas. V i b h u , Prava-
h a n a a n d Agnīdhra a n d others, Dhisnis ( a l r e a d y deposited f i r e s )

1. T h i s is a poetic w a y of describing the spread of the V e d i c Y a j ñ a -

cult. This portable fire was carried from the Sitā (The O x u s — V . S . A g r a w a l a ;
the J a x a r t e s — N . L. D e ) in the Central Asia d o w n to the Kāveri in the South
India. M o d e r n political m a p s of India blind us to the vast geographical area
which w a s India to the Purāna-writers. It was on the Sītā that N ā r a d a m e t
his brothers Sanatkumāra etc. and where probably the N . P . was presumed
to have been narrated.
For the ancient names of the rivers hereof modern names are given in
brackets : Vitastā ( T h e J h e l u m ) , Candrabhāgā ( T h e C h i n a b ) , Irāvati ( T h e
R a v i ) , V i p ā ś ā ( T h e Bias), Kauśiki ( T h e K o s i ) , Śatadru ( T h e Sutlej),
Sītā (the O x u s or the Jaxartes or the T a r i m — Y a r k a n d ) , Hrādinī or Hlādini
( T h e Brahmaputra?), Pāvani ( T h e G h a g g a r ? ) .
T h e list of rivers shows that the spread of the Yajña-cult covered parts
of Central Asia, the Panjab a n d Kashmir, the U t t a r Pradesh (and probably
Bihar), t h e M a d h y a Pradesh, Maharashtra a n d part of Southern Karnatak.
' T h e sons of the rivers' is obviously the riperian population w h i c h followed
the Yajña cult.
2. T h e Purāna classifies Dhisnya fires into Viharaniyas and Upastheyas.
T h e translation gives only the literal interpretations of the terms. T h e Dhisnya
was a side-altar of a h e a p of earth covered w i t h sand. On t h a t altar fire w a s
placed.. In the Soma-sacrifice, these fires were placed between the altar ( V e d i )
of the Śrauta Yajña a n d the U t t a r a V e d i m e a n t for the S o m a sacrifice. T h e
designation Upastheya is given to those fires as they were to be approached at
their fixed place in the Uttara-Vedi. T h e Viharanīya fires are so called as they
could be taken to any spot considered necessary on the day of the Yajña.
1.2.12.21-30 117

a r e serially laid down in their p r o p e r places in a Savana (Soma

sacrifice) on t h e d a y when t h e Soma-juice is extracted.
21-22. Listen to the d u e order of the fires t h a t a r e to be
laid down A n u d d e ś y a * (without being given a n y p a r t i c u l a r
d i r e c t i o n ) . B r ā h m a n a s * * worship t h e eight f i r e s beginning
with S a m r ā d a g n i . T h e y a r e S a m r ā d a g n i etc. T h e second one
is K r ś ā n u a n d it is inside t h e Altar. T h e third one is Parisat-
pavamāna. It is laid down as directed (anudiśyate) .***
23. A n o t h e r fire is Pratalka, (otherwise) n a m e d N a b h a s .
It is manifested in the Catvara (levelled spot of g r o u n d speci­
ally p r e p a r e d for the sacrifice). Havya t h a t is not besmeared
( w i t h g h e e ) is deposited in t h e fire in t h e Śāmitra vessel ( p a r ­
ticular vessel used in t h e sacrifice).
24. (Thereafter is the fire) R t u d h ā m a n t h a t is glorified
as Sujyoti a n d A u d u m b a r y a Viśvavyacas is t h e ocean firef ?
a n d is glorified in the abode of B r a h m a .
25-26. ( T h e fire) V a s u r d h ā m a n t h a t is Brahmajyoti is
mentioned in t h e abode of B r a h m a . Ajaikapāt t h a t is an Upas-
theya is also Śālāsukhīyaka. A h i r b u d h n y a is an Anuddeśya fire.
T h a t fire is remembered as G r h a p a t i .
27-28. Thereafter, I shall e n u m e r a t e his eight sons who
are called V i h a r a n i y a s . 1 [ H e r e there is a repetition of verse
N o . 20]. T h e fire H a v y a v ā h a n a is declared as H o t r l y a fire
(i.e. f i r e used b y t h e H o t r ) .
29-30. T h e second fire here is n a m e d Pracetas t h a t is a
subdued fire. Thereafter is t h e fire Vaiśvadeva. It is called
ŚarhsiJ by t h e B r ā h m a n a s . T h e fire Uśik t h a t is K a v i is con­
ceived as Pota fire. It is also conceived as Āvāri fire, V ā b h ā r i
a n d Vaisthlya.
* For anuddeśya nivāsyānām here cf. Vā.P.29.19a. anirdeSyānya-
vācyānām, 'undefinable or indescribable'.
** T h e printed text shows s o m e confusion, verse 2 1 A should be follow­
ed by 2 2 a after w h i c h 2 1 b should be taken. T h e translation is of the re­
arranged lines.
•** Vā.P.29.20 atra drśyate, 'is seen here'.
•f In V ā . P . 2 9 . 2 2 viśvasyāyasamudra seems to be the n a m e of the fire.
1. It is not k n o w n w h y there should be a different list of such fires as
this list differs from that in M t . P .
t Vā.P.28a—brahma-sthāne sa ucyate.
'is s p o k e n of as being in the abode of B r a h m a .
118 Brahmānda Purāna

3 1 . T h e fire Avasphūrja is also called Vivasvān a n d

Asthān. T h e eighth one which is fire S u d h y u is also called
Mārjālīya.
32. Those Dhisnyas, the Viharaniyas, a r e being worshipped
on t h e Sautya d a y ( t h a t is the d a y on which Soma juice is
extracted) by t h e B r ā h m a n a s . It (i.e. S u d h y u ) is r e m e m b e r e d
as the source of origin of the waters. I n d e e d it is conceived in
waters.
33. T h e fire b y n a m e Pāvaka t h a t is born of waters and
t h a t is called Abgarbha ( H a v i n g the waters as the w o m b ) should
be known as the fire at the A v a b h r t h a (the holy ablution at the
end of a sacrifice). It is worshipped along with V a r u n a .
34. H r c c h a y a (Abiding within the heart) is the fire
t h a t is his (Pāvaka's) son. 1 It is the fire t h a t digests (food-stuffs)
in the stomach of m e n . M r t y u m ā n is r e m e m b e r e d as t h e
scholarly son of t h e Jathara-fire (Gastric fire).
35-36. T h a t fire b o r n m u t u a l l y m a y b u r n all the living
beings here. T h e terrible S a m v a r t a k a fire is remembered as the
son of the fire M a n y u m ā n (? M r t y u m ā n ) . It drinks water a n d
lives in the ocean a n d has the face of a m a r e . Saharaksa is
conceived as the son of Samudravāsin (residing within the
ocean).
37. K s ā m a , the son of Saharaksa, burns t h e houses of
m e n . His son is the fireKravyād a n d it consumes dead persons.
38. T h u s the sons of Pāvaka fire have b e e n described
here. Thereafter is the solar fire Śuci. 2 It is called Āyus by t h e
Gandharvas.
39. This fire generates other fires on being c h u r n e d in
the A r a n i ; this fire is taken from one place to a n o t h e r ; this
lord is known by the n a m e Āyus.

1. VV.34-38 give the list of Pāvaka's sons. But actually they are given
here in the genealogical order as follows:
Pāvaka—Hrcchaya—Mrtyumān ( M a n y u m ā n ) — S a m v a r t a k a (Vadavā-
n a l a ) — S a h a r a k s a — k s ā m a — K r a v y ādagni.
2. T h e fires under group of Śuci are given in a genealogical order as
follows:
Śuci or Ayus, M a h i s a , Sahasa, Adbhuta, Vividhi, Arka—nine sons of
Arka as enumerated in V . 4 3 .
 1.2.12.40-50 119

40. M a h i s a was t h e son of Ayus. His son is n a m e d

Sahasa. T h a t fire Sahasa is r e m e m b e r e d as t h e Abhimānin
(Identifying itself with it) in the Yajñas of Pāka (cooking).
4 1 . T h e son of the fire Sahasa was A d b h u t a of great
fame. Vividhi is r e m e m b e r e d as the great son of t h e fire
Adbhuta.
42. (This fire) is one t h a t identifies itself with expia­
tory rites. It always consumes the Havis-offering t h a t is consign­
ed i n t o t h e fire. Arkka was the son of Vividhi. T h e following
were t h e sons of t h a t fire ( A r k k a ) .
43. T h e y are—Anīkavān, Vājasrk, R a k s o h ā , Yastikrt,
Surabhi, Vasu, A n n ā d a , Apravista a n d R u k m a r ā t .
44. These fourteen fires are the Progeny of the fire Śuci.
These fires are said to be those t h a t are consecrated in t h e
sacrifices.
45. In t h e M a n v a n t a r a of Svāyambhuva in the first
Sarga ( c r e a t i o n ) , these fires t h a t are Abhimānins (those t h a t
identify themselves) h a d passed away along with the Y ā m a s ,
t h e excellent Devas.
46. Formerly in the world, these H a v y a v ā h a n a s (fires)
were those t h a t identified themselves with t h e abodes called
Viharaniyas, b o t h sentient a n d insentient.
47. These fires were stationed in the holy rites a n d
Yajñas. T h e y were (both) Kāmyas (those w i t h t h e fruit desired)
a n d Naimittikas occasional ones or t h a t are utilised when cause
arises). T h e y h a d passed away in the previous M a n v a n t a r a
along with those Śukras a n d Yāgas (?)
48. In the M a n v a n t a r a of the first M a n u , they h a d
passed away along with the holy noble-souled Devas. T h u s
t h e abodes of these Sthānins (those t h a t identify themselves with
the abodes) h a v e been e n u m e r a t e d by m e .
49. T h e characteristics of J ā t a v e d a s (fires) in the
M a n v a n t a r a s of t h e past and future are e n u m e r a t e d t h r o u g h
them.
50. All of t h e m are r e m e m b e r e d as ascetics a n d Brahma-
bhrts (those t h a t sustain the knowledge of B r a h m a n ) . All of
t h e m were lords of subjects. T h e y are r e m e m b e r e d as L u m i n o u s .
120 Brahmānda Purāna

5 1 . These a r e to be known (as present) in all t h e seven

M a n v a n t a r a s beginning with Svārocisa a n d ending with the
Sāvarnya M a n v a n t a r a in regard to their names, forms a n d
purposes.
5 2 . T h e present f i r e s exist along w i t h t h e c u r r e n t Yāma
Devas. T h e future fires ( l i t . those t h a t have n o t y e t c o m e ) shall
exist along with the future Devas.
53. T h u s the g r o u p of fires has been duly described in
the p r o p e r order.
Now henceforth t h e race of t h e Pitrs will be narrated
in detail a n d in the d u e order.

CHAPTER THIRTEEN

The Real Nature of'Kāla —Time : Ssatons (Rtuf) as Pitrs (Manes)

Sūta said :
1. Even as B r a h m a was creating sons formerly in the
S v ā y a m b h u v a M a n v a n t a r a , the h u m a n beings, the Asuras a n d
the Devas were b o r n out of his limbs.
2. T h e Pitrs also were b o r n , considering h i m as their
father ( ? ) . T h e m o d e of their creation has been described
before. Let it be h e a r d briefly once again.
3. After c r e a t i n g the Devas, Asuras a n d the h u m a n
beings, B r a h m a took pride in t h e m . (He conceived of a further
c r e a t i o n also). ( T h e Pitrs) w h o were being considered like
fathers, were born of his flanks.
4. T h e six seasons beginning with M a d h u ( S p r i n g )
(were b o r n of his flanks). T h e y call t h e m Pitrs. T h e vedic text
s a y s , — " T h e seasons are t h e Pitrs a n d D e v a s . "
5. In all the M a n v a n t a r a s , past a n d future ( t h e same is
r e p e a t e d ) . Formerly, these were born in the auspicious M a n v a n ­
t a r a of S v ā y a m b h u v a .
1.2.13.6-15 121

6-7a. T h e y are remembered by the n a m e Agnisvāttas a n d

Barhisads. Those of t h e m who were householders, w h o did not
perform Yajñas are r e m e m b e r e d as the Pitrs of the group
Agnisvāttas. T h e y were not Āhitāgnis (those who regularly
m a i n t a i n e d sacrificial fires).
7b-9. Those of t h e m who performed Yajñas are the Pitrs
(known as) Somapifhins. Those who performed Agnihotras are
remembered as the Pitrs called Barhisads. In this sacred lore, it
has been decisively mentioned that the Rtus (seasons) are the
Pitrs a n d the Devas. T h e months of M a d h u a n d M ā d h a v a (i.e.
C a i t r a a n d V a i ś ā k h a ) should be known as Rasas; the m o n t h
of Śuci a n d Śukra (i.e. J y e s t h a a n d A s ā d h a ) are Śusmins
(Lustrous o n e s ) . T h e m o n t h s of N a b h a s a n d Ńabhsys (i.e.
Śrāvana a n d B h ā d r a p a d a ) — t h e s e two are cited as Jivas.
10. T h e months of Isa a n d Ūrja (i.e. Āśvina a n d
K ā r t t i k a ) a r e cited as Svadhāvats- T h e m o n t h s of Saha a n d
Sahasya (i.e. Mārgaśīrsa a n d Pausa) a r e cited as G h o r a s .
11. T h e months of T a p a s a n d T a p a s y a (i.e. the m o n t h s
of M ā g h a a n d P h ā l g u n a ) pertain to the winter, they a r e
Manyumats. T h e units of time called Māsas (months) are
included in the six periods of time (seasons).
12. These a r e called Rtus. T h e Rtus a r e the sons of
B r a h m a . T h e y should be known as those identifying them­
selves with both sentient a n d non-sentient (objects).
13. In the abodes of Māsa (month) a n d Ardhamāsa (fort­
n i g h t ) , the Rtus (seasons) a r e considered the Sthānins ( t h e
a b i d e r s ) . By m e a n s of the change of abodes, the Sthānā-
bhimānins( those who identify themselves with the abodes )should
be understood.
14. T h e days, the nights, the months, the seasons, the
Ayanas ( t r o p i c a l transits of the sun) a n d the years are the
a b o d e s ; t h e names of Abhimānins (deities identifying them­
selves) are in the same order.
15. T h e Sthānins (those w h o identify themselves with the
a b o d e s ) who a r e established in these, a r e the states of time.
T h e y are having those as their own selves, since they a r e of the
s a m e essence as they. U n d e r s t a n d as I shall m e n t i o n t h e m .
122 Brahmānda Purāna

1
16. T h e various units (or states) of time are t h e Tithis
of Parvans (dates of l u n a r fortnights), the junctions, the fortnights
t h a t a r e on a p a r with halves of m o n t h s , t h e moments, the
Kalās, K ā s t h ā s , M u h ū r t a s , days a n d nights.
17-18. T w o half-months m a k e one Māsa ( m o n t h ) . T w o
m o n t h s m a k e w h a t is called Rtu. T h r e e Rtus m a k e one Ayana
a n d t h e two Ayanas, (viz. : t h e southern a n d t h e northern)
together constitute a year. These are the abodes for the Sthānins.
T h e Rtus are t h e sons of N i m i . Similarly, they should be known
as six in n u m b e r .
19-20. T h e five types of subjects (i.e. h u m a n beings,
q u a d r u p e d s , birds, reptiles and trees) are remembered as the
sons of Rtu. T h e y are characterised by their seasonal change.
Since the mobile a n d the immobile beings are born through
the Ārtavas (seasonal changes, menstruation etc.) t h e Ārtavas
a r e fathers a n d t h e Rtus a r e grandfathers. W h e n they come
together, t h e subjects of t h e Prajāpati are born.
2 1 . H e n c e t h e Vatsara ( y e a r ) is considered the great
grand-father of t h e subjects. These Sthānins of t h e n a t u r e of the
abodes in their respective abodes have been recounted.
22. T h e y are declared as those who have t h e same names,
the same essence a n d the same n a t u r e as they ( i . e . units of
t i m e ) . It is Samvatsara ( t h e year) t h a t is considered a n d re­
m e m b e r e d as P r a j ā p a t i .
23. Agni, the son of Samvatsara, is called rta by scholars.
Since they are b o r n of R t a , they a r e called R t u s .
24-25. Years should be known as having six seasons. To
the five types of subjects, viz. : bipeds, q u a d r u p e d s , birds,
reptiles a n d t h e stationary beings, there are five Ārtavas (seasonal
changes). T h e flower is remembered as K ā l ā r t a v a (seasonal
change indicating p a r t i c u l a r period of time of trees. T h e state
of being Rtu a n d Ārtava is recounted as Pitrtva ( t h e state of
being Pitrs).
26. T h u s the Rlus a n d t h e Ārtavas should be known as

1. V V . 16-18 detail the units of time.

1.2.13.27-36 123

Pitrs because all the living beings are b o r n of t h e m t h r o u g h the

Rtukāla(the time of Rtu—period favourable for c o n c e p t i o n ) . 1
27. H e n c e these Ārtavas are indeed the Pitrs—so we
have h e a r d . These h a v e stayed t h r o u g h o u t the M a n v a n t a r a s as
Kālābhimānins (identifying themselves w i t h the Kāla or t i m e ) .
28-30. T h e y are endowed w i t h causes a n d effects; they
have p e r v a d e d everything t h r o u g h their s u p r e m a c y a n d i n d e e d
these identify themselves with the abodes a n d they stand h e r e
in consequence of t h a t special contact (?).
T h e Pitrs a r e of various kinds viz. : Agnisvāttas a n d
Barhisads. T w o daughters well known in the worlds were b o r n
of Svadhā a n d the Pitrs. T h e y were M e n ā a n d . D h ā r a n ī by
w h o m the entire universe is sustained. These two were expoun­
ders of B r a h m a n . These two were Yoginīs also.
31-34. M e n ā was t h e m e n t a l d a u g h t e r of those Pitrs w h o
are m e n t i o n e d as Agnisvāttas. T h e y are r e m e m b e r e d as Upahūtas
too.
D h ā r a n ī is r e m e m b e r e d as the m e n t a l d a u g h t e r of Barhi­
sads. These Pitrs, the Barhisads are r e m e m b e r e d as Somapāyins
too. 2
These two Pitrs gave their splendid daughters in m a r r i a g e
for the sake of righteousness.
T h e Agnisvāttas gave M e n ā as the wife u n t o the H i m a v ā n ,
T h e Barhisads gave the splendid d a u g h t e r D h ā r a n ī as wife
u n t o M e r u . U n d e r s t a n d their grandsons.
M e n ā the wife of H i m a v ā n gave birth to M a i n ā k a .
35. She gave b i r t h to G a ń g ā also, the most excellent
river w h o b e c a m e the wife of the salt sea. K r a u ñ c a is the son
of M a i n ā k a . It is d u e to h i m t h a t the c o n t i n e n t K r a u ñ c a h a s
been so n a m e d .
36. D h ā r a n ī . the wife of M e r u , gave b i r t h to the son
M a n d a r a endowed with divine m e d i c i n a l herbs as well as three
well r e p u t e d d a u g h t e r s .

1. T h i s explains w h y Rtus (Seasons) are regarded as Pitrs ( m a n e s ) .

2. T h e r e is a difference of o p i n i o n a m o n g the Purānas about the n a m e s
of the daughters of these Pitrs. S u c h differences are reconciled by presuming
that the events in Purānas refer to different K a l p a s or Manvantaras.
124 Brahmānda Purāna

37. T h e y were Vela, Niyati a n d the third ( d a u g h t e r )

Ayati. A y a t i is r e m e m b e r e d as the wife of D h ā t r a n d N i y a t i
t h a t of V i d h ā t r .
38. T h e progeny of these two, formerly in the Svāyam­
b h u v a M a n v a n t a r a h a v e already been recounted. Vela (sea­
shore) gave b i r t h to a praiseworthy (lit. u n c e n s u r e d ) d a u g h t e r
of Sagara ( t h e o c e a n ) .
39. T h e d a u g h t e r of t h e ocean n a m e d S a v a r n ā b e c a m e
t h e wife of P r ā c ī n a b a r h i s . T e n sons were b o r n to S a v a r n ā of
Prācinabarhis.
40. All of t h e m were called Pracetasas a n d were masters
of t h e science. L o r d Daksa, the son of t h e self-born lord,
assumed t h e status of their son.
4 1 . It was on account of the curse of t h e three-eyed lord
( a n d it took place) in t h e Cāksusa M a n v a n t a r a .
O n h e a r i n g this, Śārhśapāyani asked S ū t a .
42. " H o w was it t h a t Daksa was born formerly in the
C ā k s u s a M a n v a n t a r a , d u e to the curse of Bhava ? Even as
we ask, n a r r a t e t h a t to u s . "
43. O n being told thus, S ū t a addressed Ś ā m ś a p ā y a n i
a n d told t h e story connected with D a k s a ( a l o n g with) the cause
of t h e curse of T r y a m b a k a .
Sūta said :
44. " D a k s a h a d eight d a u g h t e r s who have a l r e a d y been
m e n t i o n e d by m e . T h e father b r o u g h t t h e m from their (hus­
b a n d s ' ) houses to his own house a n d h o n o u r e d t h e m .
45-46. T h e n , h o n o u r e d very well thus, all of t h e m
stayed in their father's house.
T h e eldest a m o n g t h e m was n a m e d Satī who was the wife
of T r y a m b a k a (Three-eyed god Śiva)
Daksa who h a t e d Śiva did not invite t h a t d a u g h t e r .
M a h e ś v a r a never bowed down to Daksa.
47-48. T h e son-in-law who was stationed in his own
brilliance did not bow down to his father-in-law.
On knowing t h a t all h e r sisters had arrived at her father's
house, Satī, too went to h e r father's house a l t h o u g h she had not
b e e n invited. T h e father accorded to her an h o n o u r inferior to
t h a t accorded to other daughters a n d which was disagreeable
to her as well.
1.2.13.49-61 125

49-50. T h a t goddess who h a d b e e n infuriated a n d a n n o ­

yed spoke to h e r father : — " O Lord, by according t o m e a wel­
come a n d h o n o u r inferior to t h a t of my younger sisters, O
father, by dishonouring me thus, you have d o n e a despicable
t h i n g . I am t h e eldest a n d t h e most excellent. It behoves you
to honour m e . "
5 1 . On being told thus, D a k s a spoke to h e r w i t h his eyes
t u r n e d red : — " T h e s e girls, m y daughters, are m o r e w o r t h y o f
respect a n d m o r e excellent t h a n you.
52. O Satī, their h u s b a n d s also a r e highly respected by
m e . T h e y a r e highly proficient in t h e Vedas, endowed with good
power of p e n a n c e j possessing g r e a t Yogic power a n d very pious.
53-54a. O Satī, all of t h e m are superior to T r y a m b a k a ,
on account of their good qualities a n d a r e m o r e praiseworthy.
T h e y a r e my excellent sons-in-law, viz. : Vasistha, Atri, Pulastya,
Ańgiras, P u l a h a , K r a t u , Bhrgu a n d M a r ī c i .
54b-56. Since Śarva always defies a n d disregards m e , I
do n o t h o n o u r a n d welcome you. I n d e e d Bhava is antagonistic
to m e . " T h u s spoke D a k s a t h e n , on account of his deluded
mind, t h e consequence of which was a curse u n t o himself a n d
to t h e g r e a t sages w h o were m e n t i o n e d by h i m .
On being told thus t h e infuriated goddess said to h e r
father t h u s —
5 7 . " S i n c e you insult me a l t h o u g h I am devoid of defects
verbally, m e n t a l l y a n d physically, O father, I am a b a n d o n i n g
this b o d y b o r n of y o u " .
58. T h e n , being infuriated a n d aggrieved on a c c o u n t of
t h a t dishonour, goddess Satī bowed down to t h e self-born lord
a n d spoke these w o r d s .
59-60a. " W h e r e v e r I am b o r n again w i t h a brilliant
b o d y w h e t h e r l a m n o t b o r n (of a w o m b ) o r w h e t h e r I a m b o m
of a righteous person, I should necessarily a t t a i n t h e status
of the virtuous wife of t h e self-possessed three-eyed lord
alone."
60b-61. Seated there itself she entered t h e Yogic t r a n c e .
She united h e r soul ( t o t h e supreme l o r d ) . W i t h h e r
m i n d she r e t a i n e d t h e Āgneyi Dhāranā. T h e n t h e fire b o r n of h e r
 126 Brahmānda Purāna

soul rose up from all her limbs. K i n d l e d by the wind it reduced

her body to ashes.
62. T h e trident-bearing lord h e a r d a b o u t t h a t d e a t h of
Satī. Ś a ń k a r a came to know a b o u t their conversation factually.
H e n c e , the lord b e c a m e angry with Daksa a n d the sages.

Rudra said :
6 3 . " B h ū r l o k a is spoken of as the first one a m o n g all
t h e worlds. At the behest of P a r a m e s t h i n (supreme l o r d ) , I
shall sustain it always.
64. All the lustrous worlds stand by on being held on to
this e a r t h . At his behest, I shall hold them here always.
65. T h e r e is the fourfold classification of the D e v a s .
Still they p a r t a k e of food at one place. I will not p a r t a k e of
food along with t h e m . Therefore, they will offer it separately
unto m e .
66-68. O D a k s a , since, on a c c o u n t of me sinless Sati h a d
been insulted, a n d all other d a u g h t e r s were praised along w i t h
their husbands, h e n c e when the Vaivasvata M a n v a n t a r a
begins, these great sages who are not b o r n of a w o m b will be
b o r n again d u r i n g my second Y a j ñ a " . After announcing this to
all of them, he cursed Daksa once again, " I n the Cāksusa
M a n v a n t a r a when Śukra's Homa is performed by Brahma (?),
you will become a h u m a n king in the family of Cāksusa.
69-71. You will be born as the grandson of Prācīna-
barhis a n d the son of Pracetas. You will be born by the n a m e
of Daksa itself, as the son of M ā r i s ā , the d a u g h t e r of Śākhins
(trees).
W h e n t h e Vaivasvata M a n v a n t a r a arrives, there also, O
evil-minded one, I will cause obstacles in a holy rite
e n d o w e d w i t h virtue t h o u g h it m a y be difficult of a c c e s s " .

Sūta said :

72. O n h e a r i n g that, Daksa cursed R u d r a once again : —

" S i n c e , on a c c o u n t of me you r e n d e r e d evil to t h e sages, the
B r ā h m a n a s will n o t worship you along with t h e Devas in the
course of a Y a j ñ a .
1.2.13.73-86 127

73. O ruthless one, after offering the A h u t i unto you

in the course of their holy rites, they will touch t h e holy w a t e r
a g a i n . At the close of the Yuga, they will a b a n d o n heaven a n d
will stay here a l o n e " .
74-75. Thereafter, he ( R u d r a ) is not worshipped along
with the Devas. He is worshipped separately.
T h e r e u p o n , Daksa w h o was t h u s addressed by R u d r a of
u n m e a s u r e d , splendour a n d cursed a b a n d o n e d his body origi-
n a t i n g from the self-born lord, a n d was born a m o n g h u m a n
beings.
76. After realising t h e lord a n d deity of Yajñas, Daksa,
t h e householder, worshipped him with the entire Yajña along
with the other deities.
77. After the a d v e n t of the Vaivasvata M a n v a n t a r a ,
t h e lord of mountains begot of M e n ā t h e goddess U m ā who h a d
b e e n the noble lady Satī previously.
78. She who h a d b e e n t h e noble lady Satī previously
b e c a m e U m ā afterwards. S h e is t h e wife of Bhava always.
Bhava is never a b a n d o n e d by h e r .
79-80. J u s t as t h e noble lady Aditi follows for ever
K a ś y a p a , the son of M a r ī c i ; just as goddess Śrī follows
N ā r ā y a n a , just as Śacī follows M a g h a v a n (i.e. I n d r a ) , (so also
satī follows B h a v a . )
T h e s e following noble ladies never leave off their
h u s b a n d s , viz. : Laksmī does not leave off Visnu, U s ā does
not leave off Sūrya (the S u n ) nor does A r u n d h a t ī leave of
Vasistha.
8 1 . T h e y r e t u r n a n d are b o r n again a n d again i n t h e
K a l p a s along w i t h t h e m .
T h u s D a k s a was b o r n as t h e son of Pracetas in t h e
Cāksusa M a n v a n t a r a .
82. This has been h e a r d by us t h a t on a c c o u n t of t h e
curse he was b o r n second t i m e as king, as the son of M ā r i s ā
a n d the ten P r a c e t a s .
83-86. T h e seven g r e a t sages, Bhrgu a n d others were
born formerly in the first T r e t ā yuga of the Vaivasvata M a n ­
v a n t a r a . T h e y a s s u m e d b o d y from V a r u n a , a t t h a t sacrifice
of the great lord.
128 BrahmānAa Purāna

Between Daksa, the Prajāpati, a n d T r i y a m b a k a , the

intelligent self-possessed Lord, there was intense enmity con­
tinued from their previous birth. H e n c e intense enmity should
never be pursued at the time of personal antagonism.
D u e to merits a n d demerits, the living being does not
leave off the awareness of what is intensely conceived in the
m i n d , though it m a y pertain to t h e previous birth. T h a t
should not be pursued by a learned person.
87. T h u s began the story t h a t rids one of sins a n d
1
t h a t pertains to D a k s a . It has been formerly urged for n a r r a ­
tion by you.
88. This story h a d been recounted in the context of
2
n a r r a t i o n of t h e line of the Pitrs. Henceforth, I shall
recount the Devas in the same order as that of the Pitts.
89. Formerly, in the beginning of the T r e t ā yuga in the
Svāyambhuva M a n v a n t a r a , there were the Devas well-known
as Yāmas a n d they were the sons of Y a j ñ a . 3

90. T h e y were the well-reputed sons of Brahma. Since

they were Ajas ( u n b o r n ) , they are Ajitas ( u n c o n q u e r e d ) .
These are the mental sons of Svāyambhuva. T h e y are n a m e d
Śakta.
9 1 . Therefore, these are r e m e m b e r e d as the three groups
of Devas (? Yāma, Ajita a n d Ś a k t a ) . T h e C c h a n d a j a s * were
thirty-three in t h e creation of S v ā y a m b h u v a .
92-94. T h e twelve Y ā m a s are recounted as follows :
Yadu, Yayāti, Vivadha, T r ā s a t a , M a t i , Vibhāsa, Kratu,
Prayāti, Viśruta, D y u t i , V ā y a v y a a n d S a m y a m a . Y a d u a n d
Yayāti were two Devas ( ?)
T h e twelve Ajitas a r e as follows : Asama, Ugradrsti,
Sunaya, Śuciśravas, Kevala, V i ś v a r ū p a , Sudaksa, M a d h u p a ,
Turīya, Indrayuk, Yukta a n d U g r a .

3. This a n d a number of verses from this chapter are found inVā.P.Ch.3I

2. Daksa, in the 2 n d incarnation, was a descendant of Pitr-gods (vide
V . 4 0 a b o v e ) . H e n c e the story of D a k s a a n d the destruction of his sacrifice
by Śiva is inserted here.
3. From this verse, the section of the race of gods (Deva-vamia) begins.
* Vā.P.31.5 reads chandogSh 'Chanters of the Sāma-veda'.
1.2.13.95-107 129

95-96. T h e twelve Śaktas are recounted as follows :

J a n i m a n , Viśvadeva, J a v i s t h a , M i t a v ā n , J a r a , V i b h u ,
V i b h ā v a , Rcika, D u r d i h a , Śruti, G r n ā n a a n d B r h a t .
These were Somapāyins in the S v ā y a m b h u v a M a n v a n t a r a .
97. These Ganas were lustrous, valorous a n d very
powerful at the outset; lord Viśvabhuk was t h e i r I n d r a .
98-100. T h e Asuras w h o lived t h e n were their cousins
a n d kinsmen.
T h e Suparnas, Yaksas, G a n d h a r v a s , Piśācas, U r a g a s a n d
Rāksasas—these along w i t h the Pitrs (and the D e v a s ) c o n s t i t u t ­
ed t h e eight Devayonis (divine groups), they passed away in
the S v ā y a m b h u v a M a n v a n t a r a . T h e y have thousands o f
subjects ( p r o g e n y ) . T h e y were richly e n d o w e d with majestic
lustre, b e a u t y , longevity a n d physical strength. T h e y are n o t
m e n t i o n e d in detail here, lest there should be irrelevancy of
context.
101-102. T h e S v ā y a m b h u v a creation should be u n d e r ­
stood by means- of t h e current o n e . 1 T h e past creation is
observed t h r o u g h the present one which is Vaivasvata in
regard to t h e subjects, deities, sages a n d Pitrs. U n d e r s t a n d t h e
seven sages who h a d b e e n existing before.
103. Bhrgu, Ańgiras, Marīci, Pulastya, P u l a h a , K r a t u ,
Atri a n d Vasistha, these seven (?) were in t h e S v ā y a m b h u v a
Manvantara.
104-105. Agnīdhra, Agnibāhu, M e d h ā , M e d h ā t i t h i , Vasu,
J y o t i s m ā n , D y u t i m ā n , H a v y a , S a v a n a a n d S a t t r a — t h e s e were
t h e ten sons of S v ā y a m b h u v a M a n u . T h e y were extremely
m i g h t y with t h e velocity of the wind. T h e y were kings of g r e a t
magnificence in the first M a n v a n t a r a .
106-107. T h a t race along with the Asuras, t h e excellent
G a n d h a r v a s , t h e Yaksas, t h e U r a g a s , t h e Rāksasas, t h e
Piśācas, t h e h u m a n beings, the S u p a r n a s a n d the groups o f
Apsaras c a n n o t be r e c o u n t e d in d u e o r d e r even in t h e

1. T h e author regards the first M a n u ( S v ā y a m b h u v a ) a n d the present

M a n u ( V a i v a s v a t a ) as more important a n d gives so to say a comparative
statement between the events etc. in these two Manvantaras.
 130 Brahmānda Purāna

course of hundreds of years. Since their n a m e s a r e m a n y where

is t h e limit to their n u m b e r in t h a t family.
108. Those subjects who were in t h e S v ā y a m b h u v a
M a n v a n t a r a w i t h t h e n a m e s of the Yugas ( ?) passed a w a y d u e
to the great efflux of t i m e in t h e order of Ayanas, years a n d
Yugas.

The sages asked :J

109. W h o is this lordly K ā l a ( T i m e ) ? W h o is this a n n i -
hilator of all living beings? Of w h a t is he the source of origin?
W h a t is his beginning, w h a t is the intrinsic essence, his soul ?
110. W h a t is his eye? W h a t is t h e form? W h a t a r e
r e m e m b e r e d as his limbs? W h a t is his n a m e ? W h a t is his self ?
M e n t i o n these factually.

Sūta said ;
111. Let t h e real n a t u r e of K ā l a ( T i m e ) be listened
t o . 2 After listening, let it be r e t a i n e d in the m i n d . T h e sun
is his source a n d t h e period of t h e twinkling of t h e eye is his
beginning. He is called Sańkhyācaksus ( H a v i n g t h e n u m b e r for
his eyes).
112. T h e d a y a n d night together constitute its form.
T h e J\fimesas(moments)are his limbs. T h e year (Samvatsara) is his
essence. His n a m e is Kalātmaka (one whose soul is t h e d i g i t ) .
113-115. T h a t lord of subjects is of t h e n a t u r e of the
present, future a n d past times. U n d e r s t a n d t h e condition of the
K ā l a divided i n t o five, by m e a n s of t h e day, t h e fortnight,
the m o n t h , t h e reasons a n d the Ayanas. T h e first (year) is
Samvatsara; t h e second one is Parivatsara; the third one is
Itfvatsara ; the fourth is Anuvatsara; a n d the fifth a m o n g t h e m
is Vatsara. T h a t p e r i o d of time is t e r m e d Yuga.3

1. T h i s is a n e w section dealing w i t h the nature of K ā l a ( T i m e ) . Cf.

Vā.P.31.22 ff.
2. .VV.111-112 describe the person of K ā l a , while V . l 13 gives the five
divisions of K ā l a ( t i m e ) viz. the day, the fortnight, the m o n t h , the season
a n d the Ayana.
3. K ā l a is n o w identified w i t h Yuga. It is comprised of five years w h i c h
a r e n a m e d as (1) Samvatsara, ( 2 ) Parivatsara, ( 3 ) Id vatsara, ( 4 ) Anuvatsara
1.2.13.116-126 131

116. I shall explain t h e i r principle (Tattva). Even as

it is being recounted, u n d e r s t a n d it t h a t w h i c h is .mentioned
as Kratu a n d Agni is considered Samvatsara.
117-120. This sun, the son of Aditi, a n d t h e fire of time
is Parivatsara.
Soma (the moon) which is of the n a t u r e of t h e essence of
waters, which has two movements, t h e b r i g h t a n d the d a r k ones
(i.e. t h e bright half a n d t h e d a r k half of the m o n t h ) is Idva-
tsara a n d has been decisively d e t e r m i n e d so in the Purānas. He
w h o purifies the worlds with his seven times seven bodies (i.e.
49 M a r u t s ) ; he w h o blows favourable to t h e w o r l d — t h a t wind
is Anuvatsara.
He w h o was b o r n of t h e Ahamkāra (ego) of B r a h m a as
Udagrudra*—that blue-red (complexioned) R u d r a should be
known as their Vatsara.
I shall explain his Satattva (essential n a t u r e ) ; u n d e r s t a n d
it even as it is being r e c o u n t e d .
121. D u e to the c o n t a c t of limbs a n d m i n o r limbs, t h e
K ā l ā t m a n (the soul of time) is t h e great-grandfather. He is
t h e lord and source of origin of R k , Yajus a n d S ā m a n ; he is t h e
m a s t e r of t h e five ( i . e . day, fortnight e t c . ) .
122-126. He is Agni, Y a m a , K ā l a , S a m b h ū t i a n d Prajā­
p a t i . He is source of origin of t h e sun. He is m e n t i o n e d as
Samvatsara by learned m e n .
T h e sun should be known as Parivatsara. He is the source
of origin of t h e divisions of K ā l a ( T i m e ) , of t h e m o n t h s , seasons
a n d t h e t w o Ayanas; of t h e p l a n e t s , stars, chillness, h e a t , r a i n ,
span of life a n d holy rites; t h e B h ā s k a r a (sun) is t h e source of
origin of the smaller divisions a n d t h e d a y s ; he is Vaikārika ( a n
evolute ?), of kindly disposition, the son of B r a h m a a n d the
L o r d protector of subjects. He is one. He is (in a w a y ) not o n e .
He is day, m o n t h , season a n d g r a n d f a t h e r . He is Aditya, Savitr,

and ( 5 ) Vatsara. T h e following verses describe the " p r i n c i p l e " as to h o w a n d

w h y ( 1 ) Kratu-Agni, (2) T h e Sun-god, ( 3 ) S o m a or the M o o n - g o d with
Pitrs, ( 4 ) T h e Wind-god and (5) Rudra should be associated with these five
years.
* U d a g r u d r a = U d a g r a Rudra. Or we m a y adopt the reading of
Vā.P.31.32a. ahankārād rudan rudrah /
' R u d r a w h o roared out of haughtiness a n d conceit'.
132 BrahmSnda Purāna

Bhānu, J ī v a n a (Enlivener) a n d h o n o u r e d by B r a h m a . He is
the Prabhava (source of b i r t h ) a n d Apyaya ( e n d or t h a t in which
they merge themselves at d e a t h ) o f all living beings. Therefore,
Bhāskara the presiding deity of the T ā r ā s (constellations),
should be known as the second Parivatsara.
127-129. Since Soma (the m o o n god) is the lord of all
medicinal herbs, since he is the grandfather, since he is t h e
enlivener of all living beings, since he is the lord, causing Toga
(acquisition of w h a t is n o t a t t a i n e d ) a n d Ksema (preservation
of w h a t is a c q u i r e d ) ; since he always looks after a n d upholds
the universe by m e a n s of his r a y s ; since he is the source of
origin of the Tithis (days of the l u n a r fortnight), j u n c t i o n s
of Parvans, full m o o n a n d t h e N e w m o o n ; since he causes the
n i g h t ; since he is the Prajāpati w i t h n e c t a r i n e soul—for all
these reasons S o m a ( M o o n ) w i t h t h e Pitrs is r e m e m b e r e d
as Idvatsara.
F o r the following reasons V ā y u (the W i n d g o d ) is
Anuvatsara :
130. In t h e world, he is the propeller of all activities of
the living beings t h r o u g h the five types of vital winds viz. :
Prāna, Apāna, Samāna, Vyāna, and U d ā n a .
131. He causes the unified a n d simultaneous activities
of t h e five units of t h e physical body. viz. : t h e sense organs,
the m i n d , t h e intellect, t h e m e m o r y a n d t h e strength.
132. He is t h e soul of a l l ; he is the lord of all worlds
t h r o u g h the (spatial winds) Avaha, P r a v a h a e t c . He exists
t h r o u g h his seven times seven bodies (known as M a r u t s ) t h a t
r e n d e r h e l p t o others.
133-134. He is the m a k e r of the destiny of all living
beings; he is t h e Prabhañjana ( v i o l e n t gust of wind a l s o ) ; he
perpetually causes t h e well-being of all living beings; he is the
source of origin of fire, waters, e a r t h , t h e sun a n d t h e m o o n ;
t h e wind is P r a j ā p a t i : he is the soul of all t h e worlds; he is
the great grandfather a n d he causes days a n d nights. H e n c e , it
is t h a t .Vāyu ( w i n d g o d ) is Anuvatsara.
135. All these four ( i . e . K ā l a , the sun, the M o o n a n d the
wind g o d ) a r e lords of subjects; they a r e b o r n of t h e flanks ( o f
B r a h m a ) ; they a r e t h e fathers of all the worlds. T h e y have b e e n
glorified as the souls of the worlds.
 1.2.13.136-146

136-137. Bhava c a m e o u t crying, t h r o u g h t h e m o u t h of

- £ r a h m ā who was m e d i t a t i n g . T h e g r e a t lord is mentioned (in
t h e Vedas)~bf Rsi ( s a g e ) , Vipra ( B r ā h m a n a ) , the soul of t h e
living beings, the g r e a t grandfather, the lord of all living
beings a n d t h e Pranava ( O m ) . It is t h r o u g h t h e p e n e t r a t i o n
of t h e Ātman (soul) t h a t t h e limbs a n d m i n o r limbs of t h e
living beings take shape.
138-139. , R u d r a who causes Unmāda (Madness) a n d
(at the same time) blesses, is called Vatsara. T h u s t h e sun,
t h e m o o n , t h e fire, the wind a n d R u d r a a r e all identifiers
with Yuga ( ? ) . L o r d R u d r a who is the soul of K ā l a is always
the cause of annihilation. L o r d R u d r a entered this universe
by m e a n s of his own brilliance.
140-141. D u e to t h e contact with t h e soul t h a t is t h e
support, by means of the bodies a n d t h e appellations^(ne enters
t h e u n i v e r s e ) . Therefore, t h r o u g h his own vitality he has t h e
status of Deva, Pitr a n d K ā l a a n d this status blesses t h e worlds.
It is t h e greatest. So R u d r a is always worshipped by those
w h o are t h e knowers of t h a t ( R u d r a ?)
142-144. Since the lord is the master of the lords of sub­
jects, since he is Prajāpati, since he is t h e conceiverof all living
beings, since Nilalohita is t h e soul of all, since R u d r a resuscit­
ates the fading a n d declining medicinal herbs a g a i n a n d a g a i n ;
since at the time when medicinal herbs decline, t h e lord is
worshipped by t h e Devas, t h e leader of w h o m is Prajāpati a n d
w h o seek fruits eagerly desired by t h e m — ( H e is worshipped by
offering P u r o d ā ś a in three K a p ā l a s ) otherwise called T h r e e
1
A m b a k a s — S o t h e lord is called Tryambaka.
145. T h e three Vedic metres viz. : Gāyatrl, T r i s t u b h
and Jagatī are remembered by the name Tryambakas. O u t of
love they a r e t h e sources of origin of t h e vegltable kingdom.
146. T h e P u r o d ā ś a offering consecrated by t h e repeti­
tion of those three metrical verses united into one is called
Trikapsla because it has three means a n d it is instilled with
their virility in three ways.

1. This is a repetition of the explanation of the identification of Tryam­

baka and the three Kapālas (pot-sherds) on which Purodāśa is offered.
134 Brahman (la Purāna

147. H e n c e t h a t P u r o d ā ś a is Tryambaka. Therefore, he

( t h e lord R u d r a ) is also declared as Tryambaka.
T h u s the Yuga is m e n t i o n e d by learned m e n as one t h a t
consists of five years.
148. T h e Samvatsara t h a t has been mentioned by Brāh­
m a n a s as one having five selves became a unit of six selves 1
with the names of Madhu (spring) a n d other seasons.
149-151. T h e five Ārtavas are the sons of the Rtus. T h u s
the creation is recounted briefly.
T h u s the u n a t t a c h e d K ā l a with m a n y measures a n d units
removes the lives of living beings a n d runs like the rapidly
speeding c u r r e n t of water.
T h e progeny of these, c a n n o t be e n u m e r a t e d authorita­
tively, because they a r e i n n u m e r a b l e . T h e group of sons- a n d
grandsons is endless.
Glorifying this family of great lords of subjects of holy
rites a n d meritorious fame, one shall achieve great Siddhi (spi­
ritual a t t a c h m e n t ) .

CHAPTER FOURTEEN

The race of Priyavrata

t.
Description of Continents and their Sub-Divisions
Sūta said :
1. In all the M a n v a n t a r a s of the past a n d the future,
all the subjects a r e b o r n w i t h similar identification in regard
to names a n d forms. 2
1. T h e year, said to be of five souls (vide V . l 1 3 ) , is again divided into
six divisions according to season (rtus).
2. T h i s is the m a i n thesis of the Purāna. T h i s chapter deals with Puranic
cosmography. It associates the names of continents (dvtpas) with the descen­
dants of S v ā y a m b h u v a M a n u . For similar description vide A . P . I 0 7 , K P . I . 4 0
Bh. P.V 16.1-26, M t . P . 1 1 2 , 121, 122.
 1.2.14.2-9 135

2. T h e D e v a s w h o are of eight types are t h e overlords in

t h a t M a n v a n t a r a . T h e sages a n d the M a n u s — a l l of t h e m serve
the same purpose.
3. T h e creation of the great sages was already r e c o u n t e d .
Now u n d e r s t a n d t h e race of Svāyambhuva M a n u , t h a t is being
r e c o u n t e d in detail a n d in d u e order.
4-5. Svāyambhuva M a n u h a d ten grandsons w h o were
similar to him. T h e entire e a r t h consisting of seven continents
was colonised by them along with its towns, oceans a n d mines
in every sub-continent in the first T r e t ā yuga of the Svāyam­
bhuva Manvantara.

6. T h i s (Earth) was colonised by those sons of Priya­

v r a t a , the grandson of S v ā y a m b h u v a ( M a n u ) w h o were endow­
ed with progeny, strength a n d p e n a n c e .
7. K ā m y ā t h a t extremely fortunate d a u g h t e r of K a r -
d a m a the P r a j ā p a t i , bore u n t o Priyavrata heroic sons endowed
with their own progeny. 1
8-9. She gave b i r t h to two daughters, viz. : S a m r ā t a n d
Kuksi. Both of t h e m were splendid. She gave b i r t h to ten sons
also. T h e brothers of those two d a u g h t e r s were ten in n u m b e r ,
valorous a n d similar to the Prajāpatis. T h e y were Agnīdhra,
Agnibāhu, M e d h a s , M e d h ā t i t h i , Vasu (later mentioned as
Vapusmān), Jyotismān, Dyutimān, Havya, Savana a n d
Sattra.

1. T h e race of Priyavrata :
N a m e s of Priyavrata's Sons Names of the Dvipa assigned as
kingdom
. 1. Agnidhra Jambū
2. Agnibāhu
3. Medhas
4. Medhātithi Plaksa
5. Vasu (Vapusmān) Śālmala
6. Jyotismān Kuśa
7. Dyutimān Krauñca
8. Havya Śāka
9. Savana Puskara
10. Sattra
136 Brahmānda Purāna

10. Priyavrata crowned seven of t h e m in seven-continents

as kings with d u e religious rites. U n d e r s t a n d t h e m as well as
those continents.
11. He m a d e t h e excessively powerful Agnldhra, the lord
of J a m b ū d v ī p a . M e d h ā t i t h i was m a d e by h i m the lord of
Plaksadvīpa.
12. He crowned V a p u s m ā n (Earlier mentioned as
V a s u ) as king in the Śālmala dvīpa. T h e lord m a d e J y o t i s m ā n ,
the king in K u ś a dvīpa.
13. He coronated D y u t i m ā n as the king in K r a u ñ c a
dvīpa; Priyavrata m a d e H a v y a the lord of Śāka dvīpa.
14-17. T h e lord m a d e Savana the overlord of Puskara.
In P u s k a r a dvīpa, Savana h a d two sons, viz. : M a h ā v ī t a a n d
D h ā t a k i . These two sons were the most excellent ones t h a t
parents could desire. In accordance with t h e n a m e of t h a t
noble soul, his sub-continent is r e m e m b e r e d as M a h ā v ī t a
varsa. In accordance with the n a m e of D h ā t a k i , his sub-conti­
n e n t is called D h ā t a k ī k h a n d a .
H a v y a ( t h e lord of Śākadvīpa) begot seven sons, rulers of
Sākadvipa. T h e y were, viz. : J a l a d a , K u m ā r a , Sukumāra,
M a n ī v a k a , K u s u m o t t a r a , M o d ā k a a n d the seventh one
Mahādruma.
18-21 - 1 T h e first sub-continent of J a l a d a is called J a l a d a .
T h e second sub-continent of K u m ā r a is glorified as K a u m ā r a .
T h e t h i r d one S u k u m ā r a is remembered as the sub-conti­
n e n t of S u k u m ā r a . T h e fourth one is called Manīvaka, the
sub-continent of M a n ī v a .
T h e fifth sub-continent K u s u m o t t a r a is t h a t of K u s u m o ­
t t a r a . M o d ā k a the sixth sub-continent is glorified as that of
Modāka.
T h e seventh sub-continent is M a h ā d r u m a in accordance
with t h e n a m e of M a h ā d r u m a .
All those seven sub-continents there are called after their
names.
22-23. T h e r e were seven sons b o r n of D y u t i m ā n , the

1. V V . 18-22. T h e seven sub-divisions of Śākadvipa are n a m e d after

the seven sons of H a v y a .
1.2.14.24-34 137

lord of K r a u ñ c a d v ī p a 1 viz. : K u ś a l a , Manonuga, Usna,

P ā v a n a , A n d h a k ā r a k a , M u n i a n d D u n d u b h i . These were t h e
sons of D y u t i m ā n . T h e y have after their own names, the splen­
did sub-continents situated in t h e K r a u ñ c a d v ī p a .
24-26. T h e land of K u ś a l a n a m e d K a u ś a l a was very
famous. M a n o n u g a is r e m e m b e r e d as the l a n d of M a n o n u g a .
U s n a is remembered as the land of U s n a a n d P ā v a n a t h a t
of P ā v a n a . T h a t land of A n d h a k ā r a is glorified as A n d h a k ā r a .
M a u n i d e ś a was the land of M u n i a n d D u n d u b h i is
r e m e m b e r e d as the land of D u n d u b h i .
These seven lands in the K r a u ñ c a d v ī p a were r a d i a n t
ones.
27-30. J y o t i s m ā n too in the K u ś a d v ī p a h a d seven very
powerful sons 2 viz. : Udbhijja, V e n u m ā n , V a i r a t h a , L a v a n a ,
D h r t i , the sixth one P r a b h ā k a r a a n d the seventh one r e m e m ­
bered as K a p i l a .
T h e first sub-continent is called U d b h i j j a ; the second
sub-continent was V e n u m a n d a l a ; the third sub-continent was
V a i r a t h ā k ā r a ; t h e fourth sub-continent is r e m e m b e r e d as
L a v a n a ; the fifth sub-continent was D h r t i m a t ; t h e sixth sub­
c o n t i n e n t was P r a b h ā k a r a ; the seventh sub-continent n a m e d
K a p i l a was glorified as t h a t of K a p i l a . T h e i r lands in the
K u ś a d v ī p a h a v e the same names as they.
3 1 . T h e L o r d s of Ś ā l m a l a were (as if) embellished with
subjects endowed w i t h t h e disciplined conduct of life pertain­
ing to the various A ś r a m a s (stages of life).
T h e y were t h e seven sons of V a p u s m ā n . 3
32. T h e y were :—Śveta, H a r i t a , J ī m ū t a Rohita,
V a i d y u t a , M ā n a s a a n d S u p r a b h a , the seventh one.
33-34. Śveta was the land of Śveta; S u h a r i t a was t h a t
of H a r i t a ; J ī m ū t a was the land of J ī m ū t a a n d R o h i t a t h a t of
R o h i t a . V a i d y u t a was the land of V a i d y u t a a n d M ā n a s a t h a t

1. VV.22-26 enumerate seven sub-divisions of Krauñcadvīpa which

are n a m e d after the seven sons of Dyutimān.
2. W . 2 7 - 3 0 . T h e seven sub-divisions of K u ś a d v i p a are n a m e d after
the seven sons of Jyotismān, king of Kuśadvipa.
3. T h e seven sons of V a p u s m ā n mentioned in the next verse have given
their names to the Varsas or sub-continents they headed.
138 Brahmānda Purāna.

of M ā n a s a . S u p r a b h a was the land of S u p r a b h a . All these

seven were t h e protectors of the lands.
35. I shall r e c o u n t Plaksadvīpa after the J a m b ū d v ī p a .
T h e seven sons of M e d h ā t i t h i were the kings ruling over
Plaksadvīpa.
36-3 7 1 . These were the sons of M e d h ā t i t h i who are men­
tioned ( a s follows :) T h e eldest was n a m e d Ś ā n t a b h a y a ; the
second is r e m e m b e r e d as Śiśira: Sukhodaya was the t h i r d ; t h e
fourth is called N a n d a ; Śiva was the fifth a m o n g t h e m ;
K s e m a k a is called sixth, a n d D h r u v a should be known as the
seventh.
38-43. Those seven Varsas (sub-continents) are known
after t h e n a m e s of those seven (sons). Therefore the following
(are well k n o w n ) , viz. : Ś ā n t a b h a y a , Śiśira, Sukhodaya,
A n a n d a , Śiva, K s e m a k a a n d D h r u v a . Those Varsas were all
equal ( t o one a n o t h e r ) . T h e y were colonized in t h e different
parts formerly in t h e S v ā y a m b h u v a M a n v a n t a r a by those sons
of M e d h ā t i t h i who were kings a n d rulers of Plaksadvīpa. T h e
subjects in t h e Plaksadvīpa were m a d e to closely a d h e r e to t h e
disciplined conduct of life of the various castes a n d stages of
life.

It is the D h a r m a 2 (piety, virtue) t h a t is t h e criterion for

t h e classification of t h e V a r n a s a n d Aśramas in the five conti­
nents beginning w i t h Plaksadvīpa a n d ending with Śākadvīpa
( i . e . Plaksa, Śālmala, K u ś a , K r a u ñ c a and Ś ā k a ) . Happiness,
span of life, beauty, strength a n d D h a r m a (Virtue) are remem­
bered to be c o m m o n to all perpetually, in these five Dvīpas.
Plaksadvīpa has been described. U n d e r s t a n d t h e J a m b ū d v ī p a .
44. P r i y a v r a t a installed Agnīdhra, the extremely power­
ful son of K ā m y ā a n d his eldest successor as the king and over­
lord of J a m b ū d v ī p a .

1. VV.36-40 enumerate seven sons of king Medhātithi, w h o became

kings of seven Varsas—sub-continents—which were named after their
founder-kings.
2. W . 4 1 - 4 3 describe the c o m m o n features of the five continents from.
Plaksa to Śākadvipa.
 1.2.14.45-58 139

1
45-47. N i n e sons were b o r n to h i m . T h e y were on a
p a r w i t h the Prajāpatis.
T h e eldest was well known as N ā b h i . K i m p u r u s a was h i s
younger b r o t h e r . Harivarsa was the third a n d the fourth was
I l ā v r t a . R a m y a was t h e fifth son, H i r a n v ā n is m e n t i o n e d as
his sixth son. K u r u was the seventh a m o n g t h e m . B h a d r ā ś v a
is r e m e m b e r e d as the eighth a n d the n i n t h was K e t u m ā l a .
U n d e r s t a n d their realms.
48-52 T h e father gave N ā b h i t h e southern V a r s a n a m e d
H i m a ; h e gave K i m p u r u s a t h a t Varsa, called H e m a k ū t a . H e
gave H a r i v a r s a t h a t sub-continent which is remembered as
N a i s a d h a . He gave I l ā v r t a the sub-continent t h a t was in the
m i d d l e of Sumeru. T h e father gave R a m y a , the sub-continent
t h a t is r e m e m b e r e d as N ī l a . T h e sub-continent Śveta t h a t was
situated to t h e n o r t h of it was given by the father to H i r a n v ā n .
He gave to K u r u the sub-continent t h a t was to t h e n o r t h of
Śrñgavān. Similarly, he allotted to Bhadrāśva the sub-continent
M ā l y a v a t . H e assigned the sub-continent G a n d h a m ā d a n a t o
K e t u m ā l a . T h u s these nine sub-continents have b e e n n a r r a t e d
by me, part by part.
53. Agnīdhra crowned those sons in d u e o r d e r in those
sub-continents. Thereafter, t h a t pious-souled one b e c a m e enga­
ged in p e n a n c e .
54. T h u s the entire e a r t h consisting of the seven c o n t i ­
nents was colonized by the seven sons of Priyavrata, who w e r e
the grandsons of S v ā y a m b h u v a M a n u .
55. T h u s , when annihilation takes place, these seven
settlements (continents) a r e created again a n d a g a i n b y t h e
kings in all the seven sub-continents.
56-58. This is the n a t u r e of colonization of the conti­
nents a n d the K a l p a s .
W i t h regard to t h e eight sub-continents beginning w i t h
t h a t of K i m p u r u s a (the following things should be n o t e d ) .
T h e i r a t t a i n m e n t is n a t u r a l . W i t h o u t effort they a r e generally
h a p p y . T h e r e s no annihilation or calamity in t h e m . T h e r e is

1. W . 4 5 - 5 2 enumerate the sub-continents in Jambūdvīpa. For the

identification of mountains vide Ch. 1 Footnotes on p p . 11, 12.
140 Brahmānda Purāna

no fear from old age a n d d e a t h . T h e r e is neither D h a r m a

(Virtue) n o r A d h a r m a (evil) a m o n g t h e m . T h e r e is no classi­
fication of people as the excellent, t h e middling and the base. In
all those eight K s e t r a s (i.e. Varsas, sub-continents) there is no
Tugāvasthā ( t h e state of Y u g a s ) .
59-61. I shall recount t h e procreation by N ā b h i in the
sub-continent called H i m a . U n d e r s t a n d it. N ā b h i begot a
highly lustrous son, of Meru-Devī. He was R s a b h a , 1 the most
excellent of all kings. He was the eldest of all Ksatriyas. Heroic
B h a r a t a was born of R s a b h a . He was t h e eldest of h u n d r e d
sons. R s a b h a crowned his son a n d engaged himself in M a h ā -
pravrajyā ( t h e great m i g r a t i o n of renunciation i.e. j o u r n e y or
pilgrimage till d e a t h ) . He allotted the southern sub-continent
named Hima to Bharata.
62-63. H e n c e learned m e n know this sub-continent as
B h ā r a t a v a r s a 2 after his n a m e . Bharata's son was a virtuous
scholar n a m e d S u m a t i . B h a r a t a crowned h i m in t h a t realm.
After transferring the royal glory to his son t h e king entered
t h e forest.
64. His son Tejasa was a lord of the subjects a n d con­
q u e r o r of enemies. T h e great scholar, I n d r a d y u m n a is remem­
bered as Tejasa's son.
65-66. P a r a m e s t h i n , his son, was b o r n after his d e a t h
a n d his son was P r a t i h ā r a and t h e family came to be known
after his n a m e . In his family a son well known as P r a t i h a r t r
was b o r n . To t h a t intelligent P r a t i h a r t r , son U n n e t r was b o r n .
B h ū m a n is. r e m e m b e r e d as his son.
67. His son was U d g ī t h a . Prastāvi was his son. Vibhu
was t h e son Prastāvi a n d P r t h u was his son.
68. P r t h u ' s son was N a k t a . G a y a was N a k t a ' s son. N a r a
was born as t h e son of G a y a a n d V i r ā t was the son of N a r a .
69. M a h ā v ī r y a was the son of Virāt. His son was
D h ī m a n . M a h ā n was the son of Dfaīman and Bhauvana was
t h e son of M a h ā n .

1. He is regarded as the first Tirthańkara by Jains. He is mentioned

in the Bh.P. V.Chs. 4, 5 and in V P . 11.1-28.
2. J a i n a traditipn supports this theory regardin the n a m e of Bhārata­
varsa.
1.2.14.70-75—15.1-3 141

70. T v a s t r w a s the son of B h a u v a n a . His son was Vira-

jas. Rajas was the son of Nirajas a n d Śatajit was the son of
Rajas.
7 1 . He h a d h u n d r e d sons. All of t h e m were kings. T h e
i m p o r t a n t one a m o n g them was Viśvajyotis. It is t h r o u g h t h e m ,
t h a t these subjects flourished.
72. This B h ā r a t a sub continent was m a r k e d by t h e m as
one w i t h seven islands. Formerly, this Bhāratī l a n d was enjoyed
by those b o r n of their family.
73-75. E a c h set of Yugas consists of K r t a , T r e t ā e t c .
( T h e M a n v a n t a r a consists of) such seventy-one sets of Yugas.
People belonging to their family h a d b e e n kings t h r o u g h o u t
the past Yugas in the Svāyambhuva M a n v a n t a r a . T h e y were
h u n d r e d s a n d thousands.
T h u s is the creation (race) of S v ā y m b h u v a by which this
universe is filled w i t h sages, deities, Pitrs, G a n d h a r v a s , Rāksa­
sas, Yaksas, Bhūtas, Piśācas, h u m a n beings, animals a n d birds.
T h i s is said to be their c r e a t i o n . It undergoes c h a n g e a l o n g
with the Y u g a s .

CHAPTER FIFTEEN

The length and extent of the Earth : Description of Jambūdvlpa.

Sūta said :
1-3. On h e a r i n g a b o u t the settlement of the subjects t h u s ,
Ś ā m ś a p ā y a n i asked Sūta a b o u t the length a n d extent of t h e
E a r t h * a s i t h a d been d e t e r m i n e d — " H o w m a n y continents a r e
there ? H o w m a n y oceans ? H o w m a n y mountains are proclaim­
ed ? H o w m a n y are the Varsas (sub-continents) ? W h a t are the

* Vā.P.34.1b reads : Prthivyāyima-vistarau. It is better than B d . P . ' s

Prthivyodadhivistaram. H e n c e Vā.P. reading accepted.
 142 Brahmānda Purāna

rivers declared therein ? M e n t i o n all these things to us in detail

a n d factually such as the m a g n i t u d e of the great elements,
t h e Lokāloka m o u n t a i n , the transits, the extent and the move­
m e n t s of the m o o n as well as the sun.
Sūta said :
4-6. O ! I shall recount to you the length a n d extent of
t h e e a r t h , the n u m b e r of the oceans a n d the n u m b e r and extent
of the islands. T h e r e are thousands of different islands t h a t
are included in the seven continents. T h e y c a n n o t be recounted
in d u e order, because this world is studded a n d constantly (sur­
rounded by t h e m ) . I shall recount the seven continents along
w i t h the moon, the sun a n d the planets.
7-8a. M e n m e n t i o n their m a g n i t u d e s by m e a n s of guess
alone. O n e c a n n o t arrive by means of guess alone, at those
beings (or things) which c a n n o t be even p o n d e r e d u p o n . T h a t
which is b e y o n d n a t u r e is called Acintya ( t h a t which c a n n o t be
even pondered u p o n ) .
8b-10. I shall r e c o u n t the j a m b ū d v ī p a as exists actually,
consisting of nine V a r s a s . U n d e r s t a n d it t h r o u g h its extent a n d
g i r t h in terms of Yojanas. It is m o r e t h a n a h u n d r e d thousand
Yojanas all r o u n d . It is full of different rural countries and
different kinds of splendid cities. It is filled w i t h Siddhas a n d
C ā r a n a s a n d is embellished w i t h m o u n t a i n s .
11. ( I t is full of mountains) endowed with all kinds of
minerals originating from clusters of rocks. It is full of rivers
flowing from m o u n t a i n s .
12. J a m b ū d v ī p a is immense a n d glorious with huge zones
all r o u n d . It is encircled by nine worlds t h a t evolve a n u m b e r
of living beings.
13. It is surrounded on all sides by the briny sea the
e x t e n t of which is e q u a l to t h a t of J a m b ū d v ī p a itself.
14.* T h e following are the six Varsaparvatas1 ( M o u n t a i n s

* After verse 14 there read verse No.28 which tells: the six
mountains are N i l a , N i s a d h a , Śveta, H e m a k ū t a , H i m a v ā n and Śrńgavān.
1. T h e Varsa-parvatas are the mountains (mountain-chains) which
d i v i d e o n e V a r s a (sub-continent) from another. T h u s they m a y be regarded
as boundary mountains. T h e names and other characteristics are described
in the following verses. T h e i r geographical location is given in supra C h . l
Footnotes on pp. 11, 12.
1.2.15.15-24 143

•dividing t h e sub-continents). T h e y have good ridges. On either

side they merge i n t o the Eastern a n d Western oceans.
15. H i m a v ā n is practically covered w i t h snow. H e m a k ū t a
is full of Heman (gold). T h e great m o u n t a i n N i s a d h a is equally
pleasant in all t h e seasons.
16. M e r u is r e m e m b e r e d as t h e most beautiful. 1 It has
four colours (like four castes—Varnas). It is golden. On its top
its e x t e n t is thirtytwo thousand Yojanas.
17. It is circular in shape. It is symmetrical a n d very
lofty. It is endowed with t h e qualities of P r a j ā p a t i . It has
different colours at its sides.
18. It is originated from the umbilical cord of B r a h m a
born of t h e unmanifest one. In the east it is white in colour.
H e n c e , it is on a p a r with the B r ā h m a n a s .
19. Its n o r t h e r n side has a n a t u r a l red colour. H e n c e ,
t h e Ksatriya-hood of M e r u on account of various reasons a n d
purposes. ( ? )
20-21. In t h e southern side it is yellow. So its Vaiśyatva
(state of being a Vaiśya) is evident. In ^he West it is like the
Bhrńgapatra (A kind of leaf black in colour) all r o u n d . H e n c e it
has t h e state of Śūdra. T h u s t h e colours a r e r e c o u n t e d (as well
as t h e castes). Its n a t u r e t h r o u g h colour a n d m a g n i t u d e has
been explained.
22. T h e Nīla m o u n t a i n is full of sapphires (has t h a t
c o l o u r ) . T h e Śveta is white a n d full of gold. Ś r ń g a v ā n
has t h e colour of the peacock's tail a n d it is full of gold.
23. All these lordly m o u n t a i n s are frequented by t h e
Siddhas a n d C ā r a n a s . T h e i r i n t e r n a l d i a m e t e r is said to be
n i n e t h o u s a n d Yojanas.
24. T h e sub-continent of I l ā v r t a is in the middle of
M a h ā m e r u . Its extent all a r o u n d is thus n i n e t h o u s a n d
Yojanas.

1. T h e r e is a consensus a m o n g Purānas like K P . , M t . P . , M k . P . , V ā . P . ,

a n d Bd.P. about the shape and size of M e r u . M. Ali points out that ancient
Persians, Greeks, Chinese, Jews, a n d Arabs repeat the traditional nodality
of M e r u . After discussing the problem, he comes to the conclusion that
M t . M e r u is identical w i t h the Pamirs, in central Asia.
H i s diagrammatic representation of the J a m b ū d v i p a a n d its cross-section
(Fig.4) on p.65 of Geog. of the Purānas is interesting.
144 Brahmāngīa Purāna

25. In its m i d d l e is the M a h ā m e r u like a smokeless fire.

T h e southern side of M e r u is like the m i d d l e of t h e altar. I t s
u p p e r half is its u p p e r surface.
26. T h e Varsa-Parvatas which b e l o n g to the six Varsas
are two thousand Yojanas in extent a n d in h e i g h t .
27-31a. T h e i r length is said to be in a c c o r d a n c e with t h e
extent of J a m b ū d v ī p a . T h e two m o u n t a i n s , (Nīla a n d Nisa­
dha) a r e h u n d r e d t h o u s a n d Yojanas long. T h e other four
m o u n t a i n s are shorter t h a n these. T h e m o u n t a i n s Śveta a n d
H e m a k ū t a a r e each ninety thousand Yojanas long. T h e m o u n ­
tains H i m a v ā n a n d Śrńgavān a r e each eighty t h o u s a n d Yojanas
long. T h e r e a r e J a n a p a d a s (territories or counties) in between
t h e m . T h e Varsas are seven in n u m b e r . T h e y are encircled
by m o u n t a i n s t h a t are difficult to cross on account of steep
precipices. T h e y a r e criss-crossed w i t h different kinds of rivers.
It was impossible to travel from one V a r s a to a n o t h e r (lit.
they were m u t u a l l y u n a p p r o a c h a b l e ) .

31b. Animals of different kinds live in t h e m . T h i s H a i m a -

v a t a sub-continent is well k n o w n by the n a m e B h ā r a t a .
32-34. H e m a k ū t a is beyond this. It is r e m e m b e r e d by
the name Kimpurusa. Naisadha sub-continent is beyond
H e m a k ū t a a n d it is called H a r i v a r s a . I l ā v r t a is beyond H a r i ­
v a r s a (and in the m i d d l e ) of M e r u . Nīla is beyond I l ā v r t a
a n d it wellknown by t h e n a m e R a m y a k a . Śveta is beyond
R a m y a k a a n d it is wellknown as H i r a n m a y a . T h e sub-conti­
n e n t Ś r ń g a v a t is beyond H i r a n m a y a a n d it is remembered as
Kuru.
35. T h e two sub-continents in the south a n d t h e n o r t h
should be k n o w n as situated in the form of a bow. F o u r
others a r e stationed lengthwise a n d the m i d d l e one is
1
Ilāvrta.
36. V e d y a r d h a which is on the hitherside of Nisadha,

1. This Purāna supports the Sapta-dvipī (seven-continent) theory about

the earth. T h e distribution of the c o n t i n e n t s m a y be represented as under.
1.2.15.37-41 145

is known as the southern V e d y a r d h a a n d t h a t which beyond

the Nllavān is the n o r t h e r n V e d y a r d h a . 1
37. In the southern side of V e d y a r d h a , there are three
Varsas and on the n o r t h e r n side of V e d y a r d h a also there a r e
three Varsas. M e r u should be known as existing in between
t h e m a n d Ilāvrta is in the m i d d l e of M e r u .
38. To the south of the Nīla a n d to the n o r t h of Nisa­
d h a , there is a great m o u n t a i n stretching to the n o r t h n a m e d
Mālyavān.2
39. It stretches a thousand Yojanas from N ī l a to N i s a ­
d h a . It is glorified as one, thirtyfour thousand Yojanas in
extension.
40. T h e m o u n t a i n G a n d h a m ā d a n a should b e known a s
situated to its west. In l e n g t h a n d extent it is reputed to be
like M ā l y a v ā n .
4 1 . M e r u , the golden m o u n t a i n , is in the m i d d l e of t w o
circles. T h a t golden m o u n t a i n has four colours. It is s y m m e t r i ­
cal a n d very lofty.

North: ( U t t a r a ) Kuru V a r s a
Śrńgavān M t .
H i r a n m a y a Varsa
Śveta M t .
R a m y a k a Varsa
Nīla M t .
I Ilāvrta Varsa
I Meru Mt.
I Ilāvrta V a r s a
Nisadha Mt.
Hart V a r s a
Hemakūta Mt.
Kimpurusa V a r s a
Himavān (Himalaya) Mt.
South Bhārata or H a i m a v a t a V a r s a
D o e s the bowlike formation of these Varsas suggest the spherical shape
of the earth ?
1. Galled V e y a d d h a in J a i n (Ardha M ā g a d h ! ) canon.
2. Purānas give different locations of G a n d h a m ā d a n a and M ā l y a v ā n .
So do modern scholars, as the n a m e s of extra-Indian mountains were adopted
by the Indo-Aryans as they penetrated d e e p in the Indian Peninsula. T h u s
M ā l y a v ā n d u e t o its association w i t h G a n d h a m ā d a n a a n d M e r u should b e
identified with the Sarikol range, as G a n d h a m ā d a n a was the northern ridge
of the great Hindukush arch with its northern extension, the Khwaja Maham-
mad. T h e southern ridge of Hindukush is N i s a d h a which merged into North­
ern Karakorum a n d K u n l u n ( M . Ali.—Geog. of Purārias, p p . 58-59).
 146 ^^ Brahmānda Purāna

42. T h e brilliant Sumeru shines, established like a king.

It has t h e colour a n d brilliance of t h e m i d d a y sun. It is re­
fulgent like t h e smokeless fire.
4 3 . It is eightyfour thousand Yojanas high. It has en­
tered (down the ground level) sixteen thousand Yojanas. Its
w i d t h is also sixteen thousand Yojanas.
44. Since it is stationed like a p l a t t e r its w i d t h on t h e
t o p is thirty two t h o u s a n d Yojanas. Its girth all r o u n d is three
times its w i d t h .
45-47. W h e n t h e mass is circular t h e reckoning is trian­
gular (?) (According to the t r i a n g u l a r reckoning) its girth
all r o u n d is fortyeight thousand Yojanas. Now t h e m a g n i t u d e
is recounted in t h e triangular reckoning. According to the qua­
d r a n g u l a r reckoning (?) t h e girth all r o u n d is laid down as
sixtyfour thousand Yojanas. T h a t m o u n t a i n is highly divine
a n d e q u i p p e d with divine medicinal herbs.
48-49. T h e entire m o u n t a i n is surrounded by worlds
splendid a n d golden. All t h e groups of t h e Devas, t h e
G a n d h a r v a s t h e serpents, a n d the Rāksasas a r e seen on t h a t
king of mountains, as well as the splendid groups of
Apsaras. T h a t m o u n t a i n M e r u is encircled by worlds causing
welfare of living beings.
50-53. F o u r lands ( R e a l m s ) a r e established on t h e four
sides. T h e y a r e Bhadrāśvas ( w i t h e a s t ) , Bhāratas ( s o u t h ) ,
K e t u m ā l a s i n t h e west a n d t h e K u r u s i n t h e N o r t h 1 which
a r e the resorts of meritorious persons.
At the side of t h e G a n d h a m ā d a n a , there is this a n o t h e r
g r e a t G a n d i k ā ( h i l l ? ) . It is c h a r m i n g and fascinating in all
t h e seasons. It is auspicious a n d pleasant. E a s t to West it
extends to thirtytwo t h o u s a n d Yojanas. T h e (gross) length is

1. This appears to be the four-continent (Catur-dvipī) theory about the

e a r t h where the distribution of Varsas is as follows:
North
(Uttara)—Kuru
West. K e t u m ā l a (Mt. Meru) Bhadrāśva. East

Bhārata
South
1.2.15.54-63 147

thirtyfour thousand Yojanas. T h e people Ketumālas of

auspicious holy rites are established t h e r e .
54. All t h e m e n there are black a n d very strong. T h e y
have g r e a t inherent vitality. T h e w o m e n have the colour a n d
lustre of the petals of lilies. All of t h e m a r e pleasing to behold.
55. T h e r e is a g r e a t divine jack-tree t h e r e . It has all
the six tastes. It is ī ś v a r a (masterly a n d powerful). It is t h e
son of B r a h m a . It is as swift as m i n d a n d wanders wherever it
pleases.
56. T h e y drink the juice of its fruits a n d live for ten
thousand years.
At the side of t h e M ā l y a v ā n , in the east there is a
wonderful G a n d i k ā Hill ?
57. It has t h e same length a n d extent as t h e western
G a n d i k ā . Bhadrāśvas 1 should be known (as the p e o p l e ) t h e r e .
T h e y a r e always d e l i g h t e d i n their minds.
58. T h e r e is a forest of Bhadraśālas (excellent silk cotton
t r e e s ) . T h e g r e a t tree is the Black M a n g o tree. T h e m e n there
are white?complexioned, highly enthusiastic a n d endowed with
strength.
59. T h e women have the colour a n d lustre of t h e water-
lilies. T h e y a r e beautiful a n d pleasing to b e h o l d . T h e y have
t h e l u n a r brilliance a n d h u e . T h e i r faces resemble the m o o n .
60. T h e i r limbs a r e cool of touch like t h e m o o n . T h e y
h a v e the o d o u r of lilies. T h e i r span of life is ten thousand years
a n d is free from ailments.
61-63. By drinking the j u i c e of the black m a n g o all of
t h e m have p e r p e t u a l y o u t h .
To the south of the Śveta a n d to the n o r t h of the Nila,
2
there is the Varsa ( s u b - c o n t i n e n t ) R a m a n a k a . H u m a n beings
a r e b o r n there. T h e y are free from impurities. T h e y give im­
p o r t a n c e to amorous dalliance. T h e y are devoid of old a g e
a n d b a d odour. T h e y are white-complexioned a n d richly
endowed with nobility of b i r t h . All of t h e m are pleasing to

1. This seems to be modern China.

2. Identified with ancient Sogdiana as the description tallies w i t h the
land, plant-life a n d people of those times, M.Ali—Ibid. p p . 83-84.
 148 Brahmānda Purāna

behold. T h e r e also is a great N y a g r o d h a tree (holy fig tree)

red (in c o l o u r ) .
64-66. T h e y m a i n t a i n themselves by drinking t h e j u i c e
of its fruits. Those highly fortunate ones live for eleven thou­
sand f i v e h u n d r e d years. T h e y a r e excellent m e n a n d a r e
always full of delight.
To t h e south of the Srńgavān a n d to the n o r t h of the
Śveta there is the V a r s a n a m e d H a i r a n v a t a . 1 T h e r e is a river
here, the H a i r a n v a t ī . M e n of g r e a t strength a n d good brilliance
a r e born there.
67-69. T h e y are heroic Yaksas of great i n h e r e n t vitality.
T h e y are rich a n d pleasing to behold. T h e y have g r e a t vigour
a n d they live for eleven thousand five h u n d r e d years.
In t h a t V a r s a , there is a g r e a t Lakuca (bread fruit) tree
of six tastes. By d r i n k i n g the j u i c e of its fruits, they live with­
out ailments.
T h e Śrńgavān has three g r e a t a n d lofty peaks.
70. O n e of t h e m ( p e a k s ) is full of Manis (jewels). O n e
is golden a n d ( t h e t h i r d ) one all sorts of Ratnas (precious
s t o n e s ) ; it is embellished with houses.
7 1 . To t h e n o r t h of Ś r ń g a v ā n a n d to t h e south of t h e
sea a r e t h e K u r u s . 2 T h a t V a r s a ( s u b - c o n t i n e n t ) is sacred a n d
frequented by t h e Siddhas.
72. T h e trees t h e r e h a v e Madhu ( h o n e y , wine) for its
fruit. T h e y p u t forth p e r p e t u a l flowers, fruits a n d sprouts. T h e y
yield g a r m e n t s a n d o r n a m e n t s b y w a y of fruits.
73. Some of t h e trees a r e very delightfully c h a r m i n g
a n d they bestow all desires. T h e y e x u d e excellent h o n e y full of
sweet smell, colour a n d taste.

1. Hairanvata V a r s a is closely associated w i t h the river Hairanvati

(mod. Zarafshan)both forms of the n a m e of the river m e a n ' T h e scatterer of
gold'. In that case it must be presumed to be adjacent to S o g d i a n a — M . A l i .
ibid. pp. 8 4 , 8 5 .
1, 'Kuru or U t t a r a k u r u : T h i s region as described here a n d in other
Purānas includes the basin of rivers—The Irtysh,the O b , the T o b o l , in other
words "Western Siberian R e g i o n s ' M.Ali—Op. Cit. p p . 8 4 , 8 5 .
As M.Ali points out the m a i n tree w h i c h is supposed to feed the popula­
tion indicates the peculiar climate prevailing there.
1.2.15.74-80—16.1-3 149

74. O t h e r trees are ksīrins ( M i l k y ones) b y n a m e . T h e y

a r e very delightful a n d they always exude milk c o m p a r a b l e to
n e c t a r h a v i n g six tastes.
75. T h e entire ground is full of jewels w i t h fine golden
particles for sand. It richly accords happiness in all seasons.
It is devoid of m u d a n d dust. It is splendid.
76. Splendid h u m a n beings displaced a n d d r o p p i n g down
from t h e world of the Devas are b o r n t h e r e . T h e y a r e white-
complexioned a n d richly endowed with nobility of birth. All
have steady p e r p e t u a l y o u t h .
77-80. W o m e n on a p a r with t h e celestial damsels give
b i r t h to twins. T h e y d r i n k the milk of the Ksīrin trees compar­
able to n e c t a r . T h e twins are born in a trice a n d they grow
together. T h e i r conduct of life, habits, forms a n d features a n d
lovable qualities are all equal. T h e y love one a n o t h e r a n d
have t h e same activities a n d practices as the Cakravāka birds
( R u d d y g e e s e ) . T h e y are always free from ailments a n d devoid
of sorrows. T h e y resort to p e r p e t u a l pleasure. T h e y are of great
vigour a n d vitality. T h e y live for fourteen thousand five h u n d r e d
years. T h e y never carnally a p p r o a c h a n o t h e r men's'wives.

CHAPTER SIXTEEN

The Description of Bhārata

Sūta said :
1. " T h e (mode of) creation of the sub-continents in t h e
auspicious B h ā r a t a had been viewed thus alone, by those w h o
were conversant with the greatest principles. W h a t shall I
describe once again u n t o y o u ? "

The sage said :

2-3. " W e wish to know (more a b o u t ) this sub-continent
1
B h ā r a t a w h e r e these fourteen M a n u s , S v ā y a m b h u v a a n d
others were b o r n in t h e course of t h e creation of the subjects.
1. T h i s topic is discussed in details in other Purānas also e.g. A P . 1 1 8 ,
VP.II.3, V ā . P . 45.68-137.
150 Brahmānda Pur&na

O excellent one, recount t h a t to u s . " On h e a r i n g these

words of theirs

Romaharsana said :
4. "I shall r e c o u n t to you all the subjects here in the
B h ā r a t a Varsa.
This is a mysterious sub-continent in the middle (of the
universe) where the fruits ( o f K a r m a s ) are enjoyed w h e t h e r
auspicious or inauspicious.
5. T h e sub-continent t h a t is to the n o r t h of the ocean as
well as to the south of the H i m a v ā n , is called the sub-continent
of B h ā r a t a where the subjects are Bhāratī (pertaining to
Bhārata).
6. M a n u i s called B h a r a t a because of his (efficiency in
the) m a i n t e n a n c e a n d n o u r i s h m e n t of the subjects. T h a t sub­
continent is thus remembered as B h ā r a t a in view of the expres­
sion defined t h u s . 1
7. It is from here t h a t heaven a n d salvation a r e a t t a i n e d
a n d people go to the m i d d l e (?) a n d u l t i m a t e e n d . 2 N o w h e r e
else on the E a r t h has the holy rite been enjoined on the h u m a n
beings.
8. U n d e r s t a n d t h a t there a r e n i n e different divisions or
zones of B h ā r a t a V a r s a . 3 It should be known t h a t they a r e
separated by oceans a n d it is impossible to traverse from one
t o the o t h e r .

1. This is a n e w definition of Bharata attributing the credit to M a n u

w h o is called Bharata, as he maintained the subjects. T h i s supersedes the old
tradition which attributed this name to Bharata the son of N ā b h i . Cf.
M t . P . l 14.5-6.
2. T h i s is claimed as the special feature of India. D u e to this special
importance, Bhārata is called Karmabhūmi, cf. Bm.P.27.2, Mk.F.55.21-22,
M t . P . 114.6-7 also Siddhānta Śiromani I I I . 4 .
3. Cf. M K . P . 5 7 . 5 , M t . P . l 13.7-9. T h i s is a n e w definition which inclu­
des w h a t is known as 'greater Bhārata' today. It indicates the period w h e n
H i n d u culture w a s assimilated by countries in the south a n d south-east Asia.
V . S . Agrawala identifies s o m e of the divisions of Bharata as follows:
Indra-dvīpa=Indradyumna or Andamans
N ā g a d v i p a = N i c o b a r s (Nakkavara in Cola inscriptions)
Tāmraparni=Ceylon
Varuna-dvipa=Borneo
Kaseruman=Malaya-dvipa.
 1.2.16.9-16 151

9-11. T h e nine divisions a r e — 1 ) I n d r a d v ī p a , 2) K a ś e -

r ū m ā n , 3 ) T ā m r a v a r n a , 4 ) G a b h a s t i m ā n , 5 ) Nāgadvīpa, 6 )
S a u m y a , 7) G a n d h a r v a , 8) V a r u n a a n d this 9) is the island
surrounded by the sea. T h i s sub-continent (of B h ā r a t a ) extends
north-south, from the source of the river G a ń g ā to Cape Comor-
in, a thousand Yojanas (1 Yojana = 12 K m ) . T h e extent
obliquely(i.e. the b r e a d t h ) o n the n o r t h e r n p a r t is nine thousand
Yojanas.
12. All r o u n d in the bordering regions the sub-continent
is colonized by Mlecchas (barbarous t r i b e s ) . T h e K i r ā t a s live
in the Eastern border lands a n d the Yavanas in the Western
b o r d e r lands.
13. T h e Brāhmanas, the Ksatriyas a n d the Vaiśyas live
in the central areas a n d the Śūdras ( a r e scattered) indifferent
parts. T h e y a r e well settled m a i n t a i n i n g themselves by m e a n s
of performance of sacrifices, wielding of weapons a n d carrying
on trading activities.
14-16. T h e m u t u a l inter-dealings a m o n g those different
castes continue (indefinitely), based on virtue, wealth a n d
love, in regard to their holy rites. T h e conception of t h e
different stages of life as well as of the Pañcamas (outcastes?)
is duly maintained here among these people who have the
tendency and endeavour to a t t a i n heaven and Moksa
(Liberation).
T h e ninth division which is an island is said to extend
obliquely. He who conquers it completely is called S a m r ā t
(Emperor).
It is suggested that GaBhastimān and Saumya m a y be identified with J a v a a n d
Sumatra (Mt.P.—a study, pp. 191-193). For the different opinions of scholars
on the above identifications vide M. Ali: Geog. of Purānas, p p . 126-127. M. Ah
contradicts the claim of Agrawala, Majumdar a n d others regarding the inclu­
sion of countries in south East Asia in Bhāratavarsa (Ibid. pp. 128-130). M. A l i
identifies t h e m as follows:
Tāmravarna=Indian peninsula south of the Kāveri.
Kaserumat=The coastal plain between the deltas of Godāvari a n d
Mahānadi.
Gabhastimān=The hilly belt between the Narmadā a n d Godāvari
S a u m y a = T h e coastal belt west of the Indus.
G a n d h a r v a = T h e trans-Indus region.
V a r u n a = T h e Western coast of India.
But these are mere speculations of scholars.
152 Brahmānia Purāna

17. I n d e e d this world is S a m r ā t . T h e firmament is

r e m e m b e r e d as Virāt. T h a t ( o t h e r ) world is remembered as
Svarāt. I shall m e n t i o n in detail once again ( l a t e r o n ) .
18-19. T h e r e are seven m o u n t a i n s of excellent knots and
ridges wellknown as Kulaparvatas} T h e y are M a h e n d r a , M a l a y a ,
Sahya, Śuktimān, the R k s a m o u n t a i n , the V i n d h y a and the
P ā r i y ā t r a . These seven are Kulaparvatas. T h e r e are thousands of
other m o u n t a i n s n e a r these m o u n t a i n s .
20-23. T h e y a r e not well known (i.e. well e x p l o r e d ) .
T h e y possess good and essential things. T h e y a r e vast (in
e x p a n s e ) . T h e i r ridges a n d peaks are of various shapes a n d
sizes. T h e y a r e 2 M a n d a r a , t h e excellent m o u n t a i n , V a i h ā r a ,

1. O u t of the seven mountain ranges mentioned here the Mahendra,

M a l a y a , S a h y a ranges are \v:Il-known. T h e Vindhya of the Purānas included
the Satpurā range south of the N a r m a d ā , the M a h ā d e o Hills, the Hazaribagh
R a n g e and the Rājamahal Hills. Śuktimān, according to De (p. 196) is the
portion of the Vindhya-range joining Pāriyātra and R k s a mountains including
the hills of G o n d w a n a a n d C h h o t a Nagpur. But M. Ali. in the topographical
M a p of Bhārata, shows it as a ring of ranges encircling the M a h ā n a d i basin,
very nearly coinciding the present Mahākosala (Purānic Daksina Kosala)
region.
T h e Pāriyātra m o u n t a i n is the ring of ranges north of the Narmadā,
nearly encircling the catchment areas of the C h a m b a l a n d the Betwā and thus
corresponds with the Aravallis a n d (modern) Western Vindhya.
T h e Rksa mountain represents the modern V i n d h y a from the source of
the Sonar to the eastern ranges marking the catchment area of the river Son.
( M . Ali. Op. Cit., pp. 112-113.)
2. S o m e of these mountains are identified as follows:
M a n d a r a — A portion of the H i m a l a y a s to the east of Sumeru in Garhwal.
T h e hill in the Banka sub-division of Bihar is, however, popularly believed
as M a n d a r a ( D e , pp. 124-125).
Vaihāra (?)
Dardura = T h e Nilgiri hills ( D e , p . 5 3 )
K o l ā h a l a = T h e Brahma -yont hill in G a y ā ( D e , p. 101)
M a i n ā k a = T h e Sewalik range from the G a ń g ā to the Bias (De, p. 121)
V a i d y u t a = T h e Gurla range, south of lake Manasasarovar; the Śarayū is
said to rise in this mountain ( D e , p. 16)
Vātandhama (?)
Krsnagiri = T h e Karakorum mountain, Mus-tagh (De, p.104)
G o d h a n a = G a r a t h a Hills in Bāna's Harsa-carita VI ( D e , p. 70)
Puspagiri = T h e part of the M a l a y a range, the source of the Krtamālā or
Vaiga (De, p. 164).
U j j a y a n t a = M t . Girnar (De, p. 2 1 1 )
 1.2.16.24-29a 153

D a r d u r a , K o l ā h a l a , along w i t h Surasa, M a i n ā k a , V a i d y u t a ,
Vātandhama, Nāgagiri, the m o u n t a i n P ā n d u r a (Pale-
white i n c o l o u r ) , T u ń g a p r a s t h a , Krsnagiri, t h e m o u n t a i n
G o d h a n a , the Puspagiri, Ujjayanta, the m o u n t a i n R a i v a t a k a ,
Śrlparvata, C i t r a k ū t a and t h e m o u n t a i n K ū t a ś a i l a . T h e r e are
m a n y m o u n t a i n s other t h a n these. T h e y are smaller t h a n
these, less well known a n d lesser n u m b e r of living beings
d e p e n d e n t on t h e m .
24. T h e regions interspersed with these m o u n t a i n s a r e
partially i n h a b i t e d by Aryas a n d partially by t h e Mlecchas
(tribal-barbarous-people). T h e following rivers (beginning with)
the G a ń g ā , the S i n d h u a n d the Sarasvatī are utilised by them
for d r i n k i n g purposes.
25-2 7a. T h e foregoing three a n d the following rivers
originate from the foot of t h e H i m a l a y a s , 1 viz. : the S a t a d r u ,
t h e C a n d r a b h ā g ā , the Y a m u n a , the Sarayū, t h e Irāvatī, t h e
Vitastā, the Vipāśā, the Devikā, the K u h ū , t h e G o m a t i , the
D h ū t a p ā p ā , t h e B u d b u d ā , the Drsadvatī, the Kauśikī, t h e
T r i d i v ā . t h e Nisthīvī, t h e G a n d a k ī a n d the Caksurlohitā.
27b.29a. T h e following rivers are r e m e m b e r e d as depen­
d e n t on (i.e. originating from) the P ā r i y ā t r a m o u n t a i n : 2 T h e

R a i v a t a k a = M t . Girnar near J u n a g a r h in Gujarat.

Ś r i p a r v a t a = T h e famous hill in Eastern ghat in Kurnool Dist. Andhra Pradesh.
C i t r a k ū t a — K ā m p t ā n ā t h giri in Bundelkhand, M a d h y a Pradesh ( D e , p . 5 0 )
1. The ranges of mountains described in note 1 p. 152 above are
watersheds w h i c h b o u n d wholly or partly the catchment areas of important
rivers in India. H e r e is a list of rivers rising from the Himalayas. The
m o d e r n names of the rivers are given in brackets:
The Śatadru (Sutlej), the Candrabhāgā (Chenab), the Irāvati
(Ravi), the Vitastā (Jhelum), the Vipāśā (Beas), the Devika (Deeg-
a tributary of the R a v i ) , the K u h u ( K a b u l ) , T h e D h ū t a p ā p ā (Śāradā, w i t h
its h e a d streams), the Budbudā (misprint for B ā h u d ā - R a p t i ) , the Drsadvatī
(Chitang, a tributary of the G h a g g a r ) , the Kauśikī ( K o s i ) w i t h its three
headwaters.
T h e Tridiva (?), the Nisthivi (?)
T h e Caksurlohitā ( B r a h m a p u t r a ? ) — M . Ali. Op. Cit. pp.114-115.
2. T h e modern n a m e s of the rivers are bracketed:
T h e Vedasmrti (Banās), Vedavatī (Berach), Vrtraghni (Banganga-
U t a n g a n ) . T h e s e were the big, perennial rivers of ancient Matsya-desha
{ n o w a part of M. P . ) T h e V a r n ā ś ā is W. Banas w h i c h flows west of Aravallis
154 Brahmānda Purāna

Vedasmrti, the Vedavatī, river V r t r a g h n i , the V a r n ā ś ā ,

the N a n d a n ā , the S a d ā n i r ā ^ the M a h ā n a d I , t h e Pāśā, the
C a r m a n v a t ī , t h e N ū p ā , the Vidiśa, the Vetravatī, the K s i p r a
a n d t h e Anantī (Avantī?).
29b-32a. These rivers originate from the Rksa v a n . 1 T h e y
a r e sacred a n d their waters a r e crystal-like. T h e y are : T h e
Śona, the M a h ā n a d a , the N a r m a d ā , the Surasā, the Kriyā, the
M a n d ā k i n ī , the D a ś ā r n ā , the Citrakūtā, the T a m a s ā , the
Pippalā, the Śyenā, the K a r a m o d ā , t h e Piśācikā, the Citropalā,
the Viśālā, the Vañjulā, the Vāstuvāhini, t h e (Sa) Nerujā, t h e
Śuktimatī, M a ŕ i k u t l , the T r i d i v ā a n d the K r a t u .
32b-33. T h e following auspicious rivers of holy waters
have originated from the foot-hills of the V i n d h y a ranges. 2

the Nandanā (Sābarmati), the Sadānirā (Sarasvati), the M a h a -

nadi, the P ā ś ā (If Pārā=Pārbatī), the Carmanvatl (Chambal),
the N ū p ā , ( G a m b h i r a ) , the Vidiśā (Bes), the Vetravati ( B e t w ā ) , t h e
Ksiprā ( Ś i p r ā ) ; the Anautī (should be Avanti. It rises near M h o w ) M.
Ah. Op. Cit. pp. 116-117)
1. T h e Purānic mountain ranges are so m u c h m i x e d up in our times
that some rivers are attributed to either of t h e m :
The Śona ) ( T h e s e do not rise in the Puranic
T h e M a h ā n a d a (mahānadi) ) (' R k s a Parvata.
The Narmadā )(
T h e Surasā (?) )(
T h e Kriyā (?) )(
T h e Mandākinī )(
T h e Daśārnā ( D h a s a n ) )(
T h e Citrakūtā ) ( These are rivers
T h e T a m a s ā (Tons) ) ( from Bundel-
T h e Pippalā ) ( Seems to be one river called ) ( khand ( M . P . )
T h e Śyenā ] I Pippaliśyeni as in M t . P . , (mod. ) (
) ( n a m e : Paisuni) )(
T h e K a r a m o d ā (Karam-nāśā) )(
T h e Piśācikā )(
T h e Citropalā )(
T h e Viśālā (Bewas near Sagar in M . P . )
T h e V a ñ j u l ā (As in V ā . P . it should be J a m b ū l ā m o d . J a m m i .
T h e Vastuvāhini (Baghain, a tributary of the Y a m u n a )
T h e (Sa)Nerujā (rather Sumerujā as in V ā . P . (Sonar-Bearma)
T h e Śuktimati ( K e n ) — M . Ah Op. Cit. pp. 118-119.
2. As noted above Puranic writers include even Satpurā hills in t h e
Vindhya ranges. T h e modern names of the rivers are given in Brackets:
T h e Tāpī ( T h e T a p t i and T ā p i also)
T h e Payosni ( P a i n - g a n g a — D e , p . 150)
1.2.16.34-37 155

viz. : T h e T ā p ī , t h e Payosnī, the N i r v i n d h y ā , t h e Srpā ; t h e

river N i s a d h a , t h e Vera, the V a i t a r a n l , t h e K s i p r ā , t h e V ā i ā ,
the K u m u d v a t ī , the T o y ā , t h e M a h ā g a u r i , t h e D u r g ā , a n d the
A n n a ś i l ā . [ P r o b a b l y durgā (difficult to cross) a n d anna—rather
anta—śilā (rocky w i t h i n ) a r e adjectives of M a h ā g a u r ī . ]
34-35. T h e G o d ā v a r ī , the Bhīmarathī, the Krsnavenā,
the V a ñ j u l ā , the T u ń g a b h a d r ā , the Suprayogā, t h e Bāhyā a n d
the Kāverī a r e t h e rivers o r i g i n a t i n g form the foot-hills of t h e
Sahya r a n g e . 1 T h e y f l o w t o t h e south.
36. T h e following rivers h a v e originated from t h e
m o u n t a i n M a l a y a . 2 All of t h e m a r e auspicious a n d they h a v e
cool waters. T h e y are : the K r t a m ā l ā , the T ā m r a p a r n ī , t h e
Puspajātī a n d the U t p a l ā v a t i .
37. T h e following rivers r e m e m b e r e d as d a u g h t e r s of t h e
m o u n t M a h e n d r a : 3 T h e T r i s a m ā , Rsikulyā, T h e Vamjulā, the
Tridivā, t h e (A) balā, t h e Lāńgūlinī a n d the V a m ś a d h a r ā .
T h e Nirvindhyā (Newuj) R. mentioned in Meghadūta
T h e Srpā or Śiprā
T h e N i s a d h a (Sind, on this Narwar, the capital of Nisadhas was located)
T h e Veni (Wainganga)
T h e Vaitarani (Baitarani)
T h e Ksiprā (Probably, the same as iiprā)
The Vālā (?)
T h e Kumudvati (Suvarna-rekhā)
The Toyā (Brāhmani)
T h e Mahāgauri (Damodar)
T h e following : Durgā (difficult to cross) and anna (anta-) śilā (full of rocks)
are probably the adjectives of the M a h ā g a u r i . — M . Ali—Op. Cit. pp. 120-121.
1. M o s t of these rivers continue the s a m e o l d n a m e s t h o u g h some of
them are modified e.g. T h e Bhīmarathī ( B h i m ā ) , Krsnavenā ( K r s n ā ) , the
Vañjulā (Mañjirā), the Suprayogā (Vedavatī. Its original n a m e signifies
easiness to b a t h e ) , the B ā h y ā (Varadā, The AP. correctly reads it as
Varadā).
2. M o d e r n names of these rivers are bracketed: the K r t a m ā l ā (Vaigai),
t h e Tāmraparnī, the Puspajāti (or P u s p a j ā = P a m b i a r ) , the Utpalavatī
(Periyar). — M . A l i — Op. Cit. pp. 122-23.
3. T h e modern names of these rivers are given in brackets:
T h e Trisamā (Ghoda-hada, Bhagava, P a t a m a — t h e s e three headwaters
of the Rsikulyā have this collective n a m e )
Rsikulyā (repeated under rivers from Śuktimān), the V a ñ j u l ā (?),
the Tridivā (collective n a m e for Vegavati, N ā g a v a t i and Suvarnamukhi—
the three headwaters of the Lāńgūlini).
T h e Langulini (Lānguliā) — M . Ah—Op. Cit. p . 2 4 .
156 Brahm&nia Purāna

38. T h e following rivers are r e m e m b e r e d as originating

from Ś u k t i m ā n : x T h e Rsikulyā, the K u m ā r i , t h e M a n d a g ā , the
M a n d a g ā m i n ī , t h e K t p ā a n d t h e Palāśinī.
39. All these rivers a r e identical w i t h t h e Sarasvati
a n d t h e G a ń g ā . T h e y flow i n t o t h e sea. All of t h e m are rem­
embered as t h e mothers of the universe a n d dispellers of the
sins of the worlds.
40-42. T h e y have h u n d r e d s a n d thousands of ancillary
t r i b u t a r i e s . T h e following territories a n d realms have been
founded on ( t h e banks of) these rivers: 2 t h e K u r u s , t h e
Pāñcālas, t h e Śālvas, t h e M ā d r e y a s . t h e j ā ń g a l a s , t h e Śūrasenas,
t h e B h a d r a k ā r a s , t h e Bodhas, the P a t a c c a r a s , t h e Matsyas, the
Kuśalyas, t h e Sauśalyas, the K u n t a l a s , t h e Kāśis, the Kosalas,
t h e G o d h a s , t h e Bhadras, the Kalińgas, the M a g a d h a s a n d t h e
U t k a l a s . T h e s e a r e t h e realms in the m i d d l e of t h e c o u n t r y 2
a n d most of them have been r e c o u n t e d .

1. T h e modern names are given in brackets:

T h e Rsikulyā (the same as mentioned a b o v e ) .
T h e Kumārī (Suktel, joins the M a h ā n a d i near Sonpur, O r i s s a ) , T h e
Mandagā (Mand), The Mandagāmini (Mahānadi—proper), The Krpā
(Arpā), Palās'ini (Jonk in Raipur Dist.. M . P . ) — M . Alt—Op. Cit. p. 125.
2. T h e author of this P u r ā n a includes the following parts of India in
" M a d h y a d e ś a " . T h e s e are originally names of tribes applied to the land where
they settled:
Kurus : Between the Ghaggar in the West and the G a ń g ā on the east
and with forest belt on the north a n d the south.
Pañcālas :—coterminus w i t h modern Rohilkhand w i t h the central portion
of the G a n g a - Y a m u n a d o a b added to it.
Śālvas: N e a r Kuruksetra to the west of the Matsyadeśa. De thinks it
comprised of some portion of former Jodhpur, Jaipur and Alwai states (De,
P- 1 7 5 ) .
Mādreya or Madra : T h e region between the Ravi and the Chinab in the
Punjab ( D e , p. 1 1 6 ) .
Jāñgala:—generally associated with Kurus and called Kuru-Jāñjgala.
Probably it occupied the w o o d e d north eastern part of Kurus ( M . Ali.—Op.
Cit. p . 1 3 5 ) .
Bhadrakaras a n d Bodhas (along w i t h Śālvas) occupied the border land of
the M i d d l e country (Madhya-desha of Purānas).
Pataccaras on the south bank of the Y a m u n a are located in Banda
district ( M . Ali. Op. Cit. p. 1 7 1 ) .
T h e Matsyas:—consisted of the territory of the former Alwar state and
s o m e adjoining areas from former Jaipur a n d Bharatpur ( D e , p. 1 2 8 ) .
1.2.16.43-51a 157

43. T h e l a n d towards t h e n o r t h e r n extremity of t h e

S a h y a m o u n t a i n where t h e river G o d ā v a r i flows, is t h e most
fascinating r e a l m on t h e whole of the e a r t h .
44-45. A city n a m e d G o v a r d h a n a 1 was built there by
R ā m a . Heavenly trees a n d divine medicinal herbs liked by
R ā m a were p l a n t e d there by sage Bharadvāja to please R ā m a .
H e n c e t h e region of t h a t excellent city b e c a m e c h a r m i n g .
4 6 - 5 l a . T h e following ones a r e the realms in the n o r t h ­
e r n p a r t s . 2 T h e Bāhlikas, the V ā t a d h ā n a s , t h e Abhlras, t h e

1. N o w a village in Nasik District of Maharashtra. Formerly it w a s

an important centre of learning a n d Brāhmanas c o m i n g from that area are
k n o w n as Govardhana Brāhmanas. It is mentioned several times in the
famous Nasik Inscription of usasadāta (100 B . C . ) — E . I . V I I I p. 7 8 . (Epigra-
phia Indica).
2. Generally realms or countries are n a m e d after t h e n a m e s of the
tribes or peoples settled there. T h e identifications of the realms on northern
part are based on M. Ali's discussion in his Geog. of the Purārms, p p . 137-146.
D. C. Sircar's G A M I is also referred to a n d only the p a g e no. is mentioned.
The Bāhlikas or Vāhlikas=People of Balistan-region covered by the
Bolon, Nari a n d G o k h rivers. It coincides w i t h former British Baluchistan.
But Balkh ( N . Afghanistan) according to D. C. Sircar, p. 3 2 .
The Vātadhanas= probably Waziristan. But Panjab-Rajasthan region.—
Sircar p. 3 2 .
The Ābhīras=South of Sauvira but east of the Indus-Western Part of
Hyderabad, District Sind.
The Kālatoyakas=Residents of K a l a t region in Baluchistan.
The Aparantas=This is the North-Western region called Aparita in V ā . P .
The Suhmas ( ? ) = T h i s is in eastern India.
The PātoīZ<u=Rohilkhand (?)
The Carma-mandālas or Carma-khanda at the m o u t h of the river H a b a n d
the Churma island.
The Gandharas—Kandahar—lower Kabul valley.
The Tavanas— Ionians, Greeks.
The Sindhu-Sauvlra-Mandals=Smdhu and Sauvira are different regions.
Sauvira coincides w i t h Rohri-Khairpur region of Sind and the remaining
portion is Sind.
The Tusāras=Tokharians in north Afghanistan, but p e o p l e on the T o c h i
according to M. Ali p. 142.
The Pallavas or Pahlavas=Region adjoining the H i n g o l V a l l e y on the
Parikan river.
The &j£a=Scythians.
The Kulinda=The S a m e as Pulinda in M t . P. Kunets of K u l u . But formerly
they extended to Saharanpur a n d Ambala—Sircar p. 3 3 .
158 Brahmānda Purāna

Kālatoyakas, the A p a r ā n t a s ( ? W e s t e r n e r s ) , t h e S u h m a s , the

Pāñcālas, t h e C a r m a m a n d a l a s , the G ā n d h ā r a s , t h e Yavanas,
t h e S i n d h u s a u v ī r a m a n d a l a s , the Cīnas, t h e T u s ā r a s , the Pallavas,
t h e Girigahvaras (dwellers of m o u n t a i n caves), t h e Śakas, the
B h a d r a s , the K u l i n d a s , t h e P ā r a d a s , the Vindhyacūlikas, t h e
Abisāhas, t h e U l ū t a s , the Kekayas, the D a ś a m ā l i k a s the Brāh-
m a n a s , t h e K s a t r i y a s , the Vaiśyas and the families of t h e
Śūdras, t h e K ā m b o j a s , t h e D a r a d a s , the Barbaras, the Ańgalau-
hikas, t h e Atris, along w i t h t h e Bharadvājas, t h e Prasthalas,
the Daśerakas, t h e L a m a k a s , the Tālaśālas, t h e Bhūsikas a n d
the ījikas. Now u n d e r s t a n d the realms of t h e eastern p a r t s . 1

The Pārada—The s a m e as Parita in V ā . P . = Mithankot region of Dera

G a z i K h a n District Pakistan. But Parthians of Khorasan according to D . C .
Sircar p. 3 3 .
The Kekayas=¥eap\e of the country between the Beas and the Sutlej
(De, p. 9 7 ) .
The Kāmbojas=People from Kafiŕstan w h o colonised the Kunar basin.
The Daradas=The same ancient tribe living in the valley of the Kisen-
g a n g a in Kashmir.
The Barbaras=People migrated from Barbaiy or N o r t h Africa.
The Prasthalas—The district between Ferozepur, Patiala and Sirsa (De,
159).
The DaSerakas— M a l w a ? But Marwar region of Rajasthan—Sircar, p.35.
The Z.amofcu=Probably the same as Lampāka or L a m g h a n of t o d a y —
associated with upper K a b u l
1. T h e ancient tribes and their locations from Eastern India are identi­
fied as follows:
77M Añgas=The country about Bhagalpur including M o n g h y r (De, 7 ) .
The Colabhadras=The C o r o m a n d a l Coast (?)
The Airātas=Tipara a n d M o r u n g west of Sikkim. T h e y lived from N e p a l
to extreme east. ( D e , p. 1 0 0 ) .
The Tomaras=The Garo hills of south west Assam (De, p. 2 0 5 ) .
The 7anganar= Country from the R ā m g a ñ g ā river to the upper Sarayū
<De p. 2 0 4 ) .
The Hūnadarvas— Country round Manasa-Sarovar ? (De, p. 7 8 ) .
The Mudgarakas—Monghyr and country around (?) ( D e , p. 132).
The .4ntogirii7=Rajmahal hills in Santal Pargana Bengal (De, P. 8 ) .
B u t Sircar locates Antārgiri and Bahirgiri towards the north of Assam (p. 3 6 ) .
The Maladas=A part of the district of S h a h a b a d — T h e site of Viśvā-
mitra's Aśrama near Buxar ( D e , p. 100) M a l d a District of Bengal and
Rajashahi and West Dinajpur of Bengal ( M . Ali p. 1 5 1 ) .
1.2.16.51b-59 159

51b-55a. T h e Ańgas, t h e Vañgas, the C o l a b h a d r a s , the

K i r ā t a tribes, the T o m a r a s , the Harhsabhańgas, the K ā ś m l r a s ,
t h e T a ñ g a n a s , the Jhillikas, fhe Ahukas, the H ū n a d a r v a s , t h e
Andhravākas, the M u d g a r a k a s , the Antargiris ( t h e Bahirgiris,
t h e Plavańgus, the M a l a d a s , t h e Malavartikas, t h e S a m a n t a r a s ,
t h e Prāvrseyas, the Bhargavas, the G o p a p ā r t h i v a s ( c o w h e r d
kings), the Prāgjyotisas, t h e P u ń d r a s , t h e Videhas, the T ā m r a -
liptakas, .the ,Mallas, t h e M a g a d h a g o n a r d a s . These a r e re­
m e m b e r e d as the realms in the E a s t .
55b-59. T h e n , there a r e t h e other realms of t h e dwellers
of the southern territories. 1 T h e y are the Pāruiyas, t h e K e r a l a s ,

The Prāgjyotifas=K.āmaiūpa. District in Assam.

The Pundras= Between A ñ g a and V a ñ g a a n d on the north side of the
G a ń g ā (De, p. 155) ( M . Ali, p. 1 5 1 ) .
The Videhas=T'vr)mX country between the Kosi and the Gandak to the
north of the G a ń g ā ( D e , p. 3 5 ) .
The Timraliptakas—Tamluk in Midnapur District including Kontai
(De, p. 2 0 3 ) , ( M . Ali, p. 152).
The Mallas=Country round the Paraśnath hills (parts.of Hazaribagh
a n d M a n b h u m Districts), but at Buddha's time they were at P ā v ā a n d Kusi-
nagar (De, p. 123).
The Magadha-Gonardas= M a g a d h a is South Bihar. De identifies Gonarda
•with G o n d a in O u d h ( p . 7 1 ) , but no such combined n a m e is found in De
a n d Sircar.
The Bhargava-Ańgaya. was the Y a m u n a - M e g h n a D o a b (M.Ali, Op. Cit.
p. 152), but he does not mention merely Bhārgava as in this text.
1. T h e following identifications are based on D e .
The CW<u=The Coromandal Coast to the South of the Pennar including
Tanjore (p. 5 1 ) .
The Afūfti<M=Travancore on the Malabar coast ( p . 1 3 4 ) . But Sircar
suggests that they were probably people living on the Muri river (p. 3 6 ) .
The Mahisikas = Southern M y s o r e ( p . 1 2 0 ) . also Sircar p. 3 9 .
Setukas—People of Setubandha, Rāmeśvara.—Sircar p. 38.
The Kaliñgas—South Orissa. (Puri a n d G a n j a m Districts)—Sircar p. 3 9 .
The Ābhīras=South-eastern portion of Gujarat about the m o u t h of the
Narmadā (Sircar p . l . ) .
The Vaidarbhas=Vid&rbha, a part of Maharashtra.
77K Dotwfoit<u=Dandakāranya (Maharashtra) (p.52).
The Maulika=\£ 'Mūlaka', a part of Maharashtra near Aśmaka
{ p . 133). Mod. Aurangabad District (—Sircar p. 39).
The Aśmakas=Aurangabad district and B o d h a n country round about in
N i z a m a b a d District—(Sircar p. 40.
160 Brahmāna'a Purāna

t h e Colas, t h e Kulyas, the Setukas, t h e Mūsikas, t h e forest

dwelling K s a p a n a s , t h e M a h ā r ā s t r a s , the Mahisikas, the
entire r e a l m of t h e K a l i ń g a s , t h e Abhīras, t h e Aisīkas, t h e
Atavyas (Forest-dwellers), the Sāravas, t h e Pulindas, the Vin-
dhyamauliyas, t h e V a i d a r b h a s , t h e D a n d a k a s , t h e Paurikas,
t h e Maulikas, the Aśmakas, the Bhogavardhanas (those w h o
increase sensual pleasures), the K o ń k a n a s , t h e K a n t a l a s , the
Andhras, the K u l i n d a s , t h e Ańgāras a n d t h e Mārisas. T h e s e
are t h e lands of the s o u t h ; u n d e r s t a n d t h e western regions.

60-63a. (Now) know t h e realms in t h e western regions. 1

T h e y a r e t h e Sūryārakas, t h e Kalivanas, the Durgālas, t h e
K u n t a l a s , t h e Pauleyas, t h e K i r ā t a s , t h e R ū p a k a s , t h e T ā p a k a s ,
Karītis, t h e whole of K a r a m d h a r a s , t h e Nāsikas, t h e others w h o
are in the valleys of t h e N a r m a d ā , t h e ( S a h a ) K a c c h a s , t h e
(Sa) māheyas, t h e Sārasvatas, t h e K a c c h i p a s , t h e Surāstras, t h e
A n a r t a s a n d t h e Arbudas. T h e above realms a r e t h e western
ones. N o w listen to those w h o reside on t h e V i n d h y a s : 2

The Bhogavardhanas= ( M o d . Bhokardan T a l u q a of Aurangabad District

(Sircar, p. 40).
The Ka(Ku)ntalas—Southern Maharashtra a n d N o r t h e r n C a n a r a District
— n o w a part of K a m a t a k a .
The Ifu/imftu=Garhwala ( p . 1 0 6 ) . But it is surprising t h a t it is m e n t i o n e d
as a state in the S o u t h .
1. S o m e of these c a n be identified as follows:
The Kirātas=Possibly a reference to K i r ā t a settlement in the West.
The 7VaitAas=Nasik, n o w in Maharashtra.
The Kacchas—Cutch, now in Gujarat State.
-77M Ānarta=Gujarat a n d a part of M a l w a ( D e , p. 8 ) .
The Arbuda=Country around mt. Abu ( D e , p. 16).

2. T h e following c a n be identified as per De and M. Ali.

77K Karūsas—The country around R e w a ( D e , p. 9 5 ) .
The Mekalas= Country round Amarkaijtaka, the source of the N a r m a d ā
( D e , p. 1 3 0 ) .
The I/M:a/as=Orissa.
77i« DaJārpa^ Modern Eastern M a l w ā — ( S i r c a r , p. 4 3 ) .
The Bhojas=Country around Bhilwara in the C h a m b a l basin (M.Ali
p. 1 5 9 ) . Sircar identifies t h e m w i t h the people of Vidarbha w h o founded a
K i n g d o m i n G o a (p. 4 3 ) .
77i« Kiskmdhakas= Kikarava in other Purānas. Sircar identifies this
Kiskandhā w i t h m o d . Kalyanpur, S o u t h o f U d a i p u r Division (p. 4 3 ) .
1.2.16.63b-69 161

63b-66. T h e M a l a d a s , t h e Karūsas, the Mekalas, t h e

Utkalas, the D a ś ā r n a s , a m o n g t h e excellent ones the Bhojas,
the Kiskindhakas, the Tośalas, the Kośalas, the T r a i p u r a s , the
Vaidiśa, the T u h u n d a s , the Barbaras, the Satpuras, t h e
Naisadhas, t h e Anūpas, t h e T u n d i k e r a s , the Vītihotras a n d the
Avantis. All these realms a r e founded on the ridges of t h e
Vindhya.
Hereafter, I shall recount the realms founded on t h e
m o u n t a i n s (Hill-tribes).
e T ^ a . 1 T h e y a r e t h e Nihiras, t h e Harhsamārgas, the
K u p a t h a s , t h e T a ñ g a n a s , the Śakas, t h e Apaprāvaranas, t h e
Ū r n a s , the Darvas, the H ū h u k a s , the Trigartas, t h e M a n d a l a s ,
the K i r ā t a s a n d the T ā m a r a s .
68b-69. Sages have said t h a t there are four Yugas, in t h e
Bhārata sub-continent, viz. K r t a , T r e t ā , D v ā p a r a a n d
T i s y a ( K a l i ) . I shall m e n t i o n their detailed divisions wholly
later on.

Continued
The Tolalas—It is the Southern part of K o s a l a or G o n d w a n District
round Tosali ( M o d . D h a n t i ) in Puri District (De, p. 4 3 ) .
The Kosdlas— Sircar identifies with D a k s i n a (Southern) K o s a l a — M o d .
Raipur, Sitapur, Santalpur Districts.
The Vaidiia= Eastern M a l w a w i t h Vidis'ā or Bhilasa as the capital.
The Tripura=The region round Tewar—This covers upper Narmadā
valley (present J a b a l p u r a n d parts of M a n d l a a n d Narasimhapur Districts.)
The Naisadhas=Ma.rwax w i t h N a r w a r as the Capital (De, p.141).
The Anūpas= S o u t h M a l w a . Country on the N a r m a d ā about N i m a r
( D e , p. 8 ) .
The Vītihotras=The country is founded in the S o u t h by the Narmadā
a n d N o r t h East, West by the Vindhya. T h e centre was Satwas 30 miles N o r t h
West ofHarda.
The Āvantis=Country around Ujjain.
The Tundikera=tA. Ali locates it within the N a r m a d a basin around t h e
town Sainkheda (p.161).
The Nihāras= Location uncertain, D. C. Sircar G A M I , p. 4 5 .
The Harhsa-mārgas=Peopleot H u m z a i n N o r t h W e s t Kashmir. This tribe
h a d a location t h e r e — D . C. Sircar Ibid. p. 38 a n d 4 3 .
The Kupathas=Hill tribes in the N o r t h West of India.
1. T h e Mountain-system described in this w i t h M t . M e r u as the centre
is substantiated by the geographer M. Ah. in Geog. of the Purānas, pp. 47-59.
For the m o d e r n n a m e s of the Puranic mountains vide Supra Ch. 1. p.l 1 F N . K
162 Brahman (la Purāna

CHAPTER SEVENTEEN

Varsas of Jambūdvipa, Kimpurusa, Hari and Ilāvrta*

The sages said :

1. Recount to us the sub-continents of K i m p u r u s a a n d
H a r i v a r s a as actually they a r e really. T h e sub-continent of
B h ā r a t a has already been recounted by you.

Sūta said :
2. Listen attentively, O B r ā h m a n a s , to what you are
•desirous of hearing. T h e r e is a very large grove of Plaksa trees
in the sub-continent K i m p u r u s a . It can be compared with the
^heavenly) N a n d a n a p a r k .
3. It is remembered t h a t the span of life in K i m p u r u s a
is for ten thousand years. T h e m e n have golden complexion
a n d the w o m e n are comparable to celestial damsels.
4. All people there, are free from ailments a n d sorrows.
T h e y are perpetually joyous in their minds. T h e y have the
lustre of hot glowing gold.
5. In the holy sub-continent of K i m p u r u s a , there is an
auspicious tree oozing out (exuding) honey. All t h e K i m p u r u s a s
•drink its excellent j u i c e .
6. T h e y say t h a t the sub-continent H a r i v a r s a is beyond
K i m p u r u s a . T h e people there a r e b o r n resembling gold in the
colour of their complexion.
7. All the people in the sub-continent of H a r i v a r s a are
those w h o have been d r o p p e d d o w n from the Devaloka (Region
of the D e v a s ) . All of t h e m h a v e the characteristics and racial
features of the Devas. T h e y d r i n k the auspicious sugarcane
juice.
8. In t h e sub-continent H a r i v a r s a , all the people live
for eleven thousand years w i t h o u t a n y ailment. All of t h e m are
joyous in their m i n d s .
9-10. O l d age does not affect t h e m n o r do they die
prematurely.
1.2.17.11-20 163

T h e middle land which had already been described by

m e , is known by the n a m e I l ā v r t a . T h e sun does not blaze very
h o t t h e r e . T h e m e n d o not become aged. I n Ilāvrta, the m o o n
a n d t h e sun as well as t h e stars are not very bright.
11. M e n are born there with the lustre of t h e lotus.
T h e y have t h e colour of their complexion resembling t h a t of
the lotus. T h e y have eyes like lotus a n d fragrance like t h a t of
t h e lotus petals.
12. T h e i r diet consists of the fruit and j u i c e of the rose-
a p p l e . T h e y do not have sweat trickling down from their
bodies. T h e y are sweet-smelling. T h e y a r e intelligent. T h e y
enjoy all sensual pleasures, a n d the fruits of their meritorious
actions.
13-14a. T h e y are fallen down from the world of the
Devas. T h e y have golden g a r m e n t s . T h e excellent m e n who live
in the sub-continent I l ā v r t a have a span of life extending to
thirteen thousand years.
14b-15. It ( I l ā v r t a ) extends to nine thousand (Yojanas)
in every direction from t h e M e r u .
Its overall a r e a is thirtysix thousand Yojanas square.
It is situated like a platter.
16-17. T h e G a n d h a m ā d a n a m o u n t a i n is nine thousand
Yojanas away from the M e r u on the western side. It extends to
thirtyfour thousand Yojanas from n o r t h to south. It extends
as far as the Nīla a n d N i s a d h a m o u n t a i n s . Its height above the
g r o u n d level is fortythousand Yojanas.
18. It goes down a thousand Yojanas deep into the e a r t h .
Its girth also is the same. T h e m o u n t a i n M ā l y a v ā n is to its
( i . e . M e r u ' s ) east a n d its dimensions have been a l r e a d y
r e c o u n t e d (as the s a m e ) .
19. T h e Nīla m o u n t a i n is in the south a n d the N i s a d h a
is in t h e n o r t h . T h e M a h ā m e r u is well established in their
midst with its dimensions.
20. In t h e case of all these m o u n t a i n s , t h e girth is t h e
same as the extent to which they go deep d o w n into t h e e a r t h .
It is r e m e m b e r e d t h a t their total length is a h u n d r e d thousand
Yojanas.
164 Brahmānda Purāna

21*. (?) T h e i r outward a p p e a r a n c e is circular (spherical)

like t h e e a r t h e r n sphere (within t h e enveloping) ocean. T h e
lengths dwindle down a n d they are t h e n r e m e m b e r e d ( m o r e or
less) equal to a square.
22. T h e r e is a river composed of t h e j u i c e of t h e rose
apple. It flows t h r o u g h the m i d d l e of t h e oblong-shaped I l ā v r t a
dividing it ( i n t o t w o ) . It has the colour of t h e fresh collyrium.
23. On the southern side of the M e r u a n d to t h e n o r t h
of the N i s a d h a , t h e r e is an ancient eternal Rose-apple tree
n a m e d Sudarśana.
24. It is perpetually laden w i t h blossoms a n d fruits. It
is resorted to by Siddhas a n d C ā r a n a s . T h e whole continent is
called J a m b ū d v ī p a after t h e n a m e of t h a t tree.
2 5 . T h e height of t h a t noble-souled lordly tree is one
thousand a n d one h u n d r e d Yojanas. Everywhere it touches t h e
firmament on all sides.
26. T h e thickness ( d i a m e t e r ) of its fruit is calculated
by the sages with visions of principles (of reality) as eight
h u n d r e d a n d sixty one Aratnis (I Aratni = 18-20 C m s . )
2 7 . As they fall on t h e g r o u n d , these fruits m a k e a l o u d
sound. T h e j u i c e of the fruits of t h a t J a m b ū (Rose apple) tree
flows as a river.
28. This river c i r c u m a m b u l a t e s t h e M e r u a n d p e n e t r a t e s
into t h e ground deep down a t the root o f the J a m b ū tree. T h e
delighted ( i n h a b i t a n t s ) of I l ā v r t a always drink t h e j u i c e of the
Jambū.
29. W h e n t h e j u i c e of t h e J a m b ū is d r u n k n e i t h e r old
age n o r hunger, n e i t h e r weariness n o r d e a t h n o r .languor
oppresses t h e m . \
30. A type of gold n a m e d J ā m b ū n a d a is p r o d u c e d t h e r e .
It is a glowing o r n a m e n t of t h e gods. It has t h e resemblance of
I n d r a so far in lustre.
3 1 . T h e auspicious j u i c e of t h e fruits of t h e respective
representative trees of all t h e sub-continents is hailed by all.

* Vā.P.46.21b and 22a is found combined here as Bd.P.I. 2.18.21.

This being the translation of Bd.P., the text of the Bd.P. (though slightly
confusing) is followed. . ,•/
1.2.17.32-37—18.1 165

W h e n it (the juice) becomes scattered over it ( t h e alluvial

remains of it) become shining gold, an o r n a m e n t fit for gods.
32. It is d u e to the grace of god t h a t their ( — of the
i n h a b i t a n t s ) u r i n e a n d faeces scattered over all directions as
well as bodies of the dead a r e swallowed up by (absorbed i n )
the e a r t h .
33. It is declared t h a t the Rāksasas, Piśācas a n d the
Y a k s a s — a r e all 'the residents of the H i m a v a t . It should be
known t h a t the G a n d h a r v a s live on the H e m a k ū t a along w i t h
the groups of t h e Apsaras.
34. Śesa, Vāsuki, T a k s a k a — ( y e s ) all the serpents (live)
on the N i s a d h a . T h e thirty three (groups of) Devas (gods)
authorised to p a r t a k e of the shares in the Yajña, sport a b o u t
on the Mahāmeru.
35. T h e Siddhas a n d the B r a h m a n i c a l sages devoid of
impurities live on the Nīla full of V a i d u r y a (Lapis L a z u l i ) . It
is mentioned t h a t the m o u n t a i n Śveta belongs to the Daityas
a n d the D ā n a v a s .
36-37. T h e excellent m o u n t a i n Śrń^ga-vān is the place
w h e r e the Pitrs frequently move a b o u t . Living b e i n g s — b o t h t h e
mobile a n d the i m m o b i l e — a r e settled in these nine sub­
continents with their different divisions duly s i t u a t e d .
T h e i r prosperous growth, b o t h divine a n d h u m a n , is seen
in diverse ways. It c a n n o t be a d e q u a t e l y e n u m e r a t e d . It should
be believed by those w h o wish to b e * (?)

CHAPTER EIGHTEEN

The Description of the Jambūdvlpa

The Bindu Lake—source of the Gańgā :
Its four streams

Sūta said :
1. In t h e midst of the H i m a l a y a n ridges, there is a
Vā.P.46.38b—anububhūsata—(be believed) by o n e desirous to c o m -
prehend.
166 Brahmānda Purāqa

1
m o u n t a i n n a m e d K a i l ā s a . T h e glorious a n d prosperous K u b e r a ^
lives there along w i t h t h e Rāksasas.
2-3. T h e king, the overlord of A l a k ā , rejoices (there)
with the celestial damsels a t t e n d i n g on h i m . T h e sacred splen­
did a n d chill water originating from the foot of t h e K a i l ā s a
m o u n t a i n has formed a lake n a m e d M a d a 2 ( M a n d a , in V ā . P .
4 7 . 2 ) . It abounds in white lilies and it resembles a sea. T h e
auspicious river M a n d ā k i n ī 3 (the G a ń g ā ) rises from t h a t divine
(lake).
4-5. On its banks t h e r e is t h e great divine park called
N a n d a n a v a n a . To t h e North-east of t h e Kailāsa, in front of
t h a t divine m o u n t a i n of all medicinal herbs, the m o u n t a i n full
of jewels a n d minerals, t h e powerful m o u n t a i n of wonderful
mysteries, there is a m o u n t a i n n a m e d C a n d r a p r a b h a . 4 It is
perfectly white a n d it resembles splendid jewels.
6. At its foot there is a great divine lake n a m e d Svac-
choda. F r o m t h a t divine lake rises a river n a m e d Svacchodā.
7-8a. T h e r e is a g r e a t splendid divine p a r k on its banks
called C a i t r a r a t h a . O n t h a t m o u n t a i n lives M a n i b h a d r a along
w i t h his followers. He is t h e ruthless lord of t h e armies of
Yaksas. He is surrounded by the G u h y a k a s .

1. T h e description of m o u n t Kailāsa, t h o u g h a poetic one, shows that

the Purāna writer w a s conVersant w i t h the topographical features of t h e
Mānasa-sarovara basin.—vide M. Ali. op.cit., pp. 55-58.
2. For understanding the Purānic presentation of the ancient river-
system, the following points are to be n o t e d :
(1) According to Purānas, a river normally originates from a lake either
over-ground or under-ground and is associated w i t h a mountain.
(2) T h e y believed that r i v e r s c a n penetrate through subterranean
channels, mountain-ranges a n d can flow in more than o n e current,
if intervened by ridges.
(3) A river with all its tributaries is sometimes treated as o n e river.
3. U n l e s s m e n t i o n e d otherwise all the references are to M. Ali's. Geog.
of Purāpas.
Probably this is the river U m ā and the Z h o n g C h h u w h i c h flows through
Gauri K u n d a on the eastern flank of Kailāsa into the R ā k s a s a T ā l (the twin-
lake of M ā n a s a S a r o v a r a ) — M . Ali, p. 6 5 .
4. T h i s is probably the Surange La, the north-east range of Kailāsa
from w h i c h water flows into Lake K o n g y s T s o or Lake G o u n c h e — M . Ali. p . 6 5 .
 1.2.18.8b-18 167

8b-9a. T h e holy rivers the M a n d ā k i n I a n d t h e Svac-

c h o d a k ā enter the great ocean t h r o u g h the middle of the sphere
of the e a r t h .
9b-10. To the south-east of the Kailāsa, in front of the
m o u n t a i n a b o u n d i n g in medicinal herbs a n d auspicious animals,
the divine m o u n t a i n of diversified and wonderful components,
the m o u n t a i n full of red arsenic, there is the great m o u n t a i n
S ū r y a p r a b h a (having the lustre like t h a t of t h e s u n ) . It is red
1
in colour a n d it has golden peaks.
11. At its foot there is a great divine lake n a m e d L o h i t a .
T h e great holy river n a m e d L a u h i t y a rises from t h a t (lake).
12-13a. On its bank is the great p a r k n a m e d D e v ā r a n y a
which is devoid of sorrow. On t h a t m o u n t a i n lives M a n i d h a r a ,
the Yaksa of good self-control. He is surrounded by the
Guhyakas who are gentle a n d highly virtuous.
13b-14. To the southern side of the Kailāsa is the m o u n ­
tain a b o u n d i n g in medicinal herbs a n d cruel, wild animals. In
front of the three peaked Añjana that originated from the body
2
of V r t r a , there is that very great m o u n t a i n V a i d y u t a possess-
ing all sorts of minerals.
15. At its foot is the holy lake M ā n a s a , frequented by
the Siddhas. F r o m it rises the holy river Sarayū t h a t is well
known in all the worlds.
16-17. On its banks is the well-reputed divine forest
n a m e d Vaibhrāja. T h e r e lives the son of P r a h e t i , w h o is a
Rāksasa of self-control, a follower of K u b e r a , a n d of unlimited
exploits ( b u t ) w h o is B r a h m ā p e t a (far removed from the
V e d a s ) . He is surrounded by h u n d r e d s of Y ā t u d h ā n a s (demons)
who a r e very terrible a n d who can traverse the skies.
18. To the west of the K a i l ā s a is the m o u n t a i n a b o u n ­
ding in medicinal herbs a n d auspicious animals, A r u n a 3 ( P i n k

1. This red-coloured mountain is K a n g l u n g Kangri (a south-east

range of K a i l ā s a ) a n d the river Lauhitya is the Brahmaputra. From a smalt
lake at the foot of the mountain, the Brahmaputra enters T a m c h o k K h a m b a h ,
the headwater o f the Brahmaputra. — M . Ali.—p.66.
2. This is the peak Gurla M ā n d h ā t ā , since Lake M ā n a s a Sarovara
lies below its northern face a n d the river Karnāli ( M a p C h h u of T i b e t a n s ) —
a major tributary of the Sarayū rises h e r e — M . Ali.—p. 6 6 .
3. T h i s is the Ladakh or L e h r a n g e — ( I b i d ) .
168 Brahmānda Purāna

in colour) the splendid a n d excellent m o u n t a i n full of gold a n d

minerals.
19. This glorious m o u n t a i n is a favourite resort of
Bhava. It resembles clouds(in c o l o u r ) . It is covered with splen­
did clusters of cliffs of gold.
20. T h e m o u n t a i n M u ñ j a v ā n is highly d i v i n e . It a p ­
pears to scrape the heaven by means of its hundreds of golden
peaks. It is very difficult to climb or pass t h r o u g h as it is
enveloped by show.
21-22. T h e r e stands Girīśa ( K i n g of m o u n t a i n s ) , called
D h ū m r a - l o c a n a 1 (of smoke-coloured eyes). T h e Lake n a m e d
Śailoda 2 is at its foot.
It enters the briny sea in between the (rivers) Caksus
a n d Sītā.
23-24. On its banks is the well known divine forest
'Surabhi'.
To the left a n d to the n o r t h of the K a i l ā s a is the auspi­
cious m o u n t a i n a b o u n d i n g in medicinal herbs a n d animals. In
front of the excellent m o u n t a i n n a m e d G a u r a , full of H a r i t ā l a
(yellow orpiment) there is the m o u n t a i n H i r a n m a y a . 3 This
m o u n t a i n is divine, very great a n d full of precious gems a n d
jewels.
25-26a. At its foot is the highly divine, splendid and
c h a r m i n g lake n a m e d Bindusara. 4 It has golden sandy bed.

1. T h i s is N a n g a Parbat. (For details vide M. Ali.—Op. cit. p. 66-67.

2. T h e lake Ś a i l o d a seems to be the Wular lake w h i c h o n c e covered
the w h o l e of Kashmir valley. T h e river Ś i l o d a is the J h e l u m w h i c h still flows
through it a n d runs towards the west between the I n d u s a n d the Sutlej (the
C a k s u and Sitā in the P u r ā n a ) — M . Ah', p. 67.
3. Gaura, H i r a n m a y a a n d S o m a ( m e n t i o n e d later in v.27 and in
V ā . P . ) are the T i b e t a n ranges north of Kailāsa and are called n o w T a n g l h a ,
Aling Kangri a n d N y c h e n t h a n g l a — M . Ali. ( p . 6 8 ) .
4. Bindusara c a n be explained in two w a y s :
( 1 ) a collection of drops of water: T h e basin between M t . Aling Kangri
a n d K a i l ā s a T a n g l h a is dotted w i t h innumerable small and large
lakes.
( 2 ) a lake of frozen particles of snow. In the past , the basin Aling-
K a n g r i a n d K a i l ā s a — T a n g l h a w a s a n extensive snow-field. T h e
P u r ā n a writer must h a v e known it through hearsay etc. According
to De ( p . 3 8 ) it is on the R u d r a H i m a l a y a , t w o miles south of Gan-
gotii.
 1.2.18.26b-34 169

For t h e sake of getting the G a ń g ā , king B h a g ī r a t h a , the saintly

king spent m a n y years n e a r it.
26b. He t h o u g h t — " M y ancestors will go to heaven on
being b a t h e d in the waters of the G a ń g ā . " After d e t e r m i n i n g
t h u s , he performed p e n a n c e with -the c o n c e n t r a t i o n of his
m i n d in Śiva.
27. T h e divine river T r i p a t h a g ā ( t h e G a ń g ā ) (lit. the
river with three courses) was at t h e outset established there
as t h e deity. T h a t river originating from the foot-hills of Soma
flows in seven channels.
28. G o l d e n sacrificial posts studded with jewels have
b e e n scattered there. Śakra performed a sacrifice "there along
w i t h all t h e Devas and a t t a i n e d Siddhi (spiritual e n l i g h t e n m e n t ) .
29. T h e luminous Milky way t h a t is seen at night in the
firmament n e a r clusters of stars is t h e divine goddess, t h e
T r i p a t h a g ā 1 (the G a ń g ā ) .
30. Sanctifying the heaven a n d t h e firmament, the
celestial river fell on the head of Bhava (god Śiva) a n d got
blocked up by m e a n s of his Yogic M ā y ā .
3 1 . T h e lake Bindusaras was formed by those few drops
of w a t e r t h a t fell from the infuriated G a ń g ā . Therefore it is
r e m e m b e r e d as Bindusaras.
32. Being i m p e d e d smilingly by B h a v a ( Ś i v a ) , the
river goddess m e n t a l l y t h o u g h t of h u r l i n g d o w n Ś a ń k a r a .
33-34. " I shall pierce ( t h e e a r t h ) " , she t h o u g h t (to
herself), " a n d e n t e r the netherworlds t a k i n g Ś a ń k a r a too along
w i t h my c u r r e n t " . He understood w h a t she was desirous of

1. Are the three ways of G a ń g ā its three stages ?

(1) M i l k y w a y in the sky, ( 2 ) S n o w y or glacial G a ñ g ā . ( 3 ) Fluvial
Gańgā.
T h e s e are the three stages of the formation of that river w h i c h are symbo­
lised in the legend of the descent of G a ń g ā (Gańgāvatarana). T h e heavenly
G a n g e s (Akāśa G a ń g ā ) is a poetic n a m e for the galaxy in the north. But t h e
blocking up of the G a ń g ā in the tresses of Śiva (mentioned in V . 3 0 and 3 5 )
is the S n o w y or glacial stage and the melting of the snow-fields and glaciers is
t h e release of the G a ń g ā . T h e legendary part played by king Bhagiratha in
bringing the G a ń g ā to the scorched plains of northern Bhārata is still shrouded
in mystery.
170 Brahmānda Purāna

doing a n d having realized her cruel i n t e n t i o n , he intended to

conceal (absorb) the river within his limbs.
35-38. He blocked the river on his head as it fell on the
ground with great force and velocity.
In t h e m e a n t i m e he saw t h e king (i.e. Bhagīratha) in
front of him, weary with p r o t r u d i n g network of veins a n d with
all his sense-organs overtaken by hunger. T h e n he remembered
the boon g r a n t e d to him. He t h o u g h t — " I have been propiti­
ated by this king earlier for the sake of the river ( G a ń g ā ) " .
T h e n he recollected the words of B r a h m a t h a t he h a d h e a r d —
" H o l d the celestial r i v e r " ; t h e r e u p o n he controlled his anger.
On being propitiated by means of severe p e n a n c e , he set river
free for the sake of Bhagiratha. He released t h e river t h a t h a d
been blocked by his own prowess.
39-41. On being released, the river began to flow in
1
seven channels. T h r e e of t h e m flowed towards t h e east a n d
three to t h e west. T h e river G a ń g ā flows t h r o u g h seven chan­
nels. T h e NalinI, H r ā d i n ī a n d Pāvanī a r e those which flow
towards the east. T h e Sītā, the Caksus a n d the Sindhu flow
towards the west. T h e seventh a m o n g t h e m followed Bhagira­
tha towards the south.
42. H e n c e t h a t river is Bhāgīrathī. It joined the salt
sea. All these seven (channels, rivers) sanctify the sub-conti­
nent named Hima.
43-45. O r i g i n a t i n g from the lake Bindusaras, those seven
splendid rivers flow over different climes almost all of t h e m
being the lands of the Mlecchas (Barbarous tribes) a n d reach
the place where Vāsava ( I n d r a ) showers, n a m e l y the lands of
Śilīndhras, K u n t a l a s , Cīnas, Barbaras, Yavarias. Andhakas,
Puskaras, Kulindas a n d Añcoladvicaras* ( ? ) . After dividing

1. M. Ali. (p. 6 9 ) identifies Nalini, Hrādini and P ā v a n i — t h e east-

flowing rivers—with the Yangtse, M e k o n g and Salween, the rivers flowing to
the west, viz. the Sitā, the Caksus and the Sindhu with the Yarkand, the Shyok
a n d the Indus, while the southern river Bhāgīrathī is the G a ń g ā . De however
identifies Sītā w i t h t h e j a z a r t e s (p. 181) and the Caksus w i t h the O x u s or
Amudaria (p. 4 3 ) .
* Ańga-loka-varāS caye, in Vā.P.48, 4 3 a .
1.2.18.46-57 171

t h e land of sirhhavān in three parts, the river Sitā flowed i n t o

the western ocean.
46-47a. T h e river Caksus flows over the following climes
viz. C i n a m a r u s , the T ā l a s , the Camasamūlikas, the Bhadras,
the T u s ā r a s , t h e Lāmyākas, the Bāhlavas, the Pāratas a n d the
K h a ś a s . T h e n it falls i n t o the sea.
47b-49a. T h e S i n d h u flows over the following territor­
ies, viz. the D a r a d a s , along w i t h the Kaśmīras, the G a n d h ā -
ras, the R a u r a s a s , t h e K u h a s , the Śivaśailas, the I n d r a p a d a s ,
the Vasati, (?) the Visarjamas* ( ? ) , the Saindhavas, the
R a n d h r a k a r a k a s , the Ś a m a t h a s , the Abhiras, the R o h a k a s ,
t h e Ś u n ā m u k h a s a n d the Ū r d d h v a m a r u s .
49b-52. T h e G a ñ g ā sanctifies the following praiseworthy
countries (climes) viz. t h e lands of t h e G a n d h a r v a s , K i n n a r a s ,
Yaksas, Rāksasas, V i d y ā d h a r a s a n d the N ā g a s , the residents
of K a l ā p a g r ā m a , the Pāradas, the T a d g a n a s (their cousin
t r i b e s ) , the K h a ś a s , the K i r ā t a s , t h e Pulindas, the K u r u s , t h e
Bharatas, the Pāñcālas, t h e Kāśis, the Matsyas, t h e M a g a d h a s ,
the Ańgas, the S u h m o t t a r a s , t h e V a ñ g a s and the T ā m r a l i p t a s .
Thereafter, obstructed by t h e V i n d h y a (?) it falls i n t o t h e
briny sea.
53-55. T h e n the sacred H r ā d i n ī flows towards the east
flooding t h e banks on either side, the territories of the N a i s a -
dhas, the T r i g a r t a k a s , the Dhīvaras( fishermen), the Rsīkas, t h e
N ī l a m u k h a s (bluefaced) the Kekaras, the Austrakarnas, the
K i r ā t a s , the K ā l o d a r a s , the V i v a r n a s (outcastes), t h e K u m ā -
ras a n d the S v a r n a b h ū m i k a s * * (the golden grounds) t h a t h a d
b e e n covered up to the extent as far as the sea shore on t h e
east.
56-57. T h e n , the river Pāvanī too flows towards the east
f l o o d i n g the Sup athas, the I n d r a d y u m n a lake, t h e K h a r a p a t h a s
a n d t h e V e t r a ś a ń k u p a t h a s . T h r o u g h the middle o f J ā n a k ī * * *
it flows over the K u t h a p r ā v a r a n a s . It enters the ocean of
I n d r a d v ī p a , the briny sea.

* Vā.P.48.45 reads: vadātimSca visarjayan /

** V ā . P . 4 8 . 5 2 : Svarnabhūfitān, 'who are beautified w i t h gold orna­
ments.
*** Vā.P.48.55a. Madhyenodyāna-makarān
172 Brahmānda Purdapa

58-6la. T h e n the river Nalinī flows rapidly towards t h e

east sanctifying the countries of the T o m a r a s . t h e H a m s a m ā r g a s
a n d the H a i h a y a s ; piercing through the m o u n t a i n s in various
places it flows over various eastern territories. After reaching
the K a r n a p r ā v a r a n a s , it flows over the Śvamukhas because they
are contiguous. After flowing over desert regions a b o u n d i n g in
sand dunes, it flows over the V i d y ā d h a r a lands. It enters the
briny sea after flowing t h r o u g h the m o u n t a i n o u s territories.
61b-62. These rivers have h u n d r e d s a n d thousands of
tributaries. All of t h e m flow there where Vāsava showers. T h e r e
is a well-known fragrant (Surabhi) forest on the banks of the
Vasvaukasā (?)
63. T h e scholarly K a u b e r a k a (son of K u b e r a ) of great
self-control stays on H i r a n y a ś r ñ g a (Golden P e a k ) . He practi-
ses the performance of Yajñas. He is very great a n d valorous
and his strength a n d splendour cannot be m e a s u r e d .
64. He is surrounded by those scholarly Brahma-Rāksa-
sas who stay there. It is declared t h a t these four followers of
K u b e r a are on a p a r with one a n o t h e r .
65. T h e prosperity of the residents of the m o u n t a i n
should also be known in the same m a n n e r . In regard to virtue,
love a n d wealth each is double t h a n the former (?)
66-67a. On the top of the H e m a k ū t a there is a lake
n a m e d V a r c o v ā n . 1 T w o rivers viz. the Manasvinī a n d the
J y o t i s m a t ī rise from it a n d they flow on either side falling into
the eastern a n d the western seas.
67b-68a. T h e r e is a lake n a m e d V i s n u p a d a 2 on the ex­
cellent m o u n t a i n N i s a d h a .
T w o rivers rise from it. T h e y are the G ā n d h a r v ī a n d the
Nākull.
68b-69a. T h e r e is a great d e e p lake at t h e side of the
M e r u called C a n d r a - P r a b h a .

1. Noted as Lake Ś a y a n ā or N ā g a in other Furānas is the Lake ' N ā k

T s o ' w h i c h w i t h P a n g o n g T s o forms an extensive water-sheet—M.Ali.p.71.
2. M o d e r n Lake Chakmaktin, the source of the W a k h a n river which
flows west in the land of Gandharvas. It is in the W a k h a n region that M e r u
a n d N i s a d h a c o m e closest t o e a c h other. — M . Ali. (p. 7 1 ) .
1.2.18.69b-77 173

T h e sacred river J a m b ū rises from it. It is r e m e m b e r e d

t h a t J ā m b ū n a d a (gold) is obtained from it. ( T h e gold obtained
from it is called J ā m b ū n a d a ) .
69b-70a. T h e lake P a y o d a 1 i s o n t h e m o u n t a i n N ī l a . I t
is very clear a n d it a b o u n d s in lotuses. T w o rivers rise from it,
viz. the P u n d a r ī k ā a n d the P a y o d ā .
70b-71a. T h e sacred Sarayū flows from the mountain
Sveta.
It is indeed from the M ā n a s a lake t h a t the two rivers
J y o t s n ā a n d M r g a k ā m ā have originated.
71b-73. In the K u r u s i s the lake well k n o w n as R u d r a -
k ā n t a . 2 It a b o u n d s in lotuses, fishes a n d ( a q u a t i c ) b i r d s — I t
is created by Bhava. T h e r e a r e twelve other d e e p lakes here.
T h e y a r e well known b y the n a m e J a y a . T h e y a b o u n d i n lot­
uses, fishes a n d (aquatic) b i r d s a n d they a r e like seas.
F r o m t h e m two rivers, t h e Ś ā n t ā and the Mādhvī have
originated.
74. In the sub-continents K i m p u r u s a etc., t h e lord does
not shower rains. Excellent rivers flow here, with waters t h a t
pierce t h r o u g h the ground.
75. T h e following three m o u n t a i n s of great knotty ridges
extend towards the east. T h e y are immersed u n d e r the b r i n y
sea. T h e y a r e the R s a b h a , t h e D u n d u b h i a n d t h e great m o u n ­
tain D h ū m r a .
76. T h e m o u n t a i n s of great lofty cliffs—the C a n d r a , t h e
K ā k a a n d t h e D r o n a extend towards the n o r t h . I n the nor­
t h e r n e n d they are immersed u n d e r the salt sea.
77. T h e m o u n t a i n s Somaka, V a r ā h a a n d the N ā r a d a
extend towards the west w h e r e they have e n t e r e d t h e b r i n y
sea.

1. M.Ali. ( p . 7 1 ) identifies it w i t h the K a r a K u l of northern Pamirs.

It is a twin-lake mentioned as P a y o d a and Pundarika (like lakes Mānasasaro-
vara a n d Rāksasa T ā l in the Kailāsa r e g i o n ) .
2. These are lakes in Siberia. It shows that the Puranic authors h a d
some idea that there were big lakes in that region. I doubt Ali's identification
of the Balkash a n d the Baikal with the J a y a lake.
 174 Brahmānda Purāna

78. T h e s e great m o u n t a i n s — t h e C a k r a , the Balāhaka

a n d t h e M a i n ā k a , extend towards the southern sea.
79-81. I n between t h e C a k r a a n d the M a i n ā k a i n t h e
south-east q u a r t e r , t h e r e is t h e fire n a m e d Samvartaka. It
drinks t h e w a t e r . T h i s sub-marine fire is known by t h e n a m e
Aurva. It has t h e face of a m a r e . T h e s e twelve m o u n t a i n s h a d
entered the b r i n y sea formerly because of the fear of getting
their wings c h o p p e d . T h e y were terrified by M a h e n d r a . This is
seen in t h e white (i.e. circular m o o n on t h e full M o o n night)
m o o n in the shape of a black r a b b i t ( o r d e e r a n d a r a b b i t ) .
82-84. T h e different divisions of B h ā r a t a have been re­
counted. T h e y are nine. W h a t has b e e n n a r r a t e d here is seen
elsewhere too. T h e sub-continents vie w i t h one a n o t h e r in
r e g a r d to good qualities, h e a l t h , span of life, piety, love a n d
wealth. T h e living b e i n g s ' are endowed w i t h merits. In the
different sub continents different classes of people live in the
different p a r t s . T h u s this e a r t h sustains t h e cosmos stationed
in the universe (i.e. the whole of this universe).

C H A P T E R NINETEEN

The Description of Plaksa and other Continents

Sūta said :
1. I shall succinctly recount (information about) t h e
1
c o n t i n e n t of P l a k s a in t h e m a n n e r it really is. Listen to
this, O excellent B r ā h m a n a even as I speak a b o u t it
factually.
2. Its w i d t h is t w i c e t h e w i d t h of J a m b ū d v ī p a . Its
r o u n d girth ( p e r i m e t e r ) is twice its w i d t h .

1. This dvīpa is next to J a m b ū d v i p a . Its n a m e Plaksa (a fig tree) indi­

c a t e s a l a n d of w a r m temperate climate. M.Ali, 'without hesitations', identi­
fies this w i t h the basin of the Mediterranean (Geog. of Purāpas, p. 4 1 ) . T h e
s a m e Plaksa still persists as Placia, a town in M y r i a .
1.2.19.3-14 175

3. . T h e salty sea is encompassed by t h a t c o n t i n e n t .

T h e r e the J a n a p a d a s ( t h e countries or rural regions) a r e all
sacred. People do not die for a long time.
4. W h e n c e is the fear of famine there ? (i.e. there is no
fear of famine t h e r e ) . W h e n c e is the fear of old age and
sickness ? T h e r e too, there a r e seven holy m o u n t a i n s bedecked
i n jewels.
5-6. T h e y are the receptacle of precious gems. T h e r e
a r e rivers also. I shall m e n t i o n their names. In those five
continents, viz. : Plaksadvīpa a n d others, there a r e seven long
and straight Varsaparvatas (mountains belonging to the sub­
continents) stationed in every q u a r t e r . I shall m e n t i o n
the seven extremely powerful (sub) continents in the
Plaksadvīpa.
7. H e r e the first m o u n t a i n is G o m e d a k a . It is like the
clouds. It is on account of its n a m e t h a t the sub-continent is
also named Gomeda.
8. T h e second m o u n t a i n is t h e G a n d r a , which is endow­
ed with all types of m e d i c i n a l herbs. I t x is from here t h a t
medicinal herbs were collected by t h e b r o t h e r s (Aśvins) for
t h e sake of A m r t a ( N e c t a r ) .
9. T h e third m o u n t a i n is high a n d unscalable. It is
n a m e d N ā r a d a . I t was o n this m o u n t a i n t h a t N ā r a d a a n d
P a r v a t a were born formerly.
10-1 la. (Text partially defective) T h e fourth m o u n ­
t a i n there is n a m e d D u n d u b h i . It was on this m o u n t a i n
t h a t the Asura D u n d u b h i , who h a d the boon of having d e a t h
as he pleased, was formerly overpowered by the Devas. T h i s
d e m o n h a d a great desire for swinging in a rope-swing on a
Ś ā l m a l i (silk cotton) tree a n d this b r o u g h t a b o u t his d e a t h .
l i b - 1 2 a . T h e fifth m o u n t a i n is n a m e d Somaka, where
n e c t a r was formerly collected by the Devas. It was also b r o u g h t
by G a r u t m a n ( G a r u d a ) for the sake of his m o t h e r .
12b-13a. T h e sixth leading m o u n t a i n is called by the
n a m e S u m a n a s . I t was o n this m o u n t a i n t h a t H i r a n y ā k s a was
killed by the divine Boar.
13b-14. T h e seventh m o u n t a i n t h e r e is V a i b h r ā j a . It is
luminous. It is very lofty. It is crystalline. Since it shines w i t h
its rays, it is r e m e m b e r e d as V a i b h r a j a .
176 Brahmānda Purāna

I shall m e n t i o n their sub-continents in d u e order a n d by

their names.
15. T h e first sub-continent is G o m e d a . It is r e m e m b e r e d
by t h e n a m e Ś ā n t a b h a y a (having all fears s u b d u e d ) . T h e sub­
continent of (the m o u n t a i n ) C a n d r a is n a m e d Śiśira. T h a t of
t h e N ā r a d a is S u k h o d a y a .
16. Ananda is t h e sub-continent of t h e D u n d u b h i . Śiva
is r e m e m b e r e d as t h e sub-continent of t h e Somaka. K s e m a k a
is t h e sub-continent of t h e leading m o u n t a i n ( S u m a n a s ) a n d
D h r u v a t h a t of the V a i b h r ā ja.
17. In all these (sub-continents) the Devas, t h e G a n ­
dharvas a n d t h e Siddhas play a n d sport about along w i t h t h e
C ā r a n a s . T h e y a r e being seen along with them.
18. T h e r e are seven rivers in every one of the sub-conti­
nents. T h e y flow i n t o t h e seas. I shall m e n t i o n these seven
Gańgās by n a m e , O ascetics.
19. T h e following a r e t h e seven excellent rivers, viz.
t h e A n u t a p t ā , t h e Sukhī, t h e V i p ā ś ā , the T r i d i v ā , t h e K r a m u ,
the Amrtā and the Sukrtā.
20. Those rivers grow towards those places where Vāsava
(i.e. I n d r a ) showers ( r a i n s ) . T h e y have plenty of water a n d
(swift) currents. T h o u s a n d s of o t h e r rivers flow i n t o t h e m .
21-22. T h e delighted people of these territories always
drink (the waters o f ) these rivers. Those people, viz. the
splendid Śāntabhayas, t h e joyous auspicious Śaiśiras, the Śivas,
t h e Ā n a n d a s , t h e Sukhas a n d t h e K s e m a k a s along w i t h t h e
Dhruvas. T h e subjects w h o have settled in them are endowed
with t h e disciplined c o n d u c t a n d behaviour of t h e V a r n a s
(castes) a n d Aśramas (stages in life).
23. All t h e subjects were strong a n d free from ailments.
T h e y are devoid of sickness. A m o n g t h e m n o n e deteriorates
a n d no one goes high up in arrogance (or there is no evolution­
ary a n d involutionary eras. 1

1. T h e terms Utsarpirā a n d Avasarpirti are the J a i n terms to indicate

timecycles. Utsarpipi is the ascending cycle a n d Avaiarpinī is the descending
cycle. T h e y are divided into six stages e a c h viz. good-good, good, good-bad,
bad-good, bad, bad-bad ( M W p. 1 0 5 ) . T h e use of J a i n a terms like those of
the Buddhists in a Brahtnanical work is not impossible. T h e n e x t verse ex­
plains this by assuming the existence of a perpetual Tretā yuga.
1.2.19.24-34 177

24. T h e r e is no peculiar state of affairs as p e r t a i n i n g to

the Yugas, conditioned by the four Yugas. A period like T r e t ā
yuga is perpetually present there.
25. T h e s e are the things to be understood in t h e five
continents, Plaksadvlpa etc. T h e assignment of period is in
conformity with the conditions of the region.
26-27. It should be known t h a t t h e people in these conti­
nents beginning w i t h Plaksadvlpa a n d ending with Sākadvīpa,
are h a n d s o m e , well-dressed, strong a n d free from sickness.
T h e y possess adequately happiness, long span of life, strength,
h a n d s o m e features, health a n d virtuousness. M e n live u p t o
five thousand years.
28-30. T h e continent of Plaksadvlpa is prosperous a n d
vast. All r o u n d , it abounds in wealth and food-grains. It
a b o u n d s in divine medicinal herbs a n d fruits. It possesses
all types of medicinal plants and herbs. T h o u s a n d s of r u r a l
a n d wild animals of all varieties surround t h e regions. O
excellent B r ā h m a n a s , in its middle there is a great tree
n a m e d Plaksa. It has been reckoned on a p a r with the
J a m b ū tree (in t h e continent J a m b ū d v ī p a ) . T h e continent is
n a m e d after t h a t tree. In a place in the middle of t h e inhabited
country, it is worshipped by all the people.
31-32. T h a t continent of Plaksadvlpa is surrounded by
a sea of sugarcane juice. 1 This sea is equal to Plaksadvīpa in
length a n d extent.
T h u s t h e position of Plaksadvlpa has been recounted to
you all succ nctly a n d in the proper order. Now u n d e r s t a n d
the c o n t i n e n t Śālmala.
33-34. Thereafter, I shall (now) recount t h e third excel­
lent c o n t i n e n t Ś ā l m a l a . 2
T h e ocean of sugarcane juice is encompassed by t h e con­
tinent Śālmala that is twice as m u c h as Plaksadvīpa in extent.
It should be known t h a t there too are seven m o u n t a i n s
t h a t are the sources of precious stones.

1. T h e Iksu is the river O x u s . T h e river is taken as a s e a ( D e , p . 1 7 9 ) .

C a n it be regarded as a boundary surrounding Plaksadvīpa ?
2. Puranic description of Ś ā l m a l a dvīpa leads, M. Ali to identify it
w i t h tropical Africa bordering on the Indian ocean, including Madagasgar.
 178 Brahmānda Purāna

35. In those seven sub continents even the rivers are

sources of precious gems.
T h e first m o u n t a i n is n a m e d K u m u d a . It resembles the
sun in brilliance.
36-37a. It stands with lofty peaks full of all minerals
and rugged with clusters of cliffs.
T h e second m o u n t a i n here is well known by the n a m e
U t t a m a . It encircles the firmament w i t h its peaks full of Hari-
tala (yellow o r p i m e n t ) .
37b-38a. T h e third m o u n t a i n there is well reputed as
Balāhaka. It encircles the firmament with its peaks full of
n a t u r a l collyrium.
38b-39a. T h e fourth m o u n t a i n is D r o n a a n d it is here
t h a t the great medicinal herbs Viśalyakaranl and Mrtasañjivini (are
found).
39b-40a. K a ń k a is the fifth m o u n t a i n t h e r e . It rises up
magnificently.
It is perpetually endowed with flowers a n d fruits. It is
surrounded by tree a n d creepers.
40b-41a. T h e sixth m o u n t a i n there is M a h i s a . It is like
a cloud. On it t h e water-originating fire n a m e d M a h i s a lives.
41b-42. T h e seventh m o u n t a i n there is called by the
n a m e K a k u d m ā n . It is there t h a t Vāsava saves duly from the
subjects m a n y precious gems a n d keeps them to himself and
approaches Prajāpati with them-
43. T h u s , these are the seven m o u n t a i n s in the Śāl-
m a l a continent. T h e y are bedecked in jewels. I shall m e n t i o n
their splendid sub-continents. T h e y are only seven (in
number).
44-48. T h e sub-continent of the m o u n t a i n K u m u d a is
remembered as Śveta; t h a t of U t t a m a is L o h i t a ; t h a t of Balāhaka
is J ī m ū t a ; H ā r ī t a is remembered as (the sub-continent) of
D r o n a . • T h e sub-continent of K a ñ k a is n a m e d V a i d y u t a
and t h a t of M a h i s a is M ā n a s a . T h e sub-continent of the
K a k u d m ā n is S u p r a d a by n a m e . These a r e the seven sub­
continents a n d ( t h e connected) m o u n t a i n s . U n d e r s t a n d the
rivers in t h e m .
 1.2.19.49-57 179

T h e y are t h e J y o t i , Śānti, T u s t ā , C a n d r ā , Śukrā, Vimocanī

a n d Nivrtti the seventh a m o n g t h e m . T h e y are r e m e m b e r e d as
the rivers in the different sub-continents. T h e r e a r e ' hundreds
a n d thousands of other rivers flowing n e a r t h e m . No m a n is
c a p a b l e of counting their n u m b e r .
T h u s the situation of the continent Śālmala has been
recounted to you.
4 9 . In its middle there is a great Śālmali (silk cotton)
tree reckoned on a p a r with the Plaksa tree. It has large b r a n ­
ches. T h e continent is n a m e d after the tree.
50. T h e Śālmala continent is surrounded on all sides by
the sea of liquor t h a t is equal to Śālmala in extent.
5 1 . Listen to the subjects in the northern continents, O
sages conversant with piety. U n d e r s t a n d t h e m even as I
recount properly in the m a n n e r I have h e a r d .
52-53. I shall recount the fourth continent K u ś a d v ī p a 1
succinctly. T h e sea of liquor is surrounded on all sides
by K u ś a d v l p a t h a t is twice as m u c h as Śālmala in extent.
U n d e r s t a n d the seven m o u n t a i n s there as they are being
described.
54. It should be known t h a t the m o u n t a i n V i d r u m a is
t h e first m o u n t a i n in the K u ś a d v ī p a ; t h e second one is the
mountain Hema.
55. T h e n a m e of the third m o u n t a i n is D y u t i m ā n . It is
a m o u n t a i n resembling clouds. T h e fourth m o u n t a i n is n a m e d
P u s p a v ā n a n d t h e fifth one is Kuśeśaya.
56. T h e sixth one is Harigiri by n a m e a n d the seventh
is remembered as M a n d a r a . T h e word (Manda means 'waters'
a n d the m o u n t a i n is called M a n d a r a because it pierces or
splits w a t e r .
57. T h e i r internal diameter is twice as m u c h as the
cross-section (Pravibhāga).
T h e first sub-continent is U d b h i d a a n d the second one is
Venumandala.

1. After detailing the m a i n features of K u ś a dvipa M. Ali conclude*

that it is identifiable with the tropical grass-lands viz. Iran, Irac and the
fringing lands of hot desert, o p . cit. (pp. 4 0 - 4 1 ) .
180 Brahm&nda Purāna

5 8 . T h e third sub-continent is R a t h ā k ā r a a n d the fourth

one is r e m e m b e r e d as L a v a n a . T h e fifth one is D h r t i m a d V a r s a
a n d the sixth Varsa is P r a b h ā k a r a .
59. T h e seventh one is n a m e d K a p i l a . In all those (sub­
continents) t h e Devas a n d the G a n d h a r v a s a r e the sancti-
fiers of the Varsas a n d the subjects* a r e the lords of t h e
universe ( ? )
60. T h e y play a n d sport a b o u t everywhere in great d e ­
light. T h e r e are neither robbers n o r M l e c c h a (barbarous)
tribes in t h e m .
61-62. T h e people a r e mostly white-complexioned a n d
they pass away in the d u e order (i.e. the y o u n g e r ones only
after the older o n e s ) .
T h e r e too the rivers a r e seven. T h e y a r e — D h ū t a p ā d ā ,
Śivā, Pavitrā, Santati, Vidyut, D a m b h ā a n d M a h ī . T h e r e
are hundreds a n d thousands of rivers o t h e r t h a n these. T h e y a r e
not well known.
63-64. All those flow to that place where Vāsava showers :
Externally the K u ś a d v ī p a is incircled by the sea of ghee (clari­
fied b u t t e r ) . It should be known that the sea of ghee is equal
to K u ś a d v ī p a in e x t e n t .
T h u s the situation a n d position of K u ś a d v ī p a has b e e n
recounted to you all.
65. Hereafter, I shall recount the extent of K r a u ñ c a
dvīpa. 1 It is r e m e m b e r e d to be twice as m u c h as K u ś a d v ī p a in
extent.
66-69. T h e sea w i t h ghee as its liquid content is in
contact with K r a u ñ c a d v ī p a .
In t h a t continent, the excellent m o u n t a i n K r a u ñ c a is the
first m o u n t a i n . Beyond the K r a u ñ c a is the V ā m a n a a n d
beyond V ā m a n a is the A n d h a k ā r a . Beyond A n d h a k ā r a is the
m o u n t a i n n a m e d Divāvrt. T h e excellent m o u n t a i n Dvivida is

* Vā.P.49.54a. reads prabhāsu (they are like the lords of the universe)
in brilliance. A better reading.
1. M. Ali examines the description of this Dvipa from different sources
and concludes that 'the K r a u ñ c a d v i p a of the Purānas is represented by the
basin of the Black Sea. (op. cit. pp. 4 5 - 4 6 )
 1.2.19.70-79 181

beyond Divāvrt. T h e great m o u n t a i n P u n d a r ī k a is beyond

Dvivida. T h e D u n d u b h i s v a n a is m e n t i o n e d as the m o u n t a i n
beyond P u n d a r ī k a .
These are the seven m o u n t a i n s of the continent K r a u ñ c a -
dvīpa. T h e y are full of precious gems.
70. T h e y are covered with different kinds of trees a n d
creepers endowed with plenty of flowers a n d fruits. T h e y are
twice as m u c h as e a c h o t h e r in extent. T h e y increase the
delight of residents.
71-74. I shall recount the sub-continents thereof by
name. Understand them.

T h e land (i.e. V a r s a ) pertaining (adjacent) to K r a u ñ c a

is K u ś a l a ; that of V ā m a n a is M a n o n u g a ; U s n a is mentioned
as t h e t h i r d V a r s a a n d it is beyond M a n o n u g a . Pīvaraka is
beyond U s n a a'nd A n d h a k ā r a is beyond Pīvara. M u n i d e ś a ( l a n d
of the sages) is r e m e m b e r e d by the learned m e n as the land
beyond A n d h a k ā r a . D u n d u b h i s v a n a is m e n t i o n e d as the land
beyond M u n i d e ś a . T h e land is p o p u l a t e d by Siddhas a n d
C ā r a n a s . T h e people are remembered as mostly white com-
plexioned. T h e r e too the rivers a r e r e m e m b e r e d as seven in
n u m b e r in every sub-continent. T h e y are splendid.

75. T h e seven rivers Gaurī, K u m u d v a t ī , S a n d h y ā ,

R ā t r i , M a n o j a v ā , K h y ā t i a n d P u n d a r ī k ā are r e m e m b e r e d as
Gańgā.
76. T h e r e are thousands of o t h e r rivers flowing n e a r t h e m
a n d a p p r o a c h i n g t h e m (i.e. flo wing into t h e m like t r i b u t a r i e s ) .
T h e y are large w i t h p l e n t y of w a t e r .
77. T h e glorious K r a u ñ c a Dvīpa is surrounded on all
sides by the sea w i t h curds a n d whey as its liquid c o n t e n t . T h i s
sea is e q u a l to the K r a u ñ c a D v ī p a in extent.
78-79. T h e Plaksadvīpa a n d o t h e r continents have been
succinctly r e c o u n t e d . It is impossible to describe in d u e o r d e r
the n a t u r a l features of all these continents in detail even in t h e
course of h u n d r e d s of years according to divine reckoning. It
is difficult to describe in detail the creation a n d annihilation
of t h e subjects therein.
182 Brahmānda Purāna

80. I shall recount Ś ā k a d v ī p a 1 definitely as it exists.

Listen even as I recount factually a n d realistically.
8 1 . Its extent is twice as m u c h as t h a t of K r a u ñ c a
Dvīpa. It stands encircling the sea w i t h curds and whey as its
liquid content.
82. T h e r e the territories of t h e general public are very
sacred. T h e people die after a long life. W h e n c e is there famine
among t h e m ? (i.e. they do not experience f a m i n e ) . W h e n c e
is the fear from old age a n d sickness ?
83. T h e r e too t h e r e are only seven splendid mountains
bedecked in jewels. T h e seven rivers a r e sources of origin of
precious gems. Listen to their names from m e .
84. T h e first m o u n t a i n M e r u is said to possess (i.e. to
be inhabited b y ) the Devas, the sages and the G a n d h a r v a s . T h e
m o u n t a i n n a m e d U d a y a is golden a n d it extends towards the «ast.
85-86. T h e clouds take their origin there or go there
for the sake of rain. To the west of it is t h e extremely great
high m o u n t a i n J a l a d h a r a from which Vāsava perpetually
receives a large supply of water. Therefore, it pours showers
a m o n g the subjects d u r i n g the r a i n y season.
87. To t h e n o r t h of it is t h e R a i v a t a k a , where t h e con­
stellation Revatī is perpetually established in the firmament as
ordained by Lord B r a h m a .
88. To the west of it is the extremely great m o u n t a i n
n a m e d Śyāma. D u e to it, it is said, t h a t the subjects here
attained darkness of complexion formerly.
89. To t h e west of it, it is r e m e m b e r e d , is t h e great
silvery m o u n t a i n Astagiri. To the west thereof is t h e " i m p o s s a b l e
mountain" [Durgaśaila), the great m o u n t a i n belonging to
Ambikā (Ambikeya) ( b u t Ambikeya in V ā . p . 49.83)
90. To t h e west of Ambikeya is the beautiful m o u n t a i n
Kesarin equipped w i t h all medicinal herbs. It is from this t h a t
Vāyu, the Prajāpati, b e c a m e possessed of K e s a r a * ?

1. Strangely enough, two scholars c o m e to different conclusions about

the location of Śākadvipa. M. Ali identifies it with the M o n s o o n lands of
Asia where teak abounds viz. M a l a y a , Siam, Indo-China a n d southern China,
while De identifies it with Tartary including Turkestan in central Asia (pp.
172-173).
* V a . P . 4 9 . 7 4 reads : sa caiva Keśarītyukto yato Vāyuh prāvāyati. ' T h a t moun-
 1.2.19.91-100 183

9 1 . T h e first V a r s a (sub-continent) is (away) from the

m o u n t a i n U d a y a . T h a t great V a r s a i s r e m e m b e r e d a s ' J a l a d a ' .
T h e second (Varsa) of J a l a d h a r a is remembered as S u k u m ā r a .
92. T h e ( V a r s a ) of R a i v a t a is K a u m ā r a ; t h a t of Ś y ā m a
is M a n ī v a k a . T h e splendid sub-continent of the Asta m o u n t a i n
should be k n o w n as K u s u m o t t a r a .
93-95. T h e sub-continent of the m o u n t a i n Āmbikeya is
M o d a k a a n d t h a t of K e s a r a is M a h ā d r u m a . T h e dimensions
of the continent such as narrowness, length etc. is to be reckon­
ed in a c c o r d a n c e with the K r a u ñ c a Dvīpa. T h e great tree,
the e m b l e m of t h a t continent is Śāka by n a m e a n d it has great
height. It has great following (?) It deserves w o r s h i p * . T h e
territories of the r u r a l folk are holy. T h e y are endowed with
the system of Cāturvarnya ( h a v i n g the four castes). T h e rivers
too are extremely sacred (like) G a ń g ā . T h e y are of seven
varieties (i.e. they are seven in n u m b e r ) .
96. T h e y are :—Sukumārī, K u m ā r ī , Nalinī, Venukā,
Iksu, V e n u k ā * * (?) a n d the seventh one G a b h a s t i .
97. T h e r e are other rivers too, thousands of t h e m w i t h
sacred waters a n d cool currents. T h e y are splendid rivers
flowing in the places w h e r e Vāsava showers.
98. N e i t h e r their names nor their m a g n i t u d e can be
adequately understood or fully e n u m e r a t e d . Those excellent
rivers are very holy.
99. T h e delighted folks of the clime, O Ś a m ś a p ā y a n a ,
drink the (waters of those) rivers. This continent is vast a n d is
situated in the form of a wheel.
100. It is covered with the waters of the rivers a n d
m o u n t a i n s that'resemble clouds,'that are wonderful a n d variegat­
ed by means of all sorts of minerals a n d t h a t are embellished
w i t h jewels a n d corals.

tain is designated as Kesarin, w h e n c e the wind blows (all over the w o r l d ) .

* Vā.P.49.77b reads : Tasya pūjām prayunjate for Bd.P.'s tasya pūjyā
mahānugāh.
** T h o u g h the list of the seven rivers of this continent is somewhat
different in V ā . P . 49.91-94., the reading Dhenukā from that list m a y be accept­
ed here to avoid repetition of Vertukā in the list of seven rivers in this text.
184 Brahmānda Purāna

101. It is endowed with different kinds of cities a n d

flourishing r u r a l territories. T h e trees therein a r e laden with
flowers a n d fruits all r o u n d ( t h e year) a n d the c o n t i n e n t
a b o u n d s in wealth a n d food grains.
102. It is surrounded on all sides by t h e sea with milk
for its liquid c o n t e n t . T h e sea is equal to Śākadvipa in its
extent.
103. T h e r e i n , the r u r a l regions, the m o u n t a i n s , a n d the
rivers are splendid a n d sacred. T h e lands (sub-continents) are
fully inhabited by persons following t h e discipline of the four
castes a n d the stages of life. T h e y (the sub-continents), a r e
seven in n u m b e r .
104. In those sub-continents there is no clash of castes
or mixed castes. Since D h a r m a is practised unswervingly, the
subjects enjoy exclusive happiness.
105. T h e r e is no greediness amongst t h e m nor the
eagerness for deception as a result of rivalry a n d jealousy.
T h e r e is no adversity a m o n g t h e m . Everything is extremely
n a t u r a l a n d timely.
106. In t h e m there is no acquisition (imposition) of
taxes. T h e r e is neither p u n i s h m e n t nor persons worthy of being
p u n i s h e d . T h e y are conversant with virtue a n d piety. T h e y
protect one a n o t h e r by means of their a d h e r e n c e to their own
respective duties.
107. O n l y this m u c h c a n be described in regard to t h a t
c o n t i n e n t . O n l y this m u c h need be h e a r d in regard to the resi­
d e n t s of Śākadvīpa.
108-111. I shall describe P u s k a r a 1 t h e seventh continent.
U n d e r s t a n d it. T h e ocean with milk as its liquid content is
externally surrounded on all sides by the continent P u s k a r a 1
which is twice as m u c h as the Śākadvīpa in extent. T h e r e is
only one glorious m o u n t a i n w i t h huge rocky cliffs. It possesses
peaks, clusters of cliffs of various (sizes a n d shapes), full of
precious jewels. It is extremely lofty and it has variegated

1. Puskara is identified by M. Ali with J a p a n , M a n c h u r i a and the

South-eastern Siberia o p . cit. (pp. 4 2 - 4 4 ) , while De identifies it with a
portion of central Asia from the north of the O x u s including Western Tartary.
Puskara is a Sanskritisation of Bhushkara or Bokhara, op. cit. (p. 1 6 3 ) .
1.2.19.112-122 185

ridges. T h i s great m o u n t a i n has diversified ridges in t h e

eastern half of the continent. It is very extensive—of twentyfive
t h o u s a n d ( Y o j a n a s ) — w i t h a n u m b e r of ridges. It rises up from
t h e g r o u n d level u p t o thirtyfour thousand (Yojanas).
112. T h e m o u n t a i n r a n g e M ā n a s o t t a r a covers half of
t h e c o n t i n e n t . It is situated n e a r the sea-shore just like the
rising m o o n .
113. It rises u p t o a height of'fifty thousand Yojanas. I t s
circular extent all r o u n d is also the same ( n u m b e r of Yojanas.)
114. T h e same m o u n t a i n is known as M ā n a s a in t h e
western half of the c o n t i n e n t . T h e r e is only one great m o u n t a i n
of i n h e r e n t s t r e n g t h situated in two p a r t s .
115. T h e c o n t i n e n t is surrounded on all sides by t h e sea
with sweet w a t e r as its liquid content. This sea is as extensive
on all sides as the continent of Puskaradvīpa.
116-117. It is remembered t h a t there are two splendid
a n d sacred countries on t h a t continent. T h e y are opposite to
t h e two ranges of the m o u n t a i n M ā n a s a . T h e sub-continent
M a h ā v ī t a is outside the M ā n a s a m o u n t a i n r a n g e . It is said
t h a t D h ā t a k ī k h a n d a is on its inner side.
118. T h e m e n there live for t e n thousand years. T h e y
a r e free from sickness. T h e y have plenty of pleasurable experi­
ences. T h e y have a t t a i n e d m e n t a l powers ( t o a great e x t e n t ) .
119. T h e span of life a n d the h a n d s o m e features of all
the people in b o t h the Varsas are declared to be the same.
T h e r e is no distinction a m o n g t h e m as superior or inferior.
T h e y a r e e q u a l in features a n d conduct.
120. T h e r e is n e i t h e r a robber n o r an oppressor. T h e r e
is no jealousy n o r the fear of malicious envy. T h e r e is n e i t h e r
seizure n o r t h e m e t i n g out of p u n i s h m e n t . T h e r e is n e i t h e r
covetousness n o r (secret) a c c e p t a n c e (of gifts).
121. T h e r e is no (such distinction as) t r u t h a n d false­
hood or virtue a n d evil ( i . e . all a r e truthful a n d virtuous) .
T h e r e is no agricultural activity or b r e e d i n g of cattle or t r a d e
routes.
122. T h e three Vedas, the (fourteen) Vidyās, the system
of civil a n d criminal a d m i n i s t r a t i o n , the desire to serve a n d
arts a n d crafts—all these are not present in either of the two
sub-continents of P u s k a r a .
 186 Brahmānda Purāna

123. T h e r e is n e i t h e r rain nor (the flow of) rivers. T h e r e

is neither chillness nor hot atmosphere. T h e r e are no water
fountains breaking t h r o u g h (the ground) here. T h e r e are no
m o u n t a i n cascades or springs.
124. T h e season there is just the same as in the n o r t h e r n
K u r u s . T h e people a r e well pleased a n d contented in all the
seasons. T h e y are devoid of the onslaught of old age.
125. T h u s the entire mode of activity a n d life in the
D h ā t a k l k h a n d a a n d M a h ā v ī t a in the continent of Puskara has
been r e c o u n t e d in t h e d u e order.
126. T h e c o n t i n e n t Puskara is surrounded by the sea
with sweet w a t e r for its liquid content. This sea is equal to
Puskara in extent a n d circumference.
127. T h u s , t h e seven continents are s u r r o u n d e d by the
seven seas. T h e sea t h a t is immediately after a continent is
equal to t h a t c o n t i n e n t .
128. T h u s , the m u t u a l increase in size, of the continents
a n d the seas should be understood. T h e sea is called Samudra
on account of the Samudreka1 (the state of being plentiful) of
the waters.
129. T h e sub-continent is called Varsa2 because the four
types of subjects enter (Viśanti)' or live (Nivasanti) in it a n d
also because it accords pleasure u n t o the subjects.
130. T h e root y ' r s means " t o sport a b o u t " a n d the root
•v/vrs means " t o s t r e n g t h e n . " Since the sub-continent enables
the people to sport a b o u t a n d to stengthen their power for
sexual dalliance, it is called Varsa.
131. T h e sea is always filled (is in flow-tide) in t h e
bright half along w i t h the increase in the size of the moon.
W h e n t h e m o o n wanes a n d decreases in size in the d a r k half,
the sea also subsides.
132. It is n a t u r a l t h a t t h e sea gets filled when it
fills itself. W h e n it becomes reduced it gets reduced (with­
d r a w n ) in itself.

1. A popular etymology of Samudra 'a sea'.

2. Varsa 'a sub-continent' is traced to — a i ś — ' t o enter', ni—vas, ' t o
live', — r s — ' t o sport' and — v r s — ' t o strengthen'.
1.2.19.133-144 187

133. J u s t as the w a t e r in the boiler a p p e a r s to increase

d u e to its contact with fire, so also t h e w a t e r in the great
ocean becomes increased by itself n a t u r a l l y .
134. D u r i n g the bright and d a r k fortnights w h e n t h e
m o o n rises a n d sets, the waters in the sea increase a n d decrease
i r r a q u a n t i t y that is neither m o r e nor less t h a n usual.
135. T h e increase and decrease in the q u a n t i t y of
w a t e r of the sea in accordance with the increase a n d decrease
in the size of the moon is five h u n d r e d a n d ten Añgulas.
136. D u r i n g the Parvan days the increase a n d decrease
of t h e waters of the ocean can be seen. T h e continents sur-
r o u n d e d everywhere by w a t e r are remembered as Dvtpas because
of Dvirāpkatva (i.e. t h e state of having w a t e r on either side.
1
137. T h e sea is called udadhi because it is t h e u l t i m a t e
1
rest (Ayana) of water (Udaka). M o u n t a i n s w i t h o u t knotty ridges
a r e r e m e m b e r e d as Giris a n d those with t h e m a r e Parvatas.
138. T h e m o u n t a i n G o m e d a i n t h e Plaksadvīpa is there­
fore called Parvata. T h e Śālmali (Silk-cotton tree) is w o r s h i p ­
ped by persons of g r e a t holy rites in t h e continent Śālmala-
dvīpa.2
139. In t h e Kuśadvīpa, t h e s t u m p of K u ś a grass is (wor­
shipped) a n d it is called after its n a m e . In the K r a u ñ c a d v ī p a
t h e r e is t h e m o u n t a i n K r a u ñ c a in the middle of t h e clime.
140. T h e m a i n tree in the Śāka Dvīpa is Śāka a n d it is
called after its n a m e . In t h e P u s k a r a d v ī p a , t h e Nj$grodha
(holy fig tree) is bowed to by t h e i n h a b i t a n t s t h e r e i n .
141. T h e great lord B r a h m a , t h e overlord of t h e t h r e e
worlds is worshipped t h e r e . B r a h m a , t h e Prajāpati, lives in t h a t
(sub-continent) along with t h e Sādhyas.
142. T h e r e , t h e thirtythree Devas perform the worship
along with t h e great sages. T h a t lord, t h e most excellent of all
the Devas is worshipped there by the Devas.
243-144. Different kinds of jewels a n d precious gems
o r i g i n a t e (are q u a r r i e d ) in J a m b ū d v ī p a .

1. Etymology of udadhi 'a sea'.

2. VV 138-140 explain w h y particular continents are n a m e d Ś ā l m a l a ,
K r a u ñ c a , etc.
188 Brahmūnia Purāna

In all these continents, t h e size of t h e subjects is respect­

ively t w i c e those of t h e earlier ones on a c c o u n t of the span of
life a n d state of health, their a d h e r e n c e to celibacy, truthful­
ness a n d control of the sense-organs.
145. T h e self-born lord protects the subjects b o t h t h e
sluggish as well as scholarly in t h e two sub-continents t h a t h a d
been mentioned in the Puskaradvīpa.
146. Raising up his rod of chastisement, lord B r a h m a ,
t h e overlord of the three worlds, protects t h e subjects. T h a t
lord is t h e Minister of Visnu. He is the father and grandfather.
147. T h e subjects always take in the meal t h a t a p p r o a ­
ches t h e m ( automatically) by itself. T h e meal has great nutritive
value and it consists of all the six tJksfST^
148. T h e great sea with sweet water as its liquid content
envelops the halves of P u s k a r a . T h e sea encircles it all r o u n d .
149. Beyond it, appears t h e existence of a great world.
It is golden. T h e entire ground is like a single rocky slab. It is
twice as large as the sea.
150. Beyond t h a t world is a m o u n t a i n t h a t is circular at
t h e terminals. It is partially visible a n d partially invisible. It is
called Lokāloka.
151. On this side of t h a t M o u n t a i n is all brightness
a n d beyond it is all darkness. I t s height is r e m e m b e r e d as ten
thousand Yojanas.
%52. Its extent is also t h a t m u c h . It c a n go over t h e
e a r t h as he pleases. T h e Āloka (brightness) is in t h e midst of
worldly activities and t h e absence of brightness (i.e. darkness)
is beyond t h e m u n d a n e .
153. All t h e worlds are included in t h e half t h a t is bright
a n d t h e dark regions are external ones. T h e (region having the
absence of brilliance outside extends all round to t h e extent of
t h e worlds within.
154. It is circumscribed all r o u n d . It is encircled by
water. ( T h a t portion) b e y o n d t h e brilliant region stands encircl­
ing t h e cosmic egg.
155-156. These worlds a n d t h e e a r t h consisting of t h e
seven continents are w i t h i n t h e cosmic egg. T h e worlds are
Bhūrloka, Bhuvarloka, Svarloka, M a h a s , J a n a , T a p a s a n d Satya
1,2.19.157-168 189

lokas. T h i s m u c h constitutes t h e g r o u p of worlds. This m u c h

alone need be known a b o u t the u l t i m a t e end of the worlds a n d
t h e great expanse beyond.
157. In t h e beginning of t h e bright h a l f of the l u n a r
m o n t h t h e m o o n appears as t h o u g h it rests on a pot (i.e. is cre­
scent-shaped) in t h e western q u a r t e r . T h e body of the cosmic
egg t o o is like t h a t .
158. It should be known t h a t there are thousands a n d
crores of cosmic eggs like this, above, below a n d sideways. T h e
cause of origin thereof is the u n c h a n g i n g Ā t m a n .
159. E a c h of these is encircled by seven Dharanas*1
(? Varanas—coverings) evolved of the P r a k r t i . In groups of t e n
o r m o r e ( ? ) , they sustain one a n o t h e r .
160. All of t h e m are encircled m u t u a l l y a n d a r e evolved
mutually. All round this Anda (Cosmic egg) is situated the
Ghanodadhi—sea of solidified waters.
161-163. It stands, on being held all round by Vanoda
(? Mistake for Ghanadd), solidified water.
T h e circular zone of the solidified w a t e r stands on being
held by Tejas (fiery m a t t e r ) all round, sidways a n d above. This
fiery m a t t e r is like a ball of iron. It has a circular s h a p e .
It stands on being held all r o u n d by solidified air. Simi­
larly, it is t h e ether t h a t holds a n d sustains the solidified a i r .
164. T h e Bhūtādi (the cosmic Ego) holds the e t h e r a n d
M a h ā n ( t h e great principle) sustains (supported) by t h e Infinite
principle, the Avyakta (the unmanifest o n e ) .
165-168. I t . i s endless a n d unmanifest. It is subtle in
t e n ways ( ? ) . It is boundless It is non-selfpossessed. It has
neither a beginning nor an e n d . W h e n c o m p a r e d w i t h t h e
supreme Being, it is n o n - p e r m a n e n t . It is Aghora (not t e r r i b l e ) .
It has no support. It is free from ailment. It is m a n y t h o u s a n d
Yojanas away. It is non-concealed. It is darkness itself. It has
no brilliance. It is unlimited. It has no space ( o r s u p p o r t ) . It
is u n k n o w n even u n t o the Devas. It is devoid of all activities.
It is well known as the extremity of darkness. It is non-brilliant

* V ā . P . 4 9 . 1 5 2 b reads Kāranaih 'By causes'.

1. T h i s is the Puranic concept of protective 'sheaths' round the uni­
verse ( B r a h m ā n d a ) . T h e influence of Sāńkhya categories is o b v i o u s .
 190 Brahmānda Purāna

at t h e extremity of the ether. It is within t h e limit. It is t h e

great abode of t h e lord.
169-170. T h e Śruti says t h a t t h a t divine a b o de is inacces­
sible to t h e Devas. T h e regions well-known to t h e learned ones
a r e called 'Loka's. T h e y are situated within t h e jurisdiction
of t h e great lord of t h e Devas. T h e regions which a r e b e n e a t h
t h e M o o n a n d t h e sun, are called t h e worlds of t h e universe,
by t h e wise.
171. T h e nether-worlds b e n e a t h t h e R a s ā t a l a a r e seven
in n u m b e r a n d those above t h e m are also seven in n u m b e r . O
B r ā h m a n a s , there are seven Skandhas (layers) of the wind
along w i t h t h e Brahmasadana (abode of B r a h m a ) . .
172. I t s movement is five-fold from t h e P ā t ā l a (Nether­
world) to t h e heaven. This is t h e extent of the universe. This
is t h e ocean of worldly existence.
173. T h e Living beings, originating from m a n y species
go about ( h e r e a n d t h e r e ) . T h e y are beginningless a n d endless.
T h e Prakrti stationed in (resting on) t h e B r a h m a n is the
cause of t h e universe. It is mysterious a n d v a r i e g a t e d .
174. T h e creation of t h e lord is extensive. It is not
c o m p r e h e n d e d even by t h e S i d d h a s , of g r e a t fortune a n d nobi­
lity who can u n d e r s t a n d things beyond t h e pale of sense-organs.
175-176. O excellent B r ā h m a n a , there is n e i t h e r decline
or decay nor transformation, nor end of the e a r t h , w a t e r , fire,
wind, ether, darkness, m i n d a n d the infinite body. T h i s is
endlesr everywhere. So it is cited in wisdom.
IJ7-179. Previously his n a m e has been m e n t i o n e d by
me while recounting t h e n a m e s (of deities). It is he w h o has
been wholly glorified by the n a m e of P a d m a n ā b h a . He is
omnipresent. He is worshipped in all abodes, viz. on the earth,
t h e nether-worlds, the f i r m a m e n t , t h e wind a n d t h e f i r e . ' U n ­
doubtedly He is worshipped in all the seas a n d in t h e heaven.
T h i s self-same L o r d of great splendour is worshipped in
darkness as well, it should be known.
180. Lord J a n ā r d a n a is a great Yogin. His limbs are
divided in m a n y ways. This lord of t h e worlds is worshipped in
all t h e worlds in diverse ways.
181. T h u s t h e worlds b o r n of e a c h o t h e r a r e sustained
m u t u a l l y . T h e s e Vikāras (products or effects) of t h e Avikārin
1.2.19.182-191 191

( t h a t w h i c h does n o t u n d e r g o c h a n g e or distortion) are sustain­

e d b y t h e relationship o f t h e supporter a n d t h e s u p p o r t e d .
182. T h e e a r t h etc. are" t h e Vikāras (effects). T h e y a r e
restricted by e a c h other. T h e y are superior to each T>ther a n d
t h e y have p e n e t r a t e d m u t u a l l y .
183. Since they have been c r e a t e d m u t u a l l y , t h e y have
a t t a i n e d stability. In the beginning they were without VUesas.
T h e y a r e called Viśesas because they qualify others.
184. T h e three ( E l e m e n t s ) beginning with t h e e a r t h a n d
e n d i n g w i t h Vahni ( f i r e ) * a r e limited ones. In view of t h e
essence of the increase of qualities, they have Pariccheda ( e x a c t
d e t e r m i n a t e n e s s , concrete s t a t e ) in p a r t i c u l a r .
185. T h e a c c u r a t e decision or j u d g e m e n t a b o u t t h e
r e m a i n i n g principles is n o t perceived, owing to t h e i r subtle­
ness (Śauksmya). T h a t e a r t h is r e m e m b e r e d as Vyālokā (some­
t h i n g t h a t has a special brilliance?) b e y o n d all these other
elements.
186-187. All the Bhūtas (elements) a r e circumscribed
on all sides ( a n d h e n c e a c c o m m o d a t e d ) in t h e space, (or firma­
ment) just as in a big vessel smaller vessels are a c c o m m o d a t e d
a n d d u e t o their m u t u a l support become smaller (to each o t h e r ) .
Similarly, t h e different elements a r e considered ensconsced in
t h e lustre of t h e firmament.
188. T h e whole of these four elements are bigger a n d
superior to one a n o t h e r . As long as these elements exist t h e
period of creation lasts to t h a t e x t e n t .
189. It is as t h o u g h like an i n t e r t u r n i n g of threads t h a t
t h e different elements are considered enmeshed into one a n o t h e r .
T h e r e can be no generation of an effect if Bhūtas (elements) are
excluded.
190. H e n c e , the differences which are of the n a t u r e of
effects are declared to be limited. T h e differences such as M a h a t
a n d others are of t h e n a t u r e of cause.
191. T h u s , O B r ā h m a n a s , t h e real situation comprising
of t h e seven continents, oceans etc. has been r e c o u n t e d by me
topic by topic as it exists— (realistically).

* The reading in the printed text is vādyanta which is meaningless.

It should be vahnyanta in view of the mention of three elements.
192 Brahmānda Purāna

192. The p a r t i a l transformation of the Pradhāna w i t h t h e

cosmic form has been m e n t i o n e d in detail. T h e zones have been
enumerated.
193. This entire universe is presided over by the glorious
Lord. T h u s the seven groups of elements have m u t u a l l y
penetrated.
194. O n l y this m u c h of the situation (of the universe)
can be recounted by m e . O n l y this much has to be h e a r d (i.e.
listened to a n d understood) in regard to the situation of t h e
e a r t h a n d things connected w i t h it.
195. These seven Prakrtis sustain one another. I am not
able to e n u m e r a t e t h e m w i t h reference to their extents a n d
dimensions.
196. T h e Prakrtis are i n n u m e r a b l e , above, below a n d at
the sides. T h e situation of the constellations is in firmament in
different zones a n d regions.
197. T h e situation of t h e earth is thereafter in the form
of circle or globe.
Henceforth, O clever ones, I shall recount the situation
of the e a r t h .

C H A P T E R T W E N T Y

Tha Description of the Netherworlds*

Sūla said :
l-2a. U n d e r s t a n d the details of the earth, the w.nd, the
ether, the w a t e r a n d the fire which is the fifth o n e — t h a t are
b e i n g recounted later on, t h a t h a d b e e n recounted earlier along
with the proofs thereof.

•The Cosmic E g g consists of fourteen worlds arranged vertically as

follows:
1.2.20.2b-4a 193

These elements are proclaimed as constituted of infinite

ingredients a n d they a r e all-pervading.
2b-4a T h e e a r t h is t h e m o t h e r of all living beings. It
sustains all animals a n d living beings. It is full of m a n y kinds of
r u r a l regions a n d territories. It consists of m a n y towns a n d places
of shelter. It possesses m a n y rivers, streams a n d m o u n t a i n s . It is
crowded w i t h m a n y species of living beings.
T h e e a r t h , the divine goddess, is sung a b o u t as infinite
a n d extremely extensive.

Continued
I. The Upper Regions :
Satya Loka

Tapo-loka

Jana Loka

M a h a r Loka

Svar Loka
• I
Bhuvar Loka

II. The Middle Region : '

The Earth

III. The Lower '

R e g i o n s or Nether-worlds:

Atala

Vitala

Sutala

Talātala

Rasātala

Mahā-tala
Pātāla
All these are supported by Lord Śesa, the Serpent-King.
T h e s e lower regions are not dark or devoid of sunlight. T h e y are full
of light a n d h a v e the affluence a n d comforts of the world of gods. Cf. B h .
P.V.24, V P . V . 2 . V ā . P . 50.1-54.
Baladeva U p ā d h y ā y a makes out a plausible case for identifying the
Nether-worlds w i t h the continent of America, (vide : Purāna-Vimarśa, p p .
43-49).
 194 Brahm&n&a Purāna

4b. T h e waters also should be understood as infinite —

t h e waters contained in the rivers, streams, oceans a n d small
Teceptacles such as ponds a n d puddles, those situated on the
mountains a n d in the firmament a n d those within the bowels of
t h e earth.
5. Similarly, the element of fire pervades all the worlds. It
is cited as infinite, all-pervasive a n d originating from everything.
6. Similarly, the E t h e r is r e m e m b e r e d as unscrapable,
beautiful, and a c c o m m o d a t i n g all or various objects, endless
a n d infinite.
7. T h e Vāyu ( w i n d ) originated from t h e E t h e r . T h e
waters are stationed within a n d above the e a r t h . T h e e a r t h is
established on t h e water.
8. T h e E t h e r or the sky is t h a t which has nothing else
g r e a t e r t h a n it. T h e n t h e e a r t h a n d t h e n the water. This is the
opinion t h a t there is no state of being endless in regard to the
Bhautika (objects evolved of the elements) *
9-10a. U n d e r s t a n d t h a t the e a r t h becomes developed
d u e to the interaction (of. the elements). T h e s e q u e n c e — t h e
e a r t h , t h e w a t e r a n d t h e E t h e r is well known. In t h e seventh
(Netherworld) R a s ā t a l a this is t h e situation (?)
lOb-lla. T h e nether-world called R a s ā t a l a has the land
p o r t i o n extending to ten thousand Yojanas. It has been reckon­
ed by noble-souled persons t h a t each of the n e t h e r l a n d s is
m o r e extensive t h a n the former.
lib-13a. T h e first one is Atala by n a m e . Thereafter is
S u t a l a . T h e next one, one should know, is T a l ā t a l a . Atala (?
or Vitala) is very extensive. Beneath t h a t is t h e world. n a m e d
T a l a (should be Mahātala?) a n d beyond t h a t is R a s ā t a l a .
Beneath all these, it is r e m e m b e r e d , is the seventh world, the
Pātāla.
13b-15a. T h e first portion of the ground is glorified as
one w i t h black soil.
T h e second world has pale white coloured g r o u n d . T h e
third one has blue soil. T h e fourth one has yellow soil a n d the
fifth one has a gravel-covered sbil.

* The text is a bit obscure. Vā.P.50.9 (corresponding verse) reads:

•taam onto hyanantasya bhautikasya na vidyale. 'In this way, there is no end to the
objects evolved from bhūtas—as they are infinite.'
1.2.20.l5b-31 195

T h e sixth world should be known as (consisting of) rocky

g r o u n d s a n d the seventh one is r e m e m b e r e d as one with golden
ground.

15b-20a. T h e well-known palace of the lord of the Asuras—

N a m u c i , the enemy of I n d r a is in the first nether-world.
T h e following abodes too are in the first n e t h e r world, viz.
the abode of M a h ā n ā d a , the city of Śańkukarna, the palace
of K a b a n d h a , Niskulāda's town fully inhabited by delighted
(jolly) people, the abode of the d e m o n Bhīma, the abode of
Ś ū l a d a n t a , the city of Lohitāksas and Kalińgas, the town of
ŚvāpaHa, the city of Dhanañjaya and of the noble-souled
N ā g e n d r a (Lord of serpents), the city of Kāliya the serpent
a n d t h a t of K a u ś i k a . T h u s it should be known t h a t there are
thousands of cities ( a n d abodes) of the serpents, Dānavas a n d
Rāksasas in the first Nether-world with black soil.

20b-25a. In the second nether-world Sutala, O Brāhmanas,

a r e the abodes of the following, viz. the city of the first lord
of the Daityas a n d Rāksasas i.e. of M a h ā j a m b h a , the palace of
Hayagrīva, K r s n a a n d Nikumbha, the city of the Daitya n a m e d
Ś a ń k h a a n d t h a t of G o m u k h a , the abode of the demons Nīla;
M e g h a a n d K a t h a n a , the abode of K u k u p ā d a a n d t h a t of
Mahosnīsa, the city of K a m b a l a the serpent a n d that of Aśva-
t a r a a n d the city of T a k s a k a the noble-souled son of K a d r u .
T h u s there are, O B r ā h m a n a , thousands of cities belonging to
the serpents, D ā n a v a s a n d the Rāksasas in the second nether­
world of pale white coloured soil.

25b-31. In the third nether-world is the well known city

of the noble-souled P r a h l ā d a , A n u h r ā d a a n d Agnimukha, the
city of (the D a i t y a ) n a m e d T ā r a k a , the city of Triśiras, the city
of Śiśumāra the city of T r i p u r a , the demon Purañjana's city
full of commotion, due to the gay, well-nourished people,
the palace of Cyavana the Rāksasa, the city of K u m b h i l a a n d
K h a r a the leading Rāksasas, t h e city of the ruthless V i r ā d h a
with fire-emitting m o u t h , the city of H e m a k a the serpent as
well as t h a t of P ā n d u r a k a , the city of M a n i n ā g a , the palace of
K a p i l a , the palace of N a n d a k a the lord of t h e serpents, a n d
t h a t of Viśālāksa. T h u s there are thousands of cities of the
196 Brahmān$a Purāna

serpents, Dānavas a n d Rāksasas, O B r ā h m a n a s in the t h i r d

netherworld with blue soil.
32-34. In the fourth netherworld is the city of K ā l a n e m i
the lion a m o n g Daityas, t h a t of the noble-soulcd Gajakarna,
the city of Kuñjara, the vast a n d extensive city of Sumāli t h e
leading Rāksasa, t h e abode of M u ñ j a , L o k a n ā t h a a n d Vrka-
vaktra a n d the city of Vainateya, t h a t extends to m a n y Yojanas
a n d t h a t is crowded with m a n y birds. All these are in t h e
fourth netherworld.
35-38. In the fifth netherworld t h a t is covered with sand
a n d full of gravel is the intelligent Virocana, the lion a m o n g
Daityas, the abodes of Vaidyuta, Agni-Jihva a n d t h a t of H i r -
anyāksa, the city of the intelligent Vidyujjihva, the lord of
Rāksasa, the city of Sahamegha, t h a t of M ā l i n , the leading
Rāksasa, the city of t h e serpent K i r m ī r a a n d those of Svastika
a n d J a y ā . T h u s there are thousands of cities of the serpents,
D ā n a v a s a n d the Rāksasas in the fifth netherworld full of gravel.
T h i s should be known (as the situation) for ever.
39-42a. In t h e sixth netherworld is the excellent city of
Kesari, the lord of the Daityas, the cities of Suparvan, P u l o m a n
a n d M a h i s a , a n d the city of the noble-souled Suresa, the leading
Rāksasa. It is there t h a t Śataśīrsa the son of S u r a m ā lives
joyfully. T h e king of serpents n a m e d Vāsuki, t h e affluent a n d
glorious friend of M a h e n d r a (stays t h e r e ) . T h u s there are
thousands of cities of t h e serpents, D ā n a v a s a n d the Rāksasas
in the famous sixth netherworld, R a s ā t a l a with rocky g r o u n d .
42b-46a. It should be known t h a t t h e city of Bali is in
the seventh a n d the last netherworld P ā t ā l a . It is beyond every
world. It is gay a n d full of m e n a n d women. It is full of Asuras,
serpents a n d the h a p p y a n d joyous enemies of t h e Devas. T h e r e
itself is the great city of M u c u k u n d a , t h e D a i t y a . It is teeming
w i t h i n n u m e r a b l e great cities of Daityas full of bustle a n d com­
motion, thousands of the brilliant cities of the serpents, t h e
great rising (flourishing) cities of the Daityas a n d t h e D ā n a v a s
a n d t h e m a n y flourishing abodes of the Rāksasas.
46b-47. O leading B r ā h m a n a s , at the extreme end of P ā t ā l a
t h a t extends to m a n y Yojanas resides Śesa the noble-souled
( k i n g of serpents). His eyes are like the red lotus. He is devoid
1.2.20.48-58 197

of d e a t h a n d old age. His b o d y is as w h i t e as t h e inner p a r t

of well-washed Ś a ń k h a (conchshell). He wears blue clothes.
He is very powerful. r"
48-49. His physical b o d y is h u g e . He is lustrous a n d
mighty. He wears garlands of variegated colours. He has a
t h o u s a n d faces (hoods) with m o u t h s shining a n d brilliant a n d
resembling t h e golden-peaked ( m o u n t a i n ) in p u r i t y ( l u s t r e ) .
H e has single K u n d a l a ( E a r - r i n g ) . H e appears splendid w i t h
his thousand faces. He is refulgent, d u e to a series of tongues
e m i t t i n g sparks of waving flames of fire.
50-54. W i t h his two thousand eyes t h a t have the reddish
splendour of the rising sun a n d with his body t h a t is white a n d
glossy, he a p p e a r s like t h e m o u n t a i n Kailāsa surrounded
by clusters of flames. He has t h e white complexion like
t h e M o o n as well as the K u n d a flowers. H e n c e t h e cluster
of his eyes shines like t h e cluster of m i d d a y suns on t h e p e a k
o f t h e white M o u n t a i n ( Ś v e t a P a r v a t a ) .
He has a h u g e terrible body. W i t h it (resting) in his
reclining pose on his couch, he a p p e a r s like^a thousand-peaked
m o u n t a i n of vast dimensions (resting) over the e a r t h .
This (enormously) huge lord of serpents, himself of great
splendour, is being a t t e n d e d u p o n by extremely wise a n d noble-
souled great serpents of h u g e physique. He is t h e king of all
serpents. He is A n a n t a , Śesa, of excessive brilliance.
55. T h a t is t h e c o m m a n d m e n t ( o r act) of Visnu. T h a t
is the final established b o u n d a r y (of t h e N e t h e r - w o r l d ) . T h u s
t h e seven netherworlds t h a t could be discussed have b e e n
recounted.
56-58. T h e y are always i n h a b i t e d by t h e Devas, t h e
Asuras, the great serpents a n d t h e Rāksasas. Beyond this is t o t a l
absence of light. It c a n n o t be traversed by the Siddhas a n d
t h e Sādhus (good p e o p l e ) . It is u n k n o w n even to t h e Devas.
W i t h a desire to e x p a t i a t e on the general position, O excellent
B r ā h m a n a s , t h e greatness of t h e earth, water, fire, wind a n d
t h e e t h e r is u n d o u b t e d l y n a r r a t e d thus. Hereafter, I shall
r e c o u n t t h e m o v e m e n t of t h e sun and the M o o n .
198 Brahm&nda Purāna

1
CHAPTER TWENTYONE

The Solar System. Movements of Heavenly Luminaries:

Division of Time

Sūtasaid :
I. As long as the Sun and the M o o n revolve, they are-
elevated by means o f t h e i r lustre a n d brilliance through their
discus.
2-3. (?) T h e space covered by the brilliant refulgence
of the sun and the m o o n is the e x t e n t of the seven seas a n d t h e
continents. T h e light falls over half the extent of the e a r t h a n d
the other side remains external. T h e sun a n d the m o o n
illuminate the a r e a a r o u n d facing t h e m .
In extent and m a g n i t u d e the heaven (i.e. the firmament)
is remembered as equal to t h a t of t h e E a r t h .
4. T h e root \/av m e a n s illumination a n d protection.
Revolving all r o u n d , the sun illuminates a n d protects the
three worlds. H e n c e , on a c c o u n t of illumination a n d protection,
he is remembered as ' R a v i . ' 2
5-6. Hereafter, I shall recount the m a g n i t u d e of the m o o n
a n d the sun.
T h e word Mahi ( e a r t h ) is (arbitrarily)-assigned to this
sub-continent because of its state of being honoured (Mahitatvāt)
T h e Solar disc is as extensive as t h e d i a m e t e r of this sub con­
tinent of B h ā r a t a . U n d e r s t a n d t h a t in Yojanas (1 Yojana =
12 k m . ) .
7. T h e extent of t h e disc of the sun is n i n e thousand
Yojanas. Its g i r t h is three times the extent.
1. T h e present chapter deals w i t h the ancient astronomical ideas in
the pre-telescope age. Similar information about the stellar region regarding
the size of the planets and other stars, movements of the Sun, the M o o n etc.
are found in other Purānas like the Bh.P. V Chs. 21-24, M t . P. Chs. 124-128,
V . P . II Chs. 8-12 and V ā . P. 1.50. 57 to Ch. 5 3 — t h e last being textually t h e
same as the Bd. P. and was useful in correcting the misprints in the present
text. T h e astrological aspect of these planets etc. is found in G P . 59-64 and
A P . 121 etc. S o m e of these ideas regarding the distances, positions and dimen­
sions of planets are o u t d a t e d due to advance of modern astronomy.
2. T h e author of this P u r ā n a is fond of giving popular etymologies.
T h u s Ravi 'the S u n ' is normally traced to •yjru—according to Utfāii IV 13ft
Ujjvaladatta, but here the author traces it to \ / a v — " t o protect".
 1.2.21.8-19 199

8. In d i a m e t e r as well as girth (Circumference), the

m o o n is twice as m u c h as t h e sun.
Now I shall recount the extent of the e a r t h in Yojanas.
9. T h e extent a n d girth (circumference) of the e a r t h
consisting of seven continents has b e e n reckoned in p r o p e r
measure in the Purānas.
10. I shall recount t h a t , after e n u m e r a t i n g t h e c u r r e n t
Abhimānins (Deities etc. who preside or have the sense of
possession e t c . ) . Those Abhimānins who have gone by are on a
p a r with the c u r r e n t ones.
1!. T h e Devas who have gone by are on a p a r with t h e
c u r r e n t ones in forms and n a m e s . H e n c e , I shall describe t h e
surface of t h e e a r t h t h r o u g h the c u r r e n t Devas.
12. (I shall recount) the situation of the heavenly
world entirely t h r o u g h the c u r r e n t (Devas).
T h e entire E a r t h is remembered as fifty crores (of Yojanas)
in extent.
13-16. Its situation from an upword measure (?)is as far
as the M e r u . H a l f the extent of the e a r t h is stated in terms of
Yojanas. T h e extent of the e a r t h towards all t h e sides
(quarters) from the m i d d l e of the M e r u is remembered as orte
crore a n d eightynine lakhs (of Yojanas) a n d fifty t h o u s a n d * .
H e n c e , the extent of the circular section of the e a r t h is roughly
eleven crores a n d thirtyseven lakhs. This is reckoned as t h e
extent of the surface of the E a r t h .
17-18. ( T h i s is reckoned as the extent of the e a r t h )
n a m e l y as m u c h is the extent in the firmament of the fixation
of constellations, so m u c h is the situation of the revolution
as far as the sphere of the e a r t h . By the measure of the Paryāsa
(Revolution, R o t a t i o n ) , it is r e m e m b e r e d t h a t the firmament
is equal to t h e e a r t h . This is recounted as the a b o d e of t h e
seven continents.-
19. T h e situation of the spheres of the worlds is one over
the o t h e r w i t h the g i r t h gradually reduced falling within t h e
previous sphere.

It is considered as the radius of the circular zone.

200 Brahmānda Purāna

20. T h e entire situation has been laid down thus a n d

in them the creatures stay. This m a g n i t u d e of t h e bowl of the
Cosmic Egg has been recounted.
21-22. These worlds as well as this e a r t h with its seven
continents are within this cosmic Egg. T h e worlds are Bhūrloka
Bhuvarloka, Svarloka, M a h a r l o k a , J a n a l o k a , T a p o l o k a a n d
Satyaloka. These seven worlds have been created a n d they a r e
a r r a n g e d in t h e shape of an U m b r e l l a .
23-24. T h e y are held by means of their own subtle
coverings individually. These sources of origin a r e exterior
eoverings a n d they are ten times m o r e t h a n ( w h a t they enve­
l o p e ) . T h e y are filled with special characteristics originating
m u t u a l l y . All r o u n d this Cosmic Egg is present ( a s a fixed
envelop) t h e solidified ocean. 1
25. T h e entire sphere of t h e E a r t h is held by t h e solidi­
fied water. T h e solidified ocean is held by a greater solidified
fire.
26. T h e solidified fiery element is surrounded on all
sides externally, sideways and upwards by a solidified wind
element. Being held thus it rests stabilized t h e r e .
27. T h e solidified wind is surrounded by the firmament.
T h e entire firmament is enveloped by the Bhūtādi (i.e. A h a m k a r a
— E g o ) . T h e Bhūtādi is enveloped by the (principle called)
Mahat.
28. T h e Mahat is enveloped by t h e Pradhāna t h a t is infi­
n i t e a n d it is of i m m u t a b l e n a t u r e .
I shall m e n t i o n in due order t h e cities of the g u a r d i a n s
of the worlds.
29-32. ( I t is being mentioned) for the achievement of
t h e proof of spreading t h e qualities of the l u m i n a r y bodies* (?)
[Rather : T h e extent of the movements of the host of luminary
bodies will now be described.]

1. Purānas believe that this cosmic egg is protected by sheaths consis­

ting of solid (ghana) gross elements, the earth being covered by the sheath of
solidified water and the sheath of water being enveloped in the sheath of^ soli­
dified fire (ghana-teja)a.nd so on. T h e s e sheaths of gross elements are progres­
sively protected by sheaths of Ahańkāra Mahat a n d Pradhāna. Sāńkhya
influence is evident on this belief.
* T h e text is corrupt here. T h e line in V ā . P . 5 0 . 8 6 b is as follows :
1.2.21.33-41 201

To t h e east of M e r u a n d on t h e t o p of t h e M ā n a s a is the
1
city of M a h e n d r a . It is t h e excellent abode of Vasus (of w h o m
I n d r a is t h e h e a d ) . It is d e c o r a t e d w i t h gold.
To the south of t h e M e r u and on t h e top of t h e M ā n a s a
itself, lives Vaivasvata Y a m a , (Yama t h e son of t h e Sungod)
in the city called S a m y a m a n a .
To t h e west of the M e r u a n d t h e t o p of t h e M ā n a s a it­
self, is t h e beautiful city n a m e d Sukhā. It belongs to the intel­
ligent V a r u n a . V a r u n a , the lord of the a q u a t i c beings, lives in
t h e city n a m e d Sukhā.
33. To t h e n o r t h of t h e M e r u , on t h e top of the
M ā n a s a itself, is t h e city of Soma, n a m e d V i b h ā v a r l . It is on
a p a r w i t h t h e city of M a h e n d r a .
34. It is for t h e stabilization of V i r t u e ( D h a r m a ) a n d
for the protection of all t h e worlds t h a t the g u a r d i a n s of the
worlds (i.e. quarters) have stationed themselves in all t h e four
quarters on t h e top of the M ā n a s a .
35. U n d e r s t a n d t h e m o v e m e n t of t h e sun d u r i n g t h e
southern transit, as he goes to t h a t q u a r t e r . His m o v e m e n t is
above all t h e guardians of t h e quarters.
36. D u r i n g his southern transit, the sun rushes forward
like an a r r o w t h a t is discharged. He revolves always, t a k i n g
t h e circle of luminaries with him.
37-38a. W h e n t h e sun is in t h e m i d d l e (of the firma-
m a n t ) at A m a r ā v a t ī (city of I n d r a ) his rising is seen in Samya­
m a n a belonging to Vaivasvata (i.e. Y a m a ) . At Sukhā it shall
be t h e middle of t h e night a n d t h e sun (appears t o ) set at
V i b h ā (i.e. V i b h ā v a r l ) .
38b-39a. W h e n the sun is in t h e middle (of t h e firma­
m e n t ) a t S a m y a m a n a belonging t o Vaivasvata (i.e. Y a m a ) , h e
is seen rising at Sukhā belonging to V a r u n a . At V i b h ā it shall
be t h e m i d d l e of the night a n d ( t h e sun appears to) set at
M ā h e n d r i (Amarāvatī, the city of I n d r a ) .
39b-41. W h e n it is afternoon for t h e people of the south­
east ( o r t h e South a n d the E a s t ) , it is m e n t i o n e d as forenoon for

Jyotir-gana-pracārasya pramānam parivaksyate. The translation is given in the

bracket, in this verse above.
1. Cf V. P. II 8.9-11.
 202 Brahmānda Purina

t h e people of t h e South-West (or, of those w h o a r e other t h a n

t h e people of t h e s o u t h ) . It is t h e latter p a r t of t h e night for
t h e m who are in t h e n o r t h . It is earlier p a r t of t h e night for
t h e people of northeast. It is in this m a n n e r alone t h a t the sun
shines in t h e n o r t h e r n worlds.
42. W h e n t h e sun is (in t h e middle of t h e sky) d u r i n g
m i d d a y at Sukhā, (the city) belonging to V a r u n a , he ( t h e
sun) ( a p p e a r s ) to rise in Vibhā, the city of Soma.
43-44. It is m i d n i g h t at Amarāvatī a n d it ( a p p e a r s to)
set at Y a m a ' s city.
W h e n t h e sun is (in t h e middle of the sky) during mid­
day at V i b h ā t h e city of Soma, the sun a p p e a r s to rise at
AmarāvatI of M a h e n d r a . It is mid-night at S a m y a m a n a ( Y a m a ' s
city) and t h e sun sets at t h e city belonging to V a r u n a .
4 5 . T h e sun revolves rapidly like the whirling firebrand.
Moving about, t h e sun traverses t h e revolving constellations.
46. ' T h u s t h e sun thereby moves to the south a m o n g t h e
four quarters. T h e sun rises a n d sets again and again.
47. T h e sun w a r m s two Devālayas (abodes of gods i.e.
those of I n d r a a n d others) in the forenoon a n d two (other)
Devālayas in t h e afternoon. D u r i n g t h e m i d d a y also, he blazes
with his own rays.
48. After rising up the sun blazes a n d increases in w a r m t h
by means of his own rays till t h e midday. Thereafter, with his
rays decreasing (in w a r m t h ) the sun sets.
49-50. T h e two quarters of t h e East a n d West are
r e m e m b e r e d by m e a n s of sunrise a n d sunset. While it blazes in
front, ( t h e heat is felt) b e h i n d as well as at t h e sides.
W h e r e t h e sun a p p e a r s rising, it is remembered as sunrise
to t h e people there-of, w h e r e t h e sun vanishes, it is called sunset
in regard to t h e people t h e r e . *
51-54. T h e M e r u is to the n o r t h of all a n d the Lokāloka 1
is in t h e south.

* Cf. Ait. Br. 111.44 w h i c h clearly states that there is rising or setting
of the Sun. Also V P . I I . 8 . 1 6 . Contrast the Greek idea of having a new sun
every day.
1. T h i s is a mythical m o u n t a i n surrounding the outermost border of
the world. It is so called as it divides the visible wOrld from the region of dark­
ness. For its description vide W . 104-107 below.
1.2.21.55-64 203

D u e to the far distant position of the sun a n d d u e to his

being covered by the line (horizon) of the e a r t h , the rays of
the sun disappear (obstructed from sight). H e n c e it ( t h e sun)
is not seen at night.
T h e setting a n d rising of the planets, stars a n d the m o o n
should be understood t h r o u g h the m a g n i t u d e of the a l t i t u d e of
the sun. So also their rising a n d setting.
T h e fire a n d the water have a white glimmer ( ? ) , while
the e a r t h has a d a r k shadow.
Since the sun is far off, it has no (fiery) rays even w h e n
it has risen. Its redness is d u e to the fact t h a t it has no rays
a n d t h e absence of heat is d u e to the redness.
55. Wherever the sun is seen occupying the line ( h o r i ­
z o n ) , it is seen m o r e t h a n a h u n d r e d thousand Yojanas above.
56., W h e n the sun sets along with his rays, the lustre
of the sun enters the fire at night. H e n c e it shines from a
distance.
57. T h e heat of t h e fire enters the sun w h e n it rises u p .
T h e sun blazes d u r i n g the d a y time on being united with t h e
fire.
58. T h e lustre a n d the heat are the brilliance of the sun
a n d the f i r e . T h e y shine a n d f l o u r i s h d a y and night, d u e t o
their m u t u a l p e n e t r a t i o n .
59. In t h e n o r t h e r n as well as southern halves of t h e
e a r t h , the night enters the water when the sun rises.
60-64. H e n c e d u e to the p e n e t r a t i o n of the n i g h t d u r i n g
the day, t h e waters are cool then. W h e n the sun sets, the d a y
penetrates the waters. H e n c e the waters are w a r m d u r i n g the
night d u e to the penetration of the day. Both in t h e south­
e r n half and t h e n o r t h e r n half of the e a r t h , it is in this o r d e r
t h a t the d a y a n d night enter the waters when t h e sun sets or
rises.
T h a t (part of time) is called ' d a y ' w h e n t h e r e is sun­
light a n d the night is called T ā m a s ī (full of darkness). T h e
n i g h t is well defined due to this. T h e d a y is r e m e m b e r e d
at t h a t (period of t i m e ) which is d e p e n d e n t on the sun.
T h u s , w h e n t h e sun traverses the m i d d l e of t h e sky, it
passes t h r o u g h parts of the e a r t h in t h e course of a M u h ū r t a
204 Brahmānda Purāna

as it were (?) U n d e r s t a n d t h e n u m b e r of Yojanas here in t h e

course of a M u h ū r t a .
65-67. It is one h u n d r e d a n d eightyone thousand
Yojanas. This is t h e speed of the sun in a M u h ū r t a .
W h e n t h e sun proceeds to t h e southern q u a r t e r w i t h
this velocity, it covers the middle a n d t h e extremity of the
quarter.
T h e n d u r i n g t h e D ā k s i n ā y a n a , it whirls in the middle of
the firmament.
68. U n d e r s t a n d t h a t it traverses in t h e southern q u a r t e r
in the m o u n t a i n M ā n a s o t t a r a . T h e Visuva ( E q u i n o x ) is in t h e
m i d d l e (?)
69. T h e circumference of the sun is estimated to be nine
crores of Yojanas as well as fortyfive h u n d r e d thousands (i.e.
9,45,00000 Yojanas).
70-72. T h i s is laid d o w n as t h e m o v e m e n t (? t o t a l dis­
t a n c e traversed) of t h e sun in the course of a d a y a n d a night.
W h e n t h e sun, after r e t u r n i n g from t h e south, remains
in t h e equinox, it traverses t h e n o r t h e r n regions of t h e milk-
ocean. U n d e r s t a n d its girth in Yojanas. It is estimated t h a t
d u r i n g t h e equinox it is three-crores a n d eightyone h u n d r e d
(3,81,00000).
73-74. W h e n t h e sun is in t h e (constellation) Ś r a v ā n a
a n d U t t a r ā s ā d h ā it traverses the regions (quarters) to t h e n o r t h
of t h e sixth ( c o n t i n e n t ) Śākadvipa. O B r ā h m a n a s , t h e magni­
t u d e of t h e n o r t h e r n q u a r t e r a n d t h e sphere (? of the sun
t h e r e i n ) is estimated to be a crore of Yojanas.
75-77a. T h e divisions of t h e p l a n e t a r y system are :
Nā.ga.-vithi,1 the n o r t h e r n one a n d Ajavīthi, t h e southern one.
T h e s e divisions comprise three asterisms e a c h . T h e constel­
lations M ū l a , P ū r v ā s ā d h ā U t t a r ā s ā d h ā are the points of
rising in t h e Ajavīthi while t h e contellations Aśvinī, Bharanī
(lit. t h a t of which Y a m a is the deity) a n d K r t t i k ā are the

1. A c c o r d i n g to Varāhamihira's Brhatasamhitā, Vīthi is a particular

division of the planetary sphere comprising of three asterisms. Thus the
division comprising asterisms Mūla, Pūrvāsādhā . and Uttarāsādhā
constitutes the Aja-Vīthi, while As'vini, Bharani and Krttikā form the Nāga-
vUhi.
1.2.21.77b-91 205

t h r e e points ( c o n s t i t u t i n g ) i n t h e Nāgavīthi. T h e m a g n i t u d e
of t h e n o r t h e r n orbit as well as the southern orbit is eighty
h u n d r e d thousand a n d f i v e thousand eight h u n d r e d Yojanas ( ? )
(or 8 0 4 - 5 8 = 138 lakhs of Yojanas.)
77b-79a. I shall henceforth m e n t i o n t h e distance b e t ­
ween t h e q u a r t e r s in Yojanas.
T h i s distance is eight h u n d r e d t h o u s a n d four h u n d r e d
a n d thirty t h r e e Yojanas (?)
T h u s t h e distance b e t w e e n t h e quarters has been m e n t i o n ­
ed in Yojanas.
79b-80a. I shall m e n t i o n t h e distance b e t w e e n t h e t w o
quarters a n d M e r i d i a n s , t h e southern a s well a s t h e n o r t h e r n ,
in Yojanas. U n d e r s t a n d it.
80b-81. T h e exterior a n d t h e interior distances between
t h e quarters a n d t h e m e r i d i a n s are seven million a n d o n e
h u n d r e d a n d seventyfive thousand Yojanas.
82. D u r i n g U t t a r ā y a n a t h e sun goes r o u n d t h e i n t e r n a l
zones. D u r i n g t h e D a k s i n ā y a n a it goes r o u n d t h e e x t e r n a l
zones always in t h e d u e o r d e r .
83. T h e r e a r e one h u n d r e d a n d e i g h t y t h r e e zones i n
t h e n o r t h . I n t h e south also t h e sun traverses t h a t m u c h .
84-85. U n d e r s t a n d the m a g n i t u d e of t h e zone in Yojanas.
It is seventeen thousand two h u n d r e d a n d t w e n t y o n e Yojanas
(in magnitude).
86. T h i s m a g n i t u d e of t h e zone has thus been recount­
r
ed in so m a n y Yojanas. *iflJ' ct(
T h e d i a m e t e r of t h e zone is laid obliquely., ZyJeli"**
87-88. Everyday the sun traverses those (zones) m d u e
order. J u s t as the o u t e r r i m of t h e p o t t e r ' s wheel comes b a c k
quickly (i.e. revolves), so also t h e sun functions quickly d u r i n g
his S o u t h e r n transit. H e n c e , he traverses a m a j o r p o r t i o n of
t h e E a r t h in t h e course of a s h o r t e r period.
89-91. D u r i n g D a k s i n ā y a n a , on a c c o u n t of his rapidity,
t h e sun covers t h i r t e e n a n d a half constellations in t h e course of
a d a y of twelve M u h ū r t a s . He covers t h e same n u m b e r of cons­
tellations d u r i n g t h e night of eighteen M u h ū r t a s .
J u s t as t h e central region of t h e p o t t e r ' s wheel whirls
slowly so also, d u r i n g his n o r t h e r n transit t h e sun traverses
w i t h less r a p i d i t y . H e n c e , d u r i n g his n o r t h e r n transit, t h e sun
206 Brahmānda Purāna

traverses with less velocity. H e n c e , he covers a lesser portion of

t h e e a r t h in t h e course of a greater period.
92-93. After t h e advent of t h e n o r t h e r n transit, t h e
d a y consists of eighteen M u h ū r t a s , the sun of slow speed traver­
ses thirteen a n d a half constellations d u r i n g t h e day. He covers
t h e same n u m b e r of constellations d u r i n g t h e n i g h t of twelve
Muhūrtas.
94. T h e Potter's wheel whirls still m o r e slowly at t h e
Navel, in t h e same m a n n e r , like the l u m p of clay in t h e middle,
t h e pole star ( D h r u v a ) revolves.
95-96. T h e y say t h a t t h e d a y a n d the night together
consist of thirty M u h ū r t a s . Whirling in between the two
quarters, D h r u v a revolves in circles.
J u s t as the navel of the potter's wheel remains there
itself, so also, it should be known t h a t D h r u v a whirls there
( w i t h o u t changing its place) itself.
97-99. It ( p o l e star) whirls in circles in between the two
q u a r t e r s . T h e m o v e m e n t of the- sun is slow by d a y a n d quick
at night. D u r ng the n o r t h e r n transit the' m o v e m e n t of t h e
sun by d a y is slow a n d very quick by the night.
D u r i n g t h e southern transit the m o v e m e n t of t h e sun by
the d a y is quick a n d t h a t by t h e night is slow.
100. T h u s , by means of regular a n d irregular move­
m e n t s a n d proceeding along its orbit, t h e sun divides days
a n d nights.
101. These g u a r d i a n s of the four quarters are stationed
on the Lokāloka m o u n t a i n . Agastya ( t h e star C a n o p u s ) quickly
traverses over t h e m .
102-106. D a y a n d night he undergoes these diverse
motions to t h e south of t h e Nāgavīthī a n d to t h e n o r t h of t h e
Lokāloka.
O u t s i d e t h e p a t h of V a i ś v ā n a r a , he is the extender of
the worlds.
As long as t h e lustre of the sun shines from behind, there
is brightness in front of a n d at t h e sides of t h e Lokāloka.
T h e m o u n t a i n is ten thousand Yojanas in height. It is
partially lighted a n d partially not lighted ( i n d a r k n e s s ) . It is
c i r c u l a r all r o u n d . T h e stars, the m o o n a n d t h e sun, along w i t h
1.2.21.107-116 207

t h e planets a n d the groups of constellations shine within t h e

b o u n d a r y of the world encircled by the m o u n t a i n Lokāloka.
T h e world is only this'lar. Beyond this is darkness.
107-111. This ( m o u n t a i n ) has t h e illumination on the
side of the world. Beyond the worlds, it is devoid of illumina­
tion. T h e inter-space b e t w e e n , U s ā ( N i g h t o r D a w n ) a n d
Vyusti ( M o r n i n g ) joins t h e Lokāloka accepted by t h e s u n * ( ? )
Therefore, they call it Sandhyā (Twilight). U s ā is remember­
ed as n i g h t a n d Vyusfi is r e m e m b e r e d as the day, by the
Brāhmanas
T h e demons were bent on devouring the sun a n d t h e fire
at the time of dusk. A curse was cast on these wicked persons
at t h e instance of P r a j ā p a t i .
(They h a d ) Aksayalva ( t h e state of imperishability) of t h e
body b u t they were m a d e to die.
T h r e e crores of demons are well known as M a n d e h a s .
Every d a y they seek the rising sun. These evil-minded ones
wish to d e v o u r the sun t h a t blazes.
112-113. A terrible battle ensued \between the sun-god
a n d those demons. T h e r e u p o n , the Devas, the most excellent
B r ā h m a n a s and god B r a h m a performed t h e Sandhyā-prayer
a n d poured water charged with the M a n t r a s of G ā y a t r i along
with O m k ā r a (the symbol of) B r a h m a n .
114-115. W i t h a sudden flash of splendour t h e n t h e sun
shone w i t h fierce rays. He b e c a m e excessively resplendent with
great strength a n d valour. Protected by t h e B r ā h m a n a s , he
rises a h u n d r e d thousand Yojanas upwards a n d proceeds a h e a d .
Protected by t h e sages Vālakhilyas a n d his brilliance along
with his rays ( h e is held aloft.)
116. Fifteen Nimesas constitute one K ā s t h ā . T h i r t y
K ā s t h ā s make one K a l ā . T h i r t y Kalās make a M u h ū r t a a n d
t h i r t y such M u h ū r t a s m a k e a full day consisting of day
and night.

* V ā P. gives a better reading : sūryab, parigraham i.e. It is the sun w h o

joins a n d therefore the period is called S a n d h y ā ( t h e joining p e r i o d ) .
Or : As it j o i n s together Lokāloka which surrounds the sun, it is called
S a n d h y ā (the c o n n e c t i n g link between light a n d darkness). It is the interim
period b e t w e e n us as ( d a w n ) a n d the morning.
208 Brahmānda Purāna

117-123. T h e shortening or the lengthening of days by

means of units of time h a p p e n s duly. T h e S a n d h y ā ( j u n c t i o n )
spreads over a period of a M u h ū r t a . It is r e m e m b e r e d as t h e
limit for the shortening or lengthening of the days.
Rising from t h e circle of the horizon, when the sun
traverses for a period of three M u h ū r t a s , t h a t is r e m e m ­
bered as F o r e n o o n . 1 It is a fifth of t h e d a y t i m e . T h e period
of time of three M u h ū r t a s after the forenoon is called Sañgava.
T h e period of three M u h ū r t a s from Sañgava is called Madhy-
āhna ( M i d d a y ) . T h e period of three M u h ū r t a s from the m i d d a y
is remembered as Aparāhna ( A f t e r n o o n ) . A period of three
M u h ū r t a s alone is r e m e m b e r e d by scholars as the unit of t i m e ,
(A p e r i o d of three M u h ū r t a s ) after the Aparāhna is called
Sāyāhna ( E v e n i n g ) . T h e r e a r e only three (sacred ?) M u h ū r t a s
in a d a y of fifteen M u h ū r t a s . It is r e m e m b e r e d t h a t an equi-
notical day has fifteen M u h ū r t a s . D u r i n g the southern transit
a n d the n o r t h e r n transit, the nights and days increase a n d
decrease. T h e d a y swallows the night and t h e night swallows
the d a y .
124. T h e equinox is expected to be in t h e m i d d l e of
the A u t u m n a n d the Spring. T h e m o o n has e q u a l n u m b e r o f
Kalās in the night a n d day.
125. A period of fifteen days is m e n t i o n e d as a P a k s a
(fortnight). T w o Paksas m a k e a m o n t h a n d two solar mo nt hs
m a k e a season.
126-129. T h r e e seasons (make one A y a n a ) , a n d two
Ayanas m a k e a solar Year.
(Defective T e x t ) . Nimesas are Vidyutas2*. Fifteen of t h e m
m a k e a K ā s t h ā . T h i r t y K ā s t h ā s make a K a l ā (?) It consists
of one h u n d r e d a n d sixty M ā t r ā s .
T h i r t y M ā t r a s increased by two a n d seven consist of thirty-
six of the latter ( ? ) . W i t h sixtytwo a n d seventythree M ā t r ā s
constitute K a l ā . It has forty thousand a n d eight h u n d r e d

1. T h e s e verses state the five parts of the day, e a c h part b e i n g of three

Muhūrtas in duration.
2. It appears that a n e w term called Vidyut is introduced in the units
of T i m e here,
*Vā.P.50.179 reads ;nimesādi krtah Kālah "The time covered by twink­
ling of the e y e 'etc'.
1.2.21.130-137 209

Vid.yv.ts. T h e y a r e seventy (?) K n o w for certain t h a t they a r e

ninety. T h e y say t h a t t h e r e a r e four h u n d r e d ' a n d t w o
Vidyuts ( ? )
130. T h i s should be considered as t h e excellent p a r t .
N ā d i k ā G h a t i ( 2 4 minutes) is t h e cause hereof. T h e five (units of
time beginning with Sarhvatsara are diversified, d u e to four
1
measures (?) (See verse 137).

131-132. T h e decisive basic u n i t of all time is called

2
Yuga ( A g e ) . T h e first year is Sarhvatsara. T h e second is
Parivatsara. T h e third is I d ā v a t s a r a . T h e fourth is A n u v a t -
sara. T h e fifth is V a t s a r a . T h e i r period of time is called Y u g a .
133-134. In a solar Yuga, there shall be three t h o u s a n d
(lit. t h i r t y h u n d r e d ) Parvans (junctions) a n d one t h o u s a n d
eight h u n d r e d a n d thirty risings of t h e sun (i.e. days.)
T h e r e shall be t h i r t y R t u s a n d ten Ayanas (Defective
T e x t ) . T h e r e a r e t h r e e h u n d r e d a n d sixtyfive days ( 5 + 3 0 0
+ 6 0 ) in a solar year.
135. T h i r t y units of days a n d nights m a k e one solar
m o n t h . Sixtyone such days m a k e one R t u .
136. T h e extent of a solar Ayana is one h u n d r e d a n d
eightythree days.
137. T h e following a r e the four measures (for c a l c u l a t i n g
time) viz.: Saura (Solar), Saumya ( L u n a r ) , JVāksatra (sidereal)
a n d Sāvana (based on S a v a n a calculation of days from sunrise
to s u n s e t ) . T h e s e measures a r e decisively mentioned in the
Purānas.

1. V. 137 gives the four measures of systems in calculating time (or

year) viz. Saura (Solar), Saumya (Lunar), Nāksatra (sidereal).
2. This Purāna records the age-old tradition that the Y u g a period
consisted of five years. Even in the Vedic times Y u g a was of five years and the
names of those five years (with a slight variations in the n a m e Idāvatsara viz.
Idā-ldu—Vatsara) are the same as given here (vide Tai.S.V.7.1-3, Vāj.S.27.45,
Atharva VI 5 5 . 3 ) . Tai. Br. I. 4 . 1 0 . 1 identifies Sarhvatsara, Parivatsara etc. with
god Agni, Aditya etc. K a u t i l y a in ArthaSāUra II Ch. 20 in measures of time
declares "A Yuga consists of five years" (Pañca-Sarhvatsaro Tugam). This.
Purāna records the same.
210 Brahmanda Purāna

138. T h e r e is a m o u n t a i n n a m e d Srńgavān towards t h e

n o r t h of t h e Śveta. It has three peaks w h i c h a p p e a r to touch
t h e surface of t h e firmament.
139. T h a t m o u n t a i n is said to be Śrńgavān, due to
those peaks. Its girth a n d sectional d i a m e t e r a r e equally glori­
fied (? are t h e s a m e ) .
140. Its m i d d l e a n d eastern peak is golden. T h e southern
peak has crystal-like lustre a n d it is m a d e of silver.
141. T h e excellent n o r t h e r n peak is full of all kinds of
jewels. T h u s , d u e to t h e t h r e e peaks, t h e m o u n t a i n is
well known as Ś r ń g a v ā n .
142. D u r i n g t h e time in between t h e A u t u m n a n d
t h e Spring, t h e sun proceeds with a m e d i u m speed a n d he
resorts to its eastern peak.
143. H e n c e , the dispeller of darkness makes t h e day a n d
night equal. Divine green-coloured horses are yoked to his great
chariot. T h e y a p p e a r as though they are smeared with t h e
rays red as lotus.
144. To t h e close of Mesa a n d Tula, t h e d u r a t i o n of t h e
d a y from sunrise to sunset is fifteen M u h ū r t a s . T h e night is
also equally long.
145. W h e n the sun enters the first degree or p a r t of the
constellation Krttikā, it should be known t h a t t h e moon enters
t h e fourth p a r t of the constellation Viśākhā.
146. W h e n t h e sun moves t h r o u g h t h e third p a r t of t h e
constellation Viśākhā, it should be known t h a t t h e moon has
occupied the top of t h e constellation K r t t i k ā .
147-149. T h e great sages say t h a t one should know t h a t
time as Visuva ( E q u i n o x ) . O n e should u n d e r s t a n d t h e equinox
t h r o u g h t h e position of t h e sun a n d should see the time t h r o u g h
the m o o n . W h e n t h e d a y a n d t h e n i g h t are o f equal d u r a t i o n ,
it shall be t h e Visuva. T h e n d u r i n g t h e equinox, religious gifts
should be offered to t h e m a n e s a n d to t h e B r ā h m a n a s parti­
c u l a r l y "because it h a p p e n s to be t h e face of gods.
150. ( T h e following a r e to be known in connection with
t h e various units of t i m e ) : t h e y are Ūnamāsa ( m o n t h of a
s h o r t e r d u r a t i o n ) , Adhimāsa ( I n t e r c a l a r y l u n a r m o n t h ) , K a l ā ,
K ā s t h ā , M u h ū r t a k a , P a u r n a m ā s ī (full m o o n ) , Amāvasyā ( N e w
 1.2.21.151 154 211

m o o n ) , Sinīvālī, K u h ū (different kinds of new m o o n ) , R ā k ā a n d

1
A n u m a t i (kinds of full m o o n d a y ) .
151. T h e months of M ā g h a , P h ā l g u n a , C a i t r a , Vaiśākha,
J y e s t h a a n d A s ā d h a constitute U t t a r ā y a n a ( N o r t h e r n t r a n s i t ) .
T h e m o n t h s of Śrāvana, B h ā d r a p a d a , Aśvina, K ā r t t i k a , M ā r g a -
śīrsa a n d P a u s a constitute D a k s i n ā y a n a . 2
152-154. T h e five years called Ārtavas should be known
as t h e sons of B r a h m a .
H e n c e , the Rtus should be known. T h e y are r e m e m b e r e d
as Ārtavas on account of t h e Rtus. H e n c e , from this Parvan,
Amāvāsyā should be known as having Rtus as its face. H e n c e ,
from this Parvan, the Visuva should be known. It is always con­
ducive to t h e welfare of the Devas a n d t h e Pitrs. O n e should
n o t lose sense regarding rites concerning t h e Pitrs a n d the Devas,
after knowing t h e P a r v a n .

1. T h e Amāvāsyā (the n e w m o o n d a y ) m i x e d with the 14th Tithi

is Sinivāli a n d that w h i c h merges with the 1st Tithi of the next fortnight is
K u h ū . It is treated as a divinity a n d invoked for wealth and Sons, (vide
Atharva V I I 4 7 . 1 ) . According t o Nirukta X I 29, Paurnamāsi (the full m o o n
d a y ) m i x e d with the 14th tithi is Anumati, while that mixed w i t h the 1st d a y
of the next fortnight is Rākā. In vedic times it was worshipped for a rich and
f a m o u s son.

2. This verse records the ancient n a m e s of the m o n t h s w i t h which

modern n a m e s Caitra, Vaiśākha c a m e to be identified. For the convenience
of readers the modern n a m e s are g i v e n in translation. The correspondence
of ancient a n d modern names of the months is as follow:

OUTerm New Term

Tapas Māgha
Tapasya Phālguna
Madhu Caitra
Mādhava Vaiśākha
Śukra Jyestha
śuci Asādha
Nabhas Śrāvana
Nabhasya Bhādrapada
Isu Aśvina
Orja Kārttika
Sahas Mārgaśirsa
Sahasya Pausa
212 Brahmānda Purāna

155. H e n c e , Visuva t h a t is present everywhere (?) is al­

ways r e m e m b e r e d by t h e subjects. T h e ( m o u n t a i n ) Lokāloka
is called so because t h e world is r e m e m b e r e d on account of (?)
its being illuminated ( b y t h e s u n ) .
156. T h e guardians of the q u a r t e r s are stationed in t h e
middle of the Lokāloka. Those four (?) noble-souled guardians
r e m a i n till t h e a n n i h i l a t i o n of all living beings.
157. T h e y are S u d h ā m ā , Vairāja, K a r d a m a , Ś a ń k h a p ā ,
H i r a n y a r o m a n , Parjanya, K e t u m ā n a n d Rājasa. ( P e r h a p s they
are in pairs a n d hence called four ? ) .
158. T h e y are free from Dvandvas ( m u t u a l l y opposed
pairs) and false prides. T h e y are boundless a n d free from pari-
grahas (acceptances of 'gifts from o t h e r s ) . These guardians of
quarters a r e stationed on t h e Lokāloka in all t h e four directions.
159. To t h e N o r t h of the star A g a s t y a * a n d to t h e south
of Ajavīthī is t h e p a t h w a y called P i t r y ā n a . It is outside t h e
path Vaiśvānara.
160. T h e r e stay the sages w h o are endowed with progeny
a n d w h o perform A g n i h o t r a sacrifices. Those w h o stay in t h e
p a t h of pitryāna are those w h o continue t h e series of worlds
( w h o p e r p e t u a t e t h e lines or r a c e of t h e worlds).
161. T h e southern p a t h is of those w h o , being Rtviks,.
c o m m e n c e t h e work of procreation of living beings by t h e i r
blessings a n d a r e desirous of t h e world.
162. In every Yuga, they establish D h a r m a t h a t goes
astray. T h e y perform austerities. T h e y strictly a d h e r e t o t h e
bounds (of d e c e n c y ) a n d pursue t h e a r t of learning.
163. H e r e , in this world t h e predecessors a r e b o r n in
t h e houses of t h e successors (those w h o c o m e after) a n d t h e
successors are b o r n on t h e d e a t h of t h e predecessors.
164. R e p e a t e d l y b e i n g b o r n t h u s , they r e m a i n till t h e
a n n i h i l a t i o n of all living beings. These sages w h o a r e house­
holders a r e eightyeight t h o u s a n d i n n u m b e r .
165-168a; T h e y resort to t h e s o u t h e r n p a t h of t h e sun
as long as t h e m o o n a n d t h e stars are existent. T h i s is t h e t o t a l

* Tadapastasya is wrong. V ā . P . 50.209a reads correcdy yad Agastasya.

'of the star Agastya*.
1.2.21.168b-176 213

s u m ( i . e . 88000) of those persons w h o perform holy rites a n d

•who resorted to t h e c r e m a t i o n grounds. T h e i r r o u t i n e activities
in t h e world consist of creation of living beings, activities
p r o m p t e d by desire or h a t r e d , indulgence in s e x u a l l n t e r c o u r s e ,
activities i n d u c e d by lust a n d resorting to sensual objects.
T h o s e Siddhas (persons with spiritual a t t a i n m e n t ) w h o
resorted to c r e m a t i o n grounds on these or similar grounds a n d
those sages w h o seek progeny a r e ( r e - b o r n in t h e D v ā p a r a
age.
168b-169. T h e p a t h w a y t h a t is towards the n o r t h of
N ā g a v i t h ī a n d to t h e south of t h e g r o u p of seven sages (i.e.
t h e G r e a t B e a r ) is t h e n o r t h e r n p a t h of t h e sun. It is r e m e m ­
bered as Devayāna. Those w h o stay t h e r e a r e Siddhas of g r e a t
celibacy, free from impurities.
170-173. T h e y contemptuously h a t e progeny. H e n c e ,
d e a t h is c o n q u e r e d by t h e m . These sages of sublimated sexual
urge a r e eightyeight t h o u s a n d in n u m b e r . T h e y closely cling
to the n o r t h e r n p a t h , till the a n n i h i l a t i o n of all living beings
D u e to their association with t h e world, avoidance of sexual
intercourse, abstention from desires a n d hatreds, eschewal of
creation of living beings, non-lustful contacts a n d seeing
defects in sound etc. (i.e. sensual objects), they have b e c o m e
Siddhas. A n d also d u e to various other reasons also. H e n c e they
b e c a m e i m m o r t a l . I m m o r t a l i t y is considered to be ( t h e a t t a i n ­
m e n t ) of those w h o stay till t h e a n n i h i l a t i o n of all living beings.
174-175a. T h e y a p p r o a c h their wives once again for
t h e s u s t e n a n c e of the three worlds.* O t h e r s of sublimated
sexual urge a r e sinners as well as meritorious on a c c o u n t
of their killing t h e child in t h e w o m b or performing horse
sacrifices. T h e y wither a w a y at t h e end of a n n i h i l a t i o n of
all living beings.
175b-76. To t h e n o r t h a n d above the worlds of the
sages, w h e r e D h r u v a is r e m e m b e r e d to be present, is t h e divine
region ofVisnu, t h e third o n e in t h e firmament. It is t h e shining

* This is strange of those Orddhva-retas sages. V ā . P . 5 0 . 2 2 2 a reads:

TTailokya-sthiti-kālo'yam apunarmirgagāminah /
214 Brahmānda Purāna

world on reaching which no one is affected by sorrow or p a i n .

It is the greatest region of V i s n u w h e r e D h a r m a , D h r u v a a n d
o t h e r Sādhakas of t h e world stay.

C H A P T E R TWENTYTWO*

The Description of the Divine Luminaries

Varieties -of clouds: Divisions of Stratosphere :
The chariot of the Sun-God

Sūta said :
1. All t h e Antaras (i.e. M a n v a n t a r a s ) d u r i n g t h e creation
of S v ā y a m b h u v a have b e e n r e c o u n t e d . I shall r e c o u n t all t h e
future ones in d u e order.
2. On h e a r i n g this, the sages asked R o m a h a r s a n a a b o u t
t h e m o v e m e n t of the S u n , t h e M o o n a n d t h e planets.

The sages said :

3-4. " H o w do these luminaries revolve in t h e strato­
sphere w i t h o u t a n y clash or confusion or without a n y structural
formation? Does any one m a k e t h e m revolve or do they re­
volve of their own accord? O excellent one, we wish to under­
stand this. N a r r a t e this u n t o us.

Sūta said :
5. This is something t h a t confounds all living beings.
U n d e r s t a n d this even as I tell you. A l t h o u g h this is visible
and directly p e r c e p t i b l e , it perplexes t h e people.
6. T h e star t h a t (diffuses light) in t h e four quarters
and is established at t h e tail of t h e Śiśumāra(i.e. a collection of
stars resembling a d o l p h i n or a G a n g e t i c porpoise) is D h r u v a ,

•This chapter corresponds to V ā . P . Ch. 5 1 .

 1.2.22.7-15 215

1
t h e son of U t t ā n a p ā d a . He is, as t h o u g h , t h e m a i n pivot to
w h i c h all t h e stars a n d planets a r e a t t a c h e d .
7. It is reported t h a t it is he w h o p e r p e t u a l l y makes t h e .
m o o n a n d t h e sun revolve along with t h e planets. As it ( t h e
s u n ) revolves like a wheel, t h e stars also follow it.
8. T h e g r o u p of luminaries, t h e sun a n d t h e m o o n , t h e
stars-and constellations a l o n g with t h e planets move a b o u t ,
2
at t h e will of D h r u v a .
9-10. T h e y a r e fastened to D h r u v a by m e a n s of b o n d s
in the form of rows of winds. T h e i r j u n c t i o n , difference, time,
m o v e m e n t , rising a n d setting, portentious p h e n o m e n o n , t h e
s o u t h e r n and n o r t h e r n transits, the equinox a n d t h e colours of
t h e planets ( ? ) — a l l these function, d u e to D h r u v a .
11. R a i n , heat, snowfall, day, night, t h e twilight, t h e
welfare a n d woes of t h e subjects—all these take place d u e to
Dhruva.
12. Presided over by D h r u v a , the sun takes up w a t e r
a n d showers i t . 3 This sun whose rays a r e ablaze, is t h e fire of
t h e destruction of the universe.
13-15. In the course of his revolution, O Brāhmanas,.
he illuminates t h e quarters. W i t h t h e mass of his rays a n d
a c c o m p a n i e d by the wind all r o u n d , the sun takes away t h e
w a t e r of t h e entire world, O excellent B r ā h m a n a s . T h e m o o n
transmits the entire w a t e r d r u n k b y the sun. T h e torrential
c u r r e n t of w a t e r ( D o w n p o u r of r a i n ) functions t h r o u g h JVādis
(veinlike vessels) accompanied b y t h e wind. T h e w a t e r t h a t
oozes out of t h e moon remains in t h e food (i.e. p l a n t s a n d food
crops).

1. For a better and detailed description h o w all the stars a n d constel­

lations are located as different parts of the b o d y of this heavenly porpoise
(ŚUumāra) vide Bh. P. V. 23.4-7. This system of heavenly luminaries is p o e t i ­
cally c o m p a r e d to the body-of a porpoise and L o r d V ā s u d e v a is stated therein
to h a v e assumed the form of the ŚiSumāra.
2. Bh. P. ibid V. 2 attributes the power of setting in m o t i o n this stellar
system to the Almighty K ā l a ( T i m e ) a n d not to D h r u v a .
3. W 12-17 describe the ancient c o n c e p t of the water-cycle. T h e i r
belief in the indestructibility of water ( V . 1 7 ) is surprisingly modern, but t h e
later description from 19b fF shows old climatological concepts.
216 Brahmānda Purāna

16. Being obstructed by the wind, t h e clouds scatter

water over t h e e a r t h . T h u s water is continuously thrown up
( i . e . t u r n e d into v a p o u r ) a n d d r o p p e d d o w n .
17. T h e r e is no total distruction of w a t e r . T h e same
w a t e r gets transformed. It is for t h e sake of sustenance of
all t h e worlds t h a t this cosmic M ā y ā has been created (by the
lord).
18-19a. T h e three worlds along with t h e mobile a n d
immobile beings a r e pervaded by this M ā y ā . T h e sun is the
lordly creator of t h e worlds. Endowed with a thousand (innu­
m e r a b l e eyes) he is t h e lord of the universe. He is the mighty
lord of the subjects, the creator of the entire universe.
19b-20. T h e water t h a t has fallen down from t h e m o o n ,
from the sky, is conducive to the welfare of all t h e worlds. T h e
entire universe has the moon as its support. This has been
truthfully recounted. T h e Usna ( h o t virility) oozes out of t h e
sun, a n d t h e Śita (chill virility) functions from t h e m o o n .
2 1 . These two, viz. t h e m o o n of cool virility a n d t h e
sun of hot virility, sustain the world by m e a n s of their combi­
nation.
T h e river G a ń g ā with the M o o n as support, is holy. Its
waters are free from impurities.
22. ( T h e G a ń g ā ) , the great rivers beginning with Bha-
d r a s o m ā a n d the waters ( h u m i d s ) t h a t flow within the bodies
of all living beings mobile a n d immobile, become smoke (i.e.
vapour).
23. W h e n t h e mobiles a n d immobiles get heated ( a n d
b u r n t ) they spread everywhere as vapour.
24. Clouds are formed t h e r e b y . It is r e m e m b e r e d t h a t
t h e abode (waters) is full of clouds (or, is in the form of
clouds).
W i t h his rays t h e sun takes up water, the very splendour,
from all living beings.
25. In c o m b i n a t i o n with t h e wind, the rays (of t h e sun)
carry the waters from t h e ocean t h a t water (then) becomes
the nectar-like life-giver u n t o the plants. \
26. T h e n , as t h e season approaches at t h e p r o p e r time,
the sun changes (the saltish w a t e r into sweet water) a n d gives
 217

w a t e r to the clouds by m e a n s of his white a n d non-white

rays.
27. T h e waters stationed in the clouds fall down when
they are wafted by t h e wind. Accompanied by the wind ( t h e y
spread everywhere), for the welfare of all living beings.
28-29. T h e n for six m o n t h s it continues to r a i n in order
t h a t all living beings m a y flourish. T h e t h u n d e r i n g sound per­
tains to t h e wind a n d the lightning originates from fire. T h e
Meghatva ( t h e s t a t e of being a cloud) is indicated t h r o u g h t h e
root y/Mih ( t o p o u r d o w n ) , since the cloud showers ( r a i n ) . T h e
wise people know t h e cloud as Abhra because t h e waters do n o t
fall d o w n (na bhramśyanti).1
30. T h e origin of t h e clouds is threefold. 2 T h e y are of
different kinds in view of their sources of origin. T h e y are
Āgneya (fiery o n e s ) , Brahmaja ( b o r n of Brahma) a n d Paksaja
(born of W i n g s ) .
3 1 . T h e three kinds of clouds have been e n u m e r a t e d . I
shall m e n t i o n t h e m a n n e r of their origin.
Āgneyas a r e said to be originating from h e a t . T h e y p r o d u c e
smoke ( v a p o u r ) .
32. Cold winds a n d winds on cloudy days are their
characteristics. T h e y take the shapes of buffaloes, boars a n d
intoxicated elephants.
33. Assuming these forms, they come to t h e E a r t h ,
sport a b o u t a n d w a n d e r h e r e a n d t h e r e . T h e y are n a m e d
Jimūtas. Living beings are b o r n of these clouds.
34. T h e y are devoid of lightning streaks. T h e y h a n g
down w i t h torrents of w a t e r . T h e y are silent clouds of huge
bodies. T h e y are u n d e r the control of Āvaha (A kind of wind) .

1. T h i s is a fanciful derivation of Abhra 'a cloud'. N o r m a l l y Abhra

is derived from \/abhr 1-suffix—ac (i.e.—a) or from ap + bhr—suffix—a,
m e a n i n g "bearer o f water.
2. V V . 30-46 g i v e the pseudo-scientific classification of clouds as believ­
ed by the ancients. S o m e of the poetic flashes of imagination herein are
interesting. Āvaha, Pravaha, Vioaha, Udvaha, Samvaha, Parivaha are wind-
bearing clouds of different types and functions.
218 Brahmānda Purāna

35. T h e y shower r a i n from within one a n d a half to

three kilometres. T h e y shower r a i n on t h e tops a n d ridges of
the m o u n t a i n s a n d r o a r out.
36. Those clouds n a m e d Brahmajas a r e born of the
b r e a t h of god B r a h m a . T h e y cause i m p r e g n a t i o n of t h e w h i t e
cranes a n d t h e y sustain their young ones in t h e w o m b .
37. I n d e e d they a r e endued w i t h streaks of l i g h t n i n g
a n d reverberations of t h u n d e r i n g t h a t are pleasing. D u e to
their continuous r u m b l i n g sound, t h e e a r t h expresses horri­
pilation in t h e from of (plants a n d trees) sprouting from it.
38. Like a queen who has b e e n installed (on t h e t h r o n e
of) a kingdom, she a t t a i n s t h e freshness of y o u t h once again.
Strongly a t t a c h e d to t h e rains, she becomes t h e source of t h e
life of beings.
39. Those clouds d e p e n d on Pravaha, t h e second type of
wind. These clouds (shower r a i n ) from within twelve to
eighteen kilometres.
40. Those clouds n a m e d Puskarāvartakas a r e b o r n of t h e
Wings. Its conception is threefold. T h e shower is glorified as
continuous d o w n p o u r .
4 1 . T h e wings of very powerful m o u n t a i n s t h a t h a d in­
creased in size a n d w h o used to go w h e r e v er as they pleased,
were chopped off by I n d r a who wished to secure t h e welfare
of all living beings.
42. Those clouds n a m e d Puskara (were born of those
wings). T h e y increased in size competing w i t h the waters. F o r
t h e reason, they are t e r m e d Puskarāvartakas (revolving Puskaras).
4 3 . T h e y assume m a n y forms. T h e i r t h u n d e r i n g sound
is very terrible. T h e y are t h e creators of t h e torrential r a i n at
t h e end of t h e K a l p a s . T h e y control t h e Sarhvartaka fire
(which b u r n s d o w n the universe t h e n ) .
44. These (clouds) shower r a i n at t h e close of t h e
Yugas. ( T h u s ) those third (sets of clouds) have been r e c o u n t ­
ed. T h e y h a v e m a n y forms, configurations a n d aggregates.
They fill the Earth.
45-46. T h e y carry the wind a h e a d . On being resorted
to, they conclude t h e K a l p a s . An$a-Kapālas a r e t h e pieces of
t h e shell of t h e cosmic egg (evolved out of Prakrti) which
1.2.22.47-58 219

were formed w h e n t h e egg was b r o k e n a n d t h e four-faced, self-

p o t e n t god B r a h m a was b o r n therein, — t h o s e very pieces of
t h e cosmic egg a r e all known as clouds.
47-48. Smoke is conducive to development of all
o f t h e m w i t h o u t a n y distinction. T h e most excellent a m o n g
t h e m is Parjanya. T h e E l e p h a n t s of t h e quarters a r e four in
n u m b e r . (Although) these a r e separate, the source of origin
of elephants, mountains, clouds a n d serpents is t h e same a n d
water is r e m e m b e r e d as t h a t origin.
49. O n b e i n g directed t o make t h e plants a n d trees
flourish, Parjanya a n d t h e Diggajas (Elephants of t h e q u a r t e r s )
shower snowdrops d u r i n g H e m a n t a (early w i n t e r ) , b o r n of
cool virility.
50-52a. T h e sixth wind n a m e d Parivaha is their support.
T h i s powerful (wind) holds up the G a ń g ā of t h e firmament,
the holy divine river of exquisite nectar-like water. T h e G a ń g ā
is situated in t h e p a t h of Sviti (i.e. firmament) in three cur­
rents. W i t h their huge trunks, the elephants of t h e quarters
receive the waters oozing from the G a ń g ā a n d scatter t h e m in
the form of w a t e r spray. T h a t is r e m e m b e r e d as dew-drops.
52b-53. T h e r e is t h e m o u n t a i n r e m e m b e r e d as H e m a -
k ū t a in t h e southern region. To the n o r t h of the H i m a l a y a
m o u n t a i n , t h e r e is the extensive city m e n t i o n e d by the n a m e
P u n d r a stretching from n o r t h to south.
54-56. T h e r a i n t h a t falls over it has originated from
snow-drops. T h e r e u p o n t h e wind n a m e d V a h a f l o w s over t h e
H i m a l a y a , sprinkling the great m o u n t a i n w i t h w a t e r . It brings
t h e m o u n t a i n u n d e r its control by m e a n s of its own effort.
After crossing t h e H i m a l a y a s it utilises the b a l a n c e of rain­
w a t e r for t h e development of t h e western region.
( T h u s ) two types of r a i n for t h e purpose of develop­
m e n t of two types of vegetation have been recounted.
57. T h e clouds and their activity of causing t h e develop­
m e n t (of various things) —all these have been recounted. T h e
sun alone is m e n t i o n e d as t h e creator of showers.
5 8 . T h e rainfall has its root (source) in t h e sun w a t e r ;
proceeds from (functions on a c c o u n t of) t h e sun. It is after
being presided oyer by D h r u v a t h a t t h e sun works for r a i n .
220 Brahmānda Purāna

59-60. T h e wind presided over by D h r u v a withdraws

t h e shower once a g a i n .
T h e p l a n e t comes o u t of t h e sun, wanders t h r o u g h o u t t h e
entire assemblage of t h e stars a n d constellations a n d in the
e n d enters t h e sun presided over by D h r u v a .
Henceforth, u n d e r s t a n d the s t r u c t u r e of t h e chariot of
the sun.1
61-62. T h e sun-god proceeds by m e a n s of a golden
c h a r i o t t h a t has a single wheel w i t h five spokes a n d three
naves, a n d a single r i m w i t h six phases. I t s horses a r e green.
T h e whole c h a r i o t embellished w i t h gold, shines brightly.
63. T h e g i r t h a n d t h e extent of t h e chariot is t e n
t h o u s a n d Yojanas ( 1 Y o j a n a = 1 2 k m . ) I n m a g n i t u d e , its pole-
shaft is twice t h e c e n t r a l cockpit.
64. His chariot is divine a n d golden. It is yoked w i t h
horses as swift as t h e wind. It has no i m p e d i m e n t anywhere.
It was for a specific p u r p o s e t h a t it was c r e a t e d by B r a h m a .
65. T h e Cchandas (Vedic M e t r e s ) h a v e assumed t h e
forms of horses a n d are stationed in t h e direction of t h e wheel.
T h e chariot has characteristics s i m i l a r ' t o those of t h e chariot of
Varuna.
66. It is by m e a n s of this shining c h a r i o t t h a t t h e sun
traverses t h e firmament.
N o w (know) t h a t t h e following a r e the different parts of
the c h a r i o t of t h e sun.
67-68. The p a r t s a r e d u l y constituted by t h e parts of
the year.
T h e d a y is remembered as t h e nave of t h e single wheel of
the solar c h a r i o t . T h e five Ārtavas a r e t h e five spokes. T h e six
seasons are r e m e m b e r e d as constituting t h e r i m . T h i s is r e m e m ­
bered as the inner seat of the chariot. T h e two_Ayanas (transits)
are t h e two poleshafts.
69. M u h ū r t a s a n d K a l ā s a r e r e m e m b e r e d as t h e beauti­
ful trappings a n d fittings. K ā s t h ā is r e m e m b e r e d as its nose
a n d t h e Kfana ( M o m e n t ) is its axle.

1. V V . 61-62 g i v e a symbolic description of the Chariot of the S u n .

T h e significance of e a c h part of the chariot, the horses yoked etc. is given in
V V . 67 ff below.
1.2.22.70-82 221

70. T h e Mmesa is its axle tree at the b o t t o m . T h e Lavas

a r e r e m e m b e r e d as its shaft. T h e n i g h t is its wooden fender.
D h a r m a i s its f l a g s t a f f t h a t has risen u p t o ( a great h e i g h t ) .
7 1 . A r t h a (Wealth) a n d K a m a (Love) these two a r e
r e m e m b e r e d as the tips of t h e yoke a n d the axle.
T h e V e d i c metres in the form of t h e seven horses carry
the yoke by t h e left.
72. T h e seven Metres are Gāyatrī, Tristup, Anustup,
J a g a t ī , Pańkti, Brhatī a n d U s n i k .
73. T h e wheel is fixed to the Axis a n d t h e axis is laid
on D h r u v a . T h e Axis whirls along w i t h the wheel a n d D h r u v a
whirls (?) along w i t h the Axis.
74. Propelled by D h r u v a , the great wheel whirls along
with t h e Axis. T h u s is the structure of his chariot in view of
specific purpose.
75. Similarly, by m e a n s of c o m b i n a t i o n the shining
chariot has been evolved. By m e a n s of t h a t shining c h a r i o t ,
lord sun-god traverses the firmament.
76. T h e r e are two rein-cords fixed to the extremities of
the yoke a n d the axis of the chariot. Those two rein-cords re­
volve in D h r u v a (and perform the function) of a p a i r of wheels.
77-78. T h e extremities of the yoke a n d t h e axis of t h e
chariot t h a t move in circles in the firmament are c a u g h t hold
of by D h r u v a . Both the rein-cords whirl on the axis a n d they
follow D h r u v a w h o too revolves.
79. T h e extremities of the yoke a n d t h e axis of the
chariot revolve all r o u n d along with t h e rein-cords like t h e
r o p e fixed to a peg.
80. D u r i n g U t t a r ā y a n a the rein-cords b e c o m e reduced
( i n l e n g t h ) as they move in circles. D u r i n g t h e D a k s i n ā y a n a
t h e y increase in size.
8 1 . T h e two rein-cords of the c h a r i o t fixed to t h e extre­
mities of t h e yoke a n d t h e axis are c a u g h t hold of by D h r u v a
a n d the two rein-cords lead the sun.
82. W h e n presided over by D h r u v a , those two reincords
are dragged, the sun revolves in circles within ( t h e o r b i t ) .
 222 Brahmānda Purāna

83-84. T h e intervening distance between t h e quarters

is eight t h o u s a n d circles (?) W h e n t h e rein-cords a r e released by
D h r u v a , t h e sun once again revolves in circles outside ( t h e
o r b i t ) . It moves r o u n d in quick circles.

C H A P T E R T W E N T Y T H R E E

Information about Heavenly bodies

(Stars, Planets etc.).: The movement
of the Polar Star

Sūta said :
1. T h a t chariot is occupied a n d presided over by t h e
Devas, Adityas, sages, G a n d h a r v a s , Divine damsels, Grāmanis,
Serpents a n d d e m o n s . 1
2-5a. T h e s e abide in the sun for t h e period of two
m o n t h s each in d u e o r d e r . 2
T h e following reside in t h e sun continuously in t h e
m o n t h s o f M a d h u a n d M ā d h a v a ( C a i t r a a n d Vaiśākha) viz.
(gods) D h ā t r a n d A r y a m a n ; (sages) Pulastya, Pulaha, the
P r a j ā p a t i ; (serpents) Airāvata, Vāsuki, Karhsa, B h ī m a ; R a t h a -
krt, a n d R a t h a u j a s — t h e s e two a r e cited as Yaksas; ( G a n d h ­
arvas) T u m b u r u , N ā r a d a ; (divine damsels) Susthalā a n d

1. This sublime concept of the Solar chariot is based on Tajurveda

15.15.19. H e r e D e v a s , S a g e s and Gandharvas represent light and immortality-
the actinic portion of the solar spectra. T h e serpents, Grāmanis a n d Rāksasas
signify heat or death or the T h e r m a l field of the spectra. T h i s H e p t a d of the
sun signifies the m u t u a l difference in the different " W a v e l e n g t h s " of the seven
colours. T h i s m a y b e called the Puranic V I B G Y O R .
2. T h e s e verses ( 2 - 2 4 ) enumerate the names of the different devas,
sages e t c . — t h e heptad w h o occupy the solar chariot every month. T h e s e
verses are c o m m o n to t h e description of the Solar chariot in other Purānas
<hg. the M t . P. 125. 1-34, V ā . P. 5 2 . 1-26 w i t h slight differences in the n a m e s
of the occupants of the chariot.
1.2.23.5b-23 223
Puñjikasthalā, ( p r o t e c t o r - d e m o n s ) , H e t i a n d Praheti these two
are cited as Yātudhānas.
5b-8a. T h e following reside ( i n the sun)^ d u r i n g the
m o n t h s of Śuci a n d Śukra: (Jyestha andAsātfha); ( G o d s )
M i t r a a n d V a r u n a ; the sages cited being Atri a n d t h e famous
V a s i s t h a ; (Apsaras) Sahajanyā, M e n a k ā ; Pauruseya, a n d
V a d h a w h o a r e cited a s Raksasas, the G a n d h a r v a s H ā h ā a n d
H ū h ū ; Yajña (probably Yaksa a n d not Y a j ñ a ) : R a t h a s v a n a ,
R a t h a c i t r a , a n o t h e r n a m e d Nāgasāksaka ( r a t h e r N ā g a called
Taksaka) and Rambhaka.
8 b - l l . O t h e r deities also reside in the sun. T h e follow­
ing g r o u p (of Devas a n d others) resides in t h e sun d u r i n g t h e
months of Nabhas and Nabhaśya (Śrāvana and Bhādrapada)
viz. (Gods) I n d r a a n d Vivasvān; (sages) Ańgiras, B h r g u ;
the s e r p e n t s : E l ā p a t r a a n d Ś a ń k h a p ā l a ; ( G a n d h a r v a s ) Viśvā-
vasu a n d Ugrasena, Śveta a n d A r u n a ; (the two Apsaras) well-
known as P r a m l o c ā a n d Anumlocā a n d the two Y ā t u d h ā n a s
(demons) S a r p a a n d V y ā g h r a .
12-15. O t h e r p u r e deities a n d sages reside (in the sun)
d u r i n g the a u t u m n (Āśvina a n d K ā r t t i k a ) ; (gods) Parjanya a n d
P ū s a n ; (sages) Bhāradvāja along with G a u t a m a ; Parāvasu a n d
S u r u c i the G a n d h a r v a s ; Viśvācī a n d G h r t ā c ī t h e two (Apsaras)
of splendid characteristics; A i r ā v a t a a n d D h a n a ñ j a y a the well-
known serpents a n d Śyenajit a n d Susena w h o are Senānīs
(commanders) a n d Grdmanis (or Y a k s a s ) . Apas a n d V ā t a these
two are cited as Rāksasas—All these always stay in t h e sun
d u r i n g the m o n t h s of Aśvina a n d K ā r t t i k a .
16-19. T h e following stay in the sun d u r i n g the two
m o n t h s of Hemanta ( E a r l y Winter) ; t h e y are t h e two (Devas)
Arhśa a n d Bhaga; ( t h e two sages) K ā ś y a p a a n d K r a t u ; the two
serpents M a h ā p a d m a a n d K a r k o t a k a ; t h e two G a n d h a r v a s
Citrasena a n d Urnāyu; t h e two celestial damsels Urvaśī a n d
Pūrvacittī; T ā r k s a a n d Aristanemi who are Senānī (com­
manders) as Y a k s a s a n d Vidyutsphūrja a n d Śatāyu who a r e
•cited as Y ā t u h ā n a s ( d e m o n s ) — t h e s e reside in the sun in the
m o n t h s of Saha a n d Sahasya (Mārgaśīrsa a n d P a u s a ) .
20-23. T h e following reside in t h e sun during t h e
m o n t h s ofŚiśira ( l a t e w i n t e r ) . T h e y a r e (gods) T v a s t r , Visnu
(sages) J ā m a d a g n y a , V i ś v ā m i t r a ; the two serpents K a m b a l a
224 Brahmānda Purāna

a n d Aśvatara who are t h e sons of K a d r u ; t h e two G a n d h a r v a s

D h r t a r ā s t r a a n d Sūryavarcas; ( t h e two celestial damsels)
T i l o t t a m ā and R a m b h ā ; the d e m o n B r a h m ā p e t a a n d the o t h e r
wellknown d e m o n Y a j ñ ā p e t a , a n d Rtajit a n d Satyajit who a r e
cited as G a n d h a r v a s * ( r a t h e r Y a k s a s ) — a l l these, O excellent
sages, reside in the sun d u r i n g t h e m o n t h s of T a p a s a n d T a p a s y a
(Māgha and Phālguna.)
24. M a k i n g the Pitrs, Devas a n d H u m a n beings well
nourished, O B r ā h m a n a s , Savitr t h e cause of days a n d nights
goes on revolving.
25. These Devas reside in t h e sun for periods of two
m o n t h s in d u e order. T h e s e twelve groups of seven ( o r h e p tads)
identify themselves w i t h t h e i r place of office a n d residence.
26. By m e a n s of their splendour they increase the excel­
lent splendour of t h e sun. By m e a n s of words ( a n d prayers)
composed by themselves, sages eulogise t h e sun.
27. T h e G a n d h a r v a s a n d t h e Apsaras serve h i m b y
means of songs a n d dances. T h e G r ā m a n i s , Yaksas a n d Bhūtas
perform the worship of his rays.
28. T h e serpents carry the sun, t h e demons follow h i m .
F r o m sunrise to sunset, t h e Vālakhilyas surround the sun
a n d lead h i m on.
29-31. T h e sun w h o is t h e lord of all these, blazes with
his brilliance in accordance w i t h t h e virility, austerities, virtues,
contacts, realities a n d s t r e n g t h of these (Devas etc.)
T h u s , these stay in t h e sun for periods of two m o n t h s
viz. t h e sages, t h e Devas, t h e G a n d h a r v a s , t h e serpents, t h e
groups of celestial damsels, t h e G r ā m a n i s (or groupleaders) or
t h e Yaksas a n d especially t h e d e m o n s .
32-33. T h e s e blaze, shower rains, shine, blow and create.
On being glorified they dispel t h e inauspicious demerits of all
living beings.
T h e s e remove t h e auspicious merit of evil-minded m e n .
In some respects they r e m o v e t h e sins of m e n of good c h a r a c t e r
and conduct.

* This is w r o n g as t h e pair of Gandharvas is already cited. T h e reading

should be Grimattyau as in V ā . P . 5 2 . 2 2 .
1.2.23.34-43 225

34. All these followers of the d a y revolve along with t h e

sun. T h e y shower rain on the subjects, they scorch t h e m a n d
they delight t h e m (too).
35-36. T h e y protect all the living beings till the desti­
n a t i o n of the M a n u s . In the M a n v a n t a r a s of t h e ( M a n u s ) of
t h e past a n d future as well as those w h o are present, this is
the abode of those w h o identify themselves.
T h u s those fourteen sets of seven reside in the sun in t h e
course of the fourteen M a n v a n t a r a s .
37. T h e sun releases h e a t energy d u r i n g the summer.
He scatters rain d u r i n g t h e rainy season a n d snow (during
w i n t e r ) . He is t h e maker of d a y and night. He keeps up his
m o v e m e n t in accordance with ( t h e changing) seasons a n d
gratifies the Devas, t h e Pitrs a n d the h u m a n beings with t h e
rays suitably a d a p t e d .
38. By means of t h e (ray) n a m e d Susumna, the sun
develops the m o o n in the b r i g h t half d a y by d a y a n d m a k e s
i t complete ( o n t h e full moon d a y ) . H e propitiates t h e Devas
by means of the nectar. T h e Devas imbibe it d u r i n g t h e d a r k
half.
39. W h e n the nectar of the moon is d r u n k , t h e m o o n
loses all his digits except one during the d a r k half. At t h e
close of it, the m o o n does not ooze out nectar from its rays. T h e
Devas, t h e pitrs, t h e Saumyas a n d the Kāvyas imbibe t h a t
nectar.
40. M e n conquer (satisfy) h u n g e r by means of food­
stuffs a n d beverages a n d medicinal herbs developed by m e a n s
of rain, with waters lifted up a n d released by means of his rays
by t h e sun.
4 1 . It is d u r i n g the bright half t h a t the Devas a r e p r o ­
pitiated by means of n e c t a r a n d the pitrs ( a r e d o n e so) d u r i n g
the d a r k half (of the m o n t h ) . ( T h e s u n ) perpetually sustains
the h u m a n beings by means of food. He holds them well by
m e a n s of his rays.
42. T h e sun is being led by green horses. At t h a t t i m e ,
he removes (evaporates) w a t e r by means of his green rays.
At t h e time of discharge (of w a t e r ) , he releases the water.
T h u s the sun sustains the mobile a n d immobile beings.
4 3 . T h e sun is being led by green horses. He drinks
 226 Brahmānda Parana

w a t e r by means of thousands of green rays. Being carried by

1
green horses, t h e sun releases it.
44. T h u s the sun traverses the q u a r t e r s by m e a n s of his
swift chariot w i t h one wheel. T h e horses are splendid b u t they
do not have t h e usual p a c e * (? Akramaih).
45. In t h e course of a day a n d night, t h e sun traverses
t h e e a r t h consisting of t h e seven continents a n d oceans by
means of his c h a r i o t with a single wheel.
46-48. T h e chariot is yoked with only seven horses.
T h e y are the V e d i c Metres t h a t have assumed the form of
horses. T h e y are stationed towards the place where t h e wheel
is fitted. T h e y assume t h e forms as they wish. T h e y are green,
imperishable; they (? are a c c o m p a n i e d ) by tawny-coloured
masters expounding t h e B r a h m a n . In the course of a year
those horses traverse eightythree h u n d r e d circles.
It traverses t h e external as well as the i n t e r n a l circular
zones, in t h e course of days. T h e y have been yoked in t h e
beginning of the K a l p a a n d they continue to b e a r till the a n n i ­
hilation of all living beings.
49. S u r r o u n d e d by Vālakhilyas, they w a n d e r b o t h night
a n d day. T h e sun is eulogised by great sages by means of
words ( a n d prayers) of t h e highest order a n d composed by
themselves.
50. He is served by G a n d h a r v a s a n d groups of celestial
damsels by m e a n s of songs a n d dances. T h e lord of the day
(i.e. t h e sun) thus revolves a n d wanders by means of horses
t h a t gallop a n d t h a t are as swift as birds.
5 1 . T h e chariot of Soma (the Moon) has t h r e e wheels. 2
His horses h a v e t h e lustre of K u n d a (white J a s m i n e ) flowers.
T h e y are t e n in n u m b e r a n d they a r e yoked to t h e left as well
as to t h e right. T h e m o o n traverses by m e a n s of this.
52. T h e y traverse t h e stars supported by the Vlthi ( t h e
p a t h of t h e f i r m a m e n t ) . T h e y gain velocity by m e a n s of t h e

1.. T h i s verse practically repeats V. 42 in different words.

* T h e text is defective. T h e corresponding verse in the V ā . P . 5 2 ,
4 3 b reads: bhaāraU tair aksatairaśvaih sarpate 'sou divi ksaye /' w i t h those auspi­
cious unbroken horses he proceeds in the region of the sky.
2. W 51-79 describe the mythological description of the chariot of
t h e m o o n . Its scientific significance is not clear.
1.2.23.53-65 227

support of D h r u v a . T h e shrinking a n d lengthening of its rays

a r e r e m e m b e r e d as being like those of the sun.
53. It should be known t h a t t h e chariot of the moon has
t h r e e wheels w i t h horses on either side. T h e chariot is b o r n
(i.e. evolved) out of t h e w o m b of t h e waters along with the
horses a n d t h e charioteer.
54. It has three wheels with h u n d r e d spokes. It is yoked
with ten excellent white horses. T h e y are slim a n d divine.
T h e y are u n i m p e d e d a n d they have t h e swiftness of the m i n d .
55-57. T h e y are yoked b u t once a n d they continue to
b e a r it till t h e elapse of the Yugas. In t h a t c o m p a c t chariot,
t h e r e are w h i t e serpents encircling t h e chariot (?) Horses of
t h e same colour, having t h e lustre of conchshells carry h i m
( t h e M o o n ) . T h e names of t h e ten horses of the moon are
Yajus, C a n d a m a n a s , Vrsa, Vājin, N a r a , H a y a , the famous
horses Gavisnu, H a m s a , V y o m a a n d M r g a .
58. These (horses) carry t h e Moon-lord with great
dedication ( a n d r e s p e c t ) . T h e m o o n traverses (its o r b i t )
s u r r o u n d e d by t h e Devas a n d t h e pitrs.
59. At t h e end of the dark half a n d at the beginning of
t h e bright half, when the sun is steady in the opposite direction,
t h e m o o n is filled u p , a n d as days pass by (the digits are
reinstilled).
60. W h e n the (nectarine) b o d y of the m o o n has been
i m b i b e d by the Devas, it becomes exhausted on t h e fifteenth
d a y . T h e n , w i t h a single r a y t h e sun makes it well developed.
6 1 . By means of the r a y called S u s u m n a (the sun) fills
a p a r t (of the moon) (digit by digit) every d a y . On being
replenished thus by t h e S u s u m n a ( r a y ) , the white and bright
digits increase.
62. D u r i n g t h e d a r k half, t h e digits become reduced a n d
t h e y a r e developed (replenished) d u r i n g the b r i g h t half. T h e
m o o n is t h u s developed, d u e to t h e power of t h e sun.
6 3 . On t h e full M o o n d a y , it appears b r i g h t in a com­
plete disc. In t h e b r i g h t half, t h e m o o n is thus fully replenished
d a y b y day.
64-65. F r o m t h e second d a y of t h e d a r k half to t h e
fourteenth day, t h e Devas imbibe t h e n e c t a r o f t h e moon t h a t
is of t h e n a t u r e of t h e essence of the waters a n d t h a t is wholly
228 Brahmānda Purāna

juicy. Drinking this liquid n e c t a r of the moon, t h e Devas

become delighted. It is d u e to the splendour of the sun t h a t ,
this n e c t a r i n e juice has been collected together in t h e course of
half a month.
66. T h e n e c t a r of the m o o n is for their food (consump­
t i o n ) . It is resorted to for a single night on the full m o o n day by
all the Devas and Pitrs along with the sages.
67. On being imbibed gradually by the Pitrs a n d the
Devas at the beginning of t h e d a r k half, t h e digits of the m o o n
which face the sun b e c o m e reduced gradually.
68. T h i r t y three, three h u n d r e d (?) a n d three and t h r e e
thousand a n d t h r e e Devas imbibe (the juice of) t h e moon.
69. On being sucked thus, the black digits of the m o o n
increase. H e n c e , the white digits become reduced a n d the d a r k
ones become increased.
70-72. T h u s , t h e m o o n is sucked daily by the D e v a s .
After imbibing it for a period of half a m o n t h , t h e excellent
Devas go away on the New M o o n day. T h e Pitrs (thereafter)
resort to the M o o n on the New M o o n day. T h e n on the fifteenth
d a y when the digits are left over a little, t h e groups of Pitrs
resort to the last r e m a n a n t (of t h e digits) in the afternoon. F o r
a period of two Lavas, they imbibe t h e K a l ā s (of t h e m o o n )
t h a t a r e left over.
73. T h e n e c t a r of Svadhā oozes from its rays on t h e N e w
M o o n day. After d r i n k i n g t h a t Svadhā for their own satisfac­
tion ( t o t h e full) for t h e period of a m o n t h , those ( P i t r s ) go
away.
74. T h e m o o n is scorched by the sun (i.e. sunlight) t h a t
is present in the S u s u m n a . Similarly, the n e c t a r i n e m o o n is
imbibed by the Devas in the dark half.
75. T h e y a r e of three (varieties), the Saumyas, the
Barhisads a n d the Agnisvāttas. Those w h o are m e n t i o n e d as
Kāvyas are all Pitrs.
76. T h e K ā v y a s are Sarhvatsaras, those w h o a r e remem­
bered by t h e B r ā h m a n a s as Pañcābdas (the five y e a r s ) . Saumyas
should be known as t h e R t u s a n d Barhisads a r e remembered as.
t h e Mas as ( M o n t h s ) .
77-78. T h e Agnisvāttas a r e the Artavas, O B r ā h m a n a s ,
these a r e the creations o f the Pitrs. O n being d r u n k b y t h e
1.2.23.79-90a 229

Pitrs on t h e fifteenth day, t h e digit of t h e m o o n t h a t is one

f i f t e e n t h . p a r t becomes r e d u c e d o n t h e N e w m o o n d a y . T h e n
in t h e n e x t fortnight it becorpes replenished.
79. T h e increase a n d decrease of the m o o n a r e r e m e m b e r e d
(as occurring) on t h e sixteenth d a y at the beginning of a fort­
n i g h t . It is t h u s t h a t t h e increase and decrease in the m o o n
occur on a c c o u n t of t h e sun.
80. Again (i.e. h e n c e f o r t h ) , I shall describe t h e
chariots of the stars, planets a n d R ā h u . 1
T h e chariot of t h e son of t h e M o o n ( B u d h a ) is b r i g h t
a n d full of the splendour of water.
8 1 . T h e chariot of Bhārgava ( t h e Venus) is glorious a n d
it resembles the sun in s p l e n d o u r . It has t h e r a m b l i n g sound of
t h e cloud. It is e q u i p p e d with b a n n e r , flagstaff a n d o t h e r
paraphernalia.
82-83. It is yoked with various excellent horses of
different colours b o r n of the earth. It is fitted with t h e following
t e n horses, viz. Śveta, Piśañga, Sārańga, Nīla, Pita, Vilohita,
K r s n a , H a r i t a , P r s a t a a n d Prśni. T h e y are o f g r e a t g r a n d e u r .
T h e y a r e n o t lean. T h e y have the speed of t h e wind.
84-86. T h e excellent c h a r i o t of t h e M a r s also is glorious
a n d golden. It has eight horses. W i t h u n i m p e d e d red horses
b o r n of fire a n d capable of going everywhere, the p r i n c e
(i.e., the Mars) goes a b o u t . T h e y have straight m o v e m e n t as
well as those curved clockwise a n d curved anticlockwise ones.
T h e J u p i t e r (Brhaspati) of the family of Ańgiras, t h e
scholarly p r e c e p t o r of t h e Devas, moves a b o u t in golden chariot
by m e a n s of eight grey horses b o r n of water. T h e y a r e divine
horses w i t h t h e speed of t h e w i n d .
Staying for a year in a constellation, he goes a h e a d along
w i t h V e d h a s * (Brahma) (?)
87-90a. R i d i n g in a c h a r i o t of black steel (iron) fitted
with strong horses b o r n of t h e firmament, t h e S a t u r n proceeds
a h e a d very slowly.

1. W 80-92 describe the chariots of other planets such as Budha,

Śukra etc.
* Sarvagah 'one w h o c a n go everywhere a n d anywhere' in Vā.P.52-87.
230 Brahmānda Purāna

T h e horses of R ā h u are eight in n u m b e r , a n d black in

colour. T h e y have t h e speed of the m i n d . His c h a r i o t is full of
darkness. T h e horses a r e yoked b u t once a n d they d r a w it
(to t h e e n d ) .
H a v i n g come out of t h e sun, R ā h u goes to the M o o n
d u r i n g P a r v a n days ( t h e Full m o o n d a y s ) .
90b-91. T h e horses of the c h a r i o t of K e t u are eight in
n u m b e r a n d they have t h e speed of t h e wind. T h e y have the
colour of t h e smoke of straw. T h e y are strong. T h e y are tawny-
coloured like donkeys.
T h u s these horses of t h e planets along with the chariots
have been described.
92. All of them are fastened to D h r u v a by m e a n s of
gaseous rays; T h e y are fully developed. While whirling duly
they blaze as well.
93. ( R e p e t i t i o n ) T h e y are fully developed d u e to
invisible gaseous rays. Being b o u n d ( t o D h r u v a ) by means of
these, the m o o n , t h e sun a n d the planets revolve in the
firmament.
94-95. Those groups of luminaries follow D h r u v a t h a t
whirls. J u s t as t h e b o a t is carried on along w i t h t h e ( c u r r e n t
of) water in the river, so also these abodes of gods (? planets
etc.) are carried by t h e gaseous rays. T h e groups of gods mov­
ing about in the firmament are not seen.
96. T h e r e are as .many bonds of gaseous rays as there are
stars. All of t h e m are fastened to D h r u v a . T h e y whirl them­
selves a n d they m a k e others also revolve.
97. J u s t as t h e oil-rollers whirl a n d cause t h e wheel also
to whirl so also do t h e luminaries fixed ( t o D h r u v a ) on all
sides by m e a n s of gaseous rays.
98. Urged by t h e whirlwind, they m o v e a b o u t like a
firebrand. (Since t h e w i n d ) carried t h e luminaries, ( t h e wind
is r e m e m b e r e d as Pravaha.
99. T h u s t h e g r o u p of planets a t t a c h e d to D h r u v a ,
moves a b o u t . This G a n g e t i c porpoise a n d D h r u v a should be
known as m a d e up of constellations in t h e firmament.
100-107. If a sin is c o m m i t t e d in the day, it is dispelled
by seeing it (Dhruva) d u r i n g t h e night.
1.2.23.108 231

He lives as m a n y or m o r e years as t h e r e are stars support­

ed by the G a n g e t i c porpoise in the firmament.
T h e heavenly Gangetic porpoise should be known w i t h
its p a r t s (The various limbs of this porpoise are m e n t i o n e d
subsequently).
A u t t ā n a p ā d a ( D h r u v a the son of U t t ā n a p ā d a ) should be
known as its u p p e r jaw. Yajña should be known as t h e other
(i.e. lower j a w ) . D h a r m a is based on its head, (i.e. constitutes
its h e a d ) .
N ā r ā y a n a should be sought for in the h e a r t a n d the p a i r
of Aśvins in the forelegs. V a r u n a a n d A r y a m a n a r e its h i n d
thighs.
Its penis is Sarhvatsara a n d M i t r a clings to the Apina
( a n u s ) , Agni, M a h e n d r a , M ā r ī c a , K a ś y a p a a n d D h r u v a are i n
the tail.
T h e four stars in the milky way do n o t set.
T h e stars, the moon, the sun a n d the planets along w i t h
the constellations are fixed in the heaven, some with the faces
u p , others with faces turned away and all of t h e m curved. T h e y
are presided over by D h r u v a . T h e y go round D h r u v a who is
the central pivot in the heaven a n d who is an excellent lord.
D h r u v a is r e m e m b e r e d as the fourth a n d the last one after Agni,
Indra and Kāśyapa.
108. On t h e top of the M e r u M o u n t a i n , single-handed
he whirls when he pulls t h e m with face down. He observes
M e r u a t the b o r d e r a n d circumambulates it.

1. VV 100-104 describe the various parts of the heavenly (stellar)

porpoise ( Ś i ś u m ā r a ) .
232 Brahmānda Purāna

CHAPTER TWENTYFOUR

The arrangement of the Heavenly Luminaries :

The sun, the source of Light to Luminaries

Sūta said :

1. On h e a r i n g this, the sages who were in d o u b t asked

R o m a h a r s a n a once again the answer (for the s a m e ) .
2. W h a t has been described in details by your h o n o u r
is about the abodes. Now describe to us how m a y be the abodes
cf gods a n d how are the luminaries.
3-6. M e n t i o n everything decisively, the facts concerning
t h e Luminaries.

Vāyu (The Wind god) said :

On h e a r i n g their words, Sūta of great concentration a n d

m e n t a l purity, delivered the most excellent speech t h a t dispelled
their doubts.

Sūta said

"I shall mention to you the origin of t h e sun a n d the

moon, the details as mentioned by the wise a n d intelligent
sages of great wisdom. I shall recount how the sun, the
m o o n a n d the plants came to be remembered h e r e as Devagrhas
(Divine abodes, abodes of t h e D e v a s ) .
Thereafter, I shall r e c o u n t the origin of the three types
1
of Agni (Fire) viz. t h e divine one, the terrestrial one and the
one born of water (i.e. lightning) .
7. W h e n the night of Brahma, born of t h e unmanifest
one, d a w n e d , this (visible comet) t h a t h a d not been manifested
a n d developed was completely enveloped by the darkness of the
night.

1. Agni (the fire g o d ) w a s regarded as a very great deity by the V e d i c

Aryans a n d different n a m e s according to its functions were given to it in the
R V . T h e Purānas amplified the tradition. T h e fire is given the credit of move­
ments of the S u n w h i c h is regarded as the source of all the p l a n e t s — n a y e v e n
of the three worlds. It is the fire w h o through the different N ā d i s or rays of t h e
sun evaporates water a n d causes seasons—the summer, t h e rainy season a n d
the winter. Cf. M t . P . 128.4-23.
1.2.24.8-18 233

8-9a. W h e n this universe r e m a i n e d in the form of all t h e

original .BAate (Elements ) a n d t h e specific particularities (distinc­
tions) h a d been destroyed (i.e. h a d n o t been developed), the
self-born lord who manages t h e activities of t h e universe, moved
a b o u t like a Khadyota (glow-worm) i.e. he w h o illuminates
firmament) with a desire to manifest himself.
9b-10. At the beginning of t h e world he saw t h e fire
supported by the E a r t h and W a t e r . T h e lord encased it for t h e
purpose of light a n d divided it i n t o three parts. T h e fire t h a t
is sanctifying in this world is called t h e Parthiva (Terrestrial
fire).
11. T h a t which blazes in the sun is remembered as Śuci
( p u r e ) . Abja ( b o r n of water) should be known as Vaidyut
(Lightening etc.) I shall recount their characteristics.
12. T h e fires born of water a r e three, viz. : Vaidyut
( L i g h t e n i n g ) Jāthara (gastric) a n d Saura ( S o l a r ) . It is on
a c c o u n t of this, t h a t t h e sun blazes in t h e heaven after drinking
water by m e a n s of his rays.
13. T h e (fire) Vārsya (originating from Varsa or rain)
contained in lightening, does not become cool by m e a n s of
water. T h e fire t h a t abides within the stomach of h u m a n beings
does not become cool by means of water.
14. H e n c e , t h e solar fire, t h e V a i d y u t a fire a n d t h e
gastric fire a r e fires t h a t have w a t e r for their fuel.
Some a m o n g t h e waters are considered Tejas (fiery splen­
d o u r ) a n d some are seen as having w a t e r for their fuel.
15. T h e Nirmathya fire (i.e. the fire p r o d u c e d by c h u r n ­
ing or friction) has wood for its fuel. T h a t fire is brought u n d e r
control by m e a n s of water.
T h e Pavamāna fire (sanctifying fire) has sparks a n d flames
a n d t h e gastric fire is r e m e m b e r e d as devoid of lustre.
16. ( T h e same is the case w i t h ) t h e fire without h e a t
t h a t is in t h e zone (of t h e s u n ) . It is white a n d it illuminates.
W h e n the sun sets along with its rays (i.e. w i t h d r a w i n g
all t h e rays), t h e solar lustre enters fire d u r i n g night. H e n c e it
glows from far off.
17-18. T h e h e a t of t h e fire, of the terrestrial fire, enters
the sun as it rises w i t h its rays. H e n c e t h e fire blazes. T h e
234 Brahmānda Pur&na

power of illumination, a n d h e a t are (respectively) t h e solar a n d

fiery splendour.
19-20. By p e r m e a t i n g each other, they m a k e e a c h o t h e r
nourish a n d develop.
In t h e n o r t h e r n hemisphere as well as in the southern o n e ,
when the sun rises, the night enters waters. H e n c e , waters become
hot d u r i n g the "day a n d cold on account of the entrance a n d
p e r m e a t i o n by t h e n i g h t .
2 1 . W h e n t h e sun sets, t h e d a y enters waters. H e n c e ,
d u r i n g t h e night, the waters are seen white ( a n d sparkling).
22. It is in this order t h a t in t h e southern a n d n o r t h e r n
hemispheres, the d a y a n d the night enter water at t h e times
of sunrise a n d sunset.
23. T h e sun t h a t blazes imbibing water by means of his
rays, is r e m e m b e r e d as t h e divine Śuci ( p u r e ) fire t h a t is com­
bined with the terrestrial fire.
24-27. This fire Śuci has a thousand feet (rays). It
resembles one holding a p o t . W i t h a thousand JVādīs (vein­
like rays) spread all r o u n d , it takes up the waters of the rivers,
oceans, wells, canals etc. b o t h blowing a n d stationary.
Its thousand rays exude cold showers, snowfall as well as
hot ones. A m o n g t h e m , four h u n d r e d veins h a v e variegated
forms a n d they shower ( r a i n ) .
These veins t h a t cause downpour of rain are n a m e d as
follows : C a n d a n ā s , Sādhyās, K ū t a n ā s , Akūtanās a n d Amrtās.
28-31. T h e r e are t h r e e h u n d r e d rays other t h a n these
a n d they exude snow. These Veins t h a t b r i n g a b o u t snowfall
a r e by n a m e Drśyās (visible), Meghās, Yāmyās a n d Hrādinīs
( Rumbling ones).
Those rays of limited lustre are called C a n d r ā s by n a m e .
T h e white ( p u r e ) rays t h a t cause h e a t a r e three h u n d r e d
in n u m b e r a n d their n a m e s are Śuklās, K u h a k ā s , Viśvabhrts.
T h e sun brings a b o u t t h e satisfaction of h u m a n beings,
Pitrs ( M a n e s ) a n d Devas after distributing t h e m impartially
among them.
He gratifies h u m a n beings by m e a n s of m e d i c i n a l herbs,
the m a n e s by m e a n s of Svadhā-offerings a n d all t h e Devas by
m e a n s of n e c t a r .
 1.2.24.32-40 235-

32-33. D u r i n g Vasanta ( s p r i n g ) a n d Grisma ( s u m m e r ) ,

t h e sun blazes by m e a n s of t h r e e h u n d r e d rays.
D u r i n g the r a i n y season a n d a u t u m n h e showers (rain) b y
m e a n s of four h u n d r e d rays.
D u r i n g H e m a n t a (early w i n t e r ) a n d Śiśira (later w i n t e r ) ,
he scatters snow by means of t h r e e h u n d r e d rays.
( T h e t w e l v e suns) are I n d r a D h ā t r , Bhaga, P ū s a n , M i t r a ,
V a r u n a , A r y a m a n , Amśu, Vivasvān, T v a s t r , Savitr a n d Visnu.
34-35. T h e sun d u r i n g the m o n t h of M ā g h a is V a r u n a ; 1
Pūsan in P h ā l g u n a ; lord Amśu in t h e m o n t h of C a i t r a a n d
D h ā t r in t h e m o n t h of V a i ś ā k h a . I n d r a is t h e sun in t h e m o n t h
of J y e s t h a a n d t h e sun in t h e m o n t h of Asādha is Savitr.
36-37a. Vivasvān is t h e S u n i n t h e m o n t h of Srāvana,
Bhaga is r e m e m b e r e d as the S u n in t h e m o n t h of P r s t h a p a d a
( B h ā d r a p a d a ) . A r y a m a n is t h e S u n in t h e m o n t h of Aśvayuja
(Aśvina) a n d T v a s t r is t h e sun in the m o n t h of K ā r t t i k a . M i t r a
is the sun in t h e m o n t h of M ā r g a ś ī r s a a n d Visnu, t h e eternal
one, is t h e sun in P a u s a .
37b-40. In t h e activity as the sun, T a r u n a has five
thousand rays. P ū s a n blazes with six thousand rays a n d L o r d
Amśu blazes w i t h seven t h o u s a n d rays; D h ā t r w i t h eight
t h o u s a n d a n d I n d r a with n i n e thousand rays.
Savitr moves (about) w i t h ten thousand rays a n d Bhaga
w i t h eleven t h o u s a n d rays. M i t r a blazes w i t h seven t h o u s a n d
rays a n d T v a s t r blazes with eight thousand rays.

1. T h i s tabular statement shows the monthwise distribution of the-

sun-gods a n d their capacities and functions:
Month Name of the ruling Sun Rays
Caitra Amśu 7000
Vaiśākha Dhātr 8000
Jyesfha Indra 9000
Asādha Savitr 10000
Śrāvana Vivasvān 9000
Bhādrapada Bhaga 11000
Aśvina Aryaman 10000
Kārttika Tvastr 8000
Mārgaśirsa Mitra 7000
Pausa Visrui 6000
Māgha Varuna 5000
Phālguna Pūsan 6000
236 Brahmānda Pur&na

A r y a m a n moves a b o u t w i t h ten thousand rays a n d Vivas-

vān (not Parjanya as in the text) blazes with n i n e thousand
rays. Visnu scorches the e a r t h by means of six thousand rays.
41-42. D u r i n g the V a s a n t a season, t h e sun is tawny-
coloured ; x d u r i n g the G r ī s m a season, t h e sun has golden lustre:
d u r i n g t h e Varsa (rainy) season, he is white in colour a n d d u r i n g
a u t u m n , he is yellowish white in colour.
D u r i n g Hemanta (early winter) t h e sun is copper-coloured.
D u r i n g Śiśira (late winter) he is red in colour. T h u s the colours
of the sun caused by the seasons h a v e been (traditionally)
proclaimed.
43. T h e sun infuses strength in the medicinal herbs; he
makes the Pitrs (stronger) by means of S v a d h ā ; he infuses
n e c t a r in the Devas. T h u s he gives three things to t h e three.
44. In this m a n n e r the thousand rays of the sun achieve
the requisite things of the people of t h e world. T h e y differ inas­
m u c h as they exude snow, r a i n or hot rays.
45. T h u s , is t h e white resplendent sphere n a m e d sun. It
is t h e foundation a n d source of origin of the stars, planets a n d
t h e moon.
4 6 . All these, viz. the moon, the stars a n d t h e planets
should be known as originating from the sun. T h e m o o n is the
l o r d of all stars a n d t h e sun is the king of planets.
4 7 . T h e r e m a i n i n g five planets should be known as gods
moving a b o u t as they please.
48. U n d e r s t a n d the sources of origin of the remaining
p l a n e t s b e i n g described well. Skanda, the commander-in-chief
of t h e a r m y of t h e Devas, is cited as t h e p l a n e t A ñ g ā r a k a ( t h e
Mars).
49-51. Scholars conversant w i t h the Vedic knowledge
c a l l N ā r ā y a n a by the n a m e B u d h a (the Mercury) .
Y a m a ( a n i n c a r n a t i o n of) R u d r a , the son of Vivasvān a n d
the lord of t h e world, is the great p l a n e t Śanaiścara ( t h e Saturn)
•who is t h e most excellent a m o n g B r ā h m a n a s a n d who orbits
very slowly.

1. W . 4 1 - 4 2 g i v e the traditional seasonwise colours or complexions of

the sun.
1.2.24.52-60 237

T h e t w o resplendent great planets are t h e preceptors o f

t h e Devas a n d Asuras.
B o t h of t h e m viz. Śukra (the Venus) a n d B r h a s p a t i ( t h e
J u p i t e r ) a r e the sons of Prajāpati.
T h e r e is no d o u b t t h a t t h e entire u n i t of the three worlds
has t h e sun as its root ( s o u r c e ) .
52-54. T h e entire universe including t h e Devas, Asuras
a n d h u m a n beings originate from t h e sun, O, l e a d i n g
Brāhmanas.
All t h e brilliance of R u d r a , U p e n d r a ( V i s n u ) , I n d r a a n d
C a n d r a ( t h e M o o n ) , the dwellers o f t h e heaven, t h e brightness
of all luminaries, t h e entire splendour of all the worlds (is
t h a t of t h e s u n ) . He is the soul of all; he is t h e lord of all
t h e worlds; he is a great god; a n d Prajāpati t h e lord of t h e
subjects). T h e S u n alone is t h e root of t h e three worlds. He is
t h e highest deity. It is from h i m t h a t everything is b o r n a n d
everything gets merged in h i m alone.
55. T h e existence a n d non-existence of t h e worlds h a v e
formerly e m a n a t e d from t h e sun. T h e p l a n t t h a t should
be u n d e r s t o o d by t h e whole universe, O, B r ā h m a n a s , is the
brilliant sun of great lustre.
56-57. (The units of time) K s a n a s , M u h ū r t a s , days,,
nights, fortnights, t h e whole months, the seasons, t h e years a n d
the Yugas get merged i n t o this a n d a r e b o r n a g a i n a n d again.
H e n c e , there is no reckoning of time w i t h o u t the sun.
58-60. W i t h o u t t h e reckoning of time, there is n e i t h e r
(the study of) scriptures, n o r (religious) initiation n o r t h e
daily routine of religious duties. If the seasons are not. well
defined, how can there be flowers, roots a n d fruits ? H o w can
the crops or fruits of trees come out ? H o w can medicinal herbs
a n d grasses grow?
W i t h o u t the sun t h a t blazes in the universe a n d who r o b s
(evaporates) water, t h e r e will be complete cessation a n d n o n ­
existence of all sorts of h u m a n activity a n d the activity of o t h e r
creatures b o t h in t h e e a r t h a n d in the h e a v e n .
He alone is t h e ' T i m e ' . He is the ' F i r e ' . He is t h e lord
of t h e subjects. He has twelve souls ( i n t h e form of twelve
Ādityas (the sun g o d ) .
238 Brahmānda Purāna

6 1 . He scorches t h e t h r e e worlds inclusive of t h e mobile

a n d immobile beings, O excellent B r ā h m a n a s .
He is the mass of splendour t h a t dispels t h e darkness of
t h e entire world.
62. After resorting to t h e excellent p a t h of the wind, he
gives heat to this e n t i r e universe by means of his rays, at t h e
sides, above a n d below, nay, at all sides.
63-64. J u s t as a bright l a m p suspended in the m i d d l e of
a house dispels simultaneously the darkness at t h e sides, above
a n d below, so also t h e sun w h o has a thousand ( i n n u m e r a b l e )
rays, w h o is t h e lord of planets a n d t h e universe, illuminates
by m e a n s of his rays t h e entire universe everywhere on all
sides.
65. T h e most excellent a m o n g the thousand rays of the
sun cited by me before, a r e t h e seven rays t h a t are t h e sources
of origin of t h e p l a n e t s . 1
66-68. T h e y a r e declared as follows:— S u s u m n a , H a r i ­
keśa as well as V i ś v a k a r m a n ; Viśvaśravas (and a g a i n a n o t h e r
ray) Sampadvasu, Arvāvasu a n d Svarāt.
It is t h e solar r a y S u s u m n a t h a t causes t h e nourishment
of t h e M o o n t h a t wanes. This S u s u m n a is glorified as one t h a t
spreads sideways a n d u p w a r d s .
H a r i k e ś a , t h a t is in front, is glorified as t h e source of
origin of t h e stars.
69-72a. V i ś v a k a r m a n , the ray to t h e south, right, n u r ­
tures B u d h a ( M e r c u r y ) . Viśvaśravas the ray to the west, behind,
is r e m e m b e r e d by l e a r n e d m e n as the source of origin of Śukra
(the V e n u s ) .
T h e ray S a m p a d v a s u is t h e source of origin of L o h i t a
(the M a r s . )

1. T h i s is a peculiar w a y of associating the particular ray of the sun as

t h e source of origin of particular p l a n e t :
Name of the ray of the sun Name of the planet or star so introduced
Susumna The moon
Harikeśa stars in general
Viśvaśravas Śukra (The Venus)
Sampadvasu The Mars
Arvāvasu T h e Jupiter
Svarāt T h e Saturn
Viśvakarman Budha (Mercury)
 1.2.24.72b-78 239

T h e sixth r a y Arvāvasu is t h e source of origin of Brhas-

\ pati (the J u p i t e r ) .
T h e r a y Svarāt causes the d e v e l o p m e n t of^Śanaiścara
(the S a t u r n ) .
T h u s , it is d u e to the power of t h e sun t h a t the p l a n e t s ,
stars a n d constellations r e m a i n in the firmament. N a y , this
entire universe is sustained.
72b-73. T h e stars a r e termed Naksatras because they do
not become reduced (JVa-notKsiyante become r e d u c e d ) . 1
T h e s e Ksetras (abodes) h a p p e n before on a c c o u n t of t h e
rays (?) T h e sun, the creator of the star, takes up their abodes.
74-76. T h e stars a r e so called because they r e d e e m
(tāranāt) those persons who have crossed t h e planets by m e a n s
of m e r i t a n d w h o have resorted to t h e m (once a g a i n ) at t h e
e n d of the m e r i t (i.e. w h e n merits h a d b e e n enjoyed fully.)
T h e y a r e Tārakas because they a r e white a n d sparkling.
T h e sun is n a m e d Āditya because it takes up (ā-s/dā- ' t o
take') a n d dispels t h e splendour a n d darkness pertaining to
t h e heaven, e a r t h a n d n i g h t (Ādānāt).
T h e root \/Su-\/Savana is considered in this connection
in t h e sense of Syandana (flowing) . T h e sun is considered Savitr
because it causes t h e e x u d a t i o n of waters a n d sparkling
splendours.
77. T h e root \/Cad is cited so as to m e a n " t o d e l i g h t " .
I t i s considered t o m e a n ' ' t o b e w h i t e " , " t o b e n e c t a r i n e " ,
and " t o be cool".
78. T h e divine spheres of t h e sun a n d the m o o n are
sparkling a n d white. T h e y are of t h e form (or full of) of fire
a n d w a t e r . T h e y move a b o u t i n t h e f i r m a m e n t . T h e y resemble
auspicious r o u n d p o t s .

1. W . 72-77. O u r author takes interest in popular etymologies.

H e r e are some specimens:
(i) Naksatra 'a s t a r ' — m ksīyanU "Those w h i c h do not get diminished*
but grammatically it is \Znaksa.— +tron.
(ii) A d i t y a is normally Aditi—nya=ya (the son of A d i t i ) but here it
is traced to ā + y ' d i — ' t o take*.

\
240 Brahmānia Purāna

79. T h e sphere of t h e m o o n is r e m e m b e r e d to be consist­

ing of dense water. T h e white a n d brilliantly sparkling sphere
of t h e sun is composed of dense fiery splendour.
80-83. All the divine ones enter these abodes completely
d u r i n g all the M a n v a n t a r a s . 1 T h e y resort to t h e stars, planets
a n d t h e sun.
T h e y are the abodes of the divine ones a n d are called
after t h e m respectively.
T h e sun enters the Saura Sthāna (the Solar abode) and
the m o o n the Saumya Sthāna (the L u n a r a b o d e ) .
Śukra ( t h e Venus) enters t h e a b o d e pertaining to Śukra
t h a t is very brilliant a n d has sixteen flames.
Brhaspati (the J u p i t e r ) enters Jaiva (intended for J u p i t e r )
abode a n d L o h i t a (the M a r s ) enters t h e L a u h i t a a b o d e .
L o r d Śanaiścara ( t h e S a t u r n ) enters t h e abode pertain­
ing to t h e S a t u r n . B u d h a (the M e r c u r y ) enters the a b o d e m e a n t
for Budha, a n d S v a r b h ā n u ( R ā h u ) stays in t h e abode pertain­
ing t o Svarbhānu ( R ā h u ) .
84. All t h e stars enter the Naksatras (abodes m e a n t for
constellation) a n d stars. All these a r e t h e l u m i n a r y abodes of
those w h o a r e pious-souled a n d meritorious.
85. These ( a b o d e s ) have been created by t h e self-born
lord ( B r a h m a ) at the beginning of a K a l p a a n d they have
b e g u n to function since t h e n . These abodes r e m a i n till the
annihilation of all living beings ( a t the end of the w o r l d ) .
86-87. In all t h e M a n v a n t a r a s , the same a r e the abodes
of all t h e Devas. T h e Abhimānins (those w h o identify themselves)
abide by these divine abodes. T h e past ones live along with
the past ones a n d t h e future ones along with t h e future Devas.
T h e present ones live along with t h e present Sthānins (those
who identify themselves w i t h t h e abodes) a n d Devas. In this
M a n v a n t a r a the planets a r e r e m e m b e r e d as Vaitānikas ( p e r t a i n ­
ing to Sacrifices).

1. W . 80-92. T h e idea i s that w h a t w e see a s stars o r planets are the

abodes, the occupants of w h i c h change per M a n v a n t a r a . In this M a n v a n t a r a ,
the occupants h a v e got their position due to performance of sacrifices and hence
they are called Vaitānikas. T h e n a m e s of the present gods o c c u p y i n g these
planets are also given e.g. Vivasvān (the present sun g o d ) , V a s u , son of T v i s i
(the present m o o n g o d ) .
1.2.24.88-99a 241

83. Vivasvān, the son of Aditi, is the sun in the Vaivas-

vata M a n v a n t a r a . T h e lord Vasu n a m e d Tvisi, the son of
D h a r m a , is remembered as the m o o n .
89. Lord Śukra, belonging to Bhrgu clan, should be
known as the performer of sacrifices on behalf of the Asuras.
T h e lordly son of Ańgiras, of massive splendour is r e m e m ­
bered as the p r e c e p t o r of the Devas.
90. B u d h a is fascinating to the m i n d . He is r e m e m b e r e d
as the son of Tvisi. Śanaiścara (the Saturn) is t h e ugly son of
Sarhjñā a n d Vivasvān.
9 1 . T h e youthful lord Mars was born of Vikeśī a n d
Agni.
T h e stars that are n a m e d Rksas are remembered as t h e
daughters of Daksa.
92. S v a r b h ā n u ( R ā h u ) is the son ofSirhhikā. He is an
Asura causing distress to all living beings.
T h u s the Abhimānins (those who identify themselves)
with the m o o n , the stars, the planets a n d the sun have been
recounted.
93. T h e s e a r e mentioned as the abodes a n d those who
occupy the abodes are deities.
T h e abode of Vivasvān ( t h e S u n ) of a thousand rays is
Śukla ( w h i t e a n d resplendent) a n d fiery.
94. T h e a b o d e of Tvisi of a thousand rays is white a n d
sparkling a n d consists of water.
T h e abode of M a n o j ñ a (i.e. the Mercury) of five rays,
is r e m e m b e r e d as dark in colour as well as Āpya ( w a t e r y ) .
95. T h e abode of Śukra is a lotus a m o n g the sixteen
rays. It is watery, white a n d sparkling.
T h e Lohita ( r e d ) abode of B h a u m a (the Mars) is watery.
96. T h e big abode of Brhaspati is green and watery. It
has twelve rays. T h e abode o f M a n d a (the S a t u r n ) is said to
be black a n d watery. It has eight rays.
97-99a. T h e abode of Svarbhānu is Tāmasa ( d a r k ) . It is
t h e abode of those who cause the distress of all living beings.
All the stars should be known as watery a n d they have a
single ray each.
T h e y are the shelters u n t o those of meritorious fame. In
colour they are perfectly white. T h e y should be known as full
242 Brahmānda Purina

of dense water. T h e y have been created even at t h e beginning

of t h e K a l p a . T h e y are r e m e m b e r e d to be intrinsically lumi­
nous d u e to t h e contact w i t h the rays of t h e sun.
99b-103. T h e d i a m e t e r of the sun is r e m e m b e r e d as nine
thousand Yojanas. 1 T h e extent of its sphere is three times t h a t .
T h e area of the moon's sphere is r e m e m b e r e d as twice the
area of the sun.
Svarbhānu is equal to t h e m b o t h . It moves b e n e a t h t h e m .
It has been created after taking out the shadow of the E a r t h
a n d has a spherical shape.
T h e t h i r d large a b o d e of S v a r b h ā n u which is full of dark­
ness, comes out of the sun during P a r v a n days (i.e. New M o o n ,
Full M o o n etc.) a n d goes towards the moon. D u r i n g Solar
Parvans it comes back to the sun from the m o o n .
It is called S v a r b h ā n u because it pushes away (Nudate)
the heaven (Svar) by m e a n s of its splendour (Bhāsā).
104. T h e diameter a n d extent of the sphere of Bhārgava
( t h e Venus) it laid down as one-sixteenth of t h a t of the moon.
105. Brhaspati ( t h e J u p i t e r ) should be known as one-
fourth less t h a n t h e Venus ( i . e . three fourths of its size).
T h e M a r s a n d S a t u r n are remembered t o b e three-fourths
of J u p i t e r in e x t e n t .
106-107. In d i a m e t e r a n d extent, M e r c u r y is three-
fourths of either of t h e m .
T h e forms of t h e stars a n d constellations are similar to
those of M e r c u r y . Those t h a t have bodies are equal in length
a n d extent t o M e r c u r y .
A m a n conversant with reality should know t h a t the
stars are usually in conjunction with the m o o n .
108. T h e stars a n d constellations differ in extent from
o n e a n o t h e r b y f i v e h u n d r e d , four h u n d r e d , three h u n d r e d a n d
also two h u n d r e d Yojanas.
109. T h e spheres of t h e stars are lesser t h a n the earlier
o n e s . T h e r e is no star smaller t h a n the ones with one a n d a
half Yojanas.

1. V V . 99-126. T h e s e are the ideas of the ancient Indians about the

locations, dimensions a n d "movements of planets and the heavenly bodies
in the pretelescope days. Cf Bh. P. V. 2 2 . 8-17.
1.2.24.110-123 243
110. T h r e e planets a m o n g t h e m which orbit very far
away and above all are the Saturn, the J u p i t e r a n d the M a r s .
It should be known that they orbit very slowly.
111. T h e great planets beneath them are the four fast
moving ones, viz. the sun, the moon, the Mercury and the
Venus.
112. T h e r e are as m a n y crores of stars all round as there
a r e constellations. T h e movement of these constellations has
been duly regulated by god B r a h m a .
113-116. T h e movement of the sun through them in
accordance with the Ayanas (Solar transit) is high and low.
W h e n ( t h e sun) is in the n o r t h e r n transit, the moon is seen
moving fast during the Parvan days with its rays, not very
clear. This is because it is very high. (?)
W h e n the sun is in the southern p a t h , it resorts to the
lower p a t h . It is always surrounded by the line of E a r t h (?
h o r i z o n ) during the New Moon and the Full Moon days. It is
not seen at the regular time and it sets quickly.
H e n c e , on the new moon day, the moon stationed in the
n o r t h e r n p a t h is seen in the southern p a t h ; b u t it is not seen
so regularly.
117. H e n c e , in view of the movements of the luminaries,
the sun a n d the moon set a n d rise at the same time (every
day) during the equinotical days.
118. In the northern paths, the times of rising and
setting are different. During the new moon a n d full moon,
they should be understood as following the circle of luminaries.
119. W h e n the sun orbits through the p a t h of the south-
e r n transit, it does so beneath all the planets.
120. Making its sphere vast and wide, the moon orbits
above it. T h e entire galaxy of stars orbits above the moon.
121. T h e M e r c u r y orbits above all the stars. T h e Venus
orbits above the M e r c u r y . T h e M a r s does so above the Venus
a n d the J u p i t e r above the M a r s .
122. T h e Saturn is above it a n d the sphere of the seven
sages ( G r e a t Bear) is above it. D h r u v a (the Pole Star) is
situated above the G r e a t Bear.
123. T h e intervening distance between the stars a n d
t h e planets high above is two hundred thousand Yojanas.
 244 Brahmānda Purāna

124. T h e planets, the m o o n a n d the sun orbit in the

firmament with divine splendour. In their regular movement,
they duly come into c o n t a c t with the constellations.
125. T h e planets, the stars a n d the sun m a y be low,
high or straight d u r i n g their m u t u a l contact or w h e n separate,
yet they look at the subjects simultaneously.
126. These are situated face to face. T h e y come i n t o
contact mutually. T h a t their m u t u a l conjunction is without
any confusion should be u n d e r s t o o d by learned m e n .
127-128. T h u s is the r e g u l a t e d a r r a n g e m e n t of t h e
E a r t h , the luminaries, t h e continents, the oceans, t h e m o u n t a i n s ,
the sub-continents, t h e rivers a n d those who stay in t h e m .
T h e planets have their origination in these constellations.
129. Vivasvān, the son of Aditi, the first a m o n g t h e
planets, the sun-god, was b o r n in .the constellation Viśākhā in
the Cāksusa M a n v a n t a r a . 1
130. Tvisiman, t h e son of D h a r m a , the lord m o o n god,
the son of Vasu, the cool-rayed cause of nights was b o r n in
the constellation K r t t i k ā .
131. Śukra ( t h e Venus) who is endowed with sixteen fiery
flames (rays) a n d w h o is the son of Bhrgu a n d w h o is t h e
most excellent a m o n g stars a n d planets was b o r n in the s t a r
Tisya (Pusya) after t h e sun.
132. T h e p l a n e t Brhaspati ( t h e J u p i t e r ) who has twelve
fiery flames ( r a y s ) , w h o is the son of Angiras a n d w h o is the
preceptor of the Universe, was b o r n in the P ū r v ā p h ā l g u n ī .

1. W . 129-137 g i v e the stars (or constellations) under w h i c h these

planets were ' b o m ' .
Name of the Planet The star of birth.
( i ) T h e S u n god, the son o f Aditi Viśākhā
( i i ) T h e m o o n god, T v i s i m a n , the son
of D h a r m a Krttikā
(iii) Śukra (the V e n u s ) the son of Bhrgu Tisya (Pusya)
(iv) Brhaspati (Jupiter) the son of Ańgiras Pūrvā-Phālguni
(v) Mars, son of Prajāpati Purvāsādhā
(vi) Śanaiścaŕa, son of the S u n g o d Revati
(vii) Budha (Mercury) son o f the m o o n
god Dhanis{hā
( v i i i ) K e t u , son of M r t y u Āślesā
(ix) R ā h u Bharani
1.2.24.133-141 245

133. It is m e n t i o n e d in the Śruti t h a t the p l a n e t (Mars)

of nine fiery flames, who has a red-complexioned body a n d who
is t h e son of P r a j ā p a t i was bofn in the constellation Pūrvāsādhā.
134. Śanaiścara (the S a t u r n ) , the son of the" sun, was
b o r n in the constellation R e v a t ī . He has seven fiery flames.
T h e p l a n e t Budha ( M e r c u r y ) , the son of the m o o n was
born in the constellation D h a n i s t h ā . He has five fiery flames.
135. Śikhin (i.e. K e t u ) w h o is full of darkness, who is
the sun of M r t y u , who causes the annihilation a n d decline of
the subjects a n d who is a mighty planet t h a t destroys every­
thing, was born in the constellation of Aślesā.
136-138. T h e d a u g h t e r s of Daksa (i.e. the 27 stars)
were b o r n in their respective stars n a m e d after t h e m .
R ā h u who has a n a t u r a l l y dark sphere, who has the
virility of the Tamas quality a n d who is the planet attacking the
m o o n a n d t h e sun, was b o r n in the constellation Bharanī.
These stars a n d planets beginning with Bhārgava ( t h e
V e n u s ) should be c o m p r e h e n d e d because they become devoid
of goodness at t h e time w h e n the constellation of nativity is
being harassed. T h e y are affected by that defect (and are redeem­
e d ) , d u e to the devotion to the planets.
139. T h e first a m o n g all these planets, it is said, is
Aditya (Sun) - 1
Śukra is (thefirst) a m o n g the stars a n d the planets a n d
K e t u is the first a m o n g meteors.
140. D h r u v a is the pivotal peg a m o n g the planets scatter­
ed a b o u t in all the four quarters. Śrav sthā i.e. D h a n i s t h ā (is
the first ?) a m o n g the stars a n d the n o r t h e r n transit is the first
a m o n g transits.
141. T h e first a m o n g the five Varsas (years) is remem­
bered as Sarhvatsara. Śiśira (late W i n t e r ) is t h e first a m o n g
seasons a n d M ā g h a is the first a m o n g the M o n t h s .

1. W . 139-144 give w h a t i s the 'first' o r the most important one a m o n g

the stars, divisions of time etc. It is worth noting that M ā g h a is regarded as
the first m o n t h of the year (probably due to V a s a n t a S a m p ā t a therein) a n d
Śiśira as the 1st R t u (season) a n d not the spring. T h e second point of impor­
tance is the emphasis of the Y u g a being a period of five years beginning w i t h
D h a n i s t h ā and ending w i t h Śravana Naksatra.
246 Brahminia Purina

142. A m o n g fortnights, the bright half a n d a m o n g Tithis

( l u n a r fortnightly days) Pratipat is the first. T h e d a y is glorified
as the first a m o n g the divisions of day, n i g h t etc.
143. T h e first a m o n g the M u h ū r t a s is t h a t which has
R u d r a as its deity. T h e unit of t i m e Ksana has nimesa as its first,
O excellent ones a m o n g those w h o know T i m e .
144. T h e Yuga (Era) consisting of five years begins
with D h a n i s t h ā a n d ends with Śravana.
D u e to the peculiar movement of the sun, this revolves
like a wheel.
145. T h e sun is hence r e m e m b e r e d as K ā l a ( T i m e ) by
those who know t h a t (i.e. t i m e ) . He is the lord. It is he w h o
makes the four, types of living beings function or desist from
action.
146-147. T h e venerable lord R u d r a himself is the cause
of the functions of T i m e . T h u s is t h e regulated a r r a n g e m e n t of
luminaries as conditioned by the affairs (of the w o r l d ) . It
is evolved by the L o r d ( G o d ) , for the sake of regular
functioning of the world.
This is compressed (?) in D h r u v a by m e a n s of U t t a r ā -
ś r a v a n a * (?)
148. It is extensively spread all r o u n d a m o n g t h e m . He
is situated in t h e form of a circle. He is m a d e to function in­
telligently at the beginning of the K a l p a by the L o r d .
149. He is the support. He is the Abhimānin (one w h o
identifies himself) with all. He is the soul of the luminary
bodies. He is the miraculous transformation of P r a d h ā n a of the
Cosmic form.
150. It is impossible for all h u m a n beings to compre­
h e n d factually the movements b o t h inward a n d outward, of
the luminary bodies, by means of their physical eye.
151. T h e learned m a n should comprehend a n d r e t a i n
in belief, by means of scripture, inference, perception, a n d
reasoning after testing intelligently a n d carefully.

* V ā . P.53.119a reads: utpannah iravanenāsau : ' I t started by Śravana'

1.2.24.152—25.5 247

152. O B r ā h m a n a s of the most excellent intellect these

are five expedients ( m e a n s ) to c o m p r e h e n d the g r o u p of lumin­
aries viz. : eye, scripture, water, picture a n d calculation.

CHAPTER TWENTYFIVE

The Origin of the Epithet Milakantha1

Śiva swallowing poison.

Sūta said :
1. After r e c o u n t i n g this (astronomical information in
the last c h a p t e r ) Lord V ā y u (The W i n d god) of very great
intellect a n d who is (always) engaged in what is conducive to
the welfare of t h e world, commenced the Japa ( m u t t e r i n g in an
u n d e r t o n e t h e M a n t r a ) t h a t was to be c h a n t e d when the sun
reached t h e middle of the sky.
2. All those sages who h a d assembled there a n d w h o h a d
perfect control over their O w n selves, stood up with palms
j o i n e d in reverence.
3 . T h e W i n d god p r a y e d : " O N ī l a k a n t h a , obeisance
to you w h o ought to be worshipped at t h e end of religious
observances, a n d who are the lord of all living beings, a n i m a ­
ting them all."
4-5. On hearing this, those sages of p u r e souls, of Praise­
w o r t h y religious observance and famous as Vā akhilyas,
eightyeight thousand in n u m b e r , who, of sublimated sexual
impulse, walked by t h e side of the sun (as his associates) a n d
subsisted on leaves, (of trees), wind a n d water, submitted to
V ā y u as follows :

1. T h i s popular story as to h o w Siva's throat b e c a m e blue due to drink­

ing the deadly poison Kālakūfa appears in the M b h . (Adi. 18.41-43) a n d other
Purānas. T h e text of this chapter from V. 6 onwards is the same as that of t h e
V ā . P. 54.10 ff.
248 Brahmānda Purāna

6-7. "O excellent Wind-god, O most excellent one

a m o n g those conversant with meritorious things, we wish to
h e a r (more a b o u t ) w h a t is m e n t i o n e d by you as " N ī l a k a n t h a " .
It is the most meritorious thing a m o n g sacred ones. O excellent
o n e , recount t h a t u n t o us. O P r a b h a ñ j a n a (Wind-god), by
your grace, we wish to hear everything.
8. W h a t is the reason whereby the neck of the lord of
Ambikā (i.e. god Śiva) had become blue ? O lord, we wish
to h e a r this particularly from your m o u t h (i.e. as directly
mentioned by y o u ) .
9. All verbal utterances are impelled by you, O Vāyu.
T h e function of speech is dependent on Varna (sound of
letters) and Sthāna (place of a r t i c u l a t i o n ) .
10. T h e intelligent enthusiasm is activated by you. It is
(only) when you sanctify them that the r e m a i n i n g Vamas be­
gin to function.
11. T h e existence of the Varnas is only d u e to you, from
•whom the utterances recede and wherein the colours of the
body are rare. O Anila (wind g o d ) , you are always omni­
present (and have access everywhere).
12. Excepting you, O S a m ī r a n a (wind g o d ) , there is no
o n e who pervades everything. This living world is directly
perceptible to you from all sides, O Anila (wind-god).
13. You know the lord of speech, Iśvara, the leader
(controller) of minds. Tell us wherefore (for what) is there
an aberration of the colour a n d feature in the region of his neck
(throat)."
14. On hearing the words of those sages of sanctified
souls, Vāyu who has great splendour a n d w h o is revered by
the world, replied.
15. " F o r m e r l y , in Kxtayuga, there was a B r ā h m a n a called
Vasistha w h o was extremely interested in deciding the ( m e a n ­
ing of) Vedas. He was a righteous soul. He was the m e n t a l son
(of B r a h m a ) . He was a Prajāpati.
16-19. He asked K ā r t t i k e y a who has a peacock as his
excellent vehicle. He h a d stolen the collyrium from the
eyes of the wives of the d e m o n M a h i s a (i.e. he m a d e t h e m
widows by killing M a h i s a ) . He is a noble soul ( n a m e d )
Mahāsena, whose voice resembles the r u m b l i n g sound of the
1.2.25.20-40 249

clouds. He a p p e a r e d to see the joyous ebullitions of the m i n d

of U m ā , by assuming t h e false form of a boy. He took away
t h e life of K r a u ñ c a , and delighted the h e a r t of Gaurī, ( H e
submitted) : "O excellent one, w h a t is this r a d i a n t thing,
resembling collyrium, seen in the neck (of Śiva) which is as
(white and) lustrous as t h e K u n d a flower a n d the M o o n ?
H o w has it happened so ? N a r r a t e this to m e , a suppliant who
am brilliant, devoted a n d have perfect self-control.
20. O extremely fortunate one, it behoves you to detail
everything without excluding a n y t h i n g . N a r r a t e this auspicious
a n d sacred story t h a t destroys all sins. Please tell us this
story for my d e l i g h t . "
2 1 . On hearing those words of t h a t noble-souled Vasistha,
S k a n d a , t h e extremely resplendent destroyer of the army of
the enemies of gods (i.e. Asuras), replied:
22-23. '"Listen to these words repeated by me, O most
excellent one a m o n g eloquent persons, (I am r e p e a t i n g ) w h a t
has been h e a r d by me before, as I sat on the lap of U m ā . T h i s
is the conversation of the noble-souled Śarva (Śiva) with
Pārvatī. I shall recount t h a t , O great sage, for your delight.
24-40. On the beautiful peak of the Kailāsa m o u n t a i n ,
lord Śiva the destroyer of the body of M a d a n a (God of Love)
was seated comfortably on a rocky slab covered with gold a n d
bedecked with p u r e pearls, jewels, a n d gems.
T h e beautiful peak of the Kailāsa is variegated on a c c o u n t
of different kinds of minerals. It resembled the sun at
m i d d a y a n d h a d the lustre of molten gold. It h a d stairs built of
d i a m o n d s a n d crystals, with steps of rocky surfaces of variegated
forms. It was full of gold a n d was divinely variegated on
account of t h e different kinds of minerals. It is interspersed with
various kinds of trees and creepers l a d e n with different kinds of
flowers a n d fruits. It was filled w i t h Hamsas (swans) a n d
K ā r a n d a v a s (ducks). It was beautified by C a k r a v ā k a birds (Rud­
dy geese). M a n y bees were singing ( h u m m i n g ) at a high p i t c h
there. It was resonant with the continuous sound of water-falls.
Its caves were resounded with the sounds of intoxicated peacocks
a n d K r a u ñ c a birds. It was filled with bevies of celestial d a m -
sels. It was beautified by Kinnaras. T h e chirping sound of the
different varieties of Jīvamjīvaka birds (a m y t h i a l bird with
250 Brahmānda Purāna

two heads) spread everywhere in it. In m a n y places, t h e

cooing sound of the cuckoo-birds was h e a r d . It was frequented
by Siddhas a n d C ā r a n a s . It h a d t h e sound of oxen whose sound
resembled the rumblings of clouds. T h e r e were other sounds as
well. T h e elephants were agitated on a c c o u n t o f V i n ā y a k a a n d
they left their caves. T h e r e were sounds of t h e musical
instruments like Vīnā ( l u t e ) and o t h e r (musical i n s t r u m e n t s ) .
T h e y were fascinating to the ears. Groups of people were swing­
ing by m e a n s of Dolās (swings). It was resorted to by be­
vies of ladies. It was echoing w i t h the sound of the bells
fitted to the swings suspended from t h e flagstaff. T h e r e were
m a n y musical i n s t r u m e n t s such as t h e Vallakis (lutes) a n d
Venus (flutes). It was as m u c h resounded as t h o u g h there were
thirty peacocks (crying). T h e caves were filled w i t h t h e sounds of
vocal music, drums, musical instruments which were played
u p o n a n d which were b e a t e n and also with (hurryings for play)
a n d disputes ( a r g u m e n t s ) . Swans, pigeons a n d ' r o y a l cranes were
happily perched t h e r e . T h e lord of t h e Gatias (i.e. V i g h n a r ā j a )
was sporting a b o u t w i t h various kinds of fixations (poses), of
t h e body. T h e lord of t h e B h ū t a s ( S p i r i t s ) was s u r r o u n d e d by
Bhūtas of various sorts. ( F o r example) some h a d t h e faces of lions
and tigers. Some were p r o d u c i n g terrible cries. T h e y h a d
terrific speed. O t h e r s h a d the faces of deer, sheep, elephants
a n d horses O t h e r s were hideous with faces of cats or form of
foxes. Some were short, some were t a l l ; some were very lean.
Some h a d p r o t r u d i n g bellies; some h a d h u g e bellies; some
h a d short-shanks; some h a d lips h a n g i n g loose; others h a d
huge palm-like shanks. Some h a d t h e ears of cows; some h a d a
single e a r s ; some h a d h u g e e a r s ; some h a d no e a r s ; some h a d
m a n y feet; some h a d huge feet; some h a d single foot; some
h a d no foot; some h a d m a n y eyes; some h a d large eyes;
some h a d a single eye; some h a d no eye; some h a d a single
curved t o o t h ; some h a d huge curved t e e t h ; some h a d
m a n y curved t e e t h ; some h a d no curved t o o t h at all.
Some h a d huge h e a d s ; some h a d m a n y h e a d s ; some had
no head at all. Some h a d a single t o n g u e ; some h a d huge
tongues; some h a d m a n y tongues; some h a d no t o n g u e at all.
T h e d a u g h t e r of t h e K i n g of m o u n t a i n s spoke thus to
l o r d Śiva.
 1.2.25.41-52 251

41-43. "O lord, M a s t e r of the past a n d t h e future, O

lord whose a u t h o r i t y has been m a r k e d by a bullock (i.e. b u l l -
b a n n e r e d o n e ) , there is something sparkling in your neck, O
g r e a t lord, resembling a cloud. O lord, O destroyer of t h e b o d y
of K a m a , w h a t is this t h a t shines in your white neck ? It is n o t
very d e e p a n d manifest. W h a t is t h e cause ? W h a t is t h e
reason t h a t your neck is bluish, O lord? N a r r a t e all these d u l y
(as I have got curiosity a n d ) I am eager ( t o h e a r i t ) . "
44. On h e a r i n g t h e words of Pārvatī, t h e lover of
Pārvatī, Śańkara, r e c o u n t e d the story fully e n d u e d w i t h
auspiciousness.

Maheśvara said :
45. Formerly, when t h e milk-ocean was being c h u r n e d
by the Devas a n d Dānavas for the sake of Amrta (nectar),
a terrible poison as sparkling as the d a r k fire cropped u p .
46. On seeing, O lady of excellent face, t h e m u l t i t u d e s
of Devas a n d Daityas b e c a m e dejected. All of t h e m a p p r o ­
ached Brahma.
47. On seeing the frightened groups of Devas, B r a h m a ,
of great splendour, asked : "O highly fortunate ones, why are
you frightened? W h y are you dejected in t h e m i n d ?
48. Three-fold prosperity a n d power has been conferred by
me on you all, O excellent Devas. By w h o m has your prosperity
been t u r n e d off?
49. You a r e t h e lords a n d masters of the three worlds.
All of you a r e free from ailments. In the creation of subjects
there is no one who dares to transgress my behest.
50. All of you move a b o u t in aerial chariots. All of you
go a b o u t as you please. (All of you are very c o m p e t e n t ) in
regard to spiritual things, worldly beings a n d providential ones
for e v e r ) .
5 1 . You are c o m p e t e n t to make all t h e subjects function
in accordance w i t h the consequence of their previous actions.
H e n c e , why are you all agitated due to fear like t h e deer
harassed by lion ?
52. W h a t is your misery? W h a t is your distress? W h e n c e
has fear befallen you? It behoves you to explain quickly all
these things d u l y " .
252 Brahmānda Purāna

5 3 . On h e a r i n g t h e words of Brahma, the supreme soul,

those Devas, leading Daityas a n d D ā n a v a s accompanied by
the sages said:
54-59a. " O P i t ā m a h a (Brahma, t h e grandfather) when
the ocean was being churned by the Devas and Asuras, a
terrible poison h a d t u r n e d u p . It resembled serpents a n d black
bees. It was like the blue cloud. It h a d the sparkling lustre of the
Sarhvarta fire ( t h e fire t h a t b u r n s down " - universe at t h e
e n d of a K a l p a ) . It h a d cropped up like tue god of d e a t h a n d
destruction. It h a d the fiery splendour of the sun at the end of
the Yugas. It h a d t h e brilliance of the sun capable of annihi­
lating t h e three worlds. It spread all r o u n d .
J a n ā r d a n a of reddish white body h a d been rendered
black on being scorched by t h a t poison whose lustre is on a
p a r w i t h the d a r k fire of u l t i m a t e destruction.
On seeing J a n ā r d a n a of white reddish limbs being r e n d e r ­
ed black by its b u r n i n g , all of us b e c a m e frightened a n d we
sought refuge in you a l o n e " .
On h e a r i n g the frightful words of t h e Devas a n d the
Asuras, B r a h m a of g r e a t splendour, the grandfather of the
worlds replied:
59b-63. "O Devas, sages a n d ascetics, listen all of you.
"The poison t h a t has t h e lustre of the d a r k fire of destruction
a n d w h a t we all know as Kālakū(a has a p p e a r e d while the great
ocean was being churned. I m m e d i a t e by its very a p p e a r a n c e ,
Devas lost all lustre a n d they did not shine the m o m e n t it
c r o p p e d u p . N e i t h e r Visnu, n o r I nor all the leading Devas can
b e a r t h e b r u n t of its a t t a c k excepting god Ś a ń k a r a " .
After saying this, B r a h m a who h a d t h e lustre of the
interior of a lotus, whose source of origin is lotus, who was
n o t b o r n of any w o m b a n d w h o was t h e foremost a m o n g those
w h o were canversant w i t h t h e Vedas, r e m e m b e r e d Orhkāra
a n d m e d i t a t e d on the divine lustre ( t h a t is present all r o u n d .
Thereafter god B r a h m a , began to eulogise.

Eulogy of God Siva z 1

64. " O V i r ū p ā k s a (Lord ofuneven-three-eyes) obeisance

1. In Purānas it is customary to attribute the highest epithets to the

<leity eulogised. S o m e t i m e s it results in a string of n a m e s or adjectives. H e r e
1.2.25.65-72 253

u n t o you. H a i l to you of divine eyes. Salute u n t o t h e lord with

t h e P i n ā k a bow in his h a n d . Obeisance to t h e god with a
t h u n d e r b o l t in his h a n d .
6 5 . Obeisance to t h e lord of t h e three worlds. Salute to
the lord of all living beings. Bow to t h e slayer of t h e enemies
of t h e Devas. H a i l to the lord with the m o o n , t h e sun a n d t h e
fire for his eyes.
66. Obeisance u n t o thee w h o a r e B r a h m a , R u d r a a n d
V i s n u . Bow to the S ā m k h y a ; to the Yoga. Obeisance to t h e
assemblage of all spirits ( i n c a r n a t e ) .
67. H a i l to t h e destroyer of t h e body of M a n m a t h a
(God of L o v e ) . Obeisance to t h e lord with T i m e (kāla) for
his back. Obeisance to R u d r a of excellent semen. Bow to t h e
lord of the Devas a n d to the V e h e m e n t one.
68. O b e i s a n c e to K a p a r d i n (one having m a t t e d h a i r ) , to
S a ń k a r a the terrible one. H a i l to H a r a , t h e b e a r e r of a skull,
one of hideous features, Obeisance to Śiva the bestower of
boons.
69. Obeisance to t h e destroyer of the. three cities (of
d e m o n s ) . Bow to the destroyer of t h e sacrifice (of D a k s a ) .
H a i l to t h e lord of the mothers. Obeisance to t h e Vrddha (the
ancient god) ; Obeisance to Śuddha (the p u r e o n e ) , to the
Mukta ( L i b e r a t e d o n e ) ; obeisance to t h e mighty one.
70. Obeisance to the sole hero a m o n g the t h r e e worlds,
to the m o o n , to V a r u n a ; to Agra (the foremost o n e ) , to Ugra
( t h e terrible o n e ) ; to Vipra (knower of t h e Vedas) of m a n y
eyes.
7 1 . Obeisance to Rajas, to Sattva; obeisance u n t o you of
unmanifest origin. Bow to t h e E t e r n a l o n e ; to t h e non-eternal
o n e ; and to the eternal-cum-non-eternal one.
72. H a i l to the manifest one, to the Unmanifest one, as
well as to the manifest-cum-unmanifest one. Obeisance to

g o d Śiva is regarded as equivalent to the Para Brahman a n d in addition to

his mythological exploits, epithets applicable to the Para Brahman are i n c l u d e d
in this eulogy.
We find Ś i v a so glorified in T a i . Sarhhitā I V . 5 ( R u d r ā d h y ā y a ) a n d the
Mahā Nārāyanīya U p a . X 17-21. T h e Sahasranāmas (garlands of a thousand
epithets) of these deities is a Purānic development. The Visnusahasra-
n ā m a in the M b h . is perhaps the earliest example of this.
 •254 Brahmānda Purāna

t h e Cintya ( o n e w h o c a n be c o n t e m p l a t e d u p o n ; obeisance to
the Acintya (one w h o is beyond contemplation) ; Obeisance to
t h e Cintya-cum-Acintya one.
73. Obeisance to the dispeller of distress of all t h e
worlds; Bow to t h e lord w h o is fond of N ā r ā y a n a ; Obeisance to
Śarva, the lover of U m ā , H a i l to t h e lord m a r k e d with t h e face
of N a n d i n ? (nandi-vaktrāñkitāya) *
74. H a i l to ( t h e lord identifying himself with) Paksa
( f o r t n i g h t ) , Māsa ( M o n t h ) and Ardhamāsa (half a m o n t h ) ;
obeisance to (the Lord, the identifier w i t h ) the S e a s o n a n d
Sarhvatsara( y e a r ) ; Bow to t h e lord of m a n y forms, to the lord
with shaven h e a d , to the lord bearing a staff, to t h e lord wearing
a mailed a r m o u r .
75. Obeisance to the lord with t h e skull in his h a n d ;
Bow to the god having quarters for his r a i m e n t ( t h e n a k e d
o n e ) ; to one with a tufted h e a d ; Obeisance to the lord with a
bow and a chariot, a n d to the celibate god with self control.
76-78. Obeisance to t h e e m b o d i m e n t of Rk, Yajus a n d
S ā m a v e d a ; obeisance to Purusa, the supreme lord- Bow u n t o
you who are worthy of being eulogised by prayers composed like
this."
After eulogising like this, O lady of excellent face, B r a h m a
bowed down ( a n d praised once a g a i n ) .
"O lord R u d r a , (even) after knowing my devotion as well
as t h a t of t h e Devas, you do not manifest yourself. T h o u g h you
h a d released y o u r ( m a t t e d ) h a i r a n d got it splashed with t h e
waters of t h e G a ń g ā , ( y e t ) you are too subtle, to be contemplat­
ed u p o n , on a c c o u n t of y o u r supreme Yogic p o w e r " .
T h u s I was eulogised formerly by lord B r a h m a , the fireatoT---
of the worlds, by means of various kinds of hymns originating
from t h e V e d a s a n d V e d ā ń g a s (ancillary parts of the v e d a s ) .
T h e r e u p o n , I spoke to P i t ā m a h a B r a h m a in i m p o r t a n t
words:
79-80. "O lord of the worlds, O lord of the past, present
a n d future, O lord of the universe, O B r a h m a , w h a t should be
d o n e by me u n t o you. Tell m e , O lord of holy r i t e s " .

* V ā . P . 5 5 . 7 6 reads : nandī-cakrāńkitāya 'marked with the cakra of Nandi*

1.2.25.81-91 255

On hearing these words, the lotus-eyed B r a h m a replied.

81-82. "O lord of the past, present a n d future, let this
be h e a r d , O lord, (cause rbf everything), O lotus-eyed lord,
w h e n t h e ocean was being c h u r n e d by the Devas a n d Asuras,
a terrible poison resembling'clouds a p p e a r e d . O lord, It a p p e a r e d
like blue clouds. It had a lustre similar to t h a t of S a m v a r t a
fire.
83. On seeing it, all of us were frightened and agitated
in t h e m i n d . O great lord, swallow it up with a desire for t h e
welfare of t h e worlds.
84. You alone are c o m p e t e n t to swallow it. T h e r e is no
o n e o t h e r t h a n you O great lord, to bear the b r u n t of its
advance".
85-87a. On hearing these words of B r a h m a the P a r a -
m e s t h i n , O lady of excellent face, I accepted the proposal
saying, " s o b e . i t . " T h e n I began to drink the poison t h a t was
like the god of d e a t h . Even as I d r a n k t h e extremely terrible
poison t h a t accorded g r e a t fright u n t o the Devas, O lady
of excellent complexion, my t h r o a t t u r n e d black imme­
diately.
87b-88. On seeing it, w h i c h had the lustre of the petals
of lily, which a p p e a r e d like a serpent clinging to my neck
a n d which was like T a k s a k a t h e king of serpents, who h a d risen
up a n d begun to lick w i t h his tongues, B r a h m a of great
splendour, t h e g r a n d f a t h e r of the worlds spoke t h u s :
89-90a. " Y o u shine splendidly O g r e a t lord of excellent
holy rites,'with this (such) n e c k " .
On h e a r i n g his words, O d a u g h t e r of t h e most excellent
o n e a m o n g t h e m o u n t a i n s , t h e terrible poison was held by me
in t h e t h r o a t itself. Therefore, I became N l l a k a n t h a (Blue-
throated god).
90b. I d r a n k it even as the groups of Devas, Daityas,
Yaksas, G a n d h a r v a s , Bhūtas, Piśācas, serpents a n d Rāksasas
were looking on, O lady of excellent face.
9 1 . T h a t K ā l a k ū t a , t h e poison o f terrible action, was
r e t a i n e d b y m e i n m y t h r o a t . O n seeing i t b e i n g c o n t a i n e d
thus, t h e groups of Devas a n d Daityas b e c a m e extremely
surprised.
256 Brahmānda Purāna

92. Thereafter, O lady of the gait of intoxicated ele­

p h a n t , the groups of Devas along w i t h the D a i t y a s , serpents
a n d Rāksasas said t h u s w i t h palms joined in reverence.
93. " O how wonderful a r e y o u r strength, virility a n d
exploit, O lord. Y o u r b o d y a n d Yogic power a r e simply
wonderful.
94. O lord of the Devas, your s u p r e m a c y is extremely
wonderful, O destroyer of t h e b o d y of M a n m a t h a .
You alone are Visnu. You are the four-faced (lord
B r a h m a ) ; You alone are t h e god of d e a t h . You alone are the
Bestower of boons.
95. Y o u alone are t h e sun a n d the m o o n . You alone
are the manifestation of this world of mobile a n d immobile
beings.
You alone are the (element called) fire. You alone are
the element wind. You alone are t h e ( e l e m e n t called) e a r t h .
You alone a r e the w a t e r (you constitute all t h e e l e m e n t s ) .
96. You alone are t h e creator and sustainer of the entire
world of mobile a n d immobile beings. You alone are its
annihilation (i.e. a n n i h i l a t o r ) "
After saying these words, the l e a d i n g Devas bowed d o w n
their heads. T a k i n g S o m a ( ? N e c t a r , M o o n ) with them, they
went away by means of aerial chariots with a speed equal to
t h a t of Wind, till they all r e a c h e d the M e r u , t h e great moun­
tain.
97-98. T h u s t h e highly meritorious a n d extremely holy
(story a b o u t the n a m e ) N ī l a k a n t h a has been recounted. I t
is well known in t h e t h r e e worlds.
This story t h a t destroys sins has been directly recounted
by t h e self-born lord ( B r a h m a ) himself.
99. I shall m e n t i o n t h e extensive benefit acquired by t h e
person w h o retains in m e m o r y this splendid n a r r a t i v e proclaim­
ed by B r a h m a .
100. O lady of great b e a u t y a n d excellent h i p , all poi­
sons w h e t h e r mobile or immobile (solid or liquid?) a r e immedia­
tely destroyed on coming into c o n t a c t with his body.
101. It subdues all t e r r i b l e inauspicious features. It
dispels a n d decreases ( t h e effect of) evil d r e a m s . T h e person
1.2.25.102-113 257

attains the state of a lover u n t o women and an h o n o u r a b l e

person in the council of the king.
102. He wins arguments. He becomes victorious in
b a t t l e . W h e n travelling, he does so with safety and welfare.
His house is full with perpetual prosperity.
103-105. O lady of excellent face, I shall describe t h e
m o d e of a t t a i n m e n t of his b o d y . 1 His moustache becomes
reddish brown. His t h r o a t becomes blue. His h a i r is beautifully
m a r k e d by the moon. He has three eyes and he wields a t r i d e n t
in his h a n d . His vehicle is a bullock. He holds P i n ā k a b o w
in his h a n d . He is prosperous with the strength a n d exploit
equal to t h a t of N a n d i n . At my behest he traverses t h e
seven worlds. His gait ( m o v e m e n t ) is u n i m p e d e d like t h a t of
the wind in t h e sky.
106-107. Acquiring a strength equal to t h a t of mine, he
stands steady till the annihilation of all living beings.
I shall m e n t i o n the goal of those persons who d e v o u t l y
listen to my story, O beautiful lady, I shall m e n t i o n t h e i r
d e s t i n a t i o n h e r e a n d hereafter.
T h e B r ā h m a n a acquires Vedic knowledge. T h e K s a t r i y a
conquers the e a r t h .
108. T h e Vaiśya acquires profit. T h e Ś ū d r a shall a t t a i n
happiness. T h e sick m a n is rid of his ailments. T h e fettered
one is released from imprisonment.
109. T h e p r e g n a n t w o m a n obtains a son; the virgin gets
a good husband. Every one obtains the lost wealth here and
hereafter.
110. By hearing this divine story a m a n obtains t h e
same benefit or merit as t h a t obtained by d u l y offering as
gift a h u n d r e d thousand cows to the B r ā h m a n a s .
111. He who retains in m e m o r y a foot or half a foot, a.
q u a t r a i n or a distitch (of this story) goes to the world of R u d r a
for ever.
112-113. He who reads this entirely w i t h the m i n d
directed towards m e , in the presence of deities a n d Brāhmanas.

1. T h i s is the attainment of Sārūpya 'Similarity. of appearance' with,

god Śiva.
 258 Brahmānda Purāna

a t t a i n s the world of R u d r a . He should have faith a n d devotion

for ever. O goddess, the m a n should always r e a d devoutly a n d
m a k e others read so.
114. A prayer greater t h a n this, there never had been
before nor will ever be. Neither the Yaksas, n o r the Piśācas,
neither the goblins nor Vināyakas (spirits creating i m p e d i m e n t )
shall bring a b o u t a n y obstacle in t h e house of t h a t person
where this prayer is kept.
115. O lady of lotuslike eyes, the greatness of this
prayer has been mentioned by me to you as I am delighted.
It is destructive of m u l t i t u d e s of sins. It is accompanied by
t h e merit of holiness. It is sung by t h e four-faced lord himself.
116. After recounting this story endued w i t h the fruits of
meritorious deeds to t h e goddess, the lord whose m a t t e d hair
has been fixed w i t h t h e m o o n a n d who is fond of G u h a
( K ā r t t i k e y a ) went to Kailāsa cave on the back of his Bull.
H e was a c c o m p a n i e d b y U m ā .
117. This story t h a t dispels sins has been h e a r d by
me from Prajāpati. It is r e c o u n t e d to you.
After learning this entirely along with all the c h a r a c t e r ­
istics, the excellent B r ā h m a n a proceeds to the region of the
sun.

CHAPTER TWENTYSIX

1
The Origin of the Lińga-Image of Śiva

The Sages said :

1. " W e wish to h e a r completely about t h e greatness of
M a h ā d e v a , t h e lordship of t h a t noble soul and t h e details of
his excellence in s u p r e m a c y . "

1. T h e story of h o w the L i ñ g a of g o d S i v a appeared is told in different

P u r ā n a s like L i ñ g a , 17; K P I I 3 8 ; V ā . P . 5 5 . T h e L i ñ g a of Śiva is not the phallus
1.2.26.2-12a 259

Sūta said :
2. " T h i s has been declared by Visnu formerly in the
course of his conquest of the three worlds after binding Bali,
t h e lord of the three worlds, of great prowess.
3-5. T h e consort of Śacī ( I n d r a ) was delighted when
the Daityas were destroyed. Thereafter, all the Devas c a m e to
see the eternal lord. T h e y c a m e to the place where the lord of
cosmic form abides near the milk ocean. T h e Siddhas, t h e
B r ā h m a n a sages, the Yaksas, the G a n d h a r v a s , t h e groups of
divine damsels, the serpents, t h e divine sages, t h e rivers and
the m o u n t a i n s a p p r o a c h e d the great soul and the supreme
Being, H a r i a n d began to eulogise him.
6. " Y o u are the supporter a n d the maker (of the uni­
verse) O Lord, you create t h e worlds. It is d u e to y o u r
grace, t h a t the three worlds a t t a i n ever-lasting welfare.
7-8. All the Asuras have been defeated. Bali has been
imprisoned by y o u " .
On being thus addressed by Devas (gods), Siddhas
a n d the great sages, Visnu, t h e s u p r e m e M a n , replied to
t h e Devas.
"O excellent Devas, let this be h e a r d . I shall explain the
reason.
9-10a. I have a t t a i n e d Siddhatva (state of a great Siddha)
d u e to t h e grace of t h a t lord who is the creator of all living
beings, who is the personification of the destructive principle
a n d who is the lord and cause of T i m e , by w h o m the worlds
a n d I have been created along with B r a h m a , by m e a n s of his
Māyā.
10b-12a. Formerly, when t h e three worlds h a d been
swallowed (enveloped) a n d merged in t h e darkness a n d all was
unmanifest, a n d while I, with all the living beings within my
belly, lay there alone, I h a d a t h o u s a n d heads, eyes a n d feet
a n d h a d t h e conch, discus a n d the club in my h a n d s , I was
lying on t h e p u r e expanse of w a t e r .

but a c o l u m n of fire, the beginning or the foot a n d top of w h i c h c o u l d not be

probed by gods V i s n u a n d Brahma. T h e Lińga-worship is a Purānic trans­
formation of V e d i c fire-worship.
 260 Brahmānda Purāna

12b. In the m e a n t i m e I espied the lord of u n l i m i t e d

lustre, from afar.
13. He resembled a h u n d r e d thousand suns. He shone
by m e a n s of his own splendour. He was a four-faced person
(Purusa) of great Yogic power a n d golden lustre.
14. He was a lord wearing a skin of black antelope, a n d
he was a d o r n e d with a Kamandalu ( w a t e r p o t ) . This excellent
person ( B r a h m a ) reached me in a trice.
15-16. T h e n B r a h m a w h o is (reverently) bowed to by
the worlds, spoke to me : — " W h o a r e y o u ? W h e n c e have y o u
come ? W h y do you stay here ? T e l l m e , O lord. I am t h e
creator of a l l worlds. I am selfborn. I have faces all
round,"
On being addressed thus by B r a h m a , I spoke to h i m :—
17-18. " I n d e e d I am t h e creator of t h e worlds a n d t h e
a n n i h i l a t o r as well a g a i n a n d a g a i n . "
Conversing thus, we desired to conquer each other. We
saw a flame blazing to t h e n o r t h of us. O sinless ones, on
seeing t h a t flame t h e n we were surprised.
19-20. At t h e splendour a n d power of t h e lustre of Śiva,
we remained with palms j o i n e d in reverence. We saw t h e mass
of splendour increasing in size. It was excessively miraculous.
B r a h m a a n d I hastily rushed towards t h a t massive flame. T h a t
circular mass of flames stood up piercing heaven a n d
earth.
2 1 . In t h e m i d d l e of t h a t massive splendour, we saw t h e
extremely resplendent Lińga of the size of a m e r e span. It was
unmanifest (?') yet endowed with extensive lustre. 1
22. T h a t ( L i ń g a ) in t h e m i d d l e was n e i t h e r of gold n o r
of silver n o r was it m a d e of rock. It could not be specified.
N o r could it be contemplated u p o n . It was visible a n d invisible
again a n d again.
23. It was richly endowed w i t h thousands of sparks. It
was surprisingly mysterious. It was e n d u e d w i t h g r e a t reful­
gence a n d it was increasing in size tremendously.

1 . T h e identity o f R u d r a a n d A g n i (the f i r e - g o d ) i s stated i n R V . I I .

1.7, the Śatapatha Br. I l l 3.1.10; VI 1.3.10; the Taittariya Br. I. 1.5. 8-9.,
T h e T ā n d y a Br. X I I 4.24.
1.2.26.24-36 261

24. Clusters of flames spread everywhere. It was fright­

ful to alt living beings. It was extremely terrible in its features.
I t a p p e a r e d t o pierce heaven^and E a r t h .
25. T h e n B r a h m a told . m e , — " Y o u go quickly b e n e a t h .
L e t us find out the e n d of this noble-souled Lińga.
26. I shall go u p w a r d s until its end is s e e n . "
After m a k i n g this stipulation, we w e n t u p w a r d s as well
as beneath.-
27. T h e r e u p o n , I went far below for a thousand years,
b u t I could not find its end. I became frightened thereby.
28. Similarly, B r a h m a went u p w a r d s , b u t he too did not
r e a c h its e x t r e m i t y . He too r e t u r n e d along w i t h me to t h a t
vast expanse of water.
29. We were surprised a n d frightened of t h a t great soul.
W e were d e l u d e d b y t h e M ā y ā o f that great Being. O u r con­
sciousness got lost a n d we stayed t h e r e (helplessly).
30. T h e r e u p o n , we m e d i t a t e d on the lord with faces on
all sides, the imperishable lord w h o is the source of origin a n d
the cause of dissolution of all the worlds.
31. We m a d e obeisance, with palms joined in reverence,
to t h e trident-bearing Śiva (Śarva), the lord of extremely
terrific voice, of terrible features and curved fangs, to t h a t great
unmanifest lord.
32. " O b e i s a n c e to you, O lord of worlds a n d Devas.
Salutations u n t o you, O lord of Bhūtas, O highly noble soul.
O b e i s a n c e to you, O lord who have achieved perma­
n e n t Yogic powers. H a i l to you, O L o r d established over
t h e universe.
33. Y o u are P a r a m e s t h i n (the highest d e i t y ) , t h e
s u p r e m e B r a h m a n , t h e imperishable great region; you a r e t h e
eldest one. Y o u are V ā m a d e v a , R u d r a , Skanda a n d L o r d Śiva.
34. You a r e Y a j ñ a ; you a r e V a s a t k ā r a ; you a r e O r h k ā r a ;
you are the subduer of e n e m i e s ; you are Svāhākāra, t h e obeis­
a n c e , t h e consecration of all holy rites.
35. You are S v a d h ā k ā r a , Yajña, holy rites a n d observ-
ances, the Vedas, t h e worlds, t h e Devas—the lord alone is
everything all r o u n d .
36. You a r e the quality of sound of the firmament; you
a r e the source of origin a n d cause of dissolution of all living
262 Brahmānda Purāna

beings, you are t h e quality of smell in the e a r t h , t h e quality of

taste in the waters a n d the colour in Tejas (fiery e l e m e n t ) , you
are the great lord.
37. O lord of the Devas, you a r e t h e quality (called)
touch in V ā y u (wind) ; you form the body of the m o o n .
38. O L o r d of t h e Devas, you a r e knowledge in the in­
tellect; you are t h e seed of Prakrti.
39. You are t h e annihilator of all t h e worlds; you
are K ā l a identical with the god of D e a t h , t h e cause of destruc­
tion. You sustain the t h r e e worlds, O Lord, you alone create
them.
4 0 . W i t h your eastern face you assume t h e form of
I n d r a ; with your southern face you withdraw the worlds again.
4 1 . W i t h your western face you are stationed in V a r u n a
undoubtedly. O excellent one a m o n g the Devas, with y o u r
n o r t h e r n face you are S o m a .
42-45. In one way or in m a n y ways, O Lord, you a r e
the source of origin a n d cause of dissolution of t h e worlds. O
Lord, from you are b o r n these viz.: t h e Adityas, the Vasus,
R u d r a s , M a r u t s , t h e Aśvins, the Sādhyas, the V i d y ā d h a r a s ,
the Nāgas, the Cāranas, t h e ascetics, t h e Vālakhilyas a n d others
w h o have performed good holy rites a n d m a n y others.
O lord of Devas, from you are born these viz.: U m ā ,
Sītā, Sinīvālī, K u h ū , Gāyatrī, Laksmī, Kīrti, D h r t i , M e d h ā ,
Lajjā, K ā n t i , Vapus, Svadhā, T u s t i , Pusti, Kriyā, Sarasvatī, t h e
goddess of speech, S a n d h y ā a n d R ā t r i ( N i g h t ) .
46. O L o r d endowed with t h e potential strength a n d
influence of ten thousand sets of t e n thousand suns, obeisance
be to you, O lord, as white as a thousand moons. Obeisance
be to you who hold Vajra ( t h u n d e r b o l t ) a n d P i n ā k a bow.
Obeisance be to you, O lord, w i t h arrows a n d bow in your
hands.
47. Obeisance to you, O lord, whose limbs a r e
embellished w i t h Bhasma (sacred a s h ) . H a i l to you, O lord,
t h e destroyer of K a m a ' s body.
Salute u n t o you, O lord H i r a n y a g a r b h a ; obeisance
u n t o you, O lord of golden r a i m e n t .
48. Bow to you, O lord of golden w o m b . O b e i s a n c e
to you, O lord of golden navel; H a i l to you, O lord of g o l d e n
 1.2.26.49-58 263

semen. Obeisance be to you, O lord, mysterious with a thou­

sand eyes.
49. Obeisance be to you, O lord of golden colour. Salute
to you, O lord of golden h a i r ; obeisance be to you, O lord of
golden h e r o i s m * ( ? ) ; obeisance be to you, the lord w h o
distributes gold.
50 Obeisance be to you, O lord a n d master of gold;
Bow to you, O lord with the sound of gold. Obeisance to
you, O lord with the P i n ā k a in your h a n d ; salute to you, O
bluethroated Śańkara".
5 1 . On being eulogised thus, the lord of great intellect
a p p e a r e d before us. T h e lord of Devas, the source of origin
of the Universe, w h o h a d the lustre of ten million suns.
52. M a h ā d e v a of great lustre b e c a m e filled with pity.
He spoke to us as if he was a b o u t to swallow the sky with a
t h o u s a n d crores of mouths.
53. His neck was like a conch-shell in shape. His belly
was well shaped He was bedecked in different kinds of orna­
ments. His limbs were variegated on a c c o u n t of different
jewels. He wore different kinds of garlands a n d had applied
different kinds of u n g u e n t s .
54. T h e lord had P i n ā k a in his h a n d ; he held t h e
t r i d e n t ; he was worthy of being worshipped by the D e v a s ; he
h a d serpents as the sacred t h r e a d ; he was the cause of freedom
from fear u n t o the Devas.
55. At t h a t time, he burst u n t o a laughter, the sound of
which was similar to t h a t of Dundubhi (a big d r u m ) a n d was
c o m p a r a b l e to the rumbling sound of t h e cloud. T h e s o u n d
filled the whole universe.
56-57. We two were frightened at t h a t great sound.
T h e n M a h ā d e v a s a i d , — " O excellent ones a m o n g the Devas, I
am delighted. Both of you see the great Yogic power. M a y all
fear be eschewed. Both of you are eternal a n d a r e formerly
b o r n of my limbs.
58. T h i s B r a h m a , the grandfather of the worlds is my
right h a n d . Visnu who is never defeated in any b a t t l e , is my
left h a n d .

* V ā . P . 5 5 . hiranya-cira 'of golden dress or garments'.

264 Brahmānda Purāna

59-60. I am pleased well with both of you. I shall give

u n t o you t h e boon as you please''.
T h e n , delighted in our minds we bowed d o w n at t h e feet
of the lord.
We said to M a h ā d e v a who was standing in front of us
w i t h grace.
"O lord of the Devas. you a r e delighted; if a boon has to
he bestowed by you, let us be devoted to you for e v e r . "

The Lord of gods said :

"O highly fortunate ones, let it be so. C r e a t e subjects

extensively".
After saying so, t h e lord vanished there itself.
6 1 . T h u s the potentiality of t h a t intelligent lord has
b e e n recounted to you. T h i s is the greatest knowledge. T h e
unmanifest one is t e r m e d Śiva (Auspicious).
62-63. O n l y those w i t h the vision of knowledge see this
subtle Being w h o c a n n o t be c o n t e m p l a t e d u p o n . We shall make
obeisance to that lord of t h e Devas. ' ' O M a h ā d e v a , Obeisance
be to you, O M a h e ś v a r a , S a l u t e be to y o u . "

Sūta said :
64. "After hearing this, all t h e Devas went to their
respective abodes, paying h o m a g e a n d respects u n t o Ś a ń k a r a
t h e great soul.
65. H e who recites this h y m n u n t o t h e lord, t h e great
soul, obtains all desires a n d gets rid of all sins.
66. All this was n a r r a t e d to t h e m by Visnu, the power­
ful one, d u e to the grace of M a h ā d e v a , a b o u t the eternal
B r a h m a n . T h u s everything regarding the power of M a h e ś v a r a
has been described to you.
1.2.27.1-9 265

CHAPTER TWENTYSEVEN

Śiva cursed by Dāruvana sages i1 Their repentance

and Prayer : Installation of Śiva Lińga—The In­
junction Regarding Ash-bath

The sages said :—

1. R e c o u n t once again, O S ū t a of great intellect, the
greatness of M a h ā d e v a . We a r e eager a n d curious to listen
to it.
2. H o w did t h e lord assume a loathsome form in the
forest D ā r u v a n a resorted to by the groups of divine sages? T h e
great sages gained wisdom thereby.
3. On knowledge t h a t it was M a h ā d e v a , they b e c a m e
excited a n d confused. In o r d e r to propitiate h i m they wor­
shipped h i m b u t Bhava ( L o r d Śiva) did n o t become pleased
with t h e m .
4. All these activities of the lord of the Devas m a y
kindly be recounted to us in n u m b e r as they took place. You
a r e the most excellent one a m o n g intelligent persons.''

Sūta said :
5. " L e t this righteous activity be heard while I recount
it, O alert ones. It is, d u e to his compassion towards the
devotees, t h a t this h a d been carried o u t by t h e lord of the
Devas.
6. ( T h i s h a p p e n e d ) O B r ā h m a n a s , formerly on the
splendid a n d auspicious peak of the H i m a l a y a s in the K r t a -
yuga. T h e r e is a forest of D e v a d ā r u trees which is beautiful
a n d full of m a n y trees a n d creepers.
7-9. M a n y sages perform austerities here a n d carry on
2
holy ascetic rites. S o m e of t h e m h a d only śaivāla (moss) for

1. This story h o w and w h y Śiva was cursed by sages in the D ā r u - V a n a

and h o w they subsequently adopted the Śiva L i ń g a for worship is narrated
i n the L P , K P , V Ā . P , m e n t i o n e d above. T h e D ā r u - V a n a m e n t i o n e d here i s
in the H i m a l a y a s (vide V 6 b e l o w ) and not in Maharashtra as given in De
53-54.
2. W . 7-9 illustrate the different vows observed b y sages while per­
forming penance.
266 Brahmānda Purāna

their food. Some of t h e m lay within water. Some of them h a d

the ethereal space (for their s t a y ) . Some of them supported
themselves on the tips of their big toes. Some h a d their teeth
serve the purpose of Ulūkhala (threshing M o r t a r , i.e. they a t e
the grains of corn chewing t h e m with their t e e t h ) ; others were
Aśmakuttas ( w h o p o u n d e d their grains on rocks before e a t i n g ) .
Some r e m a i n e d seated in heroic postures (Virāsana). O t h e r s
followed the way of life of the deer. All those sages of great
intellect spent their time in severe penances.
10-12. T h e n the lord came to t h a t forest in order to
confer grace on t h e m . His limbs were grey d u e to the appli­
cation of Bhasman ( a s h e s ) . He was n a k e d . He h a d hideous
features. His hairs were dishevelled a n d ugly. His teeth were
terrific. His h a n d s eagerly got hold of a firebrand. His eyes
were reddish brown. His penis a n d scrotum resembled red
chalk. His face was beautified by reddish white colour.
13. 'At some places he laughed boisterously and terribly.
At some places he showed surprise a n d began to sing. At some
places he began to d a n c e expressing amorous sentiment. At
some places, he began to cry again a n d again. 1
14. D e l u d e d a n d e n c h a n t e d by h i m the wives of the sages
immediately prevented h i m from dancing. After coming to
the h e r m i t a g e as a guest, he began to beg again a n d again.
15. He created a wife u n t o himself, similar in form a n d
bedecked in o r n a m e n t s . He roared a n d bellowed like a bull a n d
brayed like a donkey.
16. He began to befool t h e m m a k i n g all the embodied
ones laugh. T h e r e u p o n , the sages became angry. T h e y w e r e
over-whelmed by fury.
17. Fascinated by his deluding power ( M ā y ā ) they
a p p r o a c h e d h i m in order to curse him. " S i n c e you sing (bray)
like a (donkey) you will become a donkey.

1. T h e s e verses describe the P ā ś u p a t a way of behaviour or penance.

Vide P ā ś u p a t a Sutra's (with K a u n d i n y a ' s C o m . ) C h . I l l sūtras 1-19. Pāśu-
patas are instructed to b e h a v e in such a w a y whereby the practitioner of t h e
Vrata is insulted (avamalah). T h e strange behaviour of Śiva described in this
and subsequent verses is found prescribed in Pāiupata-Sūtrai.
1.2.27.18-27 267

18-19. Or you will be Rāksasa, Piśāca (Evil spirit) or

a D ā n a v a . " As they pleased, those infuriated sages cursed him
with different kinds of curses. T h e y cursed t h a t lord of t h e
universe b u t t h e powers of austerities of all of t h e m were
repelled a n d m a d e futile against Śańkara. ^. „
20. J u s t as t h e stars in the sky do n o t shine on a c c o u n t
of refulgence of t h e sunf so also their splendour ( p o w e r of
p e n a n c e ) ( b e c a m e ineffective) on Śańkara.
2 1 . It is h e a r d t h a t t h e full-fledged Yajña, the cause of
all prosperity of B r a h m a , the noble soul, met with destruction
on account of t h e curse of sages.
22. On a c c o u n t of the curse of Bhrgu, V i s n u of very
supreme prowess and splendour h a d to take ten births a n d w a s
1
m a d e miserable for ever.
2 3 . Formerly, the penis of I n d r a along with his scrotum,
O sages conversant with V i r t u e , was m a d e to fall down on the
2
e a r t h by t h e infuriated sage G a u t a m a .
24. T h e Vasus were forced to stay in the w o m b on
account of a curse. It is on account of the curse of sages t h a t
3
N a h u s a was turned into a s e r p e n t .
25. It was by B r ā h m a n a t h a t the ocean of milk was
r e n d e r e d unfit to be d r u n k . D h a r m a ( G o d of D e a t h ) was
cursed by t h e noble-souled Māruiavya. 4
26. These a n d m a n y others u n d e r w e n t m u c h torment
excepting M a h e ś v a r a , t h e lord of the Devas with u n e v e n
( t h r e e ) eyes.
27. T h u s , e n c h a n t e d by him, they did n o t recognize
Ś a ń k a r a . T h e r e u p o n , all those sages spoke to each other.

1. VR V I I 51.11-16 states that Bhrgu cursed Visnu as he killed

Bhrgu's wife Pulomā.
2. T h i s punishment was m e t e d out to Indra for his adultery w i t h
G a u t a m a ' s wife Ahalyā, vide VR 1.48 17-28.
3. M b h . U d y o g a . 17, 14-18 states h o w N a h u s a was cursed by A g a s t y a
w h e n he g o a d e d h i m w i t h his foot to carry his palanquin quickly to Śaci's
palace.
4. T h e sage M ā n d a v y a w a s wrongfully impaled b y g o d Y a m a . H e
therefore cursed h i m to be a Śūdra. (And he was born of V i d u r a ) — M b h -
Adi. Ch. 107.
268 Brahmānda Purāna

28. " T h i s is n o t the right code of c o n d u c t laid down

for us householders. N o r is it t h e rite of those engaged in t h e
vow of celibacy or t h e forest-hermitages.
29. T h i s is not seen as t h e D h a r m a of recluses. T h i s
is great injustice a n d m i s d e m e a n o u r whereby this person is
deluded, O B r ā h m a n a s .
30. M a k e his Lińga d r o p down. This is n o t the D h a r m a
1
(a code of c o n d u c t ) of sages a n d ascetics. Speak sweet words.
R e s o r t to (at least) o n e G a r m e n t .
31-33. W h e n the Lińga is a b a n d o n e d ( d r o p p e d ) by you,
y o u will be accorded d u e worship.
On h e a r i n g these words of t h e sages, lord Ś a ń k a r a , the
•destroyer of t h e eyes of Bhaga, said in polished speech, as t h o u g h
he was laughing boisterously.
" T h i s Lińga of ours c a n n o t be m a d e to fall down forcibly
by all t h e gods beginning with B r a h m a . H o w t h e n be t h e other
ascetics. O excellent B r ā h m a n a s , I shall m a k e this L i ñ g a fall
down."
34-36. T h e y u t t e r e d the sentence " S t a y in the h e r m i t a g e
or go a w a y " .
On being spoken to thus, lord M a h ā d e v a b e c a m e delight­
ed in t h e activities of t h e sense-organs. Even as all of t h e m
were observing, t h e lord vanished there itself.
W h e n t h e lord vanished a n d Bhava ( G o d Śiva) was trans­
formed i n t o a Liñga, there was no a p p e a r a n c e of a n y living
b e i n g in the range of the three worlds. Everything was agitated
a n d n o t h i n g shone.
37. T h e sun did not shine; the fire became devoid of
lustre. T h e stars a n d t h e planets b e c a m e contrary (to their
normal state).
38. T h e Kratus (sacrifices?) of t h e sages who had plenty
of resources and w h o were engaged in activities conducive to
t h e b i r t h of children a n d w h o used to a p p r o a c h their wives
o n l y at t h e p e r m i t t e d period after t h e days of menstruation, did
not function properly.

1. T h e sages were obviously ignorant of the Pāśupata w a y of life.

1.2.27.39-49 269-

39. W i t h o u t t h e sense of My-ness (mamatva) a n d devoid

of egotism, they tried to perform the holy rite once a g a i n .
(But) all their potentiality a n d all their splendour b e c a m e
lost.
40. At t h a t time their mind did not become concentrated
in D h a r m a (holy rites e t c . ) . All of t h e m gathered together a n d
went to the region of god B r a h m a .
4 1 . After going to t h e abode of B r a h m a a n d on seeing
the Lotus-born deity, at his abode all of t h e m fell at his
feet a n d n a r r a t e d t h e a c c o u n t a b o u t Śiva.
42. " H e is formidable a n d frightful. His h a i r is stiff
a n d rough. His teeth a r e terrific. His hands are eager to get
hold of an owl* (?)
43-44. His penis along with t h e scrotum is r e d a n d
embellished (painted) w i t h red chalk. He was always ( f o u n d )
remaining at the sides of our daughters-in-Law a n d daughters,
particularly those w h o had their babies ( ? ) with them. ( H e
was found) staying near t h e m with an u n n a t u r a l desire. T a k i n g
h i m to be a m a d fellow, we insulted h i m .
45. He was scolded a n d beaten. His Liñga (? penis) w a s
taken out. It is to alleviate his anger t h a t we have sought
refuge in you.
46-48. We do not know this m a t t e r (thoroughly).
Explain it to us, O g r a n d - f a t h e r " .
On h e a r i n g these words of the sages L o r d B r a h m a
meditated a n d found out that it was Śarva (god Ś i v a ) . Then
with great c o n c e n t r a t i o n , h e replied t h u s : —
" T h i s is lord M a h ā d e v a . He should be known as the g r e a t
lord. His great region is not a t t a i n e d easily. Heis t h e lord of
the gods, sages a n d m a n e s .
49. At the end of thousand Yugas, when t h e r e is the
annihilation of all embodied beings, this lord M a h e ś v a r a b e ­
comes K ā l a (God of d e a t h ) a n d destroys ( e v e r y t h i n g ) .

* Probably ulmuka 'fire-brand' a n d not ulūka as in the text. In V . l I

a b o v e he is stated to h a v e a firebrand in his hand.
270 Brahmānda Purāna

50. He alone creates all subjects singly a n d by m e a n s

of his own vigour. He alone is the discus-bearing lord (Visnu)
whose chest is characteristically m a r k e d by Śrīvatsa.
5 1 . He is called Yogin in the K r t a Yuga a n d K r a t u in
the T r e t ā Yuga. In the D v ā p a r a , he is r e m e m b e r e d as Kālāgni
a n d as D h a r m a k e t u in t h e K a l i age.
52. T h r e e forms of R u d r a should be known a n d realized
by learned m e n . T h e Tamas form is Agni, t h e Rajas form is
B r a h m a a n d Sattva is Visnu, t h e illuminator.
53. O n e form of his is remembered as having the quar­
ters for his g a r m e n t (i.e. n a k e d ) . It is n a m e d Śiva. It is in him
t h a t t h e B r a h m a n endowed w i t h Yoga resides.
54-55. H e n c e , O leading Brāhmanas, after subduing your
anger a n d controlling sense-organs p r o p i t i a t e the lord I ś ā n a ,
t h e imperishable lord, t h e lord of the Devas. After making a
replica of t h e Lińga of t h e great soul in the same form as was
seen by you, resort to L o r d with t h e t r i d e n t in his h a n d .
56. T h e r e u p o n , you will see t h e lord of t h e Devas who
c a n rarely be seen by ignorant a n d foolish persons who have
not mastered their own selves. On seeing h i m , all ignorance a n d
evils shall be d e s t r o y e d . "
57. T h e r e u p o n , they c i r c u m a m b u l a t e d B r a h m a of
u n m e a s u r e d vigour. Becoming devoid of all grief, they r e t u r n e d
a n d settled in t h e forest of D e v a d ā r u ( H i m a l a y a n cedar) trees
once again.
58-59. T h e y b e g a n to p r o p i t i a t e the lord in the m a n n e r
described by B r a h m a in the various dry lands, on the m o u n t a i n s
of variegated forms, in t h e caves a n d on the sandy banks of
rivers splendid a n d v a r i e g a t e d .
T h u s w h e n a year elapsed completely and the spring
season arrived, the lord c a m e to t h a t forest assuming that very
same form.
60. T h e g r e a t G o d entered t h a t penance-grove a n d
forest wherein m a n y trees and creepers h a d p u t forth flowers,
w h e r e t h a t p a r t of tract h a d b e e n r e s o n a n t with t h e d r o n e of
swarms of bees a n d which was filled with the sweet notes of the
cuckoo.
1.2.27.61-73 271

61-66. T h e n all those sages eulogised h i m with great

m e n t a l purity a n d concentration and worshipped h i m with waters,
different kinds of garlands, incense a n d fragrant scents. Those
highly f o r t u n a t e ones worshipped h i m in the c o m p a n y of t h e i r
wives, sons a n d a t t e n d a n t s . W i t h gentle words they spoke thus
to Girīśa.
" I t behoves you to forgive all o u r actions (of omission
a n d commission) whatever has been p e r p e t r a t e d mentally,
verbally a n d physically d u e to our i g n o r a n c e of the lord of the
Devas. O Śańkara, the conduct of life of B r a h m a a n d other
Devas is mysteriously esoteric, elaborate, inscrutable and
difficult to comprehend. We do not know how to welcome you.
We do n o t know at all a n y of your movements. O M a h ā d e v a ,
O lord of the universe, you are as you are, obeisance be to
you. Only noble-souled ones eulogise you, the lord of
the Devas, the great lord.
67. Obeisance be to Bhava, Bhavya (splendid o n e ) ,
Bhāvana (sanctifier) a n d U d b h a v a (source of o r i g i n ) . H a i l to
the lord of spirits, the lord of infinite s t r e n g t h and .virility.
68. Bow to the lord of tawny-complexioned body the
destroyer, the imperishable one, the changing one. Obei­
sance to t h e lord, to the s u p p o r t e r of the c u r r e n t of G a ñ g ā
water. Bow to the lord who is the s u p p o r t ; salutations to the
soul of good qualities.
69. Obeisance to T r y a m b a k a ( t h e three-eyed l o r d ) .
H a i l to the lord who wields the excellent t r i d e n t . Bow to you
(identical with) K a n d a r p a . Obeisance be to you the S u p r e m e
Soul.
70. Obeisance to Śańkara, the bull-bannered one. H a i l to
the lord of G a n a s (groups of goblins, the a t t e n d a n t s of Ś i v a ) .
O b e i s a n c e to K ā l a with the staff in his h a n d s ; obeisance to the
lord with the noose in his h a n d s .
71-73. Obeisance to the lord w h o is the m a i n deity
in the V e d i c M a n t r a s ; a n d to you of h u n d r e d tongues. W h a t ­
ever is there in the world, the past, the present, the future, the
m o b i l e a n d immobile beings—all the visible worlds have
originated from y o u r person. O Ś a m b h u , welfare u n t o you,
p r o t e c t us. Therefore be pleased with us. W h a t e v e r m a n
 272 Brahmānda Purāna

does, w h e t h e r o u t of ignorance or knowingly, it is the lord

alone who does it by m e a n s of his Yogic M ā y ā . "
74-76. After eulogising thus with delighted minds, t h e
sages requested t h e l o r d : "Being endowed with the power of
p e n a n c e , we may see you as before. M a y your Lińga be
stationed in the n o r m a l posture as before.
Obeisance to the Digvāsas (the naked one) having garland­
like clusters of Kińkinīs (bells in t h e trinkets).
Salute to the hideous one, to the terrible one, to the
lord of frightful face. Obeisance to you who are devoid of
form, who have excellent form and who have multiforms.
77. Obeisance be to K a t a r h k a t a (golden-formed o n e ) ,
obeisance to R u d r a ; obeisance to Svāhākāra. Hail to you, t h e
e m b o d i m e n t of all vital airs; S a l u t e to you t h e lord with
the G u n a s for his bodies.
78. O b e i s a n c e to Durgandha (foul-smelling o n e ) , to
Sugandha (fragrant o n e ) ; Salute to the lord with t h e t r i d e n t in
his h a n d s ; Obeisance to lord Śrīkantha with the dark-blue tuft.
H a i l to N i l a k a n t h a , t h e lord who has applied the ashes in the
cremation ground for u n g u e n t .
79. O b e i s a n c e to t h e lord identical with t h e trio of
G u n a s . H a i l to you the Viśva ( o n e identical with the u n i v e r s e ) ,
the Vedhas ( C r e a t o r ) , Bow to t h e lord who resides always in
t h e cremation g r o u n d ; Obeisance to the lord of t h e form of the
Preta ( D e p a r t e d Soul *)
80. You are B r a h m a a m o n g t h e Devas 1 and Nīlalo-
h i t a a m o n g the R u d r a s . T h e soul of all living beings, you a r e
called P u r u s a by t h e Sārhkhyas.
8 1 . You are the g r e a t M e r u among t h e m o u n t a i n s and
t h e M o o n a m o n g the stars. Among the sages you are Vasistha
a n d Vāsava ( I n d r a ) a m o n g t h e Devas.
82. You a r e O m k ā r a a m o n g t h e Vedic M a n t r a s ,
J y e s t h a s ā m a n a m o n g the S ā m a n M a n t r a s . You a r e t h e lion
among t h e beings of t h e forest. You are t h e supreme
īśvara.

1. G o d Śiva is the best o n e a m o n g all gods etc. Cf. Bh. G. for such
a list of excellences a n d every such excellence is H i s part :
Tad yad vibhūtimai sattvarh....
mama Ujomśasambhaaam / Bh. G. X 4 1 .
1.2.27.83-95 273

83-86. You are the Bull a m o n g the domestic a n i m a l s .

You a r e the lord worshipped in all the worlds. - Although
you exist in all ways a n d manners, we see you alone in t h e
beings t h a t come up in front of us as n a r r a t e d by B r a h m a .
Lust, Anger, greed, distress a n d arrogance, we wish to-
check these, O P a r a m e ś v a r a (be pleased).
W h e n the M a h ā s a m h a r a n a ( t h e g r e a t u l t i m a t e a n n i h i ­
lation) arrives, fire is created by you, O lord, who are of self-
governed spirit, by pressing t h e h a n d against the forehead.
At t h a t time all the worlds a r e surrounded all r o u n d by flames,
on account of t h a t fire.
87-88. Hence, all these are on a p a r with the fire. T h e r e
a r e m a n y hideous fires. All the living beings, mobile a n d
immobile, all animals are b u r n e d by the fire originating from
you. O lord of Devas, be the saviour of all of us as we a r e
being b u r n e d .
89-91. F o r the welfare of all the worlds you sprinkle
( w i t h nectar) all the living beings; O lord of great fortune.
O M a h e ś v a r a , the onlooker of auspiciousness. C o m m a n d us
O lord, we shall carry out your behest. We arc u n a b ' e to
find a n y possible limit to your millions a n d millions of forms.
O lord, obeisance u n t o y o u " .
Thereafter, the lord a n d Master said these words :
92-9,3. " N o learned m a n shall speak insultingly u n t o
those persons w h o are devoted to my Bhasman (holy Ashes),
who have b u r n t all their sins by means of ashes, who carry o u t
everything ihey say, who have control over their sense-organs
a n d who are B r ā h m a n a s engrossed in m e d i t a t i o n . No one w h o
desires welfare both here a n d hereafter, shall transgress t h e m
n o r shall they speak words u n p l e a s a n t to them.
94. T h e m a n of deluded m i n d who censures them,
censure. M a h ā d e v a . He who worships t h e m always worships
Ś a ñ k a r a . Act like this. Welfare u n t o you all. You will obtain
(achievement of) spiriiual power from m e . "
95. After u n d e r s t a n d i n g the unparalleled and excellent
holy rite t h a t is destructive of the great darkness (of ignorance)
a n d that had been recounted by śiva, those people got rid of
their fear, greed, delusion a n d anxiety. T h e y all fell ( a t his
feet), simultaneously a n d bore ( t h e m ) by means of their heads..
 274 Brahmānda Purāna

96-97. T h e n those delighted B r ā h m a n a s b e g a n to per­

form the ablution of lord M a h e ś v a ŕ a who assumed his usual
P r ā k r t i k a form by means of very p u r e scented water mixed with
K u ś a grass a n d flowers. T h e y b e g a n to sing with various kinds
of esoteric H u ñ k ā r a s in sweet notes :—
98. " O b e i s a n c e u n t o you, O lord with the quarters for
y o u r garments (i.e. n a k e d ) ; Bow to the lord wearing Kińkinīs
(small tinkling ornaments or bells) ; Salutation to the lord half
of whose body is female. Obeisance to the lord w h o p r o m u l ­
g a t e d Sāmkhya and Yoga.
99. Bow to the lord dark in colour, w i t h t h e clouds for
his vehicle; Obeisance to the lord wearing the hide of an
e l e p h a n t as his g a r m e n t . Salute to the lord wearing the skin of
an a n t e l o p e as the u p p e r g a r m e n t . Obeisance to the lord
h a v i n g a s e r p e n t for his sacred t h r e a d . "
100. Obeisance be u n t o Ś a ń k a r a who has well construc­
ted a n d wonderfully variegated ear-rings. Bow be to you with
well-wreathed garlands for o r n a m e n t s . H a i l to you w i t h the
excellent hide of a lion for garment, O lord wielding a huge
axe".
101. W h e n the L i ń g a was installed once again with a
desire for the welfare of all the worlds, those excellent sages
devoted to the duties of the different castes carried t h e m o u t .
102. T h e n the great God who was pleased, replied to
those sages : — " O sages of excellent holy rites, I am pleased
w i t h your p e n a n c e . Choose the b o o n s . "
103-105. T h e n those sages viz. Bhrgu, Ańgiras, Vasistha,
Viśvāmitra, G a u t a m a , Atri, Sukeśa, Pulastya, P u l a h a , K r a t u ,
Marīci a n d K a ś y a p a , all of t h e m endowed w i t h great penance,
bowed down to M a h ā d e v a a n d said these words :—
O lord, we wish to u n d e r s t a n d these—Ash-bath, naked­
ness, V ā m a t v a (left-handed r i t u a l ) , P r a t i l o m a t ā (contrary
a c t i o n ) a n d Sevy&sevyatva ( s t a t e of being worthy of being served
a n d of being unworthy of b e i n g s e r v e d ) " .

The Lord said :—1

106. "I shall explain this to y o u . I shall m e n t i o n the

1. V V . 106-128 describe P ā ś u p a t a V r a t a according to the author of

this Purāna.
1.2.27.107-117 275

e n t i r e story (i.e. details) now. I am Agni accompanied by

S o m a . Soma has resorted to Agni.
107. T h e y say t h a t all t h e worlds have resorted to t h e
fire m a d e a n d u n m a d e (i.e. artificial a n d n a t u r a l ) . T h e whole
world, mobile a n d immobile, is b u r n e d m a n y times by fire.
108. Everything can be achieved through Bhasman. It
is excellent a n d sacred. He (the devotee) sprinkles the living
beings after assimilating t h e power a n d essence of ashes.
109. It is only after performing the holy rites in fire
t h a t one will perform the rite of Tryāyusa (trebling the span of
life). O n e is rid of all sins t h r o u g h Bhasman (ashes) which is
*my vigour.
110. Bhasman is so called because it illuminates (every­
t h i n g ) auspicious a n d renders it fragrant. It is glorified as
Bhasman because it instantaneously destroys all sins.
111. T h e Pitrs should be known as Ūsmapās (Imbibing
h e a t ) ; t h e Devas are b o r n of Soma (the Soma juice or the
m o o n ) . T h e entire universe consisting of the mobile a n d t h e
immobile beings is constituted by Agni a n d Soma.
112. I am Agni of great splendour. This my Ambikā, is
S o m a ; Agni, Soma a n d I form ourselves the Purusa with Prakrti.
113. H e n c e , O highly fortunate ones, Bhasman is spoken
of as my vim a n d vigour. T h e position is this t h a t I retain my
own vigour by m e a n s of my own body.
114. Ever since then, /it is t h r o u g h Bhasman t h a t safety
is assured in the lying-in-charnbers. It is t h r o u g h Bhasman t h a t
protection is sought in the world in inauspicious circumstances.
115. A devotee whose soul is sanctified by m e a n s of
Ash-bath, w h o has conquered anger a n d who has subdued
his sense-organs does n o t go back (i.e. is not b o r n a g a i n ) after
coming n e a r m e .
116. T h e holy rite P ā ś u p a t a is (not inferior t o ) Yoga;
the holy rite of K ā p ā l a is based on Yoga. This P ā ś u p a t a rite
is laid down before. It is most excellent.
117. All t h e r e m a i n i n g Āframins (persons of various stages
in life) have been created afterwards by t h e self-born lord
( B r a h m a ) . T h i s creation which is of t h e n a t u r e of bashfulness^
delusion a n d fear, has been evolved by m e .
276 Brahm&nda Purāna

118. Deities a n d the sages are b o r n only naked. O t h e r s ,

t h e h u m a n beings in t h e world, all of t h e m are b o r n without
any garment.
119. Even the persons who a r e covered with a silken
g a r m e n t are ( n o better t h a n ) n a k e d , should t h e sense-organs
be u n c o n q u e r e d . T h e y a r e well h i d d e n (covered) if they are
duly subdued. It is not t h e g a r m e n t t h a t is t h e real reason
(about n u d i t y a n d n o n n u d i t y ) .
120. Forgiveness, fortitude, non-violence, absence of
a t t a c h m e n t to all (worldly things) a n d equal indifference to
b o t h h o n o u r a n d d i s h o n o u r — t h e s e constitute the excellent
covering g a r m e n t .
121-124. He w h o smears his limbs (body) with t h e
Bhasman a n d renders t h e m grey in colour, he w h o m e n t a l l y
meditates on Bhava ( Ś i v a ) , he w h o takes his b a t h with Bhas­
man, (becomes free from sins). E v e n if a person commits thous­
ands of misdeeds a n d takes an a s h - b a t h , the Bhasman b u r n s all
t h e sins, just like fire t h a t burns a forest by m e a n s of its reful­
gence. H e n c e , if a person exerts himself always a n d takes
Ash-bath three times a day, he a t t a i n s Gānapatya (the state of
being a follower of G a n a p a t i ) . After performing all kinds of
Kratus (sacrifices), after taking in t h e excellent n e c t a r if the
people m e d i t a t e on M a h ā d e v a , if they m e r g e themselves ( i n
him) a n d a r e sanctified by identifying themselves w i t h him,
they shall a t t a i n i m m o r t a l i t y (Moksa) t h r o u g h t h e n o r t h e r n
path.
125-126. T h o s e w h o , t h r o u g h t h e S o u t h e r n P a t h , resort
to t h e c r e m a t i o n ground, a t t a i n all these s u p e r n a t u r a l powers
viz.—Animā (minuteness), Mahimā (greatness) Laghimā (light­
ness), Prāpti ( a b i l i t y to r e a c h t h i n g s ) , Garimā (heaviness), t h e
fifth quality, Prākāmyam (freedom of w i l l ) , īśitva (Masterliness),
Vaśitva (ability to control) a n d Amaratva ( i m m o r t a l i t y ) .
127-129. I n d r a a n d o t h e r D e v a s performed Kāmika
( c o n d u c i v e to the a t t a i n m e n t of desires) holy rites and
became, persons of well-known s p l e n d o u r after a t t a i n i n g great
Aiśvarya (prosperity a n d p o w e r ) .
All of you be free from a r r o g a n c e a n d delusion a n d
devoid of p a s s i o n ; let y o u r c o n d u c t be free from t h e defects of
Tamas a n d Rajas. U n d e r s t a n d this excellent holy rite t h a t
1.2.28.1-6 277

attacks all sins. P e r f o r m this v r a t a which is a g r e a t favourite

of Paśupati (Śiva).
If a n y o n e r e a d s this w i ŕ h p u r i t y , faith a n d control of t h e
sense-organs he shall become purified in soul a n d rid of all sins.
He goes to t h e world of R u d r a .

CHAPTER TWENTYEIGHT

Meeting of Pururavas and Pitrs

Performance of annual obsequies on the
New Moon Day

The sage said :—

1. O S ū t a ! K i n g P u r u r a v a s , t h e son of I l ā , used to go
to t h e heaven on the New M o o n d a y in every m o n t h . H o w
was it ? H o w did he p r o p i t i a t e the Pitrs ( M a n e s ) .

Sūta said :—
2. O Śārhśapāyani, I shall n a r r a t e his power. I shall
n a r r a t e the c o n t a c t of t h e noble-souled son of I l ā with t h e sun
as well as w i t h t h e m o o n .
3-5. I shall tell you a b o u t t h e increase a n d t h e decrease
in t h e size of t h e m o o n t h a t has its essence within, d u r i n g the
two fortnights, t h e b r i g h t one a n d t h e d a r k one. I shall state
t h e decision in r e g a r d to one with t h e Pitrs (Pitrmatah) as well
as to one belonging to t h e Pitrs (Pitryasya). I shall n a r r a t e
t h e acquisition of n e c t a r from t h e m o o n as well as t h e propi­
tiation of t h e P i t r s ; I shall m e n t i o n t h e sight of t h e Pitrs viz.
t h e Kāvyas, t h e Agnisvāttas a n d t h e Saumyas. I shall m e n t i o n
h o w P u r u r a v a s p r o p i t i a t e d t h e Pitrs. I shall m e n t i o n all these
in d u e order as well as t h e P a r v a n s .
6 . W h e n t h e sun a n d t h e m o o n come into c o n t a c t w i t h
t h e star, t h e y stay in A m ā v ā s y ā (New M o o n ) for a n i g h t in
t h e same zone.
278 Brahmānda Purāna

7. T h e n d u r i n g every new m o o n day, he (Pururavas)

goes to see the sun-god a n d the moon-god, his n a t u r a l a n d
p a t e r n a l grandfathers.
8. After paying respects to t h e m , he waits there biding
his time. He waits for t h e exudations of n e c t a r from t h e
following moon, for the sake of the Pitrs.
9. W i t h a desire to perform the m o n t h l y Ś r ā d d h a , P u r u ­
ravas, the learned son of Ilā, worships Soma ( t h e M o o n )
P i t r m ā n (one with t h e P i t r s ) , after resorting to the heaven.
10-11. He considers b o t h Kuhū ( t h e New M o o n merged
with t h e 1st T i t h i of the next fortnight) a n d Sinīvālī ( N e w
M o o n mixed w i t h the 14th T i t h i ) . H e worships K u h ū when
there a r e two Lavas* of it as b a l a n c e . He worships Sinīvālī in
accordance w i t h t h e m a g n i t u d e of the digit (of the m o o n ) .
After worshipping it, he bides his time a n d surveys.
12-14. He imbibes the n e c t a r oozing out from the m o o n
for the sake of satisfaction for t h e whole m o n t h , by means of
fifteen exudations of the n e c t a r . D u r i n g t h e d a r k fortnight
when his a r m s get b u r n e d by (the S u n ' s ) r a y s * * ( h e pacifies
t h e m ) by means of honey exuding from the m o o n immedi­
ately. D u r i n g the fortnights when there a r e n o w i n d s * * * ( ? ) t h e
leading king propitiates the Pitrs in t h e heaven, in accordance
with the injunction p e r t a i n i n g to the rite for P i t r s .
15. He propitiates the Pitrs viz. Saumyas, Barhisads,
1
K ā v y a s a n d Agnisvāttas.

* Lava—a m i n u t e division of time ( = t h e sixth part of twinkling of

the eye).
** Here Bd.P.V.13a reads:
krsna-pakse bhujām prītyā dahyamānarh tathamSubhih /
T h i s is obscure (to say the least). For this line V ā . P . 5 6 . 1 2 a reads:
krsna-pakse tadā pītvā duhyamānam tathāmsubhih /
' T h e n , in the dark half of the month, having drunk (nectar) as it w a s
being milked by the rays in that manner'.
***Bd.P. 14. a reads nirvātesvatha paksesu 'In windless fortnights' is
meaningless. V ā . P. 56.13a reads instead: nirvāpanārtham dattena 'given as
oblation to (for the propitiation of) Pitrs.
1. In Ś a t a p a t h a Br. II 6. 1.7, those w h o performed a S o m a sacrifice
are Somavantah Pitarah (probably Saumyas here-of); those w h o offered cooked
oblations like Cam were Barhisadah Pitarah; those w h o offered no sacrifice
1.2.28.16-22 279-

Rtam* ( m e a n s ) w h a t is m e n t i o n e d as Agni. It is con­

sidered to be Samvatsara.
16. T h e Rtus (seasons) were b o r n of it (i.e. S a m v a t s a r a
— t h e y e a r ) . T h e Ārtavas were born of the R t u s . T h e Ārtavas
a r e w h a t are called Ardhamāsas (half m o n t h s or fortnights).
(Hence) t h e Pitrs are t h e sons of Rtus.
17. T h e Rtus are grand-fathers. T h e Māsas ( m o n t h s )
a n d Ayanas (transits of t h e sun) are t h e sons of A bda ( y e a r ) .
T h e Devas a r e the great-grand-fathers; the ( g r o u p of) five years
are t h e sons of B r a h m a .
18. T h e Saumyas should be known as b o r n of t h e m o o n
(Somaja). T h e Kāvyas should be known as t h e sons of K a v i
( Ś u k r a ) . U p a h ū t a s are r e m e m b e r e d as Devas. Somajas a r e
r e m e m b e r e d as Somapās (Imbibers of S o m a ) -
19. Ājyapās ( I m b i b e r s of oblated ghee) a r e r e m e m b e r e d
as Kāvyas. T h e classes of Pitrs are t h r e e . T h e y a r e of t h r e e
classes namely Kāvyas, Barhisads a n d Agnisvāttas.
20-22. Those w h o are householders as well as Tajvās
(performers of sacrifices) are certainly Rtus a n d Barhisads. T h o s e
who are householders b u t are not Tajvās (performers of sacri­
fices) a r e t h e Ārtavas a n d Agnisvāttas. T h e K ā v y a s are Astakā-
patis (lords of Astakas or the eighth d a y of t h e l u n a r
fortnights for three m o n t h s in which Pitrs are to be p r o p i t i a t e d ) .
N o w u n d e r s t a n d the five Abdas thereof.
T h e i r Samvatsara is indeed Agni a n d Sūrya ( t h e Sun) is
Parivatsara. Soma (the M o o n ) is mentioned Idvatsara a n d V ā y u

but were c o n s u m e d by fire in cremation after death were Agnisvāttāh P i t a r a h .

Cf. Vā. P. 3 0 . 6-7.
Later, during the Smrti period, the classes of Pitrs increased a n d had.
different connotations. Thus here in V V . 18-23 Saumyas are sons of S o m a
and imbibers of S o m a . Householders performing sacrifices are Rtus and
Barhtsads.The non-performers of sacrifices are Ārtavas a n d Agnisvāttas. It a d d s
one m o r e division viz. Kāvyas, the sons of K a v i (Śukra?) w h o imbibe g h e e v i d e
W. 72-73 below.
For more details of this classification vide infra II. iii 10 V V . 53, 75, 93
and 96.
* T h e reading rturagnis tu in Vā P. 5 6 . 1 4 . a is preferable to rtamagnis
tu hereof, as rtu (seasons of the y e a r ) are considered as Pitr (vide Taittirlya
Brāhmana 1.4.10.8.
280 Brahmānda Purina

is Anuvatsara. R u d r a is Vatsara u n t o them. Those five Abdas

c o n s t i t u t e a Yuga.
23. T h o s e (Pitrs) w h o imbibe the n e c t a r in the heaven
every m o n t h on the new m o o n day, are r e m e m b e r e d as Kāvyas
TJsmapās a n d Divākīrtyas.
24-25. As long as P u r u r a v a s was alive, he propitiated
t h e m with the nectar, since it exudes from the moon every
m o n t h a n d it delights t h e m , it is nectar u n t o the Somapāyin
Pitrs, (those w h o imbibe S o m a — t h e m o o n ) . T h u s it is called
Saumya A m r t a (nectar p e r t a i n i n g to the m o o n ) , Sudhā and
Madhu ( h o n e y ) .
26. T h i r t y t h r e e Devas ( w h o are called) Cchedanas*
(Those who cut off ?) d r i n k the fifteen digits of the m o o n
gradually in the d a r k fortnight, (after t u r n i n g them) into
watery form.
27-30. After drinking t h e n e c t a r for half a m o n t h , they
go away on the C a t u r d a ś ī (fourteenth) day.
On being d r u n k thus by all the Devas^ the m o o n reaches
a point on the New M o o n day when it remains with only a
fifteenth p a r t . On the New M o o n day, it is developed by
S u s u m n ā duly. 1 T h e n , for a period of two Lavas, the Pitrs drink
the n e c t a r . W i t h a single ray (i.e. the S u s u m n ā ) the sun deve­
lops the m o o n when it becomes reduced on being drunk. Again
t h e Somapāyins drink it. W h e n all the digits are exhausted ( t h e
s u n ) develops the m o o n once again.
3 1 . D a y by day, in d u e order, a p a r t (a digit) of the
m o o n is developed by the S u s u m n ā . T h e black digits become
reduced a n d the white ones develop it.
32. T h u s the body of the m o o n developed by the vigour
of t h e sun, appears sparkling, white a n d perfectly circular on
the full M o o n day.
33. T h u s , such is the achievement of the Moon during
the two halves, the d a r k a n d the bright ones. It is in this
m a n n e r t h a t the M o o n is P i t r m ā n (one with the M a n e s ) . He
is r e m e m b e r e d as being Idvatsara.

* Probably a misprint for Chanda-jāh 'born of Chanāas, V e d a or prosody'.

Cf. Vā. P. 56.25a.
1. V i d e Supra ch. X X I V , W . 67-68.
1.2.28.34-44 281

34. He is shining a n d resplendent with his fifteen exuda­

tions of n e c t a r .
Henceforth, I shall recount t h e Parvans (days of changes
of t h e m o o n ) a n d the Sandhis ( m e e t i n g points) of Parvans.
35. J u s t as there are knotty joints in the S u g a r c a n e a n d
b a m b o o , so also there are d a r k a n d bright Parvans in t h e l u n a r
fortnights.
36. T h e differences between the full M o o n a n d t h e N e w
M o o n a r e t h e knots a n d joints. T h e l u n a r days beginning with
Dvitiyā constituting t h e fortnight a r e the Parvans.
37. It is on the first of t h e fortnights t h a t t h e rite of
Anvādhāna is performed. H e n c e , the Pratipat is at t h e beginning
(the first) of all Parvans.
38. T h e period of two Lavas in the evening at t h e begin­
ning of Anumati ( t h e 15 th d a y — t h e P ū r n i m ā mixed with t h e
14th Tithi) is called Dvilava. W h e n t h e P ū r n i m ā is mixed
with the Pratipad—the next T i t h i , the period of two Lavas on
t h a t Full m o o n night* should be known as Aparāhna.
39. T h e period of evening after A p a r ā h n a t h a t has elapsed
on t h e first d a y of the d a r k half, is also accepted as p a r t of
P a u r n a m ā s ī (Full M o o n ? )
40-41. W h e n t h e sun is stationed at a deviation of half
m e r i d i a n (?) line, at a distance of a Yuga (Yoke) a n d when
t h e m e r i d i a n of the m o o n has risen by the distance of a Yoke
(Yuga) t h a t period is called Vyatīpāta. T h i s is because ( t h e
sun a n d the moon) glance at each other after t h e elapse of t h e
full M o o n ( p e r i o d ) a n d at t h a t time they are on a p a r with
each other.1
42. On seeing t h a t period indicated by t h e sun, (the
worshipper) moves towards e n u m e r a t i o n (?) T h a t is t h e p e r i o d
for V a s a t k r i y ā . T h e period is laid d o w n immediately.
43-44. T h e j u n c t i o n at n i g h t in the full fortnight of t h e
full m o o n is also Pūrnimā (full M o o n ) . H e n c e , d u r i n g t h e night

* rākāyāh (of t h e R ā k ā ) of V ā . P . 5 6 . 3 5 for rākāyām here-of is preferable.

1. T h e text is a bit obscure but Sūryasiddhānta X I . 1-2 defines Vyatīpāta
more clearly: " W h e n the m o o n a n d the sun are on opposite sides of either
solstice and their minutes of declination are the same, it is Vyatīpāta, T h e
s u m of their longitudes is half a circle i.e. 180°. N o r m a l l y there are 13 vyatī-
pātas in a year.
282 Brahmānda Purāna

of full M o o n , the m o o n becomes very reddish or (pleasing ( ? )

Virajyate).
Since during t h e after-noon when the Vyatipāta is full, t h e
m o o n a n d the sun in full-fledged form glance at each other, it
is called P ū r n i m ā .
45. Since the Pitrs along w i t h the Devas approve -of it,
the period previous (?) to the P ū r n i m ā (i.e. the 14th T i t h i
with which it is m i x e d ) is remembered as Anumati.
46. T h e full M o o n d a y is called Rākā because at that
time the m o o n shines very splendidly in the sky. Wise people
say t h a t it is Rākā because of the delightful n a t u r e (Rañjanāt)
of the M o o n .
47. W h e n the m o o n a n d the sun stay in the same star
together (amā—close to, n e a r b y ) on the fifteenth night from
Rākā ( t h e full m o o n d a y ) it is regarded as Amāvāsyā.
4 8 . After e n d i n g or separating (?) t h a t Amāvāsyā day,
the sun a n d the m o o n see each other after coming together.
W h e n this h a p p e n s it is called Darśa ( t h e New M o o n d a y ) .
49. (Defective T e x t u p o n 5 9 ) .
On t h e Amāvāsyā (New M o o n ) d a y the period is of two
Lavas in the j u n c t i o n of the 15th a n d the 1st d a y of a l u n a r
fortnight. It is of the d u r a t i o n (of pronouncing) two letters
K u - h u . T h e r e are three periodic changes of the m o o n . *
50. T h e period w h e n the moon vanishes is Amāvāsyā
a n d it functions from t h e m i d d a y . T h e moon reaches the sun
in half a day a n d t h e night.
51-52.** Along with the sun it goes to the Samudra
p e r i o d which is in between Kuhu a n d sinivāli in the m o r n i n g .
T h e periods of c o n t a c t a r e two. I n v a r i a b l y it occurs a
Midday (?).
53. On t h e Pratipat d a y of t h e bright half, w h e n t h e
discs of the sun a n d t h e m o o n are being separated, it is t h e time
for Āhuti ( o b l a t i n g of ghee i n t o fire) a n d t h e Vasafkriyā of

* amāvāsyā w h i c h m i x e d w i t h the pratipad of the next fortnight is called

Kuhu.
** T h e text is defective and obscure, sañgama in V . 5 1 b is probably
Sańgava. 'the second division of the day'. V ā . P . 4 6 b (if taken for 51a hereof)
reads sūryena sahasā muktarh gatvi Prātastanotsavau.
1.2.28.54-67 283

Darśa (the N e w M o o n ) . Amāvāsyā should be known as t h e

Rtumukha ( t h e face of the season) of this P a r v a n .
54. W h e n the m o o n wastes away d u r i n g t h e d a r k half,
Amāvāsyā is a P a r v a n by d a y time. T h a t is w h y the jun__is '*
ecUrjsed £Grhyate—is_ caught) d u r i n g t h e d a y t i m e on t h e
Amāvāsyā day.
55-56. It is eclipsed d u r i n g the d a y . Therefore, A m ā v ā s y ā
becomes reduced by d a y ( ? ) . T h e n a m e s of t h e days
of the l u n a r fortnight have been fixed by the scholars in
a c c o r d a n c e w i t h t h e increase of the digits of the M o o n of
watery n a t u r e . T h e n b o t h the moon a n d t h e sun reveal them­
selves.
57. By t h a t p a t h alone it (? the moojn) comes out of
the solar sphere gradually. T h e m o o n touches (remains i n
c o n t a c t w i t h ) t h e sun for the whole of t h e d a y a n d n i g h t except
for a period of iwo'Lavas.
58. T h a t period of Darśa is the time for Ahuti a n d
Vasatkriyā offering of oblation with the u t t e r e n c e v a s a t . The
period comes to an e n d (within w h i c h ) the cry Ku-hū is u t t e r e d
by a cuckoo.
59. Amāvāsyā m e a s u r e d by t h a t time is declared as
Ku-hū. T h e m a g n i t u d e of Sinīvālī is t h a t period of the m o o n
which remains after the m o o n has decreased in size.
60-61. T h e sun enters the A m ā v ā s y ā . Therefore, it is
r e m e m b e r e d as Sinivāli. T h e period for these except Ku hu is
a p e r i o d of two Lavas for Anumati, R ā k ā a n d SinivSli. Ku-hu is
r e m e m b e r e d as having (only the time necessary for the cuckoo
to u t t e r ) Ku-hu.
62. W h e n , in t h e m i d d l e of P ū r n i m ā t h e V y a t ī p ā t a
(deviation) of the m o o n a n d t h e sun has come together, it is
accepted as Pratipat. It is a period of P a r v a n extending to t h e
Mātrās. T h a t is also t h e p e r i o d in t h e m i d d l e of Ku-hu a n d
Sinivāli which is called Sāmudra (spot or m a r k ) ( ? ) .
63-67. ( P a r t l y defective t e x t ) . T h e period o f P a r v a n i n
the sphere of t h e sun a n d t h e fire a n d t h e m o o n is on a p a r
w i t h the digits (Kalāsama*— (?) when t h e digits a r e e q u a l ) .

* Kalāirayah ' d e p e n d e n t on K a l ā s ' in Vā P. 56.58.

284 Brahmānda Purāna

T h u s in t h e bright half, during the night, at t h e joints of

the parvans the glorious m o o n in a perfect circle is eclipsed.
Since t h e m o o n is replenished, the P ū r n i m ā is on t h e fifteenth
digits a d d e d on gradually d a y by day. H e n c e , fifteen digits
( a r e acquired) by the m o o n a n d the sixteenth digit is its
own.
H e n c e , t h e (complete) wastage of the waters (?) of the
m o o n takes place on the fifteenth n i g h t .
T h u s , t h e r e a r e t h e pitrs, Devas, Somapās, Somavard-
h a n a s , Artavas a n d R t u s . T h e f l o u r i s h i n g a n d prosperous Devas
worship t h e m .
Henceforth, I shall describe the P i t r s who a r e the par­
takers of the m o n t h l y Śrāddhas.
68-70. (I shall also describe) their m o v e m e n t a n d the
acquisition of t h e Ś r ā d d h a a l o n g with its principles.
It is, n o t possible to u n d e r s t a n d t h e m o v e m e n t , to a n d
fro, of t h e dead persons even by means of well-known austeri­
ties. H o w then c a n it be understood by means of t h e
physical eye ?
These Laukika (worldly) Pitrs a r e r e m e m b e r e d after the
Devapitrs ( d i v i n e M a n e s ) .
T h e Devas are Saumyas, Kāvyas, Ayajvans a n d Ayonijas. 1
All those Pitrs a r e Devas. T h e real Devas m a k e t h e m speak.
71. T h e h u m a n Pitrs are those other t h a n they a n d they
a r e r e m e m b e r e d as Laukikas n a m e l y father, g r a n d f a t h e r a n d
the great-grandfather
72. T h o s e who perform Yajñas by means of S ā m a n
M a n t r a s a r e r e m e m b e r e d as Somavants. T h o s e w h o perform
Haviryajñas are r e m e m b e r e d as Barhisads.
73. T h e Homins (those w h o perform homas) w h o per-
form Yajñas on behalf of Ayājyas (those u n w o r t h y of Yajñas)
are r e m e m b e r e d as Agnisvāttas. T h e S&yujyagas (those w h o
a t t a i n the salvation of complete identity) are also r e m e m b e r e d
a m o n g t h e m by the B r ā h m a n a s on account of t h e similarity in
Dharmas (holy r i t e s ) .

1. As per V ā . P. 56-64, these classes of Pitrs are n o t born from a w o m b

(ayonija)
1.2.28.74-87 285

74. T h o s e who are well-versed in the p a t h s of the h o l y

duties p e r t a i n i n g to their Āśramas (stages in life) a n d a r e en­
dowed w i t h faith in rituals do not b e c o m e weary a n d exhausted,
in the e n d (i.e. at the times of d e a t h ) .
75-78. If t h e devotees a r e engaged in these holy rites
till their d e a t h in seven ways viz. p e n a n c e , celibacy, Yajña,
progeny Ś r ā d d h a , learning a n d c h a r i t a b l e gifts, they go to
h e a v e n a n d rejoice there a l o n g w i t h those Devas, Pitrs, Sūk-
smajas (subtle-borns) a n d Somayājins (those w h o perform
S o m a sacrifices). T h e y perform worships like the Pitrs. If
w a t e r libation is offered by the members of their families
a n d t h e i r kinsmen, (the Pitrs k n o w n as) Somalaukikas
p a r t a k e o f m o n t h l y Śrāddhas a n d b e c o m e c o n t e n t e d . T h e s e
(Pitrs) w h o p a r t a k e of m o n t h l y Ś r ā d d h a s are Manusyapitrs
(Human Manes).

79-86. T h e r e are some Pitrs other t h a n these. T h e y a r e

entangled i n births d u e t o their K a r m a n s . T h e y only h a v e
d r o p p e d off from the duties of t h e A ś r a m a s ; those w h o a r e
devoid of S v a d h ā a n d S v ā h ā ; wicked souls w i t h bodies p i e r c e d ;
those w h o h a v e b e c o m e ghosts in t h e a b o d e of Y a m a ; those
w h o bewail their evil actions after r e a c h i n g the p l a c e of
t o r t u r e ; long-lived o n e s ; extremely dried ones; those w i t h
m o u s t a c h e s ; those without g a r m e n t s ; those w h o are over­
whelmed w i t h h u n g e r a n d thirst; those w h o r u n a b o u t h e r e
a n d t h e r e ; those w h o wish to a p p r o a c h rivers, lakes, tanks
a n d wells; those w h o a r e desirous of taking away o t h e r s ' food­
stuffs; those who a r e being taken away to different places; those
w h o are being m a d e to fall in different p l a c e s ; those who un­
dergo tortures a g a i n a n d again in the following hells viz. Śāīmala,
Vaitarani, Kumbhl-pāka, Karambhavālukā, Asipatra-vana a n d Śilā-
Sampesana d u e to their o w n previous actions. T h e s e miserable
Pitrs r e m a i n i n g t h e r e do not perish. If three P i n d a s (Balls of
rice) a r e given to t h e m on D a r b h a grasses not by the left (i.e.
by the right) by their kinsmen on the g r o u n d by reciting their
n a m e s a n d G o t r a s (lineage) they delight those Pitrs w h o a r e
stationed in the places of ghosts.

87. T h o s e w h o do not r e a c h t h e place of t o r t u r e , those

who fall a n d d r o p d o w n in five ways a t t a i n t h e state of
286 Brahmānda Purāna

immobile beings. At the end of t h a t they a r e b o r n in low

families on a c c o u n t of their own actions.
88-91. T h e y a r e b o r n in wombs of different forms in
the a n i m a l kingdom or they a r e born in a m a n n e r u n a p p r o v e d
in religious texts. If they offer Ś r ā d d h a in t h e different Births
by means of those articles of diet which they themselves subsist
by, t h a t Ś r ā d d h a becomes fruitful. W h e r e v e r the c r e a t u r e lives,
it acquires food in a c c o r d a n c e with w h a t h a d been offered (as
Ś r ā d d h a previously) at t h e p r o p e r time, duly to deserving
persons. 1
J u s t as the calf finds out its mother-cow even w h e n the
cows are lost (i.e. w h e n m a n y cows are tethered together) so
also the M a n t r a takes to the Pitrs t h e food-stuff offered in t h e
Śrāddha.
It is in this m a n n e r t h a t Ś r ā d d h a duly a n d faithfully
offered by means of M a n t r a s is n o t fruitless.
92. K u m ā r a (god Skanda) recounted these different
things after seeing t h e m w i t h his divine eyes. He is conversant
with the d e p a r t u r e s a n d arrivals of t h e d e a d ones as well as
t h e acquisition of Ś r ā d d h a by t h e m .
93. T h e y are r e m e m b e r e d as Bāhlīkas, U s m a p ā s a n d
Divākīrtyas. T h e d a r k fortnight is their d a y a n d the b r i g h t
fortnight is the night for their sleep.
94. T h u s these Pitrs are Devas a n d t h e Devas are the
Pitrs. T h e R t u s (seasons), Artavas a n d A r d h a m ā s a s ( h a l f
months) are r e m e m b e r e d as Pitrs m u t u a l l y .
95. T h u s these Pitrs, Devas a n d h u m a n Pitrs become
pleased w h e n the holy rites a r e accompanied by faith. W h e n
they are pleased the d e s c e n d a n t s also a r e pleased.
96. T h u s this search for a n d investigation into t h e n a t u r e
of the Pitrs w h o imbibe Soma ( h a s been c o m p l e t e d ) . It is this
principle of t n e Pitrs t h a t has b e e n decisively r e c o u n t e d in t h e
Purānas.
97-100. T h e period of the Full M o o n a n d the N e w
M o o n a n d the place of t o r t u r e h a v e been succinctly recounted
to you. T h i s is t h e e t e r n a l creation.

1. W . 88-91 justify t h e performance o f Śrāddhas.

 1.2.29.1-4 287

T h e Universal form of creation h a s been m e n t i o n e d

o n l y partially. It is impossible to e n u m e r a t e in full. It should
be trusted faithfully by one w n o wishes for prosperity.
I n d e e d , this creation of S v ā y a m b h u v a M a n u has b e e n
b e g u n b y m e a n d n a r r a t e d i n detail a n d i n accordance w i t h
t h e sequence.
W h a t m o r e shall I describe to you ?

C H A P T E R TWENYNINE

Cycle of Yugas : Characteristics of Yugas1

The sage said:—

1. I wish to h e a r a b o u t t h e n a t u r e a n d principle ( o r
reality) of those sets of four Y u g a s , w h i c h were before in t h e
Svāyambhuva Manvantara.

Sūta said:—
2. W h a t I have a l r e a d y described in t h e context of
( t h e description of) t h e E a r t h etc, the set of four Yugas is
a m o n g t h e m . I shall r e c o u n t it. .(All of you listen a n d ) u n d e r ­
stand.
3-4. T h e r e a r e six aspects to be m e n t i o n e d in regard
to t h e set of four Yugas. viz. Yuga, t h e difference of Yugas,

1. T h o u g h this P u r ā n a fallowed the vedic tradition a n d regarded a

Yuga-period as consisting of five years (vide Supra ch. 21.131-132 and Note
t h e r e o n ) , here the author follows Manu 1.61-74, 79-86. According to
h i m the 1st Yuga, Krta extends over 4 0 0 0 years of gods w i t h a twilight
period {sandhyā) of 4 0 0 D i v i n e (of g o d ' s ) years before its actual advent a n d a
transitional period to the n e x t Y u g a ( S a n d h y ā m ś a ) of 4 0 0 celestial years.
T h e three other Yugas viz Tretā, D v ā p a r a a n d K a l i consist respectively of a
period of 3 0 0 0 , 2 0 0 0 a n d 1000 divine years preceded by and followed by
Sandhyā a n d Sandhyārhśa e a c h extending over a period of 3 0 0 , 2 0 0 and 100
g o d s ' years. T h i s theory is adopted by Purānas e.g. K P . I. chs 51 a n d 5 3 , N P .
I . ch. 4 1 , M b h . V a n a chs 149, 188, V P . I . 3 , V ā . P . chs 2 1 , 2 2 , 5 7 , 5 8 .
288 Brahmānda Purāna

Y u g a d h a r m a (peculiar characteristics of the Y u g a ) , Yuga-Sandhi,

( t h e j u n c t i o n of Yugas ), Yugāmśaka ( t h e p a r t of the Y u g a )
a n d the Tugasandhāna (joints of two Y u g a s ) . I shall n a r r a t e
these factually in details. I shall e n u m e r a t e every thing and I
shall indicate t h e exact n u m b e r ( w h e r e necessary).
5. After calculating the h u m a n year by means of
worldly reckoning, I shall m e n t i o n t h e set of four Yugas cal­
culating the same by means of h u m a n years.
T h e smallest u n i t of times is equal to the time taken for
a winking. 1 T h e time for the u t t e r a n c e of a short syllable should
also be understood the same.
6. Fifteen Nimesas m a k e one Kāsfkā. T h i r t y Kāsfhās
m a k e a Kalā. T h i r t y Kalās shall be a Muhūrta. T h e d a y a n d
the night together consist of thirty Muhūrtas a n d they are equal
to each o t h e r .
7-8a. It is the sun who divides the h u m a n a n d worldly
day a n d night. T h e r e , t h e d a y is m e a n t for holy rites a n d other
activities a n d the n i g h t is intended for sleep.
8b-9. A night a n d a day of t h e Pitrs make a (human)
m o n t h . T h e i r further division is as follows: T h e dark fortnight
is their day a n d the bright fortnight is their night fot the p u r ­
pose of sleep. T h i r t y h u m a n m o n t h s m a k e one m o n t h of Pitrs.
10. T h r e e h u n d r e d a n d sixty h u m a n m o n t h s "make o n e
year of the Pitrs.

1. W . 5-21 give the divisions o f T i m e a d o p t e d i n calculating Yugas.

T h e smallest unit of time is the period required for winking of the eye and is
called Nimesa:
15 N i m e s a s = K ā s { h ā ; 30 K ā s t h ā s = K . a l ā
3 0 K a l ā s = M u h ū r t a ; 3 0 M u h ū r t a s = D a y and night
30 d a y s = A M o n t h ; = O n e d a y (and n i g h t ) of Pitrs
30 Human m o n t h s = l M o n t h o f Pitrs
360 H u m a n m o n t h s = 1 Year of Pitrs
H u m a n Uttarāyana (6 m o n t h s ) = D a y of the D e v a s
H u m a n Daksināyana (6 m o n t h s ) = N i g h t of D e v a s
1 H u m a n year = a c o m p l e t e D a y (day a n d n i g h t ) of D e v a s
30 Human y e a r s = a month of Devas
3 6 0 H u m a n y e a r s = O n e year o f D e v a s
3030 H u m a n y e a r s = l Saptarsi year
9 0 9 0 H u m a n years = 1 D h r u v a year
360,000 H u m a n y e a r s = 1000 Years o f gods.
1.2.29.11-24 289

11-12a. A h u n d r e d years according to h u m a n calcu­

lation are considered to be equal to three years a n d t e n m o n t h s
of the Pitrs.
12b-13. W h a t is remembered as one h u m a n year accord­
ing to worldly calculation is one d a y a n d night of the Devas.
It has b e e n so decided in the scriptural texts. T h e divine d a y
a n d night m a k e one year. T h e i r further division is as follows:
14. T h e n o r t h e r n transit (of the Sun) is the d a y a n d
the southern transit is the night (of D e v a s ) . T h e further cal­
culation in regard to the divine night a n d day is as follows:
15-16. T h i r t y h u m a n years are remembered as a divine
m o n t h . A h u n d r e d h u m a n years should be understood to be
equal to three divme m o n t h s and ten divine days. T h i s is
r e m e m b e r e d as the divine reckoning. T h r e e h u n d r e d and sixty
years according to h u m a n reckoning a r e glorified as one divine
year.
17. A year of the seven sages ( G r e a t Bear) is consi­
dered to be e q u a l to three thousand a n d thirty h u m a n years.
18. T h e year of D h r u v a is r e m e m b e r e d as e q u a l to n i n e
thousand a n d ninety years according to h u m a n calculation.
19. T h i r t y six thousand years according to the h u m a n
reckoning should be known as equal to a h u n d r e d years. This
is remembered as divine reckoning.
20-21. T h r e e h u n d r e d a n d sixty thousand h u m a n years
constitute a thousand divine years—so say the people w h o are
conversant w i t h n u m b e r s a n d calculation.
22. It is thus t h a t t h e sages sang a b o u t the divine cal­
culation. Now (I shall n a r r a t e ) the reckoning of the n u m b e r of
Yugas according to the divine calculation.
23. Wise persons and sages have said t h a t there are four
Yugas i n B h ā r a t a subcontinent. 1 T h e y are K r t a , T r e t ā ,
Dvāpara and Kali.
24. T h e first one is K r t a y u g a by n a m e . Thereafter,
T r e t ā i s m e n t i o n e d . T h e n D v ā p a r a a n d K a l i . O n e shall
reckon these as the Yugas.

1. It is strange that Yugas should be restricted to India (Bhārata)

only.
290 Brahmānda Purāna

25-28. T h e y say t h a t K r t a Yuga consists of four thousand

years. T h e Sandhyā (junction or transition p e r i o d ) consists of so
m a n y (i.e. four) h u n d r e d years. T h e p a r t of the j u n c t i o n
(with the next Yuga or Sandhyārhśa) is equal to the Sandhyā
period.
In the other three Yugas also along with their Sandhyās
a n d SandhyāmSas the thousands a n d the hundreds function u n d e r
t h e same principle.
T h e extent of T r e t ā a n d D v ā p a r a is t h r e e thousand
a n d two thousand years in d u e order. T h r e e h u n d r e d and
two h u n d r e d years constitute the Sandhyās a n d the Sandhyāma-
śas are also equal to t h e m . Excellent B r ā h m a n a s say t h a t K a l i
Yuga consists of a thousand years. Its Sandhyā is one h u n d r e d
years a n d Sandhyāmśa is e q u a l to Śandhyā.
29. Yugasañkhyā (the total n u m b e r of years in all the
four Yugas together) is m e n t i o n e d as twelve thousand (divine)
years for the four yugas viz. K r t a , T r e t ā , D v ā p a r a a n d K a l i .
30. In this connection the years are found to be as
follows in accordance with the h u m a n c a l c u l a t i o n : 1 I shall
mention the n u m b e r of years in t h e K r t a Yuga. U n d e r s t a n d it.
3 1 . T h e K r t a Yuga consists of one million four h u n d r e d
a n d forty thousand h u m a n years.
32. T h e d u r a t i o n of the T r e t ā Yuga is one million a n d
eighty thousand h u m a n years.
33. T h e d u r a t i o n of the D v ā p a r a Yuga is seven h u n d r e d
a n d twenty thousand h u m a n years.
34. Similarly, t h e d u r a t i o n of the K a l i Yuga is three
h u n d r e d a n d sixty thousand h u m a n years.

1. According to this Purāna the period of Yugas is as follows:

Yuga Tears
Krta 1440,000
Tretā 1080,000
Dvāpara 720,000
Kali 360,000

Total 3600,001
3600,000 Years
w i t h Sandhyā a n d Sandhyāmśas 4 3 2 0 , 0 0 0 years.
 1.2.29.35-46 291

35-36. (Partially defective t e x t ) .

Excluding t h e periods of Sandhayās a n d Sandhyārñs'as the
d u r a t i o n of the four Yugas is three million six h u n d r e d thousand
h u m a n years.
Including the Sandhyās a n d the Sandhyārhśas t h e d u r a t i o n
of the four Yugas is four million t h r e e h u n d r e d and twenty
thousand years according to h u m a n reckoning.
37. T h u s the sets of four Yugas n u m b e r i n g seventyone
a r e called M a n v a n t a r a .
38-40. U n d e r s t a n d t h e n u m b e r of years in the M a n ­
v a n t a r a . T h e r e are three h u n d r e d a n d six million seven h u n d r e d
a n d twenty t h o u s a n d years according to h u m a n reckoning in
a M a n v a n t a r a . It is not m o r e . This reckoning of M a n v a n t a r a
is r e m e m b e r e d by Brāhmanas conversant with calculation.
T h u s the d u r a t i o n of a M a n v a n t a r a has been recounted along
w i t h the Yugas.
4 1 . T h e n a t u r a l * (?) K r t a Yuga is endowed with four
t h o u s a n d years ( ? ) . I shall m e n t i o n the b a l a n c e of T r e t ā as well
as D v ā p a r a a n d K a l i .
42. No m a t t e r can be m e n t i o n e d in two ways simulta­
neously (?) T h o u g h it has come traditionally in due order,
these two Yugas have not been recounted to you before.
43-46. It was not recounted because I was too m u c h
engrossed in the description of the line of sages.
In the beginning of the T r e t ā Yuga, 1 M a n u a n d the seven
sages e x p o u n d e d the various D h a r m a s .
T h e seven sages expounded the following holy rites viz.
Ś r a u t a D h a r m a ( t h e holy rites mentioned in Śrutis)recommend­
ed by B r a h m a , such as concerning taking a wife a n d perform­
ing Agnihotra. T h e y expounded m a t t e r mentioned in Rksamhitā,

* Probably Prathamam ' T h e first' as in V ā . P . 58.38.

1. W . 43-92 describe the Tuga-dharma. o f the T r e t ā Y u g a :
V e d i c Mantras a n d Siddhis of the previous K a l p a w h i c h were 'lost' at
t h e e n d o f that K a l p a manifested themselves t o sages. T h e V e a a s formed only
o n e undivided Samhitā. G o d Brahma (re-) established the duties of various
castes and stages in life (Varnāśrama-dharma). T h e institution of kingship
was firmly rooted. It was a covetable picture of a happy, society. Cf M t . P.
-Ch. 142.
292 Brahmānda Purāna

Yajussaiŕihitā a n d Sāmasamhitā. These are the holy rites

characterised as Ś r a u t a D h a r m a .
Svāyambhuva M a n u expounded the traditional holy rites
characterised by customs a n d conventions. T h e s e rites a r e
connected w i t h the conduct of life of the people of different
castes a n d stages of life. He expounded t h e m along w i t h truth­
fulness, celibacy, learning a n d austerities.
47-48. In the first T r e t ā Yuga, t h o s e . M a n t r a s alongwith
Tāraka (i.e. Orhkāra) a n d other examples manifested themselves
without any conscious effort or previous knowledge, u n t o t h e
seven sages a n d M a n u . T h a t is because of the p e n a n c e per­
formed by t h e m a n d their saintly endeavour.
49-50. Those Siddhis (spiritual powers a n d achievements)
which a p p e a r e d before the Devas in the first K ā l p a , of their
own accord (appeared before these also i.e. seven sages a n d
M a n u ) . W h e n the original Siddhis ceased to exist, others b e g a n
to function. T h o u s a n d s of those M a n t r a s which existed in t h e
K a l p a s gone by manifested themselves in their intellect once
again.
5 1 . T h e R k , Yajus, S ā m a n a n d A t h a r v a n M a n t r a s w e r e
uttered by the seven sages a n d M a n u expounded the S m ā r t a
D h a r m a ( D h a r m a as laid down in S m r t i s ) .
52. In the beginning of T r e t ā , the undivided compact
Vedas alone were the bridges (i.e. the sole authority) u n t o
D h a r m a . But owing to the contraction in the period of longe­
vity they are a b a n d o n e d in she D v ā p a r a s .
53. It is by means of their p e n a n c e t h a t t h e sages study
the Vedas d u r i n g D v ā p a r a , etc. T h e Vedas are devoid of beginn
ing a n d end. T h e y are divine. T h e y h a v e been evolved by t h e
selfborn lord before.
54. T h o u g h they are the same in meaning, righteousness,
holy rites a n d ancillary subjects, they u n d e r g o changes in every
Yuga.
55.. T h e Ksatriyas have Ārambhas (enterprises) as their
Yajña (sacrifice); the Vaiśyas have Havis (offerings of ghee
etc.) for Y a j ñ a ; the Sūdras have service for Yajña a n d excel-
lent B r ā h m a n a s have J a p a ( c h a n t i n g of M a n t r a s ) for Yajña.
56. T h e n , in t h e T r e t ā Yuga, people of all castes were
1.2.29.57-68 293

joyous ( b e c a u s e ) they were well-protected by D h a r m a . T h e y

regularly performed holy rites, a n d were h a p p y a n d prosperous.
57. Ksatriyas obeyed trie B r ā h m a n a s . T h e Vaiśyas obeyed
the Ksatriyas. T h e Śūdras obeyed the Vaiśyas. T h e ' p e o p l e co­
o p e r a t e d w i t h one a n o t h e r .
58. T h e i r activities were auspicious; so also were their
castes and stages of life. T h e y were p u r e in t h e t h o u g h t s of
the m i n d , in the u t t e r a n c e of words a n d in their physical
activity.
59-60. In the T r e t ā Yuga, the initiation of all activities
was never fruitless. It b e c a m e fulfilled. In the T r e t ā Yuga,
span of life, intelligence, strength, b e a u t y , health a n d
piety were c o m m o n to all. At t h a t t i m e , B r a h m a established
different castes a n d stages in life.
6 1 . Again, the subjects out of delusion kept up those
D h a r m a s ( b u t ) w i t h m u t u a l antagonism. T h e y then a p p r o a c h e d
Manu.
62. S v ā y a m b h u v a M a n u , the Prajāpati (lord of the
subjects) saw the reality of situation. After m e d i t a t i o n , he
begot two sons of Ś a t a r ū p ā .
63. T h e y were P r i y a v r a t a a n d U t t ā n a p ā d a . T h e y were
the first kings. Thereafter, kings were born. T h e y wielded the
staff of L a w a n d O r d e r .
64. T h o s e kings were called Rājans because they delighted
a n d pacified the subjects. T h o s e with h i d d e n sins could not be
controlled by those kings.
65. Y a m a , king of D h a r m a a n d son of t h e Sun-god is
r e m e m b e r e d as their chastiser. T h e classifications of castes a r e
said to have been b e g u n in the T r e t ā .
66. It was then t h a t M a n t r a s were gathered together
by the sages w h o were the sons of B r a h m a . It was only then
t h a t the Yajñas were initiated by the gods.
67-68. In the S v ā y a m b h u v a M a n v a n t a r a , the Yajña was
formerly initiated by the Devas by means of all requisites,
gathered by Y a m a a n d Śukra along with Viśvabhuj a n d Deven-
d r a of great prowess. Truthfulness, c h a n t i n g of M a n t r a s ,
p e n a n c e and charity constitute D h a r m a i n the T r e t ā .
294 Brahmānda Purāna

' 69. At the end of a thousand Righteous activities, t h e

D h a r m a of nonviolence begins to function. It is t h e n t h a t
heroes are born with great strength a n d span of life.
70. T h e y h a d renounced punishments. T h e y w e r e ex­
tremely fortunate a n d highly righteous. T h e y were expounders
of B r a h m a n . T h e i r eyes were extensive like the petals of
a lotus. T h e y h a d broad, wide chests a n d their limbs were
well-knit together.
71. T h e sovereigns of t h e world in the T r e t ā Yuga were
capable of agonizing even lions; they were extremely vigorous.
T h e i r mode of walking was like t h a t of intoxicated elephants.
T h e y were great wielders of bow ( g r e a t experts in a r c h e r y ) .
72-73. T h e y were fully e q u i p p e d with all good c h a r a c ­
teristics. T h e y were Nyūgrodhaparimandalas. T h e word. Nyag-
rodha denotes t h e two arms. H e n c e , Nyagrodha means Vyāma
(Extended a r m s ) . He whose height extends as m u c h as a
Vyāma, he whose girth a n d height a r e equal, should be known
as Nyagrodhaparimandala (a well-built m a n ) .
74. T h e following seven things viz. a discus, a chariot,
a jewel, a spouse, a treasure, a horse a n d an e l e p h a n t — t h e s e
are considered to be t h e seven jewels of e m p e r o r s . 1
75. T h e y say t h a t t h e following seven are t h e i n a n i m a t e
jewels of the sovereign over t h e world, viz. a discus, a chariot,
a jewel, a sword. T h e excellent shield is the fifth, the flag a n d
the treasure.
76. (The seven jewels of an E m p e r o r ) having life are
mentioned as follows : T h e Q u e e n , t h e family priest, the com­
mander-in-chief, t h e chariot-maker, t h e minister, t h e horse a n d
the elephant.
77. These jewels a r e divine ones. T h e y have been
(naturally) acquired by t h e noble-souled ones. These fourteen
(jewels) should be assigned to all Emperors.

1. V V . 74-77 describe two lists of seven 'jewels' of an emperor (Cakra-

vartin). H e r e 14 jewels are mentioned. A similar list of royal jewels is found
in Pali literature. T h e representation of the 2 n d cent B.C. of a Cakravartin
at J a g a y y a p e t t a shows these 'jewels' a n d o n e more feature—at the touch of
Cakravarti's h a n d above (towards the sky) it shows g o l d coins.
1.2.29.78-89 295

78. In all the M a n v a n t a r a s of the past a n d future,

e m p e r o r s are born on the E a r t h from a p a r t of Visnu.
79. . Emperors a r e . b o r n in the T r e t ā Yuga of all t h e
M a n v a n t a r a s of the past, present a n d future.
80. T h e following four shall be very wonderful a n d
excellent in regard to those kings :—viz. strength ( o r a r m y ) ,
D h a r m a (virtue, p i e t y ) , happiness a n d wealth.
8 1 . W e a l t h , d h a r m a , love, fame a n d victory are acquired
by the kings on a p a r with one a n o t h e r a n d without coming
into conflict.
82. T h e y over-power even the sages by means of
A n i m ā (minuteness) a n d other Aiśvaryas, the power of lordship^
learning a n d p e n a n c e .
83. (They overpower) Devas, D ā n a v a s a n d h u m a n
beings by means of strength a n d austerity.
T h e y a r e also born with s u p e r h u m a n characteristic
features present in their own bodies.
84-86. T h e hairs are soft a n d glossy; t h e foreheads a r e
h i g h ; the tongue is one t h a t wipes off clean. T h e lips a n d eyes
have the lustre of c o p p e r ; (their chests) are m a r k e d with.
Śrīvatsa scar; the hairs are lifted u p .
T h e arms extend as far as the knees; the h a n d s are copper-
coloured. T h e y are slim in the hips; their girth is as m u c h as
t h e extended a r m s . T h e y have the shoulders of the lion a n d
they u r i n a t e like lions.
T h e i r gait is like t h a t of lordly e l e p h a n t s ; they have l a r g e
chin-bones; they h a v e the lines of wheel a n d fish on the soles
of the feet a n d those of conch a n d lotus in the palms.
87-89. T h e kings are eightyfive thousand in n u m b e r
a n d they shine without ageing.
T h e movements of the sovereigns in four viz. t h e sky, t h e
sea, the subterraneous regions a n d in m o u n t a i n o u s region, a r e
unobstructed.
Sacrifice, charity, p e n a n c e a n d truthfulness a r e m e n ­
tioned as the D h a r m a s specially significant in t h e T r e t ā .
At t h a t time D h a r m a (Righteousness) begins to function
with the classification of castes a n d stages of life. D a n d a n ī t i
(Polity, a d m i n i s t r a t i o n of law a n d o r d e r ) functions for t h e
establishment of the b o u n d s of decency.
296 Brahmānda Purāna

90-92. All t h e subjects are delighted a n d well built. T h e y

a r e free from ailments. T h e i r minds are full (i.e they a r e
joyous).
It is remembered t h a t there was only one V e d a with four
feet (parts) in the T r e t ā Yuga. At t h a t time m e n lived u p t o
three thousand years, endowed with sons a n d grandsons. T h e y
used to die in d u e order. T h i s is the characteristic feature of
T r e t ā Yuga. U n d e r s t a n d the T r e t ā S a n d h y ā ( t h e transition
from T r e t ā Yuga or j u n c t i o n ) . T h e characteristic features a r e
reduced by one-fourth in the Sandhyā from t h e m a i n Yuga a n d
still further reduced by one-fourth in t h e Sadhyāmśa from the
Sandhyā.

CHAPTER THIRTY*

The Inauguration of the Sacrificial Cult

Fall of King Vasu for Denunciation of Sacrifices

Śāmśapāyani said :—
1. H o w could Yajña begin to function formerly in the
Svāyambhuva M a n v a n t a r a , at the beginning of the T r e t ā Yuga.
N a r r a t e it factually to m e .
2-4. W h e n the Sandhyā (the period between two Yugas)
elapsed along with the K r t a Yuga, when ( t h e time u n i t ) called
K ā l a [kalā] began to function at the advent of T r e t ā Yuga,
when the creation of r a i n h a d taken place a n d (the plants a n d )
the medicinal herbs had grown, when the pra c t i c e of culti­
vation a n d agriculture h a d been fully established, when the
people devoted to the stage of life of a householder established
the classification of castes a n d stages of life with keen insight,
then how was Yajña initiated after gathering together all the
requisites ?"

•This Chapter corresponds to Ch.5B.76 ff. of V ā . P .

1.2.30.5-16 297

5. O n hearing this S ū t a said : —

L e t this be h e a r d , O Śārhśapāyani, how in t h e beginning
of T r e t ā Yuga, Yajña started functioning.
6-9. I shall recount in t h e p r o p e r order ( h o w Yajña
b e g a n ) formerly in the S v ā y a m b h u v a M a n v a n t a r a .
W h e n the Sandhyā the transitional-period ( o r j u n c t i o n )
elapsed along w i t h K r t a Yuga, when t h e period called K ā l a
began to function at t h e a d v e n t of T r e t ā Yuga, when the crea­
tion of r a i n h a d taken place a n d ( t h e plants a n d ) t h e medicinal
herbs h a d grown, when t h e practice of cultivation a n d agricul­
t u r e h a d been fully established, when the people b e c a m e
devoted to the life of householders a n d after establishing t h e
classification of t h e castes a n d stages of life, they a r r a n g e d t h e
mantras into a well-knit c o m p e n d i u m , they included those
M a n t r a s in holy rites (for t h e sake of welfare) h e r e and here­
after. At t h a t time lord I n d r a (the enjoyer of t h e universe)
initiated t h e Yajña.
10. (They started the Y a j ñ a ) alongwith all the gods
a n d with all the requisites gathered together. T h e great sages
came to his horse-sacrifice which was being lavishly
performed.
11-16. All those who had come asked h i m even as
he was performing the Yajña with the animals w o r t h y of being
sacrificed.
W h e n the Rtviks (sacrificial priests) were busy with
their ritualistic fire-worship as the activities concerning t h e per-
formance of Yajña; when the priests (authorised i n ) singing the
S ā m a n M a n t r a s h a d begun their sweet notes; when t h e leading
Adhvaryus (sacrificial priests) h a d quickly started their pro­
ceedings ; when all the flocks of t h e animals (procured for a n d )
worthy of being sacrificed h a d b e e n c u t a n d struck, w h e n t h e
Havis offerings were being poured i n t o the fire by B r ā h m a n a s
performing A g n i h o t r a ; when all t h e Devas t h e p a r t a k e r s of the
Yajña, h a d been invoked in the due order—those Devas who
are of t h e n a t u r e of Indriya (the presiding deities of sense-organs)
were t h e partakers of Yajña—they worshipped those Devas w h o
existed at the beginning of t h e K a l p a — t h e g r e a t sages, the
Adhvaryus, rose up at the time of squeezing a n d crushing (of
298 Brahmānda Purāna

the S o m a j u i c e ) . On seeing t h e miserable flocks of animals, t h e

great sages collectively asked I n d r a - ^ ' " W h a t is t h e p r o c e d u r e
of your Yajña P 1

17. This is highly unrighteous a n d sinful. It (this sacri-

fice) has been spread (performed) w i t h a desire for rites involv-
ing violence to life). In your Yajña, O excellent god, t h e
killing of animals is involved.
18. An evil thing has been started for t h e destruction of
D h a r m a on account of this injury to t h e animals. This is not
. D h a r m a ; it is A d h a r m a ( s i n ) . Violence is not called as D h a r m a
(Righteous).
19. If your honour wishes to perform the Yajña in
accordance with the scriptures, perform the Yajña by means
of D h a r m a t h a t does not infringe established institutions. Per-
form t h e Yajña according to the. injunctions laid down (in
scriptures).
20-21. O excellent god ! (sacrifice should be performed)
with sacrificial seeds which a r e kept for a m a x i m u m period of
three years a n d which do not p u t forth sprouts. In t h e m (such
seeds described a b o v e ) no violence ( t o life) exists (is involved).
O highly intelligent one, this is t h e D h a r m a laid down former-
ly by B r a h m a " .
T h u s I n d r a , t h e enjoyer of t h e Universe, (was asked) by
t h e sages w h o perceived reality.
22. T h e n a great argument took place between I n d r a
a n d t h e great sages—" By w h a t means should the Yajña be
performed—by mobile (living) beings or immobile articles ?"
2 3 . . After stating the principle the great sages b e c a m e
dejected on account of the a r g u m e n t . After coming to terms
with I n d r a , they asked Vasu who was moving a b o u ŕ in t h e
firmament.
24. "O king of great intellect, how ( w h a t ) is the proce­
d u r e for Yajña found out by you. O lord, son of U t t ā n a p ā d a ,
explain a n d dispel o u r d o u b t s " .
25. O n hearing their words, Vasu, w i t h o u t considering
t h e pros a n d cons recollected the Vedas a n d Scriptural texts.

1. W . 16-21 record the Brahmanical protest against animal-sacri­

fices. T h e y state that the seeds w h i c h are 3 years old and incapable of
germination should be used instead of animals in sacrifice.
1.2.30.26-35 299
He then explained the principle of Yajña.
26. "Sacrifice should be performed with whatever is
duly b r o u g h t " said the king. 'Sacrifice should be performed by
means of animals worthy of being sacrificed or by means of
seeds a n d fruits.
27-29. Violence is but n a t u r a l to a sacrifice—such is my
(opinion) as well as w h a t is mentioned in philosophical texts
a n d scriptures. J u s t as the Devatās, so also t h e M a n t r a s , a r e
symbols of violence. T h i s is said by great sages endowed with
austerities over a long period, t h r o u g h their philosophical texts
a n d T ā r a k a a n d o t h e r ( M a n t r a s ) . This has been said o n t h e
basis of their authority. H e n c e , it behoves y o u all to achieve it
provided those M a n t r a s a n d statements are considered a u t h o r i ­
tative by you, O B r ā h m a n a s , so, let t h e Yajña be continued
a n d allowed to function. Otherwise, your words will be other-
wise (false)".
30. After being answered to in this m a n n e r , those saints
w i t h souls united with B r a h m a n of unified souls, realized t h e
inevitability a n d hence restrained their speech.
3 1 . I m m e d i a t e l y after saying this, t h e king entered
R a s ā t a l a ( n e t h e r worlds). After being a traverser of t h e u p p e r
regions Vasu (now) c a m e to be a traverser of t h e n e t h e r -
worlds. 1
32. By means of t h a t s t a t e m e n t he had b e e n a resident
of t h e (nether) surface of t h e world. K i n g Vasu w h o t r i e d
to dispel doubts in regard to D h a r m a , w e n t down.
33. H e n c e , even t h o u g h one m a y be conversant w i t h
m a n y things, one should n o t express a n y t h i n g by way of clari­
f i c a t i o n o f d o u b t s when a l o n e a n d single-handed. D h a r m a h a s
m a n y an opening. Its way is subtle a n d it goes a long way.
34. H e n c e , nothing definite can be stated by anyone in
the m a t t e r of D h a r m a including the Devas a n d t h e sages b u t
excepting S v ā y a m b h u v a M a n u .
35. H e n c e , nonviolence has been declared by great sages

1. The fall of king Vasu for supporting animal sacrifices showed how
that institution of animal sacrifice became condemned at the time of this
Purāna.
300 Brahmānda Puārna
1
as the gateway to D h a r m a . T h o u s a n d s a n d millions of sages
have gone to heaven by means of their own austerities.
36-38. Therefore, the great sages do not praise either
charity or Yajña. By giving roots and fruits or greens a n d
vegetables gleaned by them or waterpot in accordance with
their capacity, m a n y ascetics have become well-established in
the heavenly world.
Non-harassment, absence of greed, penance, mercy to the
living beings, control of sense-organs, celibacy, truthfulness,
tenderness, forgiveness, fortitude—these are the roots of the
eternal D h a r m a , but they a r e very difficult to achieve.
39-41. It is h e a r d (traditionally) that m a n y sinless
B r ā h m a n a s , Ksatriyas a n d others have achieved spiritual power
by m e a n s of p e n a n c e . T h e y are Priyavrata, U t t ā n a p ā d a ,
D h r u v a , M e d h ā t i t h i , Vasu, S u d h ā m a n , Virajas, Śańkha,
Pāndyaja, Prācinabarhis, Parjanya, H a v i r d h ā n a a n d o t h e r
kings. T h e s e a n d m a n y others have gone to heaven by means
of their jausterities. T h e y a r e saintly kings of great inherent
strength whose r e p u t a t i o n has been firmly established.
42. H e n c e , by all reasons, p e n a n c e is superior to Yajña.
It is due to his p e n a n c e that this whole universe h a d been
formerly created by B r a h m a .
4 3 . H e n c e , Y a j ñ a does not follow it ( p e n a n c e ) anywhere.
This (world) is regarded as based on penance.
Articles (of sacrifice) and M a n t r a s a r e the bases of
Y a j ñ a . P e n a n c e is of t h e n a t u r e of non-intake of food.
44. O n e attains the Devas by means of Yajña and
Vairāja by m e a n s of p e n a n c e . Brahminical holy rites (are
achieved) by m e a n s of r e n u n c i a t i o n a n d t h e victory over
P r a k r t i t h r o u g h Vairāgya (absence of passionate a t t a c h m e n t ) .
45-48. O n e attains Kaivalya (salvation) t h r o u g h know­
ledge. These are declared as five goals.
T h u s great a r g u m e n t took place between t h e Devas a n d
t h e sages in connection w i t h the functioning of t h e Yajña for-
merly d u r i n g S v ā y a m b h u v a M a n v a n t a r a .
Thereafter, on seeing h i m (Vasu ?) struck d o w n by means
of t h e power of D h a r m a , all of t h e m ignored the words of Vasu

1 . W . 35-48 establish the superiority o f J ñ ā n a mārga over Karma-

mārga, including a n i m a l sacrifices.
1.2.31.1-6 301

a n d went away as they c a m e . W h e n the groups of sages

departed, t h e Devas concluded t h e Yajña. It was thus that
Yajña was initiated in the S v ā y a m b h u v a M a n v a n t a r a . T h e r e ­
after, this Yajña has been modified along with the Yugas.

CHAPTER THIRTYONE

Narration of the Four Yugas :

Castes and Stages of Life
Sūta said :—
1. Henceforth, I shall recount the position of the D v ā ­
1
p a r a Age once again . W h e n T r e t ā Yuga passes by, D v ā p a r a
Sets in.
2. T h e Siddhi t h a t t h e subjects h a d in t h e T r e t ā Yuga
becomes defunct along with t h e subjects, when T r e t ā Yuga
elapses at t h e beginning of D v ā p a r a .
3. In D v ā p a r a the m i x t u r e a n d combination of the castes
begins to t a k e place a m o n g the subjects. All activities a r e
affected adversely ( a n d get i n v e r t e d ) .
4. T h e m a i n activity in D v ā p a r a is declared as a com­
b i n a t i o n of Rajas a n d Tamas with all these viz. t h e emphasis
on Yajñas*, administration of justice, pride, a r r o g a n c e , forgive-
ness a n d strength.
5. T h e D h a r m a that had been in existence in the first
K r t a Y u g a continues to function in T r e t ā Yuga. After b e c o m i n g
agitated a n d intensely affected in D v ā p a r a , it becomes extinct
i n t h e K a l i Yuga.
6. In t h a t Yuga, t h e r e is u t t e r destruction of ( t h e
classification of) the castes. Similarly, the different stages of
1. This chapter depicts the state of the society, religion, religious texts
etc. in the D v ā p a r a Age. T h e deterioration and confusion of social, religious
a n d other conditions provide a back-ground to the Chaos in the K a l i A g e .
* V ā . P. 5 8 . 4 reads yācftā vadhah pano 'Begging, killing, gambling*
instead of yajftāvadhāranam in this text.
 (A A Grt"fu*eJ Wry

302 V Brahmānda Parana

life get j u m b l e d a n d mixed u p . T h e Śruti a n d S m r t i come to

be at variance with each o t h e r in t h a t Yuga.
7. O w i n g to the difference between Śruti a n d Smrti no
definite conclusion can be arrived at. Because of the
absence of definiteness, there is no (clear-cut) principle of
Dharma.
8-10. O w i n g to t h e absence of (a specific) D h a r m a ,
there is difference of opinion even a m o n g friends. O w i n g to
m u t u a l difference a n d confusion in the points of view there
is no definite conclusion such as " T h i s is D h a r m a . T h i s is n o t
Dharma."
T h e confusion in the points of view results from ambigui­
ty a n d u n c e r t a i n t y of t h e causes, inconclusiveness in r e g a r d to
the effects ( o r decisions) a n d difference of opinion a m o n g the
people.
H e n c e , u t t e r confusion a n d contradiction is b r o u g h t a b o u t
in t h e scriptural texts by persons with different points of view.
11. It is laid d o w n t h a t there is only a single unified
V e d a with four feet (i.e. sections, books) in the T r e t ā Yuga.
In view of the fact t h a t there is reduction in t h e span of life, the
V e d a is distinctly classified in the D v ā p a r a age.
12-13. T h e S a m h i t ā texts of Rk, Yajus a n d S ā m a n a r e
recited by t h e great sages differently with changes in the
settings ( a r r a n g e m e n t s ) o f M a n t r a a n d B r ā h m a n a portions a n d
a l t e r a t i o n s in t h e notes, accents a n d letters. Changes are
b r o u g h t a b o u t d u e to t h e changes in the (presiding) sages a n d
M a n t r a s a n d confusion in the view-points. T h e y are similar in
c e r t a i n places a n d altered utterly in certain places d u e to
difference in t h e points of view.
14. T h e B r ā h m a n a s , Kalpa-Sūtras a n d M a n t r a P r a v a c a -
nas (different scriptural texts) a n d other texts as well have a
similar plight. O t h e r s follow these b u t some oppose it a n d
stand apart.
15. T h e y begin to function in D v ā p a r a Age a n d recede
d u r i n g the K a l i Y u g a .
T h e r e was only one Ādhvaryava (Yajur V e d a ) b u t later it
split i n t o two.
16-18. By means of c o m m o n a n d c o n t r a d i c t o r y m a t t e r s ,
t h e whole scriptural text has b e e n confounded.
1.2.31.19-28 303

W i t h the schools of Ādhvaryava (Yajur V e d a ) confused

a n d confounded in various ways, with alternative readings in
Atharva, Rk a n d S ā m a h M a n t r a s , there was a lot of unrest
(confusion) in D v ā p a r a . T h e y h a d m a n y divisions a n d sub­
divisions a n d alternatives. T h e y began to function in D v ā p a r a
a n d b e c a m e extinct in K a l i .
19. Effects of these contrary h a p p e n i n g s take place in
Dvāpara—effects such as absence of rain, then d e a t h a n d
sickness a n d o t h e r calamities.
20. On a c c o u n t of miseries verbal, m e n t a l a n d physical,
t h e y have despondency a n d absence of interest in worldly
m a t t e r s . D u e to despondency a n d dejectedness, they begin to
p o n d e r over modes of relief from misery.
2 1 . T h r o u g h the ponderings they a t t a i n disinterested­
ness in worldly affairs a n d absence of a t t a c h m e n t . T h r o u g h
this detachedncss they begin to see defects. T h r o u g h the sight
of defects there is the possibility of Ajñāna (ignorance) in
Dvāpara.
22. To those Ajñānins (ignorant persons) in t h e first
S v ā y a m b h u v a M a n v a n t a r a in the D v ā p a r a Yuga, enemies of
the scriptural texts crop u p .
23. T h e r e are uncertainties a n d indecisive alternatives
in the science of Ayurveda, in the Ańgas (ancillary subjects),
in t h e J y o t i s a (Astronomy a n d Astrology) in the Arthaśāstra
(Economics) a n d in Hetu-Śāstra (Science of dialectics).
24-26. T h e r e are similar alternatives in the Bhāsyas
(commentaries) a n d Vidyās (learning) of the Prakriyā Sutras
a n d K a l p a Sutras (scriptural texts). T h e r e are different Smrti-
śāstras ( L a w Codes etc.) a n d there are separate Prasthānas
(Schools a n d Systems). T h e s e occur in the D v ā p a r a Yuga
because of the difference of opinion a m o n g m e n .
It is with very great difficulty t h a t agricultural a n d other
professions flourish ( d u e to the efforts) m e n t a l , verbal a n d
physical. In the D v ā p a r a , it is preceded by great physical strain
of all living beings. T h e r e is greediness ( i n the p e o p l e ) . T h e
professional activity is primarily commercial. T h e r e is no defi-
niteness in the principles.
27-28. T h e r e is the composition of scriptural tracts based
on V e d a s ( b u t ) there is mixing a n d mingling of D h a r m a s . T h e
304 Brahmānda Purāna

discipline of the classification of castes a n d stages of life come

to nought. Lust a n d a n g e r flourish in D v ā p a r a . Passion, greed
a n d m u r d e r begin to prevail in D v ā p a r a . It is in D v ā p a r a t h a t
Vyāsa 1 classifies t h e Veda into four sections.
29-30. W h e n D v ā p a r a comes to a close, its Sandhyā
(twilight or transitional period between D v ā p a r a a n d K a l i
Yugas) too functions in t h e same m a n n e r . T h e characteristic
feature of D v ā p a r a , devoid of good qualities becomes establish­
ed. In t h e same m a n n e r the Sandhyāmśa also functions.
( N o w ) U n d e r s t a n d (the details) of K a l i Y u g a 2 on t h e
basis of w h a t remains of D v ā p a r a .
31-33. " T h e a c c e p t a n c e (of characteristic features etc.)
of t h e K a l i age is based on t h e residue of t h e SandhyāmSa of
D v ā p a r a . Violence, jealousy, u n t r u t h , M ā y ā ( d e c e p t i o n ) and
m u r d e r of ascetics—these a r e t h e characteristic features of
Kali age. ( O f course) t h e subjects achieve (certain things) a n d
t h a t is the entire D h a r m a . D h a r m a declines. It is doubtful
whether agricultural activities flourish despite t h e activities,
m e n t a l , eulogistic a n d physical. T h e r e are fatal sicknesses in
the K a l i age a n d there is t h e perpetual h e a d a c h e of h u n g e r
a n d fear.
34. T h e r e is terrible fear of d r o u g h t . T h e r e are calami­
ties in all the countries. In the K a l i age, the S m r t i has no
a u t h o r i t y (i.e. is nfot regarded as an authority) over t h e
people.
35. In the K a l i age, the subjects die at various ages
Some one dies even as a child in the w o m b . A n o t h e r dies in t h e
p r i m e of youth. Some people die as old m e n while some people
die d u r i n g their childhood.

1. Vyāsa, 'arranger' (of V e d i c Mantras into different S a m h i t ā s ) is a.

designation. Every D v ā p a r a has a different Vyāsa. Purānas mention 28
Vyāsas.
2. Almost all Purānas depict a g l o o m y picture of the Kali A g e . V i d e
M b h . Vana ch. 188, 190, Br. P. chs 229-230, M t . P. 144. 32-47, Bh.P. X I I .
1-2, V P . V I . l . It appears that that was probably the state of the society w h e n
these Purānas c a m e to be written, though unfortunately m u c h of that des­
cription applies even today.
 1.2.31.36-47 305

36. T h e r e is d a n g e r a n d fear u n t o the subjects owing

to wrongly performed sacrifices, negligent studies (of the V e d a s ) ,
evil actions, misleading religious texts a n d the faults in the
holy rites performed by the B r ā h m a n a s .
37. Violence, deception, malicious jealousy, anger, envy
a n d intolerance occur in m e n in the K a l i age. T h e r e is passion
and greediness everywhere in every creature.
38. After reaching the K a l i Yuga a great excitement is
aroused At t h a t time, the m a x i m u m age is when a thousand
years are c o m p l e t e d * (?)
39. T h e twice-born people neither study the Vedas n o r
worship by Yajñas. M e n are annihilated, the Ksatriyas a n d the
V a i ś y a s in d u e order.
40. At t h a t time, the kings are m a i n l y Ś ū d r a s who set
in vogue all sorts of heresies. T h e subjects become devoid of
good qualities.
41. Alliances a n d associations of the Śūdras a n d Antya-
yonis (Lowest-born) with B r ā h m a n a s take place in the Kali
Yuga, in regard to bed, seats a n d food-stuffs.
42. Span of life, intellect, strength, b e a u t y a n d prestige
of the family dwindle down and become extinct. T h e Śūdras
take to the conduct of life of the B r ā h m a n a s and the B r ā h m a n a s
behave a n d act like Śūdras.
43. Thieves a d o p t the customs a n d conventions of kings,
a n d kings behave a n d live like thieves. W h e n the close of the
/ Y u g a i s ^ m m i n e n t , i t i s only these servants w h o survive.
44. At the close of the Yuga, O excellent sage, the
women become false and unfaithful. T h e y misbehave. T h e y
become addicted to liquor a n d m e a t and become deceitful.
45. At the close of the Yuga, O excellent sage, the
faithful wives do not survive. Beasts of prey nourish a n d t h e
cattle decrease.
46. K n o w that at the close of that Yuga, good people
t u r n back a n d keep aloof. D h a r m a of great consequence rooted
in the pious act of charity, is very rare th n.
47. D h a r m a in which there is no strict adherence to the
system of four stages of life (but slackness therein) will prevail.
* This line is not found in V ā . P . 5 6 . 3 7 w h i c h is otherwise identical with,
this verse.
306 Brahmāngla Pur ana

In some places the l a n d will yield b u t very little b u t in some

o t h e r places it m a y be excessively fruitful (fertile).
48. T h e kings will not be protectors b u t the enjoyers of
their share in the offerings (taxes e t c . ) . At the close of the Yuga,
they will be eagerly devoted to the act of protecting themselves.
49. Kings will cease to be protectors. B r ā h m a n a s will
be d e p e n d e n t on Śūdras. All excellent twice-born ones will
make obeisance to the Śūdras.
50. T h e common people begin to sell boiled and cooked
rice; the B r ā h m a n a s begin to sell the Vedas. Young women
begin to sell their bodies when the close of the Yuga is
imminent.
5 1 . In this K a l i age, even excellent B r ā h m a n a s be­
come the sellers of the benefits of their p e n a n c e a n d perform­
ance of sacrifices. M a n y people will t u r n into ascetics.
52. T h e y say t h a t the close of the Yuga is then, when
t h e lord ( I n d r a ) begins to shower mysteriously in diverse ways.
In the basest of the Yugas, everyone will become a trader.
53. People will begin to sell merchandise through false
weights a n d measures. T h e whole society will be surrounded
by hunter-like people a n d heretics of evil habits and conduct
of life.
54. W h e n the close of the Yuga is i m m i n e n t , m e n will
be in a minority a n d there will be majority of women. People
will be begging of one a n o t h e r m a n y times.
55. W h e n the Yuga wanes away there will not be any­
one who helps in r e t u r n for a n o t h e r ' s help. T h e r e will not be
a n y one w h o does not injure and spoil others, whose words
a r e not h a r s h ; who is straight-forward a n d who is not malicious.
56. W h e n the close of the Yuga sets in, its characteris­
tic feature is apprehension of danger etc. T h e n the e a r t h will
be void without wealth.
57. Rulers will not be protectors though they are (ex­
pected) to be protectors. T h e y will take away jewels ( a n d
valuables) of others a n d molest their m e n ' s wives.
58. People will be lustful in their minds. T h e y will be
evil-minded, base a n d fool-hardy, addicted to criminal a n d
reckless acts. T h e y will be roguish with all good activities
 1.2.31.59-67 307

destroyed. T h e y will keep their hairs loose a n d untied. T h e y

will not be s y m p a t h e t i c .
59-63. At the close of the Yuga, m e n less than sixteen
will be begetting a n d women less t h a n sixteen will be giving
birth to children.
W h e n the close of the Yuga is imminent Śūdras with
perfecdy white sparkling teeth wearing ochre-coloured robes,
with clean shaven heads will subdue their sense-organs a n d
1
practice piety.
T h e r e will be thieves stealing plants a n d corn, clothes
a n d g a r m e n t s . Some thieves will rob other thieves. T h e r e will
be a robber taking away valuables from another robber.
W h e n knowledge a n d holy rites have disappeared, when
t h e whole world has become inactive (in religious m a t t e r ) ,
worms, rats a n d serpents will be attacking a n d harassing m e n .
Welfare, h e a l t h a n d capability will p e r m a n e n t l y be
difficult to obtain.
Countries afflicted by hunger a n d fear will be eagerly
waiting for Kauśikas (persons who can find out hidden trea­
sures) . Affected by misery, the m a x i m u m span of life will be
only h u n d r e d years.
64. In the K a l i Yuga, all the Vedas are seen a n d n o t
seen (i.e. n o t read and understood clearly). Yajñas afflicted
only by sins a n d evils, become spoiled.
65. After the a d v e n t of the K a l i age, m a n y types of
heretics crop u p . T h e y m a y be Buddhists wearing ochre-coloured
robes, J a i n a s , K ā p ā l i k a s a n d others w h o sell the Vedas. Still
others are those w h o sell holy centres of pilgrimage.
66. T h e r e are others who are the enemies of the system
a n d discipline of the castes a n d stages of life. All these heretics
are born when the K a l i Age steps in.
67. T h e n Śūdras become experts in interpreting affairs
concerning religious activities a n d they study the Vedas. Kings

1. Probably a reference to Buddhist bhiksus. T h e r e appears to be a

d o m i n a n c e of Buddhism w h e n this Purāna was written. T h i s is confirmed in
VV. 65-66 infra.
308 Brahmānda Purāna

born of Śūdras' wombs begin to worship a n d perform horse-

sacrifice.
68. T h e n t h e subjects accomplish something either by
killing women, children a n d cows or by killing one a n o t h e r or
by robbing one a n o t h e r .
69. T h e conduct a n d activity in the K a l i age is declared
as a Tāmasa activity because of too m u c h of affection for sinful
deeds. People are short-lived with constant n a r r a t i o n s of their
own misery. T h e i r bodies are short and lives too a r e short
owing to sickness.
70. At t h a t time the practice of killing children in t h e
womb comes into vogue d u e to enmity. H e n c e , span of life,
strength and b e a u t y become reduced after the advent of K a l i
Yuga.
71. At t h a t time, m e n a t t a i n Siddhi within a short time.
Blessed a n d excellent twice-born ones will practise piety a n d
devotion at the close of t h e Yuga.
72-73. These excellent B r ā h m a n a s practise the holy rites
laid down in t h e Srutis a n d Smrtis. T h e y practise without any
malice or envy.
In the T r e t ā , the D h a r m a practised for t h e whole of t h e
year bears fruit. It is declared t h a t the same D h a r m a
practised for a m o n t h in D v ā p a r a bears fruit. T h e intelligent
devotee practising t h e same for a day, attains t h e desired fruit
in the K a l i Y u g a . 1
This is the condition in t h e K a l i age. U n d e r s t a n d ( t h e
state of affairs) in t h e S a n d h y ā r h ś a ( t h e transitional period
between two Y u g a s ) .
74-76. Siddhis prevalent d u r i n g the Sandhyās of Yugas
become reduced to three-fourths in the following Yugas Siddhis
prevalent, in the Yugas become reduced to three-fourths in t h e
following Sandhyās. T h e characteristics of the Sandhyās become
stabilised in the Sandhyāmśas after being reduced to three-fourths.
T h u s when t h e period of Sandhyārhśa at the end of (a set
of four) Yugas arrives, (the lord appears) as their chastiser.

1. T h i s is a relieving feature of the Kali age.

1.2.31.77-89 309

He rises up for the purpose of slaying t h e wicked Bhrgus.

1
He is called P r a m a t i and he belongs to t h e L u n a r race.
77-80. In t h e previous 1 S v ā y a m b h u v a M a n v a n t a r a , he
h a d b e e n b o r n of a p a r t of M ā d h a v a ( V i s n u ) .
F o r a full period of twenty years, he wandered over the
E a r t h taking w i t h him a n a r m y a l o n g w i t h horses, chariots a n d
elephants. S u r r o u n d e d by h u n d r e d s a n d thousands of Brāhmanas
wielding weapons, he killed all the Mlecchas all round along­
with all those kings, the heretics b o r n of Śūdra women. T h e
lord exterminates those heretics. Everywhere he kills all those
w h o a r e n o t scrupulously religious.
81-84. T h e lord who was strong a n d who annihilated
all the Mlecchas slew these also—People who were b o r n of
p a r e n t s of different castes, those who depended on t h e m , the
U d ī c y a s ( N o r t h e r n e r s ) , M a d h y a Deśyas (Persons of middle
l a n d s ) , Parvattyas (Mountain-dwellers) Prācyas ( E a s t e r n e r s ) ,
Prattcyas ( W e s t e r n e r s ) , those who walk about on the ridges of
the V i n d h y a m o u n t a i n s , Dāksinātyas (Southerners), Dravidas
along w i t h Sirhhalas (Ceylonese), G ā n d h ā r a s , P ā r a d a s ,
Pahlavas, Yavanas, Śakas, Tusāras, Barbaras, Cīnas (Chinese),
Śūlikas, D a r a d a s , Khaśas, L a m p ā - k ā r a s , K a t a k a s a n d different
tribes of K i r ā t a s . T h e powerful lord wielding the discus slew
all these b a r b a r o u s people.
85-86. Invisible to all t h e living beings, he wandered
over t h e whole e a r t h . T h e lord was b o r n of a p a r t of lord
M ā d h a v a . In the former birth he was very valorous a n d
he was well known by t h e n a m e of P r a m a t i . In the first K a l i
Yuga, he was born in the G o t r a of the m o o n .
87. He began (the victorious m a r c h ) when he was aged
thirty-two. For twenty years he continued to slay m e n a n d all
o t h e r living beings everywhere.
88-89. A n n i h i l a t i n g every thing by his ruthless activity, he
m a d e only seeds t o r e m a i n o n t h e e a r t h . H e m a n a g e d t o subdue
t h e Vrsalas w h o were generally sinful, by m a k i n g t h e m angry

1. T h i s incarnation of V i s n u re-established order at the e n d of K a l i

A g e . Elsewhere (in M t . P . ) he is said to have been born in the Lunar race in
the K a l i A g e in Cāksusa M a n v a n t a r a . See V V . 85-86 below.
310 Brahmānda Purāna

with one a n o t h e r on sudden provocations. Thereafter, in t h e

region between the G a ń g ā a n d the Y a m u n a , he established his
c a m p of rest along w i t h his followers.
90. Thereafter, w h e n t h e K a l p a elapsed, he went b a c k
to his eternal a b o d e along w i t h his a r m y after e x t e r m i n a t i n g
M l e c c h a kings by thousands.
91-92. W h e n t h e period of Sandhyāmśa arrived towards
the end of the Yuga, only a few subjects remained here a n d
there. T h e y were unfortunate fellows w i t h planets adverse to
t h e m . M a n y of t h e m w e r e greedy a n d they collectively struck
a n d injured one a n o t h e r .
93. T h e r e was anarchy. W h e n t h e close of t h e Yuga was
i m m i n e n t , t h e subjects were afflicted by m u t u a l fear.
94. T h e y were agitated a n d bewildered. T h e y left their
houses, wives a n d relatives. T h e y never cared for their lives.
( T h e y were n o t hopeful a b o u t their ability to survive). E v e n
without reason, they b e c a m e very miserable.
95. W h e n t h e D h a r m a based o n Śruti a n d S m r t i b e c a m e
extinct, t h e people killed o n e a n o t h e r , devoid of b o u n d s of
decency, affection, shame a n d friends a n d allies.
96. W h e n virtue ceased to exist, t h e people were afflic­
ted a n d they were r e d u c e d to a size of twentyfive (as against
52 Ańgulas in h e i g h t ) . Agitated a n d distressed they found their
sense-organs o u t of gear. T h e y h a d to forsake their children a n d
wives (and r u n a w a y ) .
97. People oppressed b y drought h a d t o a b a n d o n their
agricultural activities. T h e y were miserable. Leaving their own
native lands they b e g a n to stay in t h e bordering districts.
98. T h e y were compelled to resort to rivers, m a r s h y
places, n e a r t h e seas a n d m o u n t a i n o u s regions. Extremely
miserable, they sustained themselves by m e a n s of m e a t , roots
a n d fruits.
99. T h e y used to w e a r leaves, bark-garments or hides
of antelopes. T h e y observed no holy rites. T h e y h a d a b a n d o n ­
ed their families. T h e y h a d fallen off from the systematic dis­
cipline of t h e castes a n d stages of life. T h e y h a d been a d o p t i n g
the terrible practice of Sańkara (mixing of castes by m e a n s of
1.2.31.100-110 311

indiscriminate inter marriage e t c . ) . T h e y h a d reached such a

plight. O n l y a very few such people survived.
100. T h e y were oppressed with old age, sickness arid
hunger. O w i n g to misery, they reached a stage of abject dejec-
tedness. F r o m this dejected state, t h e y reached t h e state of
p o n d e r i n g over the same. P o n d e r i n g took t h e m to a state of
equanimity.
101. T h r o u g h the state of equanimity, they h a d the
realisation of the A t m a n . T h r o u g h this knowledge, they acquir­
ed piety a n d devotion. T h u s those w h o survived the last
stage of the K a l i age, acquired tranquility a n d control of
sense.
102. W h e n the close of the Yuga was undergoing t r a n s ­
formation, they b e c a m e quiescent as t h o u g h they were asleep or
inebriated d a y a n d night after m a k i n g t h e m i n d e n c h a n t e d ( a n d
insensible).
103-106. O w i n g to the power of the inevitable future,
the K r t a Yuga set in. W h e n t h e holy K r t a Yuga b e g a n t o
function, the subjects p e r t a i n i n g to the K r t a Yuga were born of
those who survived from the K a l i Yuga. Those Siddhas w h o
remained t h e n , began to move a b o u t invisibly. T h e y established
themselves there along with the seven sages. T h e B r ā h m a n a s ,
t h e K s a t r i y a s , the Vaiśyas a n d the Śūdras were those, w h o
were r e m e m b e r e d as seeds. ( T h e y were i n t e n d e d to be t h e
nucleus for t h e succeeding g e n e r a t i o n ) . At t h a t time they
b e c a m e identical with those w h o were b o r n in ( t h e closing
stages of) K a l i . T h e y were devoid of any difference. T h e seven
sages r e c o u n t e d D h a r m a to t h e m as well as to others.
107. T h a t ( D h a r m a ) is equipped w i t h the c o n d u c t of
life of the different castes a n d stages. It is of two types : Śrauta
(as laid d o w n in t h e Vedas) a n d the Smārta (as laid down in
the S m r t i s ) . T h e object in the K r t a age r e m a i n e d thus as
persons w i t h holy rites.
108. W h e n the D h a r m a s of Śrauta a n d Smārta varieties
had been pointed out to the people of K r t a Yuga, some of t h e m
remained till the close of the Yuga for t h e sake of establishing
Dharma.
109-110. T h e sages r e m a i n in a u t h o r i t y over the whole
of the M a n v a n t a r a . T h e grasses of the forests a r e b u r n e d by
312 BrahmSnda Purāna

t h e forest fires b u t their roots are unaffected. J u s t as fresh

shoots of grass grow from these roots so also the people of K r t a
Y u g a grow from t h e people of t h e Kali age.
111. T h u s there is an u n i n t e r r u p t e d series of Yugas, with
t h e connection of a Yuga with a n o t h e r u n b r o k e n , till M a n v a n -
t a r a comes to a close.
112. Happiness, span of life, s t r e n g t h , b e a u t y , virtue,
wealth a n d love—these a r e reduced to three-fourths in each of
t h e succeeding Yugas.
113. T h e a c h i e v e m e n t of piety of the Yugas becomes re­
d u c e d in the Sandhyāmśas. T h u s is the Pratisandhi (transition
between t h e two Yugas) that had been mentioned by me
(before), O B r ā h m a n a s .
114-119. By m e a n s of this alone should all the sets of
four Yugas be reckoned.
This repetition of sets of four Yugas multiplied by a
thousand constitutes w'.iat is called a day of good B r a h m a . T h e
n i g h t too is declared as extending to this m u c h period. H e r e
there is straight-forwardness a n d state of being insentient in all
living beings till t h e e n d of the Yuga.
This alone is r e m e m b e r e d as t h e characteristic feature of
all Yugas. T h e sets of four Yugas multiplied by seventyone a n d
gradually transformed is called M a n v a n t a r a . 1 W h a t e v e r occurs
in one set of four Yugas h a p p e n s in t h e others also in the same
m a n n e r a n d i n t h e same o r d e r .
In the same m a n n e r , differences also are produced in every
creation. T h e y are restricted to thirty-five a n d they are remem­
bered as n e i t h e r less n o r m o r e . So also t h e K a l p a s have the
same characteristic features as the Yugas. T h i s alone is the
characteristic feature of all t h e M a n v a n t a r a s .
120. J u s t as t h e repetitions of t h e Yugas h a d come into
vogue since a long time owing to the intrinsic n a t u r e of the
Yuga, so also t h e living world (world of living beings) being
transformed t h r o u g h decrease a n d increase does n o t r e m a i n
(the same p e r m a n e n t l y ) .

1. 71 sets of four Y u g a s constitute a M a n v a n t a r a . T h e verses that

follow constitute an elucidation of Dhātā yathāpūrvam akalpayat. ( T h e creator
arranged or created everything as before.)
1.2.31.121-32.1 313

121-124. T h u s the characteristics of all the Yugas, past

a n d future in all the M a n v a n t a r a s have been mentioned
succinctly. K n o w that, by means of the (discription of) a M a n v a n ­
tara, all the other M a n v a n t a r a s h a v e been explained a n d also
one K a l p a is described by means of ( t h e description of)
a n o t h e r . Similarly in the future ones, inference should be
carried out by one who knows. In all the M a n v a n t a r a s past
a n d future, all the beings a r e of equal identifications in re­
gard to names a n d forms.
125. T h e Devas of eight classes who are the lords in this
M a n v a n t a r a , the sages a n d the M a n u s — a l l these a r e equal in
regard to the purpose (served by t h e m ) .
126-127. T h u s the lord always evolves the classification
of castes a n d stages of life in the former Yugas and arranges the
intrinsic features of the Yugas.
T h e classifications of castes a n d stages of life, the Yugas
a n d the Siddhis of t h e Yugas have been recounted as necessary
consequence. Now, u n d e r s t a n d the creation of the Srsfi
(Creation of the living beings).
I shall m e n t i o n the situation in the Yugas in d e t a i l a n d in
-due order.

CHAPTER THIRTYTWO*

Yugas and Classes of People : Lineage of Sages1

Sūta said :
1. L e a r n from me the different subjects viz. Asuras,
Serpents, G a n d h a r v a s , Piśācas, Yaksas a n d Rāksasas, t h a t are
b o r n in (different) Yugas.

* T h i s chapter corresponds to V ā . P . C h . 5 9 .
1. This chapter records the belief that there has been a continuous
deterioration in height or physical built a n d other capacities of all the subjects
of creation, be they gods, m e n or serpents. Archaeological excavations have not
substantiated this belief.
314 Brahmānda Purāna

2-4. U n d e r s t a n d in which Yuga their nativity takes place

and how long do they live.
T h e Piśācas, the Asuras, t h e G a n d h a r v a s , t h e Yaksas,
t h e Rāksasas a n d t h e Serpents w h o a r e b o r n in t h e K r t a Yuga
have their height a n d girth equal.
T h e height of t h e joyous divine beings is ninety-six
Ańgulas according to the measure of their own figures. It has
become so d u e to the nourishment ( ? ) It is taken as their
n a t u r a l measure.
5-7. H u m a n beings existing in the Sandhyāmśaka are
shorter by seven times seven Ańgulas t h a n the height of the-
Devas a n d Asuras (?)
T h e height of Devas a n d Asuras in h u n d r e d a n d fifty
eight Ańgulas is r e m e m b e r e d by those b o r n in the Kali,
age.
It is r e m e m b e r e d by persons born in K a l i ( t h a t their
h e i g h t ) from h e a d to foot is eightyfour Ańgulas of their o w n
fingers.
8. This h e i g h t of h u m a n beings becomes reduced in t h e
Tugāmśaka (transitional period between two Yugas) in all t h e
Yuga periods p a s t a n d future.
9-10a. M a n is regarded to be eight spans high with his
own fingers as u n i t .
He w h o is nine spans high from h e a d to foot a n d has
a r m s extending as far as the knees is worshipped even by the
Devas ( g o d s ) .
lOb-l l a . By means of the same activity* (?) t h e increase
a n d decrease in t h e different Yugas of t h e height of cows,
horses, elephants, buffaloes a n d immobile beings, should be
understood.
l l b - 1 2 a . T h e h u m p of t h e cattle is seventy-six A ń g u l a s
high. T h e height of e l e p h a n t s is declared as h u n d r e d a n d eignt
Ańgulas in full.
12b. T h e height of trees is r e m e m b e r e d as a thousand
Ańgulas w i t h o u t forty Ańgulas a n d f i f t y Y a v a s . * *

* For Karmanaitena here-of, Vā.P/59-10 reads Kramenaitena 'in this

serial order.'
** O n e Y a v a = l / 4 Ańgula.
Therefore the height of trees= 1 0 0 0 - 4 0 + 1 2 ^ = 9 4 7 ^ Ańgulas.
 1.2.32.13-23 315

13-14a. T h e constitution of the bodies of the Devas is

similar to that of the body of h u m a n beings. It is realised, if we
p o n d e r over reality.
T h e b o d y t h a t has nothing else to excel it in intellect is
called t h e body of the Devas. So also' t h a t which has something
to excel it is called h u m a n body. T h u s have been described t h e
living beings divine a n d h u m a n .
1 4 b - I 5 . T h e body of Devas is said to be endowed with
the excellence of intelligence. Similarly, the b o d y of h u m a n
beings is also possessed of excellences (of intelligence a n d
others).
16-19. T h e beings—animals, birds a n d immobile o n e s —
a r e useful ones. For example—the cows, the goats, the sheep,
t h e horses, the elephants, the birds a n d t h e trees—these a r e
useful in holy rites. H e n c e , they are w o r t h y of Yajñas in e v e r y
respect. T h e y a r e born in the abodes of gods. H e n c e , they a r e
of the same form.
T h e auspicious forms of the Devas a r e such as could enjoy
as they wished. T h e y became h a p p y with those c h a r m i n g
beings mobile a n d immobile a n d befitting their own forms a n d
m a g n i t u d e . Henceforth, I shall n a r r a t e the remaining ones
called as sats a n d Sādhus (good o n e s ) .
20. T h e word Sat indicates t h e B r a h m a n . 1 Those who
possess it a r e called Sants d u e to their similarity with t h e
Brahman.
21 Those w h o n e i t h e r become angry n o r a r e too over­
joyed in regard to those ten objects of ( t e n ) sense-organs (i.e.
five p e r t a i n i n g to t h e sense-organs a n d five to the organs of
physical activity) a n d eight varieties of causes—are called
jitātmans (those w h o have conquered their own selves).
22. I n a s m u c h as B r ā h m a n a s , K s a t t r i y a s a n d Vaiśyas.
are engaged in general religious rites as well as in special
rites, they a r e t h e twice-born castes.
2 3 . O n e w h o adheres to t h e religious duties prescribed
for one's caste a n d stage of life a n d one w h o is h a p p y in practis-

1. V V . 20-26 give the characteristics of saints, sādhus and knowers of

Dharma.
316 Brahmānda Purāna

ing t h e p a t h to heaven ( ? ) is called a knower of D h a r m a

(Dharmajña) d u e to his knowledge of t h e D h a r m a as enjoined in
Śruti ( V a d a s ) a n d Smrtis.
24. A religious student who works for t h e welfare of his
preceptor is called Sādhu (good o n e ) because he strives for t h e
achievement of l e a r n i n g . A house-holder is called Sādhu
because he g a t h e r s together the requisites for his house-hold.
25. A Vaikhānasa (forest-hermit) is declared as Sādhu
because he achieves power of p e n a n c e in the forest. T h e striv­
i n g recluse is r e m e m b e r e d as Sādhu because he accumulates a n d
achieves Yogic power.
26. T h u s t h e religious student, t h e householder, the
forest-dwelling h e r m i t a n d the recluse a r e all called as Sādhus
because they achieve the D h a r m a s of their respective stages of
life.
27. Neither the Devas nor the Pitrs, n e i t h e r t h e sages
n o r t h e h u m a n beings understand the point " T h i s is D h a r m a —
This is n o t " , because of different points of view ( ? )
28. T h e words D h a r m a and A d h a r m a m e n t i o n e d here
refer to t h e rites. 1 Auspicious rite is r e m e m b e r e d as D h a r m a .
Inauspicious rite is declared as A d h a r m a .
29. T h e root \/Dhr is used in the sense of D h ā r a n a ( H o l d ­
ing, Sustaining) a n d ( D h a r m a means t h a t which sustains u s ) .
In the sense of Adhārana (non-sustenance) a n d Amahatva (Non-
greatness) t h e word A d h a r m a is mentioned.
30. T h a t D h a r m a which takes us to w h a t we desire (and
w h a t is good for us) is t a u g h t by t h e preceptors. It is also
t a u g h t by t h e preceptors t h a t A d h a r m a has adverse a n d undesir­
able fruits.
3 1 . T h e y call these persons Acāryas 2 (preceptors) viz.—
old m e n devoid of greadiness, Self-possessed persons devoid of
a r r o g a n c e a n d straight-forward persons who have been edu­
cated a n d well disciplined.

1. W . 28—30 and 33-36 explain the concept of D h a r m a and what

is Śrauta and Smārta D h a r m a ? A detailed elucidation of various virtues consti­
tuting D h a r m a are g i v e n in V V . 43-57.
2. W. 31-32 mention the qualifications of an Acārya (preceptor).
1.2.32.32-43a 317

32. H e himself practices ( D h a r m a ) . H e establishes t h e

code of good b e h a v i o u r a n d he gathers together ( a n d masters)
the various scriptural texts—he is therefore, called Ācārya.
33-34. T w o types of D h a r m a have b e e n laid down by
B r ā h m a n a s conversant w i t h D h a r m a viz. Srauta a n d Smārta.
Śrauta Dharma pertains to m a r r i a g e rites as well as ( a d o p ­
tion of) A g n i h o t r a worship.
T h e Smārta Dharma p e r t a i n s to the c o n d u c t of life of
people of different castes a n d stages of life, Tamas (controls of
the sense-organsJ a n d Niyamas (observances). After learning
from t h e previous persons ( o r after instructing t h e previous
ones) t h e seven sages expounded the Śrauta Dharma.
35. T h e Rk, Yajus a n d the S ā m a n constitute t h e Śruti.
T h e y a r e t h e limbs of the V e d a . It was after r e m e m b e r i n g t h e
code of c o n d u c t of life in the previous M a n v a n t a r a t h a t M a n u
expounded his S m r t i .
36. H e n c e , Smārta Dharma is d e c l a r e d as t h e D h a r m a
t h a t differentiates t h e castes a n d stages of life. These different
types of D h a r m a are called Śisfācāra.
37-39. T h e word Śisfa is derived from the word Śesa
( R e m a i n d e r ) . T h e y call w h a t remains by t h e word Śisfa.
Those righteous persons who survived in t h e M a n v a n t a r a
a n d continued to stay were M a n u a n d t h e seven sages.
T h e y r e m a i n e d there for sustaining the worlds. T h o s e w h o
r e m a i n for the sake of D h a r m a are called Śistas. In every
yuga, this D h a r m a has been practised very well by t h e Sisfas
(survivors) viz. M a n u a n d others w h o have a l r e a d y b e e n refer­
red to by me before.
40. T h e study of t h e three Vedas, a g r i c u l t u r a l opera­
tion, a d m i n i s t r a t i o n of justice, performance of sacrifice, special
duties of t h e people of different castes a n d stages of life a r e
practised by Śiffas again and again.
4.1-43a. Since they have been practised by t h e previous
1
persons they are Śislācāra a n d righteous activity as well.
T h e following eight meritorious activities also a r e c h a r a c ­
teristically Śiffācāra viz. c h a r i t a b l e offerings, truthfulness, auste-

1. V V . 37-43 give a peculiar definition of Sisfas a n d explanation of

Śisfācāra. T h e identification of Sīsfācāra w i t h D h a r m a is in V. 57. M a n u
X I I . 1 0 9 a n d Vasistha. V I . 143 define fisfācāra differently.
318 Brahmdnda Purāna

rity, knowledge, learning, sacrifice, r e n u n c i a t i o n (of the world)

a n d d e p a r t u r e from one's household a n d sympathy. Since the
Śistas ( t h e r e m a i n i n g ones, or the well-disciplined ones), M a n u
a n d the seven sages practise these in all the M a n v a n t a r a s , they
are, therefore, declared as Śisfācāra.
43b-44. It should be known t h a t a D h a r m a is called
Ś r a u t a if it is t r a c e d to the Śruti. It is called S m ā r t a if it is traced
to the Smrti. T h a t which refers to sacrifice and Vedas, is called
Ś r a u t a D h a r m a a n d t h a t which concerns the activities a n d
duties of the people of different castes of life is called S m ā r t a .
I shall m e n t i o n the characteristic features of D h a r m a with
regard to each p a r t .
45. T h i s is t h e characteristic sign of truthfulness viz.
After seeing an event a n d on being asked, he (a person) does
n o t conceal t h e fact a n d states it exactly as it has h a p p e n e d .
46. Celibacy, c h a n t i n g of M a n t r a s , vow of silence a n d
observance of fast—these constitute the form of Tapas ( P e n a n c e ) .
It is extremely terrible a n d very difficult to achieve.
47. T h e collection of sacrificial materials, Havis (ghee)
offerings, Rk, S ā m a n a n d Yajur M a n t r a s , Rtviks (sacrificial
priests) a n d Daksinūs (monetary gifts a n d fees) is called
Yajña.
48. T h e perfect vision of impartiality between oneself
a n d all living beings w h e t h e r for welfare or distress—is remem-
b e r e d as Dayā ( M e r c y , S y m p a t h y ) .
49. If a person, on being scolded or struck does not
scold or strike in retaliation either verbally, mentally or phy­
sically—this a t t i t u d e is remembered as Titiksā (forbearance)
and Ksamā (patience).
50. Refraining from taking o t h e r m a n ' s belongings well
p r o t e c t e d by their owners b u t a b a n d o n e d in their excitement,
is glorified as Alobha (absence of g r e e d ) .
5 1 . Non-indulgence in sexual intercourse, absence of
t h o u g h t thereof, avoidance of p r a t t l i n g about it, receding from
a l l activities ( c o n n e c t e d w i t h it isBrahmacarya ( c e l i b a c y ) . It is
called a p e n a n c e w i t h o u t a n y vulnerable point.
1.2.32.52-61a 319

52. If m a n ' s sense-organs do not function falsely either

for his own sake or for o t h e r s ' sake t h a t is t h e sign of Śama
Quiescence a n d R e s t r a i n t off passions).
53. If a person is obstructed (and h e n c e d i s a p p o i n t e d )
in regard to t h e object of sense-organs ( i . e . five sense-organs
a n d five organs of a c t i o n ) or eight-fold causes, b u t he does n o t
become infuriated, he is considered to be JitStman ( o n e w h o
has c o n q u e r e d his own self).
54. If a person feels t h a t he must give away u n t o a
deserving person w h a t e v e r is desired most by h i m , or t h e m o n e y
t h a t has come down to h i m d u l y a n d justly, t h a t is the c h a r a c ­
teristic sign of Dana ( c h a r i t a b l e offering).
55-56a. Dana is of three types, Kanisfha (base) Jyestha
(superior) a n d Madhyama ( m i d d l i n g ) . A m o n g t h e m , t h a t which
is conducive to salvation is the superior one. T h a t which is
only for t h e sake of achieving ones' own selfish ends is t h e base
one. S h a r i n g (of one's possessions) with all living beings out of
sympathy is the m i d d l i n g .
56b-57a. T h e D h a r m a regarding the discipline'of the four
•castes a n d stages of life is laid down by the Śrutis a n d Smrtis.
W h a t is n o t antagonistic to Śisfācāra (the practice of well-
disciplined cultured people) is also D h a r m a , a p p r o v e d by
good l e a r n e d m e n .
57b-58. Absence of h a t r e d toward w h a t is n o t liked by
one, a p p r o v a l of what is (desirable a n d ) desired, a n d t u r n i n g
away from pleasure, excessive agony a n d distress is Viraktatā
(absence of p a s s i o n ) .
Relinquishing of all c o m m i t t e d actions along with the
omitted ones is called Sannyāsa ( R e n u n c i a t i o n ) .
59-61a. (Defective T e x t ) . Giving up of b o t h auspicious
a n d inauspicious activities is called Nyāsa or ( R e l i n q u i s h m e n t .
Unmanifest p a r t i c u l a r things a r e Vikāras (Transformations)
in the m a t t e r of insentient objects (?) Perfect u n d e r s t a n d i n g
of the distinctness of t h e sentient a n d t h e insentient, is called
Jñāna ( K n o w l e d g e ) . These are remembered as the characteristic
features of different parts of D h a r m a by sages conversant
•with t h e principles of D h a r m a , in t h e previous S v ā y a m b h u v a
Manvantara.
320 Brahmānda Purāna

61b-62. I shall describe u n t o you the p r o c e d u r e of M a n ­

v a n t a r a as well as Cāturhotra and Cālurvidya ( H o l y r i t e s ) .
Different Śruti is assigned to different M a n v a n t a r a .
63-65a. Rk, Yajus a n d S ā m a n ( a r e assigned to different
M a n v a n t a r a s ) in t h e same m a n n e r as deities are assigned.
In spite of the p r o c e d u r e of a n n i h i l a t i o n of all living
beings, Śatarudriya, t h e p r o c e d u r e of Hotra as well as Stotra
( H y m n , P r a y e r ) function as before.
T h e Stotra is of four types : Dravyastotra (Eulogy of
m a t e r i a l s ) , Guna-Stotra (Eulogy of quality) Phala-stotra (Eulogy
of fruit) a n d t h e fourth one Ābhijanaka-Stotra (Eulogy of
Abhijanas).
65b. In all t h e M a n v a n t a r a s , B r a h m a sets in motion the
four types of Stotras in regard to t h e Devas even as they come
into being. T h u s the origin of the collections of M a n t r a s is of
four types.
66-68. As the sages perform t h e severe a n d extremely
difficult penance, t h e M a n t r a s of different V e d a s — A t h a r v a ,
Rk, Yajus and S ā m a n a p p e a r before t h e m severally in the same
m a n n e r as in the previous M a n v a n t a r a s . T h e y a p p e a r in five
ways viz.—owing to non-contendedness, owing to fear, owing to
misery ( p a i n ) , owing to happiness a n d owing to grief.
69. These M a n t r a s a p p e a r before t h e sages casually
because of t h e (supreme) vision of the sages n a m e d Tāraka
( t h a t which r e d e e m ? ) . I shall state t h e Rsitva (state of sage-
h o o d ) of the sages along w i t h t h e characteristics.
70. A m o n g t h e past a n d future ones, it is said ( t h a t )
there a r e five types of sages. H e n c e , I shall r e c o u n t t h e origin
of the sages. 1
71-73. W h e n t h e G u n a s were in (a state of) equilibrium,
w h e n there was the a n n i h i l a t i o n of everything, w h e n there was
no classification of the Vedas, w h e n everything was full of
darkness a n d it could n o t be indicated or specified p a r t i c u l a r l y
(thepradhāna) u n i n t e l l i g e n t l y functions for t h e sake of Cetana
(Sentient o n e ) . It functions t h r o u g h t h e intellect of t h e sentient
one a n d t h r o u g h consciousness (?) Both of t h e m function like

1. T h e following verses ( W 7 1 - 7 3 ) describe the process o f evolution

of the universe to explain h o w sages (the S e v e n Sages—Saptarsis) c a m e into
being in a new K a l p a .
1.2.32.74-82 321

the fish a n d t h e water. T h e Sattva* (? Tattva) presided over by

the sentient one functions in the n a t u r e ( G u n a s ) .
74. On account of the cause, its effect functions in t h e
same way. T h e object functions d u e to the subject. T h e
Artha (meaning) functions due to its (state of possessing an
Artha).
75. W i t h i n the time (?) when it should take place the
Bhedas (differences) of the n a t u r e of Karana** (sense-organ)
b e c o m e realised. T h e n Mahat a n d other principles manifest
themselves gradually.
76. T h e Aharhkāra (Ego) was evolved out of Mahat and
from it the Bhūtas (Elements) a n d the Indriyas (sense-organs)
were b o r n . T h e different Bhūtas were m u t u a l l y born out of the
elements.
77-82. T h e effect and the c a u s e * * * (sense-organs) sud­
denly get transformed itself. Just as the sparks a n d particles
come out of the fire-brand simultaneously, so also the Ksetrajñas
( I n d i v i d u a l Souls) come out of their M a t e r i a l cause at the
same time.
J u s t as the glow-worm is suddenly seen in blinding dark-
ness .so also t h e transformed (Ksetrajña) from the unmanifest
shines like the glow-worm. It is great and embodied. T h e (all)
knower became stationed there itself at the entrance to the
Dvāraśālā (Hall of entry) where the great a n d embodied one
was present. Beyond the vast expanse of darkness, the Mahat
is perceived on account of its disparity. T h e Śruti says—
" H e stationed himself there. T h e learned one ( t h e knowing
one) was stationed at the end of Tamas (darkness) ".
W h e n it ( t h e Avyakta) transformed itself, Buddhi (Intellect)
a p p e a r e d in four ways viz. Jñāna (Knowledge) Vairāgya (Ab­
sence of a t t a c h m e n t ) , Aiśvarya (Prosperity, masterliness) a n d

* V ā . P. 59.66b reads tattvāni 'the principles'.

** T h e obscurity of the verse is due to the reading Karanātmaka. If
e m e n d e d as Kāranātmaka as in the identical verse in Vā P. 59.68a, it means
'differences of the nature of cause' b e c a m e explicit etc.
*** K a r a n a emended as K a r a n a as in Vā P.59.69c. T h e word Karana
'Sense-organs' obscures the m e a n i n g implied in the next line.
322 Brahmānda Purāna

Dharma ( V i r t u e ) . These should be known as conducive to the

final e m a n c i p a t i o n of m a n .
83-86. He is called Mahātman ( t h e great Soul) by good
people, because it is the transformation of the b o d y * (?)
Since he lies within the body, he is called Purusa.
Due to his knowledge of the Ksetra (field, b o d y ) he is called
Ksetrajña. Since he lies within intelligently he is of the n a t u r e
of consciousness. T h e non-sentient Vyaktā-Vydkta (manifest-cum-
nonmanifest) is encompassed for the sake of achievement ( ? ) .
T h u s the Ksetrajña (individual Soul) is Vivrtta (trans-
formed one) and it is equipped with the knowledge of the Ksetra
(field, i.e. the b o d y ) .
Simultaneously with Vivrtti (transformation) the Rsi him-
self excessively activises (Param arsayate) Avyakta (the u n m a n i
fest o n e ) . Therefore, it has the Pdramarsitva ( t h e state of being
a great s a g e ) .
87. It is from the root V r ? that means " t o g o " t h a t the
n a m e has been derived at the outset. It is considered t h a t it has
rsitā ( t h e rjJ-hood) as it is self-born. 1
88-90. T h e y are b o r n of God himself, they are the m e n t a l
sons of B r a h m a .
Since on being b o r n , the great Mahat principle was sur­
r o u n d e d by them, since those self-possessed persons went r o u n d
the Mahat principle by means of their good qualities, hence
they are called Maharsis. T h e y are the supreme viewers (seers)
of t h e Buddhi ( I n t e l l e c t ) . T h e y a r e the sons of Iśvaras (gods)
b o t h m i n d - b o r n as well as bosom-born. T h e y go beyond ( o r
get u n d e r control) Ahamkāra (Ego) a n d p e n a n c e . H e n c e
they a r e Rsis.
9 1 . H e n c e , t h e seven sages are called sages because they
see the principle of Bhūtādi (Ahańkāra). T h e Rsikas, the sons of
sages, are those born of the w o m b after sexual intercourse.
92. T h e Tanmātras (subtle elements) a n d Satya (the
r e a l i t y ) are also realised by those sages of great prowess. Hence,
those seven sages a r e the seers of the u l t i m a t e t r u t h .
* A comparison o f Bd.P. W . 75-85 hereof with V ā P.39.69-77 shows
t h a t the lines in the Bd. P. are confused a n d disconnectedly m i x e d up. H e n c e
t h e obscurity.
1. W . 87-90 give the derivation o f the term 'r?i' a n d 'maharsi*
1.2.32.93-106 323

9 3 . T h e y are the sons of Rsikas. T h e y should be known

as sons of sages since they realise (Rsanti) t h e Rta ( T h e great
t r u t h of t h e cosmos) a n d the particularities (ViksasJ factually.
94-95. 1 H e n c e , those seven sages also a r e called sages
because they see the vast extent of t h e Śruti. T h e following are
t h e five classes of sages having the knowledge of the particular
Ā t m a n s viz. ( \ ) Avyaktātman (the UnmeńTfest A t m a n ) ( 2 ) Mahān
Ātman ( t h e Soul called Mahat) (3) Ahamkārdtman ( t h e Atman of
t h e cosmic Ego) (4) Bhūtātman (the Ātman of t h e living beings
or elements) a n d ( 5 ) Indriyātman ( T h e Ātman of the Sense-
O r g a n s ) , listen to t h e m by their names.
96-97. Bhrgu, M a r i c i , Atri, Ańgiras, P u l a h a , K r a t u ,
M a n u , Daksa, Vasistha and Pulastya. These ten were mentally
b o r n of god B r a h m a . T h e y a r e themselves masterly a n d power­
ful ones. Since they are cons dered as supreme as well as sages
they are M a h a r s i s .
98-100. T h e following sages a r e the sons of īśvaras.
U n d e r s t a n d t h e m . K ā v y a ( Ś u k r a ) , Brhaspati, K a ś y a p a , Cyavana,
U t a t h y a , V ā m a d e v a , Apāsya, Uśija, K a r d a m a , Viśravas, Śakti,
Vālakhilyas and Arvata. These sages are said to have a t t a i n e d
the state of sages by means of p e n a n c e . U n d e r s t a n d Rsikas, the
sons of sages b o r n of womb.
101-103. Vatsara, N a g r h ū , Bharadvāja, D i r g h a t a m a s ,
Brhaduktha, Śaradvata, Vajaśravas, Śuci, Vaśyāśva,
P a r ā ś a r a , D a d h ī c a , Ś a m ś a p a , Rājā (King) V a i ś r v a n a — t h e s e
a r e called Rsikas. T h e y a t t a i n e d sage-hood on account of their
truthfulness. T h e y are r e m e m b e r e d as Iśvaras, Rsis and
Rsikas.
104-106. 2 All these a r e the composers (seers) of M a n t r a s .
U n d e r s t a n d t h e m e n t i r e l y ; Bhrgu, K ā v y a ( Ś u k r a ) , Pracetas,

1. V V . 94-103 give the various divisions of Sages as Maharsis, Rsikas,

livaras.
2. W. 104-122 give the list of| the Sages w h o are composers or seers
of Mantras. T h e y are divided according to their families viz. that of Bhrgu
( 1 9 ) Ańgiras ( 3 4 ) K a ś y a p a ( 6 ) V a s i s t h a ( 7 ) Kuśika ( 1 3 ) . Three Brahm-
i s t h a s (viz. Agastya, D r d h ā y u and V i d m a v ā h a ) , two Ksatriya K i n g s (viz.
M a n u and Pururavas), three Vaiśyas (viz. Bhalandana, Vatsa a n d Sarhkila).
It m a y be noted that these seers of Mantras are Brāhmanas, Ksattriyas a n d
V a i ś y a s a n d their number is 93 and not 90 as given in V . 1 2 2 .
324 Brahmānda Purāna

Rcika, Atmavān, A u r v a , J a m a d a g n i , Vida, Sārasvata, Arstisena,

Yudhājit, Vītahavya, Suvarcas, Vainya, P r t h u , Divodāsa,
Bādhyaśva, Grtsa a n d Śaunaka. These nineteen sages a r e
Bhrgus (i.e. the descendants of B h r g u ) . T h e y a r e expounders of
Mantras.
107-111. T h e following are the thirty-three excellent
members of the family of Ańgiras viz. Ańgiras, Vaidyaga,
Bharadvāja, Bāskali, R t a v ā k a , Garga, Śini, S a ń k r t i , Purukutsa,
M ā n d h ā t ā , Ambarīsa, Yuvanāśva, P a u r a k u t s a , T r a s a d d a s y u ,
D a s y u m ā n , Ahārya, Ajamīdha, T u k s a y a , K a p i , V r s ā d a r b h a ,
Virūpāśva, K a n v a , M u d g a l a , U t a t h y a , Sanadvāja, Vājaśravas,
Ayāsya, Cakravartin, Vāmadeva, Asija. Brhaduktha,
Dīrghatamas and Kaksivān.
112-114. All these are composers of M a n t r a s . U n d e r ­
stand the K ā ś y a p a s . (Sages of. K a ś y a p a group) : K ā ś y a p a ,
Vatsara, N a i d h r u v a , R a i b h y a , Asita a n d D e v a l a — t h e s e six a r e
the expounders of B r a h m a n .
Atri, Arvasana, Śyāvāśva, Gavisthira. Avihotra, D h ī m ā n
a n d Pūrvātithi—these are called Atris. T h e y a r e great sages
and composers of M a n t r a s .
115-116. Vasistha, Śakti, P a r ā ś a r a , t h e fourth one
I n d r a p r a m a t i , the fifth one Bharadvasu, the sixth one M a i t r ā -
varuni a n d the seventh one K u n d i n a — t h e s e seven m e m b e r s of
the family of Vasistha should be known as expounders of
Brahman.
117-122. Viśvāmitra, ( t h e son of G ā d h i ) , D e v a r ā t a ,
U d g a l a , M a d h u c c h a n d a s the learned, the other sage Aghamar-
sana, Asjaka, Lohita, K a t a , K o l a , Devaśravas, R e n u , P ū r a n a
a n d D h a n a ñ j a y a — t h e s e thirteen righteous persons should be
known as the excellent members of the K u ś i k a family.
Agastya, D r d h ā y u a n d V i d h m a v ā h a — t h e s e three sages a r e
Brahmisthas (fully engrossed in the m e d i t a t i o n on B r a h m a n
a n d having excellent p e n a n c e a n d of excellent r e p u t a t i o n .
M a n u the son of Vivasvān ( S u n ) a n d K i n g P u r u r a v a s
the son of Ilā, these two excellent K s a t r i y a s should be known
as expounders of M a n t r a s .
B h a l a n d a n a , Vatsa a n d Samkīla—these three are composers
of M a n t r a s a n d a r e remembered as t h e most excellent ones
a m o n g Vaiśyas.
1.2.33.1-6 325

T h u s the M a n t r a s composed by t h e sages a r e said to be

ninety. T h e sages a r e B r ā h m a n a s , K s a t r i y a s a n d Vaiśyas.
U n d e r s t a n d t h e Rsiputras (sonsfof sages).

CHAPTER THIRTYTHREE

Characteristics of Sages and of Mantras

Sūta said :—
1. T h e sons of R s i k a s should be known as the sons of
the sages. They, are the expounders of the Brāhmanas. ( S c r i p ­
tural texts). U n d e r s t a n d t h e m by names.
2-4. T h e Śrutarsis (sages distinguished by knowledge of
t h e V e d a s ) — t h e most i m p o r t a n t a m o n g t h e m — a r e mentioned
briefly. 1 T h e y a r e Bahvrca, Bhārgava, Paila, S ā ń k r t y a , Jājali,
Sandhyāsti, M ā t h a r a , Yājñavalkyā, Parāśara, Upamanyu,
I n d r a p r a m a t i , M ā n d ū k i , Śākali, Bāskali, Śokapāni, Naila,
Paila, Alaka, P a n n a g a , P a k s a g a n t a (and others). T h e Śrutarsis
a r e eighty-six in n u m b e r .
5-6. T h e s e B r ā h m a n a s a r e t h e most i m p o r t a n t a m o n g
Bahvrcas w h o a r e distinguished for their knowledge of V e d a s . 2

1. T h i s is a confused s t a t e m e n t of the traditional learners of Bahvrc

an epithet of the RV as it consists of the biggest number of Rks. Bh. P. X I I .
6-54-60 gives a s o m e w h a t different genealogy of the Teachers of R V . In this
Purāna the genealogy of V e d i c Teachers from Paila is given infra Ch.34.24-33.
Mahidāsa's C o m m e n t s on C V S accepts the academic genealogy of Sages of
the R g v e d a t h o u g h m a n y n a m e s in our text are n o t included here. O u r text
states that there are 86 Śrutarsis out of w h o m selected R g v e d a Scholars are
mentioned i n W . 2 - 6 here.
2. T h e lines in the printed text appeared to be m i x e d up. B h . P . X I I . 6
quoted in the Com. of M a h i d ā s a on Śaunaka's C V S . states that Vais'ampā-
y a n a w a s taught Yajur-Veda by V y ā s a . T h a t the Yajur-Veda had 86 branches
(bhedas) is accepted in our text as 86 Śrutarsis. A n d a few selected sages h a v e
been n a m e d in the Yajur-Veda group.
326 Brahmānda Purāna

Vaiśarfapāyana, 1 Lauhitya, K a n t h a k ā l a , A v a ś ā v a d h a ( ? ) Śyāmā-

pati, P a l ā n d u , Alambi a n d K a m a l ā p a t i . T h e i r disciples a n d t h e
disciples of their disciples constitute the eighty-six Śrutarsis.
7-8. O B r ā h m a n a s , these B r a h m a n i c a l sages are called
Adhvaryus of the C a r a k a Branch of Black Yajurveda 1 : —
J a i m i n i , Bharadvāja, K ā v y a , Pausyañji, H i r a n y a n ā b h a , K a u ś i -
lya. Laugāksi, K u s u m i , Lāńgalī, Śālihotra, Śaktirāja a n d
Bhārgava.
9-11. T h e p r e c e p t o r of those who sing S ā m a n M a n t r a s
is K i n g Pururavas, the son of I l ā . 2 Forty-six other sages, t o g e t h e r
with their disciples are also Śrutarsis.
Kauśīti, K a ń k a m u d g a , K u n d a k a , P a r ā ś a r a , L o b h ā l o b h a
the pious-souled, B r a h m a b a l a , K r a n t h a l a , M a d a g a l a a n d Mārk-
andeya who is conversant with D h a r m a — t h e s e ninety should
be as Hotravad Brahmacārins (? i.e. Religious students performing
Homas).
12-14a. After the expounders of M a n t r a s a n d Brāh­
manas, t h e Adhvaryus of the C a r a k a b r a n c h of Black Yajurveda
(are to be u n d e r s t o o d ) . 3 C a l ū b h i , S u m a t i , Deva-vara, Anukrsna,
Ayus, A n u b h ū m i , Prīta, Krśāśva, Sumūli a n d Bāskali—these
are p r o m i n e n t Adhvaryus of C a r a k ā d h v a r y a k a s . T h e y a r e
Brahmacārins (celibate ones) worthy of being paid obeisance.
14b-17a. Śuka the learned son of Vyāsa, L a u k i , Bhūriś-
ravas, Somāvi, A t u n ā n t a k y a ( ? ) , D h a u m y a a n d K ā ś y a p a , T h e
forest-dwellers viz. Ilaka, U p a m a n y u , Vida, Bhārgava, M a d h u -
ka, P i ń g a , Śvetaketu, P r a j ā d a r p a , K a h o d a , Yājñāvalkya,
Śaunaka, A n a ń g a a n d N i r a t ā l a — t h e s e are Madhyama Adhvaryus.
17b-20. T h e following are the ladies capable of expound­
ing t h e B r a h m a n : Aditi the m o t h e r of t h e Devas, J a l ā p ā ,
M ā n a v ī , the two splendid celestial damsels viz. Urvaśi a n d

1. T h e list of the 12 Carakas in the C V S is totally different from that

given in this Purāna. T h u s C V S states the 12 classifications of Carakas as
follows : Caraka, Ahvaraka, Kadia, Prācya-Katha, Kapisthala-Kafha,
Cārāyaniya, Vārāyaniya, Vārtāntaveya, Śvetāśvatara, Aupamanyava, Pātān-
danīya and Maitrāyaniya.
2. T h i s is not k n o w n to C V S .
3. W . 12-170 give a list o f prominent Adhvaryus o f Caraka Branch
of Black Yajurveda.
1.2.33.21-32 327

Viśvayosā, M u d g a l ā , Anujīvā, T ā r ā of great fame, P r ā t i m e d h ī ,

M ā r g ā , Sujātā, M a h ā t a p ā (of great p e n a n c e ) , L o p ā m u d r ā
who is conversant with D h a r m a and Kauśītikā. T h e celestial
damsels a r e of approved b e a u t y .
T h u s the i m p o r t a n t children of the sages have been m e n ­
tioned b y m e .
21-22. T h e y are the founders of the branches of Vedic
Schools. Therefore, they a r e regarded as sages. T h e y are known
by these n a m e s also—Iśvaras ( M a s t e r s ) , expounders of t h e
M a n t r a s , Rsis a n d Rsikas. T h e sons of the sages are the ex­
p o u n d e r s of Kalpas (Ritualistic texts) a n d of B r ā h m a n a s , along
w i t h the sons of Iśvaras, Rsis a n d Rsikas.
23-32. Similarly, u n d e r s t a n d the statements as to their
visions of t h e M a n t r a s . 1
T h e M a n t r a , which is t h a t which is equipped with c o m ­
m a n d (? authoritative) is advaita (non-dualistic), t h a t has d e e p
resonant sound is Dipta. T h e M a n t r a n a m e d Liñga (Symbol)
is perfectly direct perception. W h a t is called Paridāna (Devo­
t i o n ) is t h a t which has become the soul of all living beings.
T h e y know t h a t the statement which indicates the m e a n ­
ing mentioned in the Nirukta (semantics, one of the ancillary
subjects of the Vedas) as Svāyambhuva. W h a t e v e r is associated
with some M a n t r a is along with the case endings of substan­
tives ( ? )
T h a t which is directly spoken is considered to be t h e
s t a t e m e n t of Rsis. It mostly consists of different words from t h e
Nigamas ( V e d a s ) a n d N i p ā t a s (Particles, indeclinables, excep­
tional forms of words).
T h a t which is a great statement is r e m e m b e r e d as t h e
statement of Rsikas.
T h a t in which the words are not very clear, t h a t in which
there are m a n y doubts is the statement of Rsiputras. All of
t h e m a r e l a m e n t a t i o n s ( o r all lamentations also are s u c h ) .
T h a t which mainly consists of Hetu ( R e a s o n ) a n d D r s t ā n -
ta ( e x a m p l e ) is (called) Citraśabda (one with diverse w o r d s ) .

1. W . 2 3 - 3 2 explain m a n y technical terms such as M a n t r a , Nirukta,

N i p ā t a , H e t u , Drsfānta and others. T h e statement of Rsis is in Vedic, t h o s e
of Rsikas are great, clear or emphatic while those of Rsiputras are dubious.
328 Brahmānda Purāna

T h a t which has no sense, t h a t which is not praised by

a n y o n e a n d t h a t which is feeble—this statement is M ā n u s a
(human).
(Persons) well-known as Miśras a t t a i n e d the status of t h e
sages on account of their prowess. F o r t h e sake of prosperity
they are born of different castes (?) by means of d r a w i n g a n d
a t t r a c t i o n (?) T h e y have the knowledge of t h e past, present
a n d future. T h e y cure t h e misery of b i r t h .
Those s t a t e m e n t of Miśras is c a p a b l e of activising the
strength of the preceptor.
T h e who a r e composers of scriptural texts, those w h o go
every-where, d u e to their greatness, a n d those who possess
t h e intensity of very great p e n a n c e are considered as sages.
T h e y a r e Brhaspati, Sukra, Vyāsa a n d Sārasvata.
33-35. Vyāsas are those who compose scriptural texts.
T h e y are r e m e m b e r e d as Vedavyāsas. Since, although they are
born later (i.e. younger in a g e ) , they are superior to the earlier
ones in their intellect; since they arc richly endowed with
prosperity, they are, therefore, r e m e m b e r e d as Rsis (sages).
In the m a t t e r of the conception of a sage neither the
period nor t h e age is the a u t h o r i t a t i v e criterion.
A (younger) person is some times seen superior-most in
intellect, since even a boy who is elderly (i.e. m a t u r e ) in
intellect is a learned sage. 1
36. T h e y call this Rk M a n t r a : viz. t h e same foot in
t h e m i d d l e is used w i t h the full c o m p l e m e n t of words a n d their
end is properly distributed.
37. T h e y call this Yajus M a n t r a : viz. the M a n t r a is
not measured by m e a n s of syllables in the foot but by means of
Karana ( R h y t h m i c a l pause) a n d its end possesses syllables in
excess. 2
38-39. T h e following seven adjuncts of a S ā m a n M a n t r a
are called Sapta Vindhyas3 viz. (1) H r l m k ā r a (2) Prastava

1. T h i s Subhāsita glorifying wisdom a n d intelligence as superior to

the age is found in P a l i a n d Prakrits also. T h e w o r d 'bala' here is a misprint
for 'bāla'.
2. T h i s applies to Yajur-mantras in prose and not to metrical ones.
3. Vindhya is a technical term indicating a part of a S ā m a S t a n z a . T h e
parts are enumerated in VV 38-39. Prastava is b e g i n n i n g of the h y m n , Prati-
1.2.33.40-48 329

{beginning) (3) P r a n a v a O r h k ā r a ) ( 4 ) G ī t a (Song) is the

fourth one ( 5 ) the fifth one is P r a t i - H o t r a . (6) T h e y call
t h e sixth one Upadrava ( 7 ) Nidhana (? e n d ) . W i t h o u t H r i r h k ā r a
a n d P r a n a v a it is called P a ñ c a v i n d h y ā .
40-41. (Defective text) O n saying " B r a h m a n e D h a r m a "
( D h a r m a is for the sake of the B r a h m a n ) , t h a t which is implied
a n d indicated then is considered Aśāsti (Blessing). P a r i d e v a n ā
is l a m e n t a t i o n . N a r r a t i o n of a question out of anger or h a t r e d —
this is laid d o w n as the characteristic sign of the M a n t r a
a m o n g all Vidyās.
42-43. M a n t r a s characterised as Rk, Yajus a n d S ā m a n
are said to be nine types:—Mūrti (form), Nindā- ( c e n s u r e ) ,
Praśamsā, ( p r a i s e ) , Ākrofa (scolding), Tosa ( c o n t e n t e d n e s s ) ,
Praśna ( q u e s t i o n ) , Anujñā (permission) a n d Ākhyāna (narrative
a n d modes of blessing).
I shall m e n t i o n t h e different types of M a n t r a s falling
into twentyfour classes.
44-46. The following are the twentyfour types of
Mantras :
(1) Praśarñsā (Praise) (2) Stuti (Eulogy) (3) Ākroia
( R e b u k i n g ) ( 4 ) Niridā (Censure) (5) Paridevanā ( L a m e n t a t i o n )
(6) Abhiśāpa (Curse) (7) Viśāpa (Revocation of a curse) (8)
Praśna (Question) (9) Prativacas ( R e p l y ) (10) Āśis (Blessing)
(11) Yajña (Sacrifice) (12) Āksepa ( R e v i l i n g ) (13) Arthākhyāna
{Narration of the m e a n i n g ) (14) Sarhkathā (Conversation) (15)
Viyoga ( S e p a r a t i o n ) ( 1 6 ) Abhiyoga (Attack) (17) Kathā (Story)
(18) Samsthā (Situation) (19) Vara (Boon) (20) Pratisedha
(Denial) (21) Upadeśa (Advice) (22) Namaskāra ( O b e i s a n c e )
(23) Sprhā (Desire) a n d (24) Vilāpa ( L a m e n t a t i o n ) .
T h u s the twentyfour types of M a n t r a s are m e n t i o n e d .
47-48. T e n modes or formations of the B r ā h m a n a s ,
which h a d been laid down formerly by the sages conversant

Hotr is the response or supporting tune by the assistant Hotr, Upadrava is the
fourth of the five parts of a S ā m a n Stanza. ( S ā y a n a on S a d a v i m ś a B r . ) .
According to that Brāhmana, a S ā m a n Stanza has five parts. Hrirhkāra a n d
Omkāra appear subsequent additions.
330 Brahmānda Purāna

with the principles of Yajña, are as follows—Hetu (Reason)

Mirvacana (Specific explanation) Nindā (Censure) Praśasti,
(Praise) Samśaya ( D o u b t ) , Mdhi (Deposit) Purākrti (Previous
action), Purākalpa (Previous K a l p a ) , Vyavadhārana-Kalpanā
( C o n c e p t i o n of a s c e r t a i n m e n t ) , Upamā ( C o m p a r i s o n ) .
49. T h i s is the characteristic feature of a " B r ā h m a n a "
in regard to persons of all (vedic) branches.
Hetu is derived from the root Hati (^/han-). It kills w h a t
is spoken ( a r g u e d ) by others.
50. Or it can be derived from the root Hinoti m e a n i n g
" t o g o " when the m e a n i n g has been arrived at. Nirvacana m e a n s
d e t e r m i n a t i o n of the m e a n i n g of a s t a t e m e n t .
51. Preceptors call it nindā where there a r e words of
censure in finding fault.
Praśasti is derived from the root (\/śams-) Śamsati w i t h
the preposition Pra. Praśasti or Praśamsā means praise on a c c o u n t
of good qualities.
52. ' ' T h i s is this. T h i s is not t h i s " . W h e r e there is in­
decision like this, there is Samśaya ( D o u b t ) . " T h i s should be
done like t h i s " . This is called Vidhi (Rule, M o d e ) .
53. " T h i s is the u t t e r a n c e of so a n d so (Lit. of others
a n d others) ". T h i s is m e n t i o n e d by learned men as Purākrti (?
P r e c e d e n t ) . This object t h a t is completely out of view ( i n
distant past) is called Purākalpa (A story of the p a s t ) .
54-56. T h e word 'Purā' indicates what has gone by. If
d u e to its being over in the days of yore the story of the past
is decisively fixed by m e a n s of Mantras, Brāhmanas, Kalpas
(Ritualistic texts) a n d Nigamas (Vedas) of p u r e expanse it is
called Vyavadhārana Kalpanā (conception of a s c e r t a i n m e n t ) .
" J u s t as this, so also t h a t " , " T h i s is like t h a t " this is called
Upamā ( c o m p a r i s o n ) . This is the t e n t h characteristic feature
of the B r ā h m a n a .
T h u s , at the outset, the characteristic feature of t h e
B r ā h m a n a has been laid d o w n by learned men.
57-58. T h e c o m m e n t a r y of t h a t M a n t r a as pointed
out by the B r ā h m a n a s w h o know it, has been m e n t i o n e d word
by word. T h e application of M a n t r a s is d u l y laid down in the
holy rites. T h e word Mantra is derived from the root Mantrayati
1.2.34.1-6 331

a n d Brāhmana (scriptural text) is derived from the word.

B r ā h m a n a (Brmhana ?)
Those w h o know S ū t r a (aphorism) say t h a t it m u s t be
brief w i t h very few words, u n a m b i g u o u s , full of m e a n i n g
a n d comprehensive. I t must not contain any u n w a n t e d inter­
polation. It must be free from blame.

CHAPTER THIRTYFOUR

Vyāsa and the Line of his Disciples

Controversy between Yājñavalkya and Śākalya

Vāyu said :—
1. On h e a r i n g his words, the sages asked S ū t a thereafter
" H o w were the Vedas classified once again, O highly intelli­
gent one, r e c o u n t t h a t to u s . "

Sūta said :—

2. In the D v ā p a r a Yuga that h a d gone before in t h e

S v ā y a m b h u v a M a n v a n t a r a , god B r a h m a said t o M a n u : — " O
highly intelligent one, protect the Veda.
3. T h e Yuga h a s changed, O dear one. T h e twice-borns
have become deficient in energy a n d vigour. All of t h e m h a v e
been du ly enveloped by t h e defects of the Yuga.
4. D u e to t h e Yuga, its extent is seen to have b e e n
r e d u c e d . W h a t has been spoken in the K r t a y u g a has been,
reduced to a t e n - t h o u s a n d t h p a r t .
5. T h e vigour, the splendour a n d the s t r e n g t h — e v e r y ­
thing has become very m u c h diminished. Everything perishes.
T h e Vedic rites have to be performed. L e t t h e r e not be t h e
destruction of the V e d a .
6. If V e d a meets with destruction, the Yajña (institute)
will be destroyed. W h e n the Yajña is destroyed the V e d a will
(automatically) be destroyed. T h e n everything perishes.
332 Brahmānda Purāna

7. T h e original V e d a h a d four feet a n d it extended to

a h u n d r e d - t h o u s a n d (mantras). Again t h e K r s n a ( t h e black
Yajurveda) was ten times t h a t (in e x t e n t ) . I n d e e d t h e Yajña
Avas t h e yielder of all desires."
8. On being told thus, M a n u w h o was engaged in w h a t
was conducive to t h e welfare of all the worlds, said " S o be i t . "
T h e n the lord divided the Single V e d a of four feet i n t o four
divisions.
9-10. It was at the instance of B r a h m a as well as with
a desire for the welfare of all the worlds ( t h a t he divided the
(

V e d a ) . Therefore, I shall n a r r a t e to you all the classification

of the Vedas in accordance with the current M a n v a n t a r a . It is
by a d o p t i n g the m o d e of inferring w h a t is beyond perception
by means of w h a t is ( a c t u a l l y ) perceptible, t h a t we decide
things of t h e past. O excellent ones, u n d e r s t a n d t h a t .
11-13. In this Yuga, Vyāsa, t h e son of P a r ā ś a r a , the
scorcher of enemies, w h o was well known as D v a i p ā y a n a was
the eternal p a r t of Visnu.
12. U r g e d by B r a h m a , he began to r e c o u n t t h e V e d a
in this Yuga. For t h e purpose of (preserving t h e continuity
of) t h e Vedas, he took four disciples viz. J a i m i n i , S u m a n t u ,
V a i ś a m p ā y a n a a n d Paila t h e fourth o n e . T h e r e was a fifth
(disciple) also along with these viz. L o m a h a r s a n a .
14-16. W i t h d u e formality, he accepted Paila as the
listener (i.e. disciple) u n t o the Rgveda, O B r ā h m a n a ,
V a i ś a m p ā y a n a as the e x p o u n d e r of the Yajurveda; he accept­
ed J a i m i n i as t h e disciple for the Sāmveda a n d t h e m e a n i n g
(of its m a n t r a s ) . Similarly, he accepted S u m a n t u , the excellent
sage, as the disciple for the Atharvaveda, T h e saintly lord
accepted me as the disciple for Itihāsas, P u r ā n a s a n d K a l p a -
vākyas.
17. T h e Yajurveda was one a n d whole. He divided
it i n t o four. T h e r e was Cāturhotra1 (four types of sacrificial
duties) therein, a n d he ordained Yajña thereby.
18. He ordained Ādhvaryava ( t h e work of t h e pfiest
A d h v a r y u ) by m e a n s of Yajur-Mantras a n d t h e Hautra (the

1. For duties to be performed by four Chief Priests viz, H o t r , Adhvaryu,

U d g ā t r a n d Brahma in a sacrifice, vide the n e x t verse.
1.2.34.19-24b 33»

work of the priest H o t r ) by m e a n s o f R k M a n t r a s ; he perform­

ed Audg&tra ( t h e work of t h e priest U d g ā t r ) by m e a n s of S ā m a n
M a n t r a s a n d t h e d u t y o f B r a h m a (the presiding priest) b y
means of Atharvan Mantras.
19-20. Thereafter, by picking out t h e R k . M a n t r a s , he
composed t h e R g v e d a . By selecting H o t r k a M a n t r a s , t h e lord
of t h e Universe composed t h e Yajurveda. He composed S ā m a -
veda by m e a n s of the S ā m a n M a n t r a s a n d t h e r e b y he got t h e
work of U d g ā t r performed. He performed all t h e rites of t h e
king by m e a n s of t h e Atharvaveda.
2 1 . By m e a n s of narratives a n d subsidiary n a r r a t i v e s ,
folksongs, utterances from K a l p a texts etc. Vyāsa w h o was an
expert in t h e meanings of the P u r ā n a s composed t h e P u r ā n a
Sarhhitā.
22. W h a t e v e r r e m a i n e d he included it in t h e Yajurveda
a n d associated Yajña with it. This is the definite conclusion in
the scriptural texts t h a t it (came to be called) Yajurveda on
account of Yajana (Sacrifice). v

23-24a. Since the feet (of m a n t r a verses) a r e excessively

long, t h e Yajur M a n t r a s are very intricate. T h i s V e d a w i t h
excessive vigour is utilised by a h u n d r e d Rtviks w h o have per-
fectly mastered the V e d a s . It is with this t h a t the horse-Sacri-
fice is fully developed.
2 4 b . T a k i n g up the R k - M a n t r a s , Paila classified them
into two g r o u p s . After composing two Sarhhitās t h e e m i n e n t
1

1. V V . 2 4 b - 3 3 describe the divisions of the R g v e d a along w i t h the

principal teachers thereof
Paila

Indra-Pramati Bāskaia
(4 branches)
(1) Bodhyā
(2) Agnimātr
(3) Pārāśari
(4) Yājñavalkyā

Mānclukeya (complete R g v e d a )

Satyaśravas (Cont.)
.334 Brahmānda Purāna

p r e c e p t o r h a n d e d t h e m over to his two disciples—one to

I n d r a p r a m a t i a n d the other one to Bāskala.
26. T h e excellent B r ā h m a n a , Bāskala composed four
S a m h i t ā s a n d t a u g h t his disciples w h o were eagerly engaged
in serving h i m a n d who were desirous of his welfare.
27. T h e four S a m h i t ā s are as follows : T h e first b r a n c h
is Bodhyā; the second b r a n c h is A g n i m ā t r ; the third one is
Pārāśarī a n d t h e last one is Yajña valkyā.
2 8 . I n d r a p r a m a t i , the excellent sage t a u g h t one (un­
divided) S a m h i t ā . He t a u g h t the highly fortunate a n d famous
Māndukeya.
29-30. T h a t sage of great fame t a u g h t his eldest son
Satyaśravas. T h e renowned sage Satyaśravas t a u g h t his son
S a t y a h i t a . S a t y a h i t a t a u g h t his son Satyaśrl who was noble-
souled a n d who was eagerly devoted to truthfulness a n d piety.
31. Satyaśrī h a d three disciples who h a d great brilliance,
were learned, a n d were eagerly devoted to the clear grasp of
the scriptural texts.
32-33. Śākalya was the first a m o n g t h e m . A n o t h e r one
•was R a t h ī t a r a a n d t h e third one was Bharadvāja the son of
B ā s k a l a — t h e s e w e r e those who m a d e the Śākhās (of t h a t
Veda) function ( a n d flourish).
Śākalya (also known as) D e v a m i t r a was h a u g h t y a n d
a r r o g a n t on a c c o u n t of his knowledge. O B r ā h m a n a , he was
.-slain d u r i n g the Yajña of J a n a k a .

Śāmiapāyana enquired :—
34-35. H o w was t h a t sage who was h a u g h t y a n d a r r o g a n t
on account of his knowledge slain d u r i n g the horse-sacrifice of
J a n a k a ? H o w did the a r g u m e n t begin? W h y did it start at
<Cont.)

Satyahita

Satya-śri

ŚāL
Śākalya Rathītara Bharadvāja
or (Son of Bāskala)
Devamitra
 1.2.34.36-45 335

all? W i t h w h o m was the a r g u m e n t done ? M e n t i o n all these as

1
they h a d h a p p e n e d as it is known to y o u .

Sūta said :—
36. T h e r e was a great assemblage (of learned men)
d u r i n g the horse-sacrifice of J a n a k a . M a n y thousands of sages
came there.
37-38.- All of them were desirous of watching that Yajña
•of the saintly king J a n a k a . On seeing the B r ā h m a n a s who
arrived, he h a d his curiosity a r o u s e d — " W h o is the most
excellent B r ā h m a n a a m o n g these ? H o w can I come to t h a t
•decision ?" After thinking thus, the king hit u p o n an intelligent
plan.
39-41a. He b r o u g h t the following articles (as gift) viz.
A thousand cows, plenty of gold, villages, jewels a n d maid­
servants. T h e king then a n n o u n c e d to the sages, "O sages of
excellent fortune, I bow down my head u n t o all of you. T h e
w e a l t h that has been brought here is for t h e most excellent one
a m o n g you. O excellent Brāhmanas, know that my wealth is
for y o u . " *
41b-45. On hearing the words of J a n a k a a n d on seeing
t h e most valuable wealth, those sages well-versed in the Vedas
b e c a m e greedy. T h e y were desirous of seizing the same.
T h e y challenged one a n o t h e r in their height of arrogance
d u e to Vedic knowledge, with their mind dwelling on the
riches displayed. T h e y b e g a n to quarrel and claim t h u s — " T h i s
wealth ( o u g h t to) be mine. This is mine and not y o u r s " .
A n o t h e r said : " S a y , why do you swagger".
O w i n g to the fault of wealth, they began to argue in
"various ways.

1. T h e story h o w Śākalya lost his life as a result of his discomfiture in

his disputation with Yājñavalkya is based on the dispute recorded in the
Brhadāranyaka Upa I I I . 8 . 12-26. T h e difference between the stories is that in
the Brhad-Upa it was after Gārgi that Śākalya accepted Yājñavalkya's challenge.
T h i s is a good picture of disputations held in royal courts, the appoint-
m e n t of referees and the methodology of disputations in ancient India.
* For me vittam vittam dvijottamāh / of the text V ā . P . 6 0 . 3 8 b (identical
verse) reads: (tasmai tad upanītam) hi vidyā-vittam dvijottamāh / 'This is brought
as the prize for scholarship' etc.
336 Brahmānda Purāna

But there was a n o t h e r scholar t h e r e w h o was a great seer

a n d also t h e son of god B r a h m a , called Yājñavalkya. He was
endowed with great s p l e n d o u r ; he was a great ascetic a n d was
the most excellent a m o n g those who h a d realized B r a h m a n .
Yājñavalkya w h o was born of a p a r t of B r a h m a , p r o c l a i m e d
loudly :
46. He said to his disciple who was t h e most excellent
a m o n g the knowers of B r a h m a n , " T a k e this wealth, O d e a r
one and take it h o m e . T h e r e is no d o u b t a b o u t it that this is
mine.
47. I am the sole arguer in all arguments. No one else is
equal to m e . If a n y learned m a n is not pleased (with this) let
him challenge'me w i t h o u t d e l a y . "
48. Then the vast expanse of the ocean-like crowd of
B r ā h m a n a s became agitated like an ocean in the deluge. T h e r e ­
u p o n , Yājñavalkya w h o was absolutely calm a n d n o r m a l said
smilingly :
49. "O learned men, do not get angry. All of you are
speakers of t r u t h . Let us speak (i.e. a r g u e ) in accordance w i t h
our capacity, trying to understand each o t h e r " .
50-51. Thereafter, their a r g u m e n t s were accepted with
m a n y words a n d thousands of splendid meanings originating
from subtle vision (of Branches of Philosophy). T h e r e were
examiners engaged by the king. T h e y were endowed with good
qualities, embellished * with places of spiritual learning b o t h of
the worldly matters as well as in the V e d a (i.e. they h a d com-
petence in secular as well as religious topics for discussion).
52. T h e a r g u m e n t s between the noble-souled scholars
began for the purpose of winning the wealth. All the sages were
on one side a n d Yājñavalkya was on the other.
53. Thereafter, all those sages were individually asked by
the intelligent Yājñavalkya. T h e y did not reply. (They were
unable to reply).
54. After conquering all the sages, t h a t (sage) of great
intellect, a mass of V e d i c wisdom, suddenly spoke to Śākalya,
the originator of a r g u m e n t s .
55. " O Śākalya, speak out w h a t i s relevant. W h y d o
you remain (silent) m e d i t a t i n g . T h e stake h a s been deposited
1.2.34.56-64 337

by the Y a j a m ā n a (i.e. the K i n g on whose behalf they are to

perform sacrifice etc.) a n d has been taken a w a y a n d held
by m e " .
56. On being a t t a c k e d thus, his face a n d eyes became
red like copper d u e to anger. In the presence of the sages he
spoke to Yājñavalkya accompanied by his m a n (i.e. the
disciple*).
57. ''Slighting us as well as other excellent B r ā h m a n a s
like blades of grass, you wish to seize for yourself the gift of
Wealth of great value, as a prize for l e a r n i n g " .
58. On being spoken thus by Śākalya, Yājñavalkya
said to h i m , — " K n o w t h a t the strong point of Brahmisthas.
(persons engrossed in the m e d i t a t i o n on Brahman) is the vision
(insight) of the principles of learning and objects of reality.
59. Love or desire has its association with wealth. H e n c e
we love wealth. B r ā h m a n a s are Kāmaprafnas (those who can.
ask whatever they wish). H e n c e , we speak out the question as
we please.
60-61. This is t h e reward of the saintly king. Hence, t h e
gift of wealth has been taken away by m e " .
On h e a r i n g these words (of Yājñavalkya), Śākalya b e ­
c a m e extremely infuriated. In order to ask the question as he
pleased, he spoke these words to Yājñavalkya—"Now reply to-
me factually whatever question (I am pleased to ask) pointed
out by m e . "
62. T h e n a great a r g u m e n t took place between those
two knowers of Brahman. M o r e than a thousand questions
were p u t then by Śākalya.
63. Even as the other sages listened—Yājñavalkya re-
plied everything. Śākalya h a d no further a r g u m e n t or question.
Yājñavalkya spoke to h i m .
64. "Answer at least one question p u t by m e , O Śākalya
as I please.
In this disputation with t h e stake of (the wealth offered

* For sa-puru}am of the text, Va P. 60.51b reads tarn parusam (spoke-

harsh words to h i m ) — a better reading.
338 Brahmānda Purāna

by J a n a k a as bait) or instantaneous d e a t h here (if you fail to

reply*).
65. W h i c h is well associated with the subtlest of know­
ledge—Sāńkhya or Yoga? which is m o r e i m p o r t a n t , the p a t h of
1
spirituality or the p a t h of m e d i t a t i o n ? "
66. T h e n the question was put forward by t h e intelligent
Yājñavalkya. U n a b l e to know it (and r e p l y ) , Śākalya h a d to
court d e a t h .
67-68. T h u s , it is r e m e m b e r e d t h a t Śākalya became
distressed in the course of his explanation of the question.
T h u s a great dispute took place a m o n g (the sages) seek­
ing wealth. T h e r e were a r g u m e n t s between the sages a n d
Yājñavalkya.
Yājñavalkya took a w a y the gift of wealth after establish-
ing his own fame. Surrounded by his disciples (that learned
s a g e ) of great self-control went home.

CHAPTER THIRTYFIVE

The Legend of Yājñavalkya's receiving the Veda from

the Sun-God : Legend of Vyāsa : Description of
2

Svāyambhuva Manvantara
Sūta said :—
1. Śākalya (otherwise known as) D e v a m i t r a , an intelli­
g e n t noble-soul, a leading B r ā h m a n a w h o Was the foremost
* Vā P. 6 0 . 5 8 b reading is more explicit:
Sāpah pano'sya vādasya abruvan mrtyum āvrajet.
1. T h e last question of Yājñavalkya to Śākalya in the Br had. Upa
w a s about Aupanisada Purusa a n d not about the superiority of the path of
S ā ń k h y a (spiritual wisdom) or Y o g a (path of m e d i t a t i o n ) as in this Purāna.
2. T h e Legend that Yājñavalkya received a new Veda (the white
Y a j u r v e d a ) from the Sun-god is as old as the M b h . Śānti 318.6-12. But this
chapter in the M b h . does not mention his guru's order to recant the Yajurveda
learnt by Yājñavalkya trom h i m due to KiT-insolence and uncharitabi
remarks about his class-mates' capacity to perform that p e n a n c e .

XC/YA f e ^ / W °r'"^ /fru*. fa

lu
Ar P
1.2.35.2-9 339

a m o n g those who were conversant with the Vedas, composed

1
five Samhitās.
2. He had five disciples viz. M u d g a l a , Gokhala,
K h a l ī y ā n , S u t a p a s a n d t h e fifth his d e a r (child) Śaiśireya.
3. T h e excellent B r ā h m a n a (?) expounded three
S a m h i t ā s viz. Śāka, V a i n a a n d R a t h ī t a r a . He composed a fourth
(work) the Nirukta.
4. He h a d four disciples viz. Paila, Iksalaka, Ś a t a b a l ā k a
t h e intelligent and G a j a , O excellent Brāhmanas.
5. Bharadvāja, son of Bāskala, expounded t h r e e Samhitās.
He h a d three noble-souled disciples endowed with good
qualities.
6. T h e y were, T v ā p a n ā p a the intelligent, P a n n a g ā r i t h e
wise one a n d the third one Arjava. All of them were praise­
worthy, of holy observances d u e to the power of p e n a n c e .
7. T h e y were devoid of passion. T h e y had great splend­
o u r . T h e y were perfect masters of the Samhitās.
T h u s have been described the Bahvrcas by whom t h e
S a m h i t ā s were m a d e to function.
8-9. T h e disciple of V a i ś a m p ā y a n a composed Yajurveda.
Eightysix splendid Sariihitās 2 were expounded by h i m . He gave

1. In continuation of note 1. p. 333 the spiritual or academic g e n e a l o g y

•of P a i l a from Śākalya onwards is as follows:
Śākalya

Mudgala Gokhala Khaliyān Sutapas Śaiśireya

Composition of three Sariihitās
a n d the Nirukta (Son of Ś a k a l y a )

Paila Iksalaka Śatabalāka Gaja

Bāskala

Bharadvāja (expounded 3 S a m h i t ā s )

Tvāpanāpa Pannagāri Arjava.

2. Cf. yajurvedasya sadaśīti bhedā bhavanti C V S P. 3 1 .
340 Brahmānda Purāna

them to his disciples a n d t h e y grasped t h e m in accordance with

the injunctions. O n e of them, Yājñavalkya of supreme power
1
of penance, was excluded (? by the p r e c e p t o r ) .
10. T h e r e were eightysix disciples, the propounders of
diverse Sarhhitās a n d there were three different kinds in every
one of t h e m .
11. T h e three kinds in the splendid last variety of V e d a
a r e the (1) N o r t h e r n ( 2 ) of the m i d d l e region a n d (3) t h e
eastern one.
12-13. Syāmāyani became the leader of the Udicyas
( N o r t h e r n e r s ) . Asuri is r e m e m b e r e d as t h e first founder of ( t h e
Vedic b r a n c h ) of the m i d d l e region. Alambi is the foremost
a m o n g t h e Prācyas ( E a s t e r n e r s ) . T h e r e are ( t h u s ) the three
2
regional h e a d s .
T h u s t h e Carakas, the B r a h m a n expounders of the
Sarhhitās have been described.

The sages said : —

14. W h y are they ( c a l l e d ) Carakādhvaryus ? Tell t h e
reason factually. W h a t is t h e (rite) observed (by t h e m ) ? F o r
what reason did they a t t a i n t h e status of Caraka.

Sūta said : —
15. T h e sages h a d some work to do, O excellent
B r ā h m a n a . After reaching the top of the M e r u , they conferred
with one a n o t h e r as follows :
16. " I f any excellent B r ā h m a n a does n o t t u r n up h e r e
within seven days, he shall ( h a v e t o ) perform (expiation for)
Brāhmana-slaughter (Brahma-Hatyā). T h i s is proclaimed as o u r
stipulated c o n d i t i o n . "
17. Thereafter, all of t h e m excepting V a i ś a m p ā y a n a
went to the place w h e r e t h e assemblage h a d been fixed. ( T h e y
attended along with all t h e m e m b e r s of their g r o u p s ) .

1. It is not clear whether Yājñavalkya was not taught Yajurveda or

was made to vomit it and hence became Veda-less one. In other words,
Vaiśampāyana must have taught Yajur-Veda to Yājñavalkya.
2. As stated in the footnote on Ch. XXIII, the list of Carakas is differ-
ent in the CVS.
1.2.35.18-27- 341

18. At t h e instance of t h e B r ā h m a n a s , he performed

(the a t o n e m e n t for) Brahma-Hatyā. After calling together all
t h e disciples h e said : — '
19. " P e r f o r m ( t h e expiation of) Brahma-Hatyā on my
behalf, O excellent B r ā h m a n a s . All of you g a t h e r together a n d
u t t e r t h e words conducive to welfare, as desired.

Yājñavalkya said ;—
20. "I shall perform it single-handed. Let these sages
s t a n d b y . Purified by my own p e n a n c e , I shall lift it up
with m y p o w e r " .
2 1 . O n being told thus, h e (Vaiśampāyana) became
angry a n d expelled Yājñavalkya. He said " R e t u r n to me every
thing t h a t has been learned by y o u " .
22. On being told thus, ( t h e sage) the most excellent
one a m o n g the knowers of B r a h m a n , vomited out t h e Yajur
M a n t r a s t h a t h a d perceptible forms a n d h a d been smeared
with blood.
23. Thereafter, t h e B r ā h m a n a m e d i t a t e d u p o n the sun-
god a n d p r o p i t i a t e d h i m . T h e V e d a t h a t h a d come u p went
over to the sun a n d stayed there.
24. T h e sun-god w h o was pleased w i t h h i m gave u n t o
B r a h m a r ā t i (i.e. Yājñavalkya who h a d the fund of Vedic know-
ledge) those Yajur M a n t r a s that h a d gone up to the Solar
sphere.
25-27. M ā r t a n d a (the Sun) gave those Y a j u r - M a n t r a s to
t h e intelligent Yājñavalkya w h o h a d assumed the form of
h o r s e . (Some) B r ā h m a n a s study those Yajur M a n t r a s by some
1

m e a n s or the other. T h e M a n t r a s h a d been given to (Yājñaval-

k y a ) w h o h a d assumed the form of a horse. H e n c e , those
B r ā h m a n a s b e c a m e Vājins. Those by w h o m ( t h e expiation for)
Brahma-Hatyā h a d been observed are r e m e m b e r e d as Carakas
because they h a d performed (Caranāt) t h e a t o n e m e n t . T h e dis­
ciples of V a i ś a m p ā y a n a are detailed as Carakas) . 2

1. As contrasted w i t h the M b h and other Purānas, here it is Yājña-

valkya w h o assumes the form of a horse a n d not the Sun-god, while receiving
the n e w V e d a .
2. T h e Brāhmanas w h o performed p e n a n c e for warding off the sin of
Brahma-hatyā of their guru are called Carakas—a popular e t y m o l o g y .
342 Brahmānda Purāna

T h u s these Carakas have been recounted. N o w under­

stand the Vājins.
28-30. T h e r e a r e fifteen Vājins. T h e y a r e t h e disciples
of Yājñavalkya viz. - K a n v a , Baudheya M a d h y a n d i n a , his son,
Vaidheya, A d d h a , B a u d d h a k a , T ā p a n ī y a , Vatsa, J ā b ā l a , Kevala,
1
Avatī, P u n d r a , V a i n o y a a n d P a r ā ś a r a . T h e s e are mentioned as
Vājins. T h e y are fifteen excellent m e n . T h e branches of Yajur
M a n t r a s should be known as one h u n d r e d a n d one.
3 1 . J a i m i n i t a u g h t his son S u m a n t u . * S u m a n t u t a u g h t
his son Sutvan.

1. Cf. the list of disciples of Yājñavalkya in C V S . p. 32 as that list

somewhat differs from the list in the Bd. P.
2. V V . 31-55 .give the genealogy of S ā m a v e d a Teachers. It is different
from that in C V S . ' O u r text gives it as follows:
Jaimini
I
Sumantu

Sutvan

Sukarman (studied 1000 Sarhhitās)

[ ( O n e thousand disciples, one per Samhitā

j (But these were killed by Indra as noted in C V S . p. 4 3 )
Pausyañji K i n g Hirariyanābha alias
(Studied 500 Śarhhitās) Kaus'alya (Studied 500 Samhitas
and Eastern S ā m a g a s )
Prince K r t a
(Udīcya (Northern) S ā m a g a s )
I
Laugāksi Kuśumi Kuśidi Lāńgali)
(Kuthumi in Vā.P.)

!
School of Laugāksi

Nādāyaniya Tāndiputra Anovaina Susahas Sunāman

School of K u ś u m i

Aurasa Parāśara Nabhiŕvitta

Kauthuma, son of Parāśara had six followers—Lāńgalas alias Śālihotras viz.
Hālini, J y ā m a h ā n i , Jaimini, Lomagāyani, K a n d u and Kohala, these expound­
ed 6 Sarhhitās.
1.2.35.32-38' 343

32-33. S u t v a n t a u g h t his son S u k a r m a n . S u k a r m a n

quickly studied a thousand Sarhhitās a n d expounded t h e m to
a t h o u s a n d disciples w h o h a d t h e splendour of t h e sun. As t h e y
were studying d u r i n g the days ( w h e n they should n o t be
studied) I n d r a slew t h e m .
34. Thereafter, for the sake of his disciples he perform­
ed Protest fast u n t o d e a t h ( P r ā y o p a v e ś a n a ) . On seeing h i m
furious, I n d r a g r a n t e d h i m a boon.
35. " Y o u will have two disciples of great vigour a n d
u n e q u a l l e d splendour. L e t those two extremely intelligent
(disciples) study t h e thousand Samhitās.
36-38. O excellent B r ā h m a n a , these highly f o r t u n a t e
gods (Devas) have become furious".
After saying this to S u k a r m a n of great fame, the glorious
Vāsava ( I n d r a ) saw t h a t t h e a n g e r o f t h e B r ā h m a n a h a d c a l m e d
d o w n a n d (so) the lord vanished suddenly. H i s disciples w e r e

K i n g Hiranya-nābha

Prince K r t a
Composed 24 Samhitās (taught one to each student)

Senior disciples Junior Disciples

1. R ā d i 1. Śāli (Vaiśala in V ā . P . )
2. R ā d a v i y a (Mahāvirya in V ā . P . ) 2 Ańguliya
3. Pañcama 3. Kauśika
4. Vāhana 4. Śālimañjarī
5. Talaka 5. Pāka ( K ā p i y a in V ā . P . )
6. M ā n d u k a (Pāndaka in Vā P.) 6. Śadhiya
7. Kālika 7. Kānini
8. Rājika 8. Pārāśarya
9. Gautama
tO. Ajabasta
11. Soma-rājāyana
12. Pusp
13. Parikrsta
14. Ulūkhalaka.
It m a y be noted that the number of disciples is 22, to make it 2 4 , we m u s t
add their teachers Hiranya-nābha and Krta.
Lastly this Purāna differs considerably from the C V S in n a m e s of teachers
of the S ā m a v e d a (vide C V S , pp. 4 3 - 4 6 ) .
344 Brahmānda Purāna

(1) T h e intelligent a n d highly excellent B r ā h m a n a Pausyañji

a n d the second one (2) H i r a n y a n ā b h a alias K a u ś a l y a who was
a king. Pausyañji taught half a thousand (i.e. 500) Sarhhitās.
39. T h e splendid disciples of Pausyañji were known by
t h e n a m e Udīcya Sāmans. Kauśilya studied five Samhitās
called S a t t v a s * ( ? )
40. T h e disciples of H i r a n y a n ā b h a a r e remembered as
Prācya Sāmagas. T h e four disciples of Pausyañji were Laug-
āksi, K u ś u m i , Kuśīdi a n d Lāńgali. Now understand the
different branches of these.
4 1 . T h e different branches of (the school of) Laugāksi
a r e - N ā d ā y a n ī y a , T ā n d i p u t r a (son of T a n d i ) , from h i m a fine
scholar n a m e d Anovaina, Susahas son of Sakoti, and S u n ā m a n .
U n d e r s t a n d these as the members of the different branches of
the school of Laugāksi.
42-44. K u ś u m i h a d three disciples viz. Aurasa, Parāśara
a n d the brilliant Nābhivitta. T h u s , the Kausumas a r e remem­
bered of three types.
Śaurisu a n d Śrńgiputra (son of Srńgi) — t h e s e two observed
holy rites for a long time.
R ā n ā y a n ī y a a n d Saumitri were experts in S ā m a Veda.
Ś r ń g i p u t r a of great p e n a n c e expounded three Samhitās.
45. V a i n a , Prācinayoga a n d Surāla were excellent
Brāhmanas. K a u t h u m a P ā r ā ś a r y a (son of Parāśara) expounded
six S a m h i t ā s .
46. Asurāyana a n d Vaiśākhya were devotedly attached
to the elderly Vedic scholars.
T h e intelligent Patañjali was the son of P r ā c ī n a Yoga.
47. T h e branches of (the school of) K a u t h u m a , son of
P a r ā ś a r a a r e r e m e m b e r e d as six. L ā ń g a l a (otherwise known as)
Śālihotra expounded six Samhitās.
48. H ā l i n i , J y ā m a h ā n i , J a i m i n i , L o m a g ā y a n i , K a n d u
a n d K o h a l a — t h e s e six a r e remembered as the followers of
Lāńgala.
49. T h e s e were t h e disciples of Lāńgali a n d Samhitās

* SaUvāni pañca in the text is w r o n g , as K a u ś a l y a studied five hundred

Sarhhitās. V ā . P.61.35 correctly reads Śatāni pañca.
1.2.35.50-58* 345

were founded a n d p r o m u l g a t e d by them. O n e alone, a prince

K r t a (was m a d e ) the disciple of H i r a n y a - N ā b h a .
50. He composed twentyfour Samhitās. T h e foremost
a m o n g bipeds expounded t h e m to his disciples. U n d e r s t a n d
their n a m e s .
51-55. R ā d i , Rādavīya, P a ñ c a m a , Vāhana, Talaka,
M ā n d u k a , Kālika, Rājika, G a u t a m a , Ajabasta, Somarājāyana,
Pusti, Parikrsta a n d U l ū k h a l a k a (were the elder o n e s ) . T h e
younger ones were Śāli, Ańguliya, K a u ś i k a , Śālimañjarī, Pāka,
Śadhīya, K ā n i n i a n d the virtuous soul P a r ā ś a r y a — T h u s the
Sāmagas have been recounted.
A m o n g all the Sāmagas, Pausyaftji a n d K r t a are declar­
ed as the most excellent ones. T h e y were expounders of
Samhitās.
O B r ā h m a n a s ! S u m a n t u divided A t h a r v a n i n t o two a n d
gave t h e m to his disciples. 1
56-58. H e gave K a b a n d h a the black ( A t h a r v a n M a n ­
t r a ) . T h a t scholar K a b a n d h a classified it into two even as he
listened to it a n d passed t h e m on, one to P a t h y a a n d the second
to D e v a d a r ś a . T h a t lordly sage classified it i n t o four.
D e v a d a r ś a ' s four disciples were M o d a , B r a h m a b a l a , P i p p a l ā d a
a n d Śaulkāyani was the fourth one. He was conversant with
1. V V . 55-62 give the list of branches and teachers of the Atharva
Veda. It is different from the information in C V S , pp. 46-49. T h e genealogy
in this P u r ā n a is as follows:
Sumantu

Kabandha
(received Black Atharvan)

Pathya Devadarśa
I 1

Moda Brahmabala Pippalāda Śaulkāyani

Jājali Kumudādi Śaunaka

Babhru Saindhavāyana
or Muñjakejya
346 Brahmānda Purāna

D h a r m a a n d he was established ( a n d engrossed) in p e n a n c e .

All these four disciples of D e v a d a r ś a were firm observers of holy
rites.
59. K n o w t h a t the further excellent classification of
Pathyas is three-fold. (The disciples were) Jājali, K u m u d ā d i
a n d the third one is r e m e m b e r e d as Ś a u n a k a .
60. Ś a u n a k a divided the S a m h i t ā into two a n d h a n d e d
over one to Babhrū. T h e intelligent sage transferred ( t a u g h t )
the second S a m h i t ā to (a disciple) n a m e d S a i n d h a v ā y a n a .
61-62. Saindhava (otherwise known as) M u ñ j a k e ś y a
split i n t o two the S a m h i t ā already divided i n t o two.
T h e excellent divisions 1 of A t h a r v a n S a m h i t ā are as
follows :- N a k s a t r a k a l p a , V a i t ā n a , t h e third one Sarhhitā-
Vidhi, the fourth one the K a l p a of Añgiras a n d t h e fifth one
Śāntikalpa.
63-65. O excellent sages, K h a d g a * (?) expounded t h e
P u r ā n a along with me.*
T h e following a r e said to be my disciples who cling
closely to t h e P u r ā n a s viz. Atreya, the intelligent S u m a t i ,
K ā ś y a p a , Akrtavrana, Bhāradvāja, Agnivarcas, Vasistha,
M i t r ā y u , Sāvarni, S o m a d a t t i , S u ś a r m a n a n d Ś ā m ś a p ā y a n a .
T h r e e S a m h i t ā s were composed by t h r e e of t h e m .
66. K ā ś y a p a , Sāvarni a n d Ś ā m ś a p ā y a n a a r e t h e c o m ­
posers of Samhitās. My S a m h i t ā shall be the fourth one. These
four are the original ( p u r ā n a ) Samhitās.
67. All of t h e m have four Pādas (feet/sections). All of
t h e m have the same i m p o r t . I n t h e a l t e r n a t e reading, they a r e
futile in the same way as the b r a n c h e s of the Vedas.

1. T h e divisions of the Atharva V e d a are five : (1) Naksatra-Kalpa,

( 2 ) V a i t ā n a , ( 3 ) Saihhitā-Vidhi ( 4 ) Ańgiras-Kalpa ( 5 ) Śānti-Kalpa. Pro­
bably ( 2 ) is the V i d h ā n a - K a l p a a n d (3)is the Sarhhitā-Kalpa as in the C V S ,
p. 4 6 .
* T h i s reading is meaningless. Vā P.61.55 reads safiah (krtvā)' divid­
i n g in six parts'. O excellent sages ! H a v i n g divided in six parts the Purāija
has been assigned by me (to my pupils).
2. W . 6 3 - 6 9 s u m up the position regarding the Purāna tradition en­
trusted to R o m a h a r s a n a , the Sūta. Although he h a d six disciples, the Purānas
were composed by R o m a h a r ? a n a (the original S a m h i t ā ) , K ā ś y a p a , Sāvarni
and Ś ā m ś a p ā y a n a . T h e s e Purānas consisted of four Pādas (parts) e a c h and of
4 0 0 0 verses in e a c h Purāna (except that of Ś ā m ś a p ā y a n a ) .
1.2.35.68-75 347

68-69. All of t h e m comprise four t h o u s a n d verses

except Śāriiśapāyanikā. L a u m a h a r s a n i k ā is the original one.
K ā ś y a p i k ā is the next one. Sāvarnikā is t h e third one embellish­
ed w i t h straight-forward statements a n d themes, T h e Śārñśa-
p ā y a n i k ā S a m h i t ā is embellished by impressive a n d inspiring
themes.
70. 1 T h e r e are altogether eight thousand a n d six h u n d r e d
R k M a n t r a s . T h e r e a r e f i f t e e n , ten a n d ten m o r e Rks ( 3 5 i . e .
altogether 8635).
71-73. 2 Along with t h e Vālakhilya and S u p a r n a h y m n s
they a r e stated to be seven* ( ? )
T h e S ā m a n M a n t r a s altogether are eight t h o u s a n d a n d
fourteen. T h e S ā m a g a s sing this along with t h e Aranyakas a n d
"Ho-Ha" **.
T h e Adhvaryava consists of twelve thousand verses 2 a n d
Yajur M a n t r a s . Vyāsa composed as m a n y Yajur a n d B r ā h m a n a
M a n t r a s along with Grāmya ( r u r a l ) , A r a n y a k a (Forest) a n d r e ­
citation of sacred texts (scriptural divisions).
7 4 . H e n c e f o r t h , t h e r e is the qualifying adjective P ū r v ā
(former) for t h e K a t h ā s (Stories) ( ? ) . T h e Rk, B r ā h m a n a
a n d Yajus are r e m e m b e r e d as containing Grāmya, Aranyaka
M a n t r a s (?).
75. So also t h e a d d i t i o n a l hymns known as Khilas a n d
Upakhilas of t h e disciples of H a r i - d r u . Similarly, t h e a d d i t i o n a l

1. V V . 70-72 : According to this text the R g v e d a consists of 8 6 3 5

Rks, but actually the n u m b e r is 10552 of the Śākala S a m h i t ā according to
Satvalekar's S v ā d h y ā y a M a n d a l e d i t i o n — a figure supported by ( V . S . p. 17.
The Sāma Veda is said to be of 8 0 1 4 mantras, though actually the present
S ā m a S a m h i t ā consists of 1810 mantras out of w h i c h only 75 are of Sāma,
the rest b e l o n g t o the R V . T h e C V S . com., however, supports our Purāna
as follows:
Asfau Sāmasahafrāni sāmāni ca caturdaśa.
2. T h e n u m b e r of mantras of A d h v a r y a v a is given as 12000 Yajur
mantras, ( 1 2 3 3 0 in S v ā d h y ā y a m a n d a l e d i t i o n ) .
* T h e text is obscure. Vā P. 6 1 . 6 2 b reads,
vālakhilyāh sahapTaifāh sa-savarnāh prakīrtitāh j
'Vālakhilyas along w i t h Śāvarnas a n d w i t h assistant Priests'—But there,
this line is a continuation of previous t w o lines w h i c h are identical w i t h V. 70"
hereof.
** Sahomam 'along w i t h h o m a ' in Vā P. 6 1 . 6 3 .
348 Brahmānda Purāna

M a n t r a s of Taittirīyas a r e r e m e m b e r e d as Paraksudras (every

s h o r t verses like K s u d r a s ū k t a ) .
76. In the V e d a of Vājasaneyākas, the total n u m b e r of
Rk M a n t r a s is reckoned as one thousand n i n e h u n d r e d . The
B r ā h m a n a portion is four times t h a t . 1
77. T h e total n u m b e r of Yajur M a n t r a s a n d Rks is eight
thousand eight h u n d r e d a n d eighty, along w i t h Śukriya ( S ā m a s
belonging to Pravargya a n d ) Khila (Additional) M a n t r a s
according to) Yājñavalkya.
78-81. Similarly, listen to ( t h e n u m b e r of verses) of
C ā r a n a Vidyās (a school of A t h a r v a V e d a ) along w i t h its extent
(number).
T h e total n u m b e r of Rks (according to various Śākhās)
is said to be six thousand twenty-six. 2 Yajur M a n t r a s , it is
said, a r e somewhat m o r e t h a n this.
T h e r e a r e eleven thousand ten R k s .
T h e r e a r e ten t h o u s a n d a n d eighty R k s .
T h e r e are one thousand a n d thirty R k M a n t r a s according
t o the authorities.
T h i s m u c h is the extent of Rk M a n t r a s .
A n o t h e r thing a b o u t Atharvan M a n t r a s . It is t h e conclu­
sion t h a t according to Bahvrcas the A t h a r v a n M a n t r a s are
five thousand.
82. It should be known by the sages t h a t there are a
thousand m o r e excepting twenty (i.e. nine h u n d r e d a n d

1. This verse is a quotation from K ā t y ā y a n a as per com. of C V S ,

p. 3 9 . T h e number of verses in Vājasaneyi S a m h i t ā is 1900 as per o u r text and
K ā t y ā y a n a . But V. 77 states that the total no of Yajur mantras, R K S along
w i t h Śukiiya (i.e. Vājasaneyi Saihhitā Ch. 36-40 or the Pravargya section of
S ā m a n verse and K h i l a mantras is 8 8 8 0 according to Yājñavalkya.
2. W 78-81 give the extent of the Atharva V e d a . According to our
text the n u m b e r of Rk (mantras) in the Atharva is 6026 but the Svādhyāya
M a n d a l edition gives 5977 mantras. I believe the plural Cārana-Vidyānām in
V. 78a should be interpreted to include the nine schools of the Atharva
V e d a such as Paippala, Śaunaka, D ā n t a and others mentioned in C V S . But
the C V S , later states that the five K a l p a s viz. Naksatra, V i d h ā n a , Vidhi-
Vidhāna, Sarhhitā and Śānti e a c h consists of 500 (Pañca-Śatāni) mantras,
b u t t h e total of these is g i v e n twelve thousand ( C V S , pp 4 6 - 4 7 ) . It appears
t h a t our Purāna writer gives traditional round figures without verifying (and
c o u n t i n g the mantras i n ) the original Sarhhitās.
1.2.35.83-89a 349-

1
e i g h t y ) . W h a t is said here is in accordance w i t h Ańgirasas.
T h e y have Aranyakas also.
83. T h u s , t h e n u m b e r is reckoned. T h e different b r a n c h ­
e s a r e m e n t i o n e d . T h e originators o f t h e b r a n c h e s a n d t h e
causes of difference ( a r e also m e n t i o n e d ) .
8 4 . T h e r e are differences of b r a n c h e s (of V e d i c schools}
in all t h e M a n v a n t a r a s in this m a n n e r . T h e Śruti (as u t t e r e d
by) Prajāpati is eternal. These a r e r e m e m b e r e d as their a l t e r ­
native recensions.
85-86. On account of t h e fact t h a t t h e Devas a r e n o t
e t e r n a l , t h e M a n t r a s originate, again a n d a g a i n . 8 T h e differ­
ences a m o n g the Śrutis d u r i n g D v ā p a r a Yugas h a v e b e e n
recounted.
T h u s , after classifying t h e Vedās a n d h a n d i n g t h e m over
to his disciples, t h e godly excellent sage w e n t to t h e forest for
performing p e n a n c e .
87-89a. These different schools of Vedic b r a n c h e s have
been evolved by his disciples a n d t h e disciples of his disciples.
T h e r e a r e fourteen Vidyās (Lores) viz. t h e six Vedāńgas-
(Ancillary subjects), t h e four Vedas, t h e M ī m ā m s ā a n d N y ā y a
Vistara ( L o g i c ) , D h a r m a ś ā s t r a a n d P u r ā n a ( M y t h o l o g y ) .
F o u r m o r e lores viz. Ayurveda ( M e d i c i n e ) , Dhanurveda
(Science of a r c h e r y ) Gāndharva (Musicology), these three to­
gether w i t h Arthaśāstra (Economics, Political economy) c o n s t i t u t e
( a l o n g w i t h t h e former ones) the eighteen lores. 3

1. T h e old n a m e of the Atharva v e d a was Atharvāńgirasa. The-

Atharvan mantras were auspicious while the Ańgiras mantras pertain to black,
magic. According to this Purāna the number of such mantras (including those-
in the B r ā h m a n a p o r t i o n ) is 9 8 0 .
2. It is a pet theory of our author that D e v a s are not eternal but
mantras are so, a n d they manifest themselves again a n d again in the n e w world-
order on n e w creation of the universe.
3. Traditionally there are fourteen vidyās (lores or sciences) but by
adding four subsidiary Vedas, they are regarded as eighteen. C V S , p. 47 give*
the following relations b e t w e e n v e d a s a n d upavedas.
Veda Upaveda
The Rgveda The Ayurveda (Science of medicine)
T h e Yajurveda The Dhanurveda (Military Science)
The Sāmaveda T h e Gāndharva veda ( M u s i c )
T h e Atharvaveda T h e Artha Śāstra (Economics, Politics,
Administration, Architecture.
350 Brahmānda Purāna

89b-90a. It should be known that Brahmarsis a r e the

1
earliest ones, thereafter the Devarsis a n d t h e n the Rājarsis.
T h u s the sources of origin of the sages are three.
90b-91. Expounders of B r a h m a n (or V e d a ) are born in
t h e five families v i z . — K ā ś y a p a s , Vasisthas, Bhrgus, Añgirasas
a n d Atris.
Since they a p p r o a c h (rsanti) Brahma, they a r e remember-
ed as Brahmarsis.
92-95. T h e Devarsis are the sons of D h a r m a , Pulastya,
K r a t u , Pulaha, Pratyūsa, D e v a (Prabhāsa as per Vā.P.) a n d
Kāśyapa. Know them by name.
T h e Devarsis (divine sages) N a r a a n d N ā r ā y a n a are the
sons of D h a r m a ; the Vālakhilyas are the sons of K r a t u ; K a r -
d a m a is the son of P u l a h a ; K u b e r a is the son of Pulastya; D a l a
is the son of P r a t y ū s a ; N ā r a d a . a n d P a r v a t a a r e the sons
•of K ā ś y a p a .
T h e y are r e m e m b e r e d as Devarsis because they a p p r o a c h
the Devas.
96. T h e kings b o r n of the family of M a n u , the family
of P u r u r a v a s , the scions of the families of Iksvāku a n d N ā b -
h ā g a — t h e s e should be k n o w n as Rajarsis (saintly kings).
97. Since they a p p r o a c h the subjects befriending a n d
delighting t h e m , they are called Rājarsis.
Brahmarsis devoid of impurities a r e remembered as those
•who a r e well established in the region of B r a h m a .
9 8 . T h e splendid Devarsis should be known as those
•who a r e well established in the world of the Devas.
All Rājarsis a r e considered to be those ( w h o a r e ) well
established in the world of I n d r a .
99-103. I shall tell t h e characteristics of those who, on
a c c o u n t of their nobility of b i r t h , p e n a n c e a n d ability to u t t e r
(compose a n d recite) mantras, are proclaimed as Bramharsis
( B r a h m a n i c a l sages), divine sages (Devarsis) a n d Rājarsis
( R o y a l sages).
T h e y have the knowledge of the past, present a n d f u t u r e ;
t h e y invariably u t t e r the t r u t h ; they are self-contented, self-

1. W . 8 9 - 1 0 3 define the terms Brahmarsi, Devarsi, Rājarsi, enume­

rate their names a n d describe their powers, competence etc.
1.2.35.104-112 351

e n l i g h t e n e d a n d famous on account of their p e n a n c e ; they a r e

a b l e to realise everything even while in the w o m b ; they com­
pose a n d recite M a n t r a s , a r e able to go everywhere on a c c o u n t
of their masterly super-power; they are Devasj B r ā h m a n a s a n d
Kings—those w h o have a c q u i r e d all these are considered to be
sages.
Seven of t h e m w i t h seven characteristic good features are
r e m e m b e r e d as t h e seven Sages. 1
104-106. T h e y are long-lived; they compose M a n t r a s ;
they have divine vision acquired from ī ś v a r a (God) ; they have
s t a r t e d their own lineage; they are perpetually engaged in the
e n l i g h t e n m e n t a n d can perceive things directly; they have
six holy rites; they are modest householders; they deal with
every one impartially, faultlessly a n d in a m a n n e r that they
cause good religious acts. T h e y sustain themselves by m e a n s of
tasty exudations prepared by themselves a n d not all base;
they are intelligent householders; they live deep inside the
forests.
107. In K r t a and the other Yugas, at the very outset
t h e establishment of the four castes and stages of life is carried
o u t by all of t h e m .
108. In t h e early years of the a d v e n t of Tretā-Yuga
again, these seven sages i n t r o d u c e a n d establish the division of
social classes (Varnas) and stages of life everywhere.
109-110. Heroes a n d warriors are born again a n d again in
their lineage. T h e father begets a son a n d the son later on
becomes a father(?). T h u s t h e line continues w i t h o u t a break till
t h e end of the Yuga. T h e n u m b e r of these householders is
said to be eighty eight t h o u s a n d .
111. These (householders) resort to t h e P i t r y ā n a to t h e
S o u t h of A r y a m a n ( S u n ) . T h e y take wives u n t o themselves a n d
perform Agnihotra sacrifices a n d they are r e m e m b e r e d as causes
of progeny.
112. T h e householders are i n n u m e r a b l e . T h e y resort to
c r e m a t i o n grounds. Eightyeight thousand of t h e m are placed
in the Northern path.
1. V V . 104-108 describe the special qualifications and characteris­
tics of Saptarsis (Seven S a g e s ) as it is their j o b to create law, order and d h a r m a
at the beginning of a Y u g a a n d establish a well organised society.
352 Brahmānda Purāna

113. T h e y a r e the sages w i t h sublimated sexual impulses

a n d it is reported t h a t they have reached heaven. Composers
of M a n t r a s a n d B r ā h m a n a s are b o r n at t h e end of t h e
Yuga.
114-115. T h u s , they are repeatedly r e b o r n in the D v ā p a r a
Ages. T h e y are the composers of K a l p a texts (Ritualistic Texts)
a n d .different scriptures a n d treatises on Arsa-Vidyā* (Lores
pertaining to the Sages).
Vedic rites are p u t into practice by t h e m again and again
in t h e D v ā p a r a Yugas in t h e Vaivasvata M a n v a n t a r a .
116. T h e vedas were classified twenty-eight times by t h e
great sages. 1 D u r i n g the first D v ā p a r a , the Vedas were classified
by the self-born lord himself.
117. D u r i n g t h e second D v ā p a r a , Prajāpati was t h e
Vedavyāsa (classifier of t h e V e d a s ) . I n t h e Dvāpara,third
U ś a n a s was t h e classifier a n d Brhaspati (was such a r r a n g e r ) in
the fourth.
118. Savitr was t h e classifier in the fifth D v ā p a r a ; lord
M r t y u is r e m e m b e r e d (as t h e Vyāsa) in t h e sixth D v ā p a r a .
I n d r a (did the same) in the seventh a n d Vasistha in t h e
eighth.
119. Sārasvata in the n i n t h , T r i d h ā m a n in the t e n t h ;
T r i v a r s ā in t h e eleventh a n d Sanadvāja (was t h e Vyāsa) t h e r e ­
after (i.e. in t h e 1 2 t h ) .

1. As mentioned before, Vyāsa is the designation of the sage w h o

classifies the mass of V e d i c mantras in four Samhitās in D v ā p a r a Yuga. T h e
list of such Vyāsas is given in V P . I l l 3, Bh. P. 1.4. 14-25, KP I. 5 2 . T h e follow­
ing were the 28 Vyāsas in e a c h of the various D v ā p a r a Yugas according to
our Purāna. 1. T h e Self-born g o d ( S v a y a m b h ū ) 2. Prajāpati, 3. U ś a n a s ,
4. Brhaspati, 5. Savitr, 6. Mrtyu, 7. Indra, 8. Vasistha, 9. Sārasvata, 10.
Tridhāman 11. Trivarsā, 12. Sanadvāja, 13. Antariksa, 14. D h a r m a , 15
Traiyāruni, 16. D h a n a ñ j a y a , 17. Krtañjaya, 18. R j i s a , 19. Bharadvāja,
2 0 . Gautama, 21. Uttama, 2 2 . Haryavana, 23. Vena. 2 0 . Vājaśravana
25. Somamukhyāyana, 26. Trnabindu, 27. Tataja, 2 8 . Śakti, 2 9 . Parāśara
30. Jātukarna 3 1 . D v a i p ā y a n a , 3 2 . Future V y ā s a V D r a u n i ^ A ś v a t t h ā m a n ) .
It is strange that 31 Vyāsas should be mentioned instead of the prescribed
no. 2 8 . Moreover, there are discrepancies in the lists of Vyāsas in other Purānas.
For example K P . 1.52 gives the following different names of Vyāsas 11. R s a b h a ,
12. Sutejas, 14. Sucaksus, 2 2 . N ā r ā y a n a , 2 4 . Vālmiki.
* bhāsya-vidyās 'Commentatorial Lores' in Vā P. 6 1 . 3 .
1.2.35.120-131 353

120. Antarīksa (was Vyāsa) in the t h i r t e e n t h ; D h a r m a

in t h e fourteenth; T r a i y ā r u n i in the fifteenth a n d Dhanañjaya
in the sixteenth.
121. K r t a ñ j a y a in t h e seventeenth; Rjīsa in the
e i g h t e e n t h ; after Rjīsa, Bharadvāja was the Vyāsa a n d
G a u t a m a (was so) after Bharadvāja.
122. After G a u t a m a it was U t t a m a ; H a r y a v a n a is rem­
embered (as Vyāsa) thereafter; V e n a was after H a r y a v a n a a n d
Vājaśravas is remembered (as Vyāsa) thereafter.
123-124. S o m a m u k h y ā y a n a was after Vājaśravas a n d
T r n a b i n d u thereafter. After T r n a b i n d u it was T a t a j a ; Śakti is
r e m e m b e r e d (as V y ā s a ) after T a t a j a ; P a r ā ś a r a (was so) after
Śakti. J ā t ū k a r n a came thereafter and D v a i p ā y a n a is remember­
ed (as t h e Vyāsa) thereafter.
125-126. T h u s twentyeight Vedavyāsas are the ancient
ones. In the future D v ā p a r a , when D v a i p ā y a n a Vedavyāsa
passes away, D r o n i of great power of penance, shall become
Vedavyāsa. In the future also there will be the classifications
of branches (of Vedic Schools).
127-128. B r a h m a h a d acquired B r a h m a n (Vedic know­
ledge) t h a t is imperishable by means of p e n a n c e . Holy rite is
also a c q u i r e d by means of penance a n d fame by the holy rite.
Again, truthfulness is acquired by splendour a n d the
imperishable Bliss is acquired by truthfulness. T h e p u r e ,
immortal Brahman, the imperishable Bliss, is enveloped
a n d pervaded by Satya ( T r u t h ) . B r a h m a n alone is called
A m r t a (nectar i m m o r t a l ) .
129. It is eternal, determined as this one-syllabled Om
alone. It is designated as the B r a h m a n on a c c o u n t of its great­
ness or (inconceivable) vastness a n d its quality of firmness.
130. Obeisance to t h a t B r a h m a n t h a t is established in
P r a n a v a (i.e. O m k ā r a ) ; t h a t is remembered again a n d again
as Bhūr, Bhuvah, S v a h in t h e V e d a s — t h e A t h a r v a n , Rk, Yajus
and Sāman.
131. Obeisance to t h a t excellent B r a h m a n t h a t is desig­
n a t e d as the cause of a n n i h i l a t i o n a n d origination of t h e
Universe a n d t h a t is the esoteric secret beyond M a h a t .
354 Brahman da Purāna

132. It is unfathomable, unlimited a n d imperishable or

inexhaustible. It is the source of origin of delusion of the
Universe. It gets the aims of h u m a n life realised t h r o u g h
illumination a n d activity.
133. It is the firm support of those w h o have t h e
knowledge of Śāńkhya system; it is the goal of those who
have perfect control over their minds a n d sense-organs; it is
mentioned as Avyakta (unmanifest one) ; the B r a h m a n is the
eternal m a t e r i a l cause Prakrti.
134. It is indicated a n d extolled as (by means of t h e
following terms) : Pradhāna (chief), Ātmayoni (source of the
origin of the self), the mysterious secret Being or Consciousness;
Avibhāga ( u n d i v i d e d ) , Śukra ( p u r e ) , Aksara (imperishable) a n d
Bahudhātmaka (that which appears as m u l t i f o r m e d ) .
135. Perpetual a n d repeated obeisance u n t o t h a t
Supreme B r a h m a n . In the K r t a Yuga ( a s ) there is no religious
rite, how can there be persons who have not d o n e their reli­
gious duties?
136-142. W h a t e v e r is d o n e o n c e in the world, t h a t which
is committed a n d omitted, w h a t should be h e a r d a n d w h a t is
heard, w h e t h e r good or b a d , w h a t should be known a n d
pondered over, w h a t should be touched a n d eaten, w h a t should
be seen or b e a r d or smelt somehow ( i s B r a h m a n itself).
W h a t is shown by it is understood by the Devarsis. W h o
is competent to seek a n d find out w h a t has not been pointed
o u t ? It is G o d alone who has declared all things, everything a n d
every one. W h e n e v e r a n y t h i n g is done by anyone, he identi­
fies himself with it.
W h a t is d o n e here before, is not spoken a b o u t by a n o t h e r .
W h e n something is done by some-one, somewhere a n d somehow,
it is d o n e by it alone (i.e. B r a h m a n ) . T h e act (merely) appears
t o b e t h a t o f t h e doer.
Virakti (Absence of passion), Atirakti (too m u c h of
p a s s i o n ) , knowledge a n d ignorance, pleasure a n d displeasure,
dharma and adharma (virtue a n d evil), happiness a n d sorrow,
d e a t h a n d immortality, t h e state of being above, below or
at the sides—all these belong (to t h a t B r a h m a n ) t h a t is t h e
•cause of t h e unseen ( d e s t i n y ) .
1.2.35.143-153a 355

143-144. T h e y belong to the self-born lord, t h e eldest

B r a h m a Paramesthin (the highest D e i t y ) . D u r i n g t h e T r e t ā
Yugas, a g a i n a n d again it becomes u n d e r s t a n d a b l e to every
o n e . W h a t is to be understood as one (the State of being a Single
V e d a ) is divided a n d classified d u r i n g D v ā p a r a Yugas again
a n d again. B r a h m a c o m m u n i c a t e d these Vedas a t t h e begin­
ning, d u r i n g t h e V a i v a s v a t a M a n v a n t a r a .
145. Sages are r e p e a t e d l y born in the Yugas again a n d
a g a i n . T h e y compose various Sariihitās as they are born of each
other.
146. Eighty-eight t h o u s a n d Śrutarsis a r e r e m e m b e r e d .
S o m a n y Sarhhitās are r e p e a t e d a g a i n a n d again.
147. In every Yuga, those Śākhās a r e classified again
a n d again by those w h o resorted to c r e m a t i o n grounds a n d
the Southern path.
148. In all t h e D v ā p a r a Yugas, the Sariihitās ( a r e classi­
fied) by t h e Śrutarsis. T h e s e Śākhās are in vogu»v_again a n d
a g a i n in their Gotras (families). ~
149-150. T h e Śākhās are the same a n d the composers
too are t h e same. This is true till t h e end of t h e Yugas. In
t h e same m a n n e r should be understood everything in all the
M a n v a n t a r a s of t h e past a n d t h e future. 1
151. T h e r e are classifications of Śākhās in all t h e
M a n v a n t a r a s . T h e y have passed by in the past M a n v a n t a r a s ;
t h e y exist in the c u r r e n t M a n v a n t a r a . W h a t e v e r is going to
take place will take place in the future M a n v a n t a r a s . T h e
succeeding one should be understood by m e a n s of the preced­
ing one, a n d b o t h should be understood by means of the
c u r r e n t one.
152-153a. T h e decisive (knowledge) r e g a r d i n g the M a n ­
v a n t a r a is in t h e same m a n n e r . T h u s t h e Devas, the Pitrs, t h e
sages a n d t h e M a n u s g o u p along with t h e M a n t r a s a n d r e t u r n
along with them.

1. This purāna repeatedly emphasises the belief that everything takes

p l a c e in the manner by the same persons as in the previous Manvantara
vide RV X. 190.3 Dhātā yathā-pūrvam akalpayat. There is little that is
absolutely unprecedented and new.
356 Brahmānda Purāna

I53b-156. All the gods go to and from J a n a l o k a again

a n d again for t e n K a l p a s . W h e n t h e time for r e t u r n arrives,
they come into contact w i t h the inevitability of d e a t h . T h e r e ­
after, they perceive b i r t h full of defects a n d preceded by ail­
ments. So they r e t u r n . T h e i r r e t u r n at t h a t time is d u e to
their seeing the defects. T h u s they move to a n d fro ten times
in the course of m a n y Deva Yugas. F r o m t h e J a n a l o k a they go­
to Tapoloka, from where they do n o t r e t u r n . .
157. T h u s thousands of Deva-Yugas have passed by.
T h e y face d e a t h in the Brahmaloka along with the sages.
158. It is not possible to describe t h e m in detail a n d
in due order because time has no beginning a n d n u m b e r s ( a r e
endless).
159-163. M a n v a n t a r a s have elapsed along w i t h t h e
Kalpas, Sages, Pitrs a n d t h e Devas. T h e y are created at the
d u e period. T h e Yugas come a n d go. I n this m a n n e r h u n d r e d s
a n d thousands of K a l p a s a n d M a n v a n t a r a s h a v e gone by
along w i t h t h e subjects. At the end of a M a n v a n t a r a there is
annihilation a n d at t h e end of a n n i h i l a t i o n there is creation. It
is impossible to describe in d u e o r d e r the creation a n d a n n i h i ­
lation of the Devas, Sages, Pitrs a n d M a n v a n t a r a s even in
the course of h u n d r e d s of years. 1
U n d e r s t a n d t h e n u m b e r of years of M a n v a n t a r a in
h u m a n reckoning.
164-166. T h e extent of M a n v a n t a r a s has been c a l c u l a t e d
by persons who a r e experts in calculation. Every M a n v a n t a r a
extends to three h u n d r e d a n d six million seven h u n d r e d and
twenty thousand years without the extra years (of S a n d h y ā s
and Sandhyārhśas). This calculation of M a n v a n t a r a is in
accordance w i t h h u m a n reckoning. I shall m e n t i o n t h e
M a n v a n t a r a in a c c o r d a n c e w i t h the divine reckoning of years.
167-168. In accordance with the divine reckoning the
M a n v a n t a r a comprises of eight h u n d r e d a n d fifty two thousand
years. F o u r t e e n times this period is called Ābhūtasamplava (the.
annihilation of all living b e i n g s ) . A thousand sets of four
Yugas a r e proclaimed as a d a y of B r a h m a .

1. This is another way of stating the eternal nature of time.

 1.2'.35.169-180 357

169-170. After t h a t all t h e living beings become b u r n e d

b y t h e rays o f t h e sun. K e e p i n g B r a h m a a t t h e h e a d a n d
a c c o m p a n i e d by t h e Devas, Sages a n d t h e Dānavas^ they enter
lord N ā r ā y a n a , t h e most excellent a m o n g t h e gods. It is he
w h o creates all living beings a g a i n a n d again, at t h e beginning
period of all K a l p a s .
171. T h u s this is considered to be SthitiKāla (period of
Sustenance) along w i t h t h e Devarsis. U n d e r s t a n d t h e Prati-
Sandhi ( I n t e r v e n i n g periods) of all M a n v a n t a r a s .
172. W h a t is called Yuga has been r e c o u n t e d by me
before, O sinless ones. T h e period comprising of K r t a , T r e t ā
e t c . is d e c l a r e d as C a t u r - y u g a (a set of four Y u g a s ) .
173. T h e lord has said t h a t t h e period of M a n u ' s reign
consists of seventyone sets of four Yugas along w i t h t h e extra
years (of t h e S a n d h y ā s a n d Sandhyāriiśas).
174. T h u s , t h e characteristic feature of all t h e M a n v a n ­
taras past a n d future has b e e n described by m e a n s of t h e
present ( c u r r e n t ) one.
175. T h u s , t h e c r e a t i o n of S v ā y a m b h u v a M a n u has
b e e n r e c o u n t e d to you. I shall m e n t i o n its P r a t i s a n d h i as well
as t h a t of t h e o t h e r . 1
176. A M a n v a n t a r a d u l y repeats itself as before along
w i t h t h e sages a n d t h e Devas on a c c o u n t of t h e inevitability
of events.
177-179a. T h e lords of t h e three worlds, t h e seven sages,
t h e Devas, t h e P i t r s a n d t h e M a n u s w h o h a d b e e n i n existence
e a r l i e r in this M a n v a n t a r a , realise t h e i m m i n e n c e of their
d e a t h a t t h e time w h e n t h e period o f M a n v a n t a r a along w i t h
t h e e x t r a years becomes complete. T h e y know t h a t their reign
has come to an end. On realising this, t h e y become sad a n d
a l l of t h e m a r e eager to go to M a h a r l o k a .
179b-180. W h e n t h a t M a n v a n t a r a comes to a close,
w h e n t h e period of existence is complete, those Devas m a y
stay on for t h e period of a K r t a Yuga. T h e n t h e future lords
of the M a n v a n t a r a are born.

1. V V . 176 ff. describe the pratisandhi—the transition from o n e Y u g a

to another a n d from o n e M a n v a n t a r a to another.
358 Brahmānda Purāna

181-186a. So also t h e Devas, t h e Pitrs, t h e sages a n d

Manu.
W h e n t h e M a n v a n t a r a comes to a close, w h e n , similarly,
the K a l i Yuga also comes to an end, t h e K r t a Yuga sets in
even when t h e Kaliśistas (Persons w h o survive t h e final stage
of Kali) are present.
J u s t as t h e continuity of t h e K r t a Yuga is remembered as
preceded by K a l i Yuga by learned m e n , so also the beginning
of M a n v a n t a r a s is preceded by t h e ends of M a n v a n t a r a .
W h e n t h e previous M a n v a n t a r a h a s c o m e to a close a n d
a n o t h e r one has begun, at t h e beginning of t h e K r t a Yuga,
the seven sages a n d M a n u w h o have survived, r e m a i n there
biding their time. T h e i r sages who have become exhausted
wait for the ( i n c o m i n g ) M a n v a n t a r a in order to celebrate t h e
a d v e n t of the new M a n v a n t a r a a n d for the sake of progeny.
W h e n the creation of rainfall begins they begin to function
as before.
186b-189. W h e n ^mutually opposed pairs start function­
ing, when the medicinal herbs have begun to grow, when t h e
subjects devoid of abodes have begun to stay here a n d there,
when t h e agricultural activities have begun, when piety a n d
virtue h a v e subsided, w h e n t h e whole world is devoid of
gaiety, when t h e mobile a n d t h e immobile beings are ruined
(i.e. those t h a t h a d been r u i n e d before h a d not been revived),
when ( t h e whole society) beginning w i t h the villages a n d
e n d i n g w i t h t h e towns has become devoid of the discipline of
classification of castes a n d stages of life, those righteous
men, t h e seven sages a n d M a n u w h o have survived from t h e
previous M a n v a n t a r a , r e m a i n r e a d y for their progeny.
190-191. Even as they perform p e n a n c e extremely
difficult to be performed for the sake of progeny, t h e
Devas, the Asuras, t h e Pitrs, t h e sages, t h e serpents, the
ghosts a n d goblins, t h e G a n d h a r v a s , the Yaksas a n d t h e
Rāksasas are b o r n as before on t h e d e a t h of t h e earlier
persons.
192. T h e n those w h o have survived a m o n g t h e m viz.
t h e seven sages a n d M a n u begin to expound t h e behaviour a n d
conduct of life of good m e n at t h e beginning of the
Manvantara.
1.2.35.193-203 359

193-194. M e n begin to perform holy rites along w i t h

t h e Devas. By m e a n s of t h e vow of celibacy they repay t h e
debts u n t o the sages. By m e a n s of progeny they r e p a y t h e
debts u n t o the Pitrs, a n d by m e a n s of sacrifice they r e p a y t h e
debts u n t o the Devas. T h e y abide by the D h a r m a consisting of
the discipline of c o n d u c t for (different) castes for a h u n d r e d
thousand years.
195. After establishing the three Vedas, the process of
a g r i c u l t u r a l operation, a d m i n i s t r a t i o n of justice, pious rites,
duties a n d t h e practice of all castes of stages of life a n d after
building hermitages (for p e n a n c e ) , they t h o u g h t of d e p a r t i n g
to the heaven.
196. W h e n t h e earlier Devas were thus eager to proceed
to h e a v e n all of those gods who established themselves
perfectly in religion stayed perfectly virtuous.
197. W h e n t h e M a n v a n t a r a has passed by, they leave
off all their abodes a n d go along w i t h M a n t r a s to the M a h a r ­
loka t h a t is free from ailments.
198. T h e y h a d r e t u r n e d from their authoritative
positions. T h e y h a d acquired m e n t a l Siddhis. W i t h perfect
control over their sense-organs, they r e m a i n waiting for the
t o t a l a n n i h i l a t i o n of all t h e bhūtas ( i . e . t h e end of t h e
universe).
199-200. T h e n , when t h e earlier Devas have passed
away, w h e n t h e abodes of t h e Devas have become v a c a n t in
all t h e three worlds, other Devas w h o a r e heaven-dwellers
become present h e r e . Thereafter, those who are endowed with
t h e power of p e n a n c e fill their (vacant) abodes.

201-202. T h e y possess truthfulness, virtue, vow of celi­

bacy a n d learning. T h e passing away of the seven sages, of
M a n u , of t h e Devas, a n d of t h e Pitrs, of t h e p a s t a n d future
( h a s been m e n t i o n e d ) from t h e beginning. T h e r e is no break
in t h e line of t h e i r progeny till t h e t e r m i n a t i o n of t h e
Manvantara.

2 0 3 . It is in this same m a n n e r t h a t t h e Sthiti (continu­

a n c e in life) of those persons is also in t h e same o r d e r as
before in all t h e M a n v a n t a r a s till all t h e living beings a r e
annihilated.
360 Brahmānia Purāna

204. T h e characteristic feature of t h e transitional stage

of t h e previous M a n v a n t a r a s of t h e p a s t and future has been
mentioned by S v ā y a m b h u v a (son of t h e self-born lord) i.e.
(by what is mentioned about the Svāyambhuva M a n v a n t a r a ) .
205. T h e achievements ( h a p p e n i n g s ) of the future
M a n v a n t a r a s d e p e n d s u p o n t h e past M a n v a n t a r a s . T h u s , t h e
u n b r o k e n line of progeny continues till the annihilation of all
living beings.
206. (Defective Verses). T h e changes of the M a n v a n ­
t a r a s a r e invariably continuous i n the M a h a r l o k a . T h e people
o f t h e M a h a r a n d J a n a worlds p r o c e e d t o ( a n d establish in)
Satya-Loka.
207. By t h e vision of t h e (future) h a p p e n i n g s there a n d
by the knowledge of t h e evident manifoldness, those who are
established in Satya Loka r e m a i n steady there on a c c o u n t of
its p e r m a n e n c e when t h e r e is a change in the period of transi­
tion of M a n v a n t a r a s .
208. W i t h t h e changes of t h e M a n v a n t a r a , they leave the
Satya-loka in u l t i m a t e end ( ? ) . T h e n on a c c o u n t of earnest
devotion a n d a b a n d o n m e n t of Visayas (objects of sense) they
e n t e r lord N ā r ā y a n a a l o n e .
209. In all the repeated changes of t h e M a n v a n t a r a s
t h a t h a v e been functioning for a long time, the world of living
beings does n o t r e m a i n (still or the same) even for a m o m e n t .
It is d u e to t h e characteristic feature of t h e F a t e t h a t t h e
world of living beings undergoes change by w a y of decrease
a n d increase.
210-211. T h u s are t h e M a n v a n t a r a s of those M a n u s of
righteous souls and divine vision who a r e eulogised by the
sages. O b t a i n these directly as composed by Vāyu, by m e a n s
of a h a p p y m i x t u r e of detailed explanation a n d brief conden­
sation. T h e M a n u s have divine power. All t h e M a n v a n t a r a s
contain saintly kings, divine sages, Brahminical sages, Devas,
a n d serpents. T h e M a n v a n t a r a s a r e duly endowed w i t h t h e lord
of Devas, Seven Sages, L o r d of t h e subjects a n d Pitrs.
212-215. It is meritorious to glorify t h e Iśvaras ( G o d s ) .
T h e y a r e b o r n of n o b l e a n d liberal-minded families. T h e y
have g r e a t fame. T h e y have flourished on a c c o u n t of their
 V

1.2.36.1 361

excellent intellect. T h e y a r e h o n o u r e d a n d worshipped on

a c c o u n t of their r e p u t a t i o n , lustre a n d r e n o w n .
T h i s (story) is conducive to t h e a t t a i n m e n t of t h e
heaven, it is very h o l y ; it is a great esoteric secret; it is condu­
cive to t h e b i r t h of a son. This excellent story should be recited
d u r i n g t h e g r e a t P a r v a n days. I t quells misery a n d i t b e q u e a t h s
longevity.
M a y t h e lord of subjects endowed w i t h Yogic p o w e r
bestow Siddhi on m e , because I have glorified succinctly t h e
famous p r o g e n y of Aja ( t h e u n b o r n L o r d B r a h m a ) t h a t is holy
a n d t h a t m a i n l y consists of kings, divine sages ( o r Devas a n d
•Sages) a n d M a n u .
T h u s t h e S v ā y a m b h u v a M a n v a n t a r a has b e e n r e c o u n t e d
•in detail a n d in d u e order. W h a t shall I describe a g a i n ?

CHAPTER THIRTYSIX

The Lineage of Manu : Manvantaras1

Milking of the Earth

Śāmśapāyana said :—
1
1. I wish to h e a r a b o u t t h e r e m a i n i n g M a n v a n t a r a s in
the p r o p e r sequence a n d also a b o u t t h e rulers of t h e M a n v a n ­
taras as well as those whose leaders are Śakra ( I n d r a ) a n d
{other) Devas.

1. T h e description of M a n v a n t a r a s is o n e of the five essential Charac­

teristics of a P u r ā n a . Purānas like Bh. P. V I I I . 1.29, N P . 1.40.17-37, V P . I I I .
C h a p . 1 a n d 2, K P . 1.51, V ā . P. 62 describe the various umuvantaras. E a c h
M a n u presides over the world for seventy-one cycles of four Yugas. He h a s
his separate set of Indra, gods, Saptarsis etc. T h e r e is a general agreement of
P u r ā n a s a b o u t t h e n a m e s o f the f i r s t seven M a n u s (including t h e present o n e
v i z . V a i v a s v a t a ) ; But there are some differences in the n a m e s of future M a n u s
but most of t h e m are bracketed under a c o m m o n n a m e Sāvarni s u c h as D h a r m a
Sāvarni, R u d r a Sāvarni etc. O u r Purāna, however, gives some different
n a m e s such as R a u c y a , B h a u t y a of the future M a n u s .
 362 Brahmānda Purāna

Sūta said :—
2. U n d e r s t a n d even as I recount succinctly a n d in
detail a b o u t those M a n v a n t a r a s which have gone by a n d which
a r e yet to come.
3-5. T h e following six a r e t h e M a n u s of the past viz.
S v ā y a m b h u v a M a n u a t t h e outset; then Svārocisa M a n u , t h e n
U t t a m a , T ā m a s a , R a i v a t a a n d Cāksusa. I shall m e n t i o n the
eight ( M a n u s ) of t h e future (four of w h o m are) Sāvarni,
R a u c y a , B h a u t y a a n d Vaivasvata. I shall n a r r a t e these (later
o n ) before Vaivasvata M a n u . T h e f i v e M a n u s o f the p a s t —
know t h e m to be Mānasas ( M e n t a l Sons).
6-7. I have already recounted to you t h e M a n v a n t a r a
of S v ā y a m b h u v a M a n u . Henceforth, I shall m e n t i o n succinctly
t h e creation of the subjects by t h e second noble-souled M a n u
Svārocisa. 1 I n t h e M a n v a n t a r a . o f Svārocisa t h e Tusitas were
the gods.,
8-12. So also the scholars P ā r ā v a t a s . T h u s two groups
are r e m e m b e r e d .
T h e sons of K r a t u (also known as) Svārocis were b o r n
of T u s i t a . T h e P ā r ā v a t a s were Vāsisthas (? Sons of V a s i s t h a ) .
T w o groups are r e m e m b e r e d ( e a c h consisting of) twelve. These
twentyfour Devas are considered as Chandajas.
T h e T u s i t a s a r e — D i v a s p a r ś a , J ā m i t r a , G o p a d a , Bhāsura,
Aja, Bhagavān, D r a v i n a of great strength, Aya of powerful
arms, M a h a u j a s of great virility, Cikitvān w h o was well-known,
Arhśa a n d R t a the twelfth a m o n g t h e m . These are glorified as
Tusitas.

1. Just as in the 1st Manvantara, S v ā y a m b h u v a (the son of god B r a h m a )

was the presiding M a n u , Y ā m a s were the gods, Yajña, the incarnation of
V i s n u officiated as Indra a n d the seven sages were Marici, Atri, Ańgiras,
Pulaha, Kratu, Pulastya and Vasispha were the Saptarsis, V V . 6-20 describe
the 2nd M a n v a n t a r a in which Svārocisa was the M a n u , the twelve Tusitas
and 12 Pārāvatas were the gods ( D e v a s ) , Vipaścit was the Indra and the seven
sages (the descendants of the seven sages of the previous M a n v a n t a r a ) viz.
Ūrja, Stamba, Prāna, R s a b h a , D a t t a , Niścala and Arvarivān were the Sapta­
rsis and Caitra, Kimpurusa and other nine sons of M a n u Svārocisa.
T h u s we find such sets of gods, sages, Indra etc. in each Manvantara in.
the following verses.
It m a y be noted that there are some variations in the names of these gods,
and sages in different Purānas.
1.2.36.13-27a 363

These were the sons of K r a t u . T h e y were Somapayins

( I m b i b e r s of the Soma j u i c e ) .
13-15. T h e Pārāvatas were as follows :
Pracetas the shining one, Viśvadeva, Samañja, the
famous Ajihma, A r i m a r d a n a , Ayurdāna, M a h ā m ā n a , Divya-
m ā n a , Ajeya of great fortune a n d g r a n d e u r , Yavīyān (younger
one) of g r e a t strength, H o t r a n d Yajvan. T h u s t h e P ā r ā v a t a s ,
have been r e c o u n t e d . T h u s these were the Devas in the Svāro-
cisa M a n v a n t a r a .
16. T h e twentyfour gods were the Somapās (Imbibers,
of Soma juice) t h e n . T h e i r I n d r a t h e n was Vipaścit, well-
k n o w n all over the worlds.
17-18. T h e seven sages were-—(1) Ūrja son of Vasistha,.
(2) S t a m b h a son of K a ś y a p a , (3) P r ā n a son of Bhrgu, (4)
R s a b h a son of Ańgiras, (5) D a t t a son of Pulastya, ( 6 ) Niścala
Atreya son of Atri a n d (7) Arvarīvān son of P u l a h a .
19-20. T h e following are declared as the n i n e sons of
Svārocisa M a n u , viz. C a i t r a , K i m p u r u s a , K r t ā n t a , V i b h r t a ,
R a v i , B r h a d u k t h a , N a v a , S a t u a n d Śruta. T h e y were t h e
p e r p e t u a t o r s of t h e line of lord M a n u . T h e y h a v e been thus
e n u m e r a t e d in t h e P u r ā n a s . T h i s is the second M a n v a n t a r a .
2 1 . These four viz. M a n u , the seven sages, the Devas
a n d the P i t r s — c o n s t i t u t e the root ( t h e basis) of a M a n v a n t a r a .
a n d their descendants are the subjects.
2 2 . T h e following is t h e conclusion in t h e scriptural
t e x t s — T h e deities are the sons of the sages; the Pitrs are the
sons of t h e Devas, a n d the sages a r e t h e sons of t h e Devas.
2 3 . T h e Ksatriyas a n d the Vaiśyas (were b o r n ) o f M a n u
a n d the B r ā h m a n a s of the seven sages. T h u s the M a n v a n t a r a
has b e e n r e c o u n t e d succinctly a n d n o t in details.
24-25a. T h e details of the Śvārocisa M a n v a n t a r a should
be known from that of the Svāyambhuva M a n v a n t a r a . I t is not:
possible to describe it in details even in h u n d r e d s of years, on
a c c o u n t of the r e p e a t e d multiplicity of the subjects i n every
family.
25b-27a; I n the third M a n v a n t a r a o f U t t a m a , 1 f i v e

1. W . 25b-41 describe the 3rd M a n v a n t a r a called U t t a m a .

364 Brahmānda Purāna

groups of Devas are m e n t i o n e d . I shall m e n t i o n t h e m . U n d e r ­

stand.
T h e y a r e S u d h ā m a n s , Vaśavaŕtins, P r a t a r d a n a s , Sivas
a n d Satyas. E a c h of these groups consists of twelve Devas.
27b-28. T h e twelve S u d h ā m a n s are called (1) Satya,
(2) D h r t i , (3) D a m a ( 4 ) D ā n t a (5) K s a m a (6) K s ā m a (7)
D h v a n i (8) Śuci ( 9 ) I s a (10) Urja ( 1 1 ) Śrestha a n d the
twelfth one S u p a r n a by n a m e .
29-31. T h e V a m ś a v a r t i n s (Vaśavartins) are m e n t i o n e d as
follows : S a h a s r a d h ā r a , Viśvāyu, the two Samitāras, Brhat,
Vasu, Viśvadhā, Viśvakarman, M ā n ā s a , Virājasa, J y o t i a n d
Vibhāsa.
T h e P r a t a r d a n a s are glorified. T h e y a r e — A v a d h y a ,
Avarati, lord Vasu, Dhisnya, Vibhāvasu, Vitta, K r a t u ,
S u d h a r m a n , D h r t a d h a r m a n , Yāśasvija, R a t h o r m i a n d K e t u m ā n .
32-33. T h e r e a r e twelve o t h e r ( D e v a s ) worthy of par­
taking of their shares in the Yajña viz. Harhsasvara, the liberal-
minded Pratardana and Yaśaskara, Sudāna, Vasudāna,
Sumañjasa, Visa, Y a m a , V a h n i , Y a t i , Sucitra a n d Sutapas.
T h e y are to be known as Śivas.
34-36. U n d e r s t a n d the names of the Satya group of
gods as they a r e viz. D i k p ā t i , V ā k p a t i , Viśva, Śambhu,
Svamrdika, Divi, V a r c o d h ā m a n , Brhadvapus, Aśva, Sadaśva,
K s e m a a n d A n a n d a . T h e s e twelve Devas w h o are worthy of
p a r t a k i n g of their shares in the Yajña are recounted as Satyas.
T h u s these were the gods in the M a n v a n t a r a of U t t a m a .
37. T h e y were the sons of U t t a m a , the Prajāpati, the
Ańgiras ( ? ) . T h e I n d r a (leader) of those Devas was well-known
b y t h e n a m e Suśānti.
38. Vasistha h a d seven sons well known as Vāsisthas.
A l l those were the seven sages in the M a n v a n t a r a of U t t a m a .
39-40. U t t a m a the noble-souled M a n u h a d thirteen
sons viz. Aja, P a r a ś u , Divya, Divyausadhi, N a y a , Devāmbuja,
the unequalled M a h o t s ā h a , Gaja, Vinīta, Suketu, Sumitra,
S u m a t i a n d Śruti.
4 1 . T h e s e w e r e t h e progenitors of t h e r a c e of Ksatriyas.
T h i s is t h e t h i r d M a n v a n t a r a . T h u s the creation of U t t a m a
h a s been recounted along with t h a t of Svārocisa.
1.2.36.42-54 365

1
42-43. U n d e r s t a n d the creation of T ā m a s a in detail
a n d in d u e order. In the fourth M a n v a n t a r a of T ā m a s a , t h e
M a n u , t h e . sets (of Devas) proclaimed a r e viz. Satyas,-
S u r ū p a s , Sudhīs a n d H a r i s . T h o s e Devas in t h e M a n v a n t a r a of
T ā m a s a were t h e sons of Pulastya.
44-48. E a c h of those sets of Devas consisted of twenty-
f i v e ( D e v a s ) . (Defective text) I n t h a t M a n v a n t a r a the
I n d r i y a s (? sense-organs) a r e r e m e m b e r e d as t h e Devas. It is
t h r o u g h the sense-organs t h a t people u n d e r s t a n d things. T h e
sages affirm ( a b o u t t h e sense-organs). T h e y h a v e their testi­
monies. Manas ( t h e M i n d ) the eighth one ( ? ) is t h a t at
the head.
Śibi of great exploits, is the I n d r a of those Devas. O
excellent ones, u n d e r s t a n d those seven sages who were in t h a t
M a n v a n t a r a . T h e y w e r e — K ā v y a the son of Ańgiras, P r t h u t h e
son of K a ś y a p a , Agni the son of Atri, J y o t i r d h ā m a n the son of
Bhrgu, G a r a k a t h e son of P u l a h a , Pīvara the son of Vasistha a n d
C a i t r a t h e son of Pulastya.
49-50. T h e following were the sons of T ā m a s a , t h e
M a n u viz. J ā n u j a ń g h a , Ś ā n t i , N a r a , K h y ā t i , Ś u b h a , Priya-
bhrtya, Parīksit, Prasthala, D r d h e s u d h i , Krśāśva a n d
Krtabandhu.
U n d e r s t a n d the groups of Devas m e n t i o n e d in t h e fifth
(? second) M a n v a n t a r a of Svārocisa.*
51-54. T h e y were Amitābhas, Abhūtarayas, Vikunthas
and Sumedhas.
V a r i s t h a s were the splendid sons of V a r i s t h a the
Prajāpati* * ( ? ) .
T h e r e were fourteen very brilliant Devas in each of the
four G a n a s (sets of g o d s ) .
T h e following fourteen a r e r e m e m b e r e d as t h e Devas
called A m i t ā b h a s in the Svārocisa (Cārisnava in Vā. P.)
M a n v a n t a r a viz. U g r a , Prajña, Agnibhava, Prajyoti, Amrta^
S u m a t i , Virāva (? V ā v i r ā v a ) , D h ā m a n , N ā d a , Śravas, Vrtti,.
Rāśi, V ā d a a n d Ś a b a r a .

1. W. 42-50 detail the fourth Manvantara Tāmasa.

* Some misprint, as the order of Manvantaras is confused here.
* * Vā. P. 62-46 reads "the sons of Carisnu" for 'Varisthas' hereof.
366 Brahmānda Purāna

55-56. T h e y know t h a t the n a m e s of the set ( c a l l e d )

Abhūtarayas a r e as follows : — M a t i , S u m a t i , R t a , Satya,
E d h a n a , A d h r t i , V i d h r t i , D a m a , Niyama, V r a t a , Visnu, Sahas,
D y u t i m ā n a n d Suśravas.
57-60. Vrsa, Bhettr, J a y a , Bhima, Śuci, D ā n t a , Yaśas,
D a m a , N ā t h a , Vidvān, Ajeya, K r ś a , G a u r a a n d D h r u v a . These
have been glorified as V i k u n t h a (class of gods).
U n d e r s t a n d the (gods called) S u m e d h a s . T h e y are
M e d h a s , M e d h ā t i t h i , Satyamedhas, P r ś n i m e d h a s , A l p a m e d h a s ,
Bhūyomedhas the lord, D i p t i - M e d h a s , Yaśo-Medhas, Sthira-
m e d h a s , Sarvamedhas, Sumedhas, P r a t i m e d h a s , M e d h a j a s a n d
.Medhahantr.
61-62. V i b h u of great exploits a n d manliness was their
Indra.
I n the R a i v a t a 1 M a n v a n t a r a the seven sages w e r e —
D e v a b ā h u t h e son ( o r d e s c e n d e n t ) of P u l a s t y a ; the descendant
o f K a ś y a p a n a m e d S u d h ā m a n ; H i r a n y a r o m a n the descendant
of Ańgiras, Vedaśrī the descendant of Bhrgu, Urdhvabāhu the
descendant of Vasistha, Parjanya the d e s c e n d a n t of P u l a h a ,
a n d S a t y a n e t r a t h e d e s c e n d a n t of Atri.
63-64. T h e sons of R a i v a t a were : — M a h ā v ī r y a , Susam-
b h ā v y a , Śatyaka, H a r a h ā , Śuci, B a l a b a n d h u , N i r ā m i t r a ,
Kambu, śrñga and Dhrtavrata.
This is t h e fifth M a n v a n t a r a .
6 5 . Svārocisa, U t t a m a , T ā m a s a a n d R a i v a t a — t h e s e four
M a n u s a r e considered as belonging to the family of Priyavrata.
66-67. In the sixth M a n v a n t a r a 2 viz. Cāksusa M a n v a n ­
t a r a , t h e five sets of Devas a r e remembered viz. Adyas, Prasūtas,
Bhāvyas, P r t h u k a s a n d t h e Lekhas of great majestic lustre. All
of t h e m were heaven-dwellers. T h e y are called after the names
of their m o t h e r s (?)

1. V V . 51-65 describe w h a t is generally k n o w n as R a i v a t a M a n v a n ­

tara but is wrongly called Svārocisa in this text. V ā . P. calls this Cārisnava
M a n v a n t a r a . I t i s i n W . 61-62 that our text corrects itself and calls this
as R a i v a t a M a n v a n t a r a .
2. W . 66-81 g i v e t h e outline o f the 6 t h — C ā k s u s a M a n v a n t a r a .
3. D o e s the author w a n t to suggest the existence of matriarchical society
in the 6 t h M a n v a n t a r a ?
1.2.36.68-82 367

68. T h e y were the grandsons of Aranya (?) the Prajā-

p a t i , who was t h e son of . Atri. E a c h of these groups is
r e m e m b e r e d as comprising of eight Devas.
69. Antarīksa, Vasu, H a v y a , Atithi, Priyavra'ta, Śrotā,
M a n t ā a n d A n u m a n t ā — t h e s e are glorified as Adyas.
70-72. Syenabhadra, Śvetacaksus, Mahayaśas, S u m a n a s ,
Pracetas, V a n e n a s , Supracetas a n d M u n i of great inherent
strength—these a r e m e n t i o n e d Frasūtas.
Vijaya, Sujaya, M a n a , Syoda ( ? ) ( U d y ā n a in Vā. P . )
M a t i , P a r i m a t i , Viceta's a n d P r i y a n i ś c a y a — t h e s e Devas are
r e m e m b e r e d as Bhāvyas.
U n d e r s t a n d now the P r t h u k a s .
73-74. Ojistha, god Ś a k u n a , Vānahŕsta, Satkrta,
Satyadrsti, Jigīsu, Vijaya a n d Ajita of great fortune—these a r e
t h e heaven-dwellers (named) P r t h u k a s . I shall mention the
( g r o u p of gods, called) Lekhas also by n a m e . U n d e r s t a n d .
75-76. Manojava, P r a g h ā s a , Pracetas of great fame,
D h r u v a , Dhruvaksiti, Acyuta of great vigour, Yuvanas a n d
B r h a s p a t i — ( t h u s ) t h e Lekhas have been gloriously recounted.
M a n o j a v a of g r e a t virility b e c a m e their I n d r a t h e n .
77-78. T h e following were t h e seven sages in the
Cāksusa M a n v a n t a r a viz. U t t a m a t h e son ( d e s c e n d a n t ) of
B h r g u ; H a v i s m ā n the son of Ańgiras; S u d h ā m a n the son of
K a ś y a p a ; Virajas the son of V a s i s t h a ; A t i n ā m a n t h e son of
Pulastya; Sahisnu the son of P u l a h a a n d M a d h u t h e son of
Atri.
79-80. T h e following ten were t h e sons of Cāksusa
M a n u b o r n o f N a d v a l ā viz. Ū r u , P ū r u , Ś a t a d y u m n a , T a p a s -
vin, Satyavāk, Krti, Agnisjut, Atirātra, Sudyumna and
A b h i m a n y u the t e n t h . T h i s is the sixth M a n v a n t a r a .
81. His creation is reckoned on the basis of Vaivasvata
M a n v a n t a r a t h e c u r r e n t o n e . 1 hus the M a n v a n t a r a of Cāksusa
M a n u ( h a s been recounted) in detail a n d in the d u e order.
The sages said :—
82. Whose successor a n d heir was Cāksusa ? In whose
family was he b o r n ? R e c o u n t factually u n t o us all o t h e r
persons b o r n of his family. 1
1 . W . 82-102 trace t h e genealogy o f Cāk$usa M a n u from Atri
U t t ā n a p ā d a D h r u v a etc.
368 Brahmānda Purāna

Sūta said :—
83. Listen to t h e succinct a c c o u n t , O B r ā h m a n a s of
t h e creation of Cāksusa in whose family was b o r n P r t h u t h e
valorous son of V e n a .
84-86. T h e r e a r e o t h e r lords of subjects (such as)
D a k s a , t h e son of P r a c e t a s .
Atri, t h e Prajāpati, accepted U t t ā n a p ā d a as his son.
Since t h e P r a j ā p a t i was a king, he b e c a m e his a d o p t e d son. He
was given in a d o p t i o n by S v ā y a m b h u v a M a n u to Atri for some
reason, after t h e advent of t h e sixth future M a n v a n t a r a of
Cāksusa. W i t h this as i n t r o d u c t i o n I shall r e c o u n t it, O
Brāhmanas.
87-88. S ū n r t ā , t h e beautiful lady of excellent hips, t h e
d a u g h t e r of D h a r m a , gave b i r t h to the four sons of U t t ā n a ­
p ā d a . T h a t lady, well-known b y t h e n a m e S ū n r t ā , was t h e
splendid m o t h e r of D h r u v a . T h a t l a d y of sparkling smiles was
b o r n of Laksmī, t h e wife of D h a r m a .
89-90a. U t t ā n a p ā d a begot t h e sons D h r u v a , K ī r t i m ā n ,
A y u s m ā n a n d Vasu. He begot two d a u g h t e r s of sparkling
smiles viz. Svarā a n d Manasvinī. T h e sons of these two ladies
( h a v e already been) m e n t i o n e d .
90b-93a. In t h e f i r s t T r e t ā Yuga, t h e grandson o f
S v ā y a m b h u v a ( M a n u ) , D h r u v a of great virility, performed a
p e n a n c e w i t h o u t taking in food for ten t h o u s a n d years accord­
ing t o t h e divine reckoning. H e was desirous o f ( a n d p r a y e d
for) a c q u i r i n g g r e a t fame. P r a y i n g for great fame, he practised
all t h e Yogic rites. B r a h m a w h o was delighted w i t h h i m ,
bestowed o n h i m t h e excellent a b o d e a m o n g t h e luminaries. I t
is divine a n d devoid of rising a n d setting, till t h e t o t a l a n n i h i ­
lation of all living beings.
93b-95. On seeing his g r e a t g r a n d e u r a n d prosperity,
U ś a n a s , t h e p r e c e p t o r of t h e D a i t y a s a n d t h e Asuras sang this
verse : —
'O ! H o w wonderful is t h e power of his p e n a n c e ' ! O
(how c o m m e n d a b l e is) his l e a r n i n g ! O ( h o w g r e a t is) t h e
holy rite, whereby t h e seven sages s t a n d by, after keeping this.
Dhruva above them.
T h e heaven is attached to Dhruva. He is the master a n d
lord of t h e h e a v e n .
1.2.36.96-107a 369

96. B h ū m i (the queen of D h r u v a ) gave b i r t h to the two

kings, Srsti a n d Bhavya, (the sons of) D h r u v a .
Lord Srsti, told his own shadow, " B e c o m e a w o m a n ' ' .
97. Since he was a m a n of truthful speech, the shadow
b e c a m e a w o m a n immediately with a divine body. She was
embellished w i t h divine ornaments.
98. Srsti begot of C h ā y ā (His spouse, the shadow) five
sons devoid of sins viz. Prācīnagarbha, Vrsabha, Vrka, Vrkala
and D h r t i .
99-100. Suvarcā, the wife of P r ā c l n a g a r b h a , gave b i r t h
to a son n a m e d U d ā r a d h ī who was I n d r a in his previous birth.
T h i s lord a t t a i n e d the status of I n d r a by practising Yogic feats
for the period of a M a n v a n t a r a , by taking food once at the end
of a thousand years.
101- Bhadrā gave b i r t h to Divañjaya, the son of U d ā ­
r a d h ī . V a r ā ń g ī gave b i r t h to R i p u ( t h e son) of Divañjaya w h o
was a conqueror of his enemies.
102. Brhatī gave birth to Caksus with all splendour (as
the son) of R i p u . M a n u , the great scholar, who m a d e the race
of B r ā h m a n a s a n d Ksatriyas function, was his son. PuskarinI
(otherwise known as) V ā r u n ī gave b i r t h to Cāksusa M a n u .

The sages said :—

103. Wherefore is the d a u g h t e r of P r a j ā p a t i , O sinless
one, is called V ā r u n ī ? M e n t i o n this along with the underlying
fact. I n d e e d , you a r e an a d e p t in detailed n a r r a t i o n .

Sūta replied :—
104. U d a k a , t h e son of Aranya, a t t a i n e d the status of
V a r u n a . Therefore, she was known as Vārunī. She became
well-known thus, on account of her brother.
105. T e n splendid sons were born of M a n u a n d N a d v a l ā ,
the d a u g h t e r of Viraja, the P r a j ā p a t i . T h e y were of great
vigour a n d vitality.
106-107a. T h e y were U r u , P ū r u , Satyadyumna, T a p a s -
vin, Satyavāk, K r t i , Agnistut, Atirātra, S u d y u m n a (these n i n e )
a n d A b h i m a n y u the t e n t h . These were the sons of M a n u a n d
Nadvalā.
 370 Brahmānda Purāna

107b-108. Agneyi gave b i r t h to Ū r u ' s six sons of great

splendour viz. Ańga, S u m a n a s of good r e p u t a t i o n , G a y a ,
Śukra, Vraja and Ajina.
Sunīthā gave b i r t h to a single child of Añga ( n a m e d )
Vena.
109. T h e r e was a great commotion on account of t h e
fault and crime of V e n a . For the sake of a progeny, the sages
churned his right h a n d .
110-112. W h e n his h a n d was c h u r n e d , the h a n d s o m e
P r t h u was born. After producing his son P r t h u of famous
valour, the sages s a i d — " O subjects (be) joyous. This is your
king. He is born with an a r m o u r , wielding a bow. He appears
(as if) b u r n i n g on account of his splendour. This king will
bestow sustenance on you a l l " . P r t h u , the son of V e n a , the
ancestor, of all Ksatriyas protected all the worlds trten.
113. T h a t king was the first a m o n g those who were
crowned and anointed after the Rājasyya sacrifice. T w o clever
bards Sūta, M a g a d h a were also b o r n for t h e purpose of
eulogi ig h i m .
4-115. T h i s cow (viz. the e a r t h ) was milked by t h a t
i n t e l ' j e n t g r e a t king (for the sake of) vegetables for t h e
svb'jcts who were desirous of sustenance. He was accompanied
b •• :he Devas, t h e groups of sages, the Pitrs, t h e Dānavas, t h e
G a n d h a r v a s , the groups of celestial damsels, t h e serpents, t h e
Punyajanas (the demons a n d goblins), the m o u n t a i n s , the trees
a n d the creepers.
116. Being milked in the different vessels, Vasun-
d h a r ā ( t h e E a r t h containing rich deposits) yielded t h e m milk
as desired by t h e m . T h e subjects sustained their lives t h e r e b y .

Śāmiapāyana requested1 :—
117-121. O sage of great noble rites, recount t h e b i r t h
( a n d life- tory) of P r t h u in detail, how formerly t h e E a r t h was

1. T h e story of Prthu a n d his milking of the earth is a Purānic transfor­

mation of the V e d i c conception of milking of the Virāj cow. T h e Virāj Sūkta
(AV. V I I I 1 0 ) forms the basis of the Purāriic legend. T h i s purānic legend
records the right of the sages (public leaders) to do a w a y w i t h a wilful tyrant.
T h i s Prthu, the son of V e n a is a V e d i c king and is recorded to h a v e worship-
 1.2.36.122-126 371

milked by t h a t noble-souled ( P r t h u ) , how (he was accom­

p a n i e d ) by t h e Devas, t h e Nāgas (serpents) t h e B r a h m a n i c a l
sages, t h e Yaksas, the Rāksasas, t h e G a n d h a r v a s a n d the
celestial damsels formerly, how a n d by w h a t means ( h e milked
t h e m ) . Even as we ask, tell us a b o u t their different special
vessels, the milker, t h e milk, as well as the different calves
used by t h e m . Tell us in due order t h e special types of milk
(yielded by h e r ) . For w h a t reason was the h a n d of V e n a
•churned formerly by t h e infuriated great sages of yore ?
M e n t i o n t h a t reason u n t o us.

Sūta Narrated
122. I shall recount to you, O B r ā h m a n a s , t h e b i r t h of
P r t h u , t h e son of Vena. Listen to it with c o n c e n t r a t i o n and
p u r i t y of m i n d , O excellent B r ā h m a n a s .
123. This Brahman (i.e. the story as sacred as the Vedas)
should not be c o m m u n i c a t e d to one who is not pure, to one
who is a sinner, to one w h o is not a disciple, to one w h o is
a n t a g o n i s t i c a n d u n d e r no circumstances to one who does not
observe holy rites.
124-125. T h e origin of P r t h u t h e son of V e n a is con­
ducive to t h e acquisition of wealth, fame, longevity a n d merit.
It is on a p a r with the Vedas. It is an esoteric secret mention­
ed by t h e sages. If a n y person who is free from jealousy listens
to this story or recounts this to others after m a k i n g obeisance
to the B r ā h m a n a s , he will never have an occasion to repent over
his omissions a n d commissions of acts.
126. T h e r e was a king n a m e d Ańga. T h e lord was on a
p a r w i t h Atri a n d was born of t h e family of Atri. He was a
Prajāpatī a n d a zealous protector of D h a r m a .

ped the Aśvins in his sacrificial c h a m b e r s ( A V . X X . 140.5). T h e milking of

Virāj c o w by Prthu with the earth as a milking pail and Vaivasvata M a n u as
the calf is recorded in AV. V I I I 10.24 (but here Cāksusa M a n u is m a d e the
calf see V. 2 0 2 ) .
T h e w h o l e episode is a development of an ancient Vedic legend and has
been depicted in various Purānas as in Bh. P. I V . 18, Mbh. Śānti 59v98-128
M t . P. ch. 10. 1-35, V ā . P. 6 2 . 103-197 (to mention a few). T h e different
motifs introduced here show h o w social order was established by Prthu w h o
w a s the first crowned and anointed king. T h e ideal kingship and the happy
c o n d i t i o n of subjects here is covetable even today.
 372 Brahmānia Purāna

127. Vena was his son. He was not very m u c h devoted

to pious activities. This lord of the subjectswas b o r n o f Sunīthā
the d a u g h t e r of M r t y u .
128. T h a t V e n a was the son of the d a u g h t e r of K ā l a
(god of d e a t h ) . H en c e , on account of a ( h e r e d u o r y ) default
of his m a t e r n a l grandfather, he turned his back on D h a r m a
(Virtue) and carried on his activities in the world as he
pleased.
129. T h a t king brought to a standstill (prohibited)
holy rites a n d devout practice. Transgressing t h e ( i n j u n c t i o n of
the) Vedas, a n d scriptures he b e c a m e engaged in sinful
activities.
130. He was devoid of practice of self-study of
the Vedas a n d t h e c h a n t i n g of V a s a t k ā r a . While he was r u l i n g
over t h e kingdom, the gods never d r a n k t h e Soma juice in great
Yajñas.
131. " N o Yajña should be performed. No m o n e t a r y or
other gifts should be offered", this was t h e cruel solemn dec-
laration of that Prajāpati, when his (utter) ruin was i m m i n e n t .
132. (He d e c l a r e d ) "I should be worshipped a n d
honoured in t h e Yajña by the gods a n d the twice-born ones.
Yajñas should be performed ( u n t o m e ) a n d H o m a s should be
offered on my behalf (i.e. with me as t h e object of w o r s h i p ) " .
133. As he exceeded the bounds of decency (because}
he had m a n y heroic acts to his credit, all the great sages with
Marīci as their leader spoke to h i m t h e n .
134. "O king, we a r e going to initiate a religious rite
lasting for a h u n d r e d years. Do n o t commit a n y sinful deed-
This is not t h e e t e r n a l D h a r m a .
135. You are b o r n in the family of the god of d e a t h .
U n d o u b t e d l y you a r e a P r a j ā p a t i . Formerly, you h a d entered
into a contract stipulating, "I shall p r o t e c t the subjects."
136-139. As all those B r ā h m a n a sages said thus, V e n a ,
of evil intellect, laughed a n d s a i d — " W h o else is an expert on
account of the things understood by m e ? W h o else is t h e
creator of the dharma w h o m (whose words) should I listen to
(obey) ? W h o is e q u a l to me on t h e E a r t h in regard to heroism,
power of p e n a n c e a n d truthfulness? You are all slow-witted
souls. Certainly, you do n o t know me factually. I am t h e source
1.2.36.140-150 373

of origin of all the worlds a n d particularly of all righteous

acts. If I so wish I m a y b u r n t h e entire E a r t h or flood it w i t h
water. I m a y c r e a t e or swallow (destroy) it. No d o u b t need
be e n t e r t a i n e d in this r e s p e c t " .
140. V e n a was thus defiled excessively on account of
his ignoble behaviour. W h e n he could not be dissuaded from
his a r r o g a n c e , t h e great sages became infuriated.
141. E v e n as he was struggling, the extremely infuriated
g r e a t sages seized him by m e a n s of b o t h t h e arms. T h e y twisted
a n d c h u r n e d t h e left h a n d of t h a t very powerful king.
142. It is reported t h a t at the outset an extremely short
person was b o r n of t h a t h a n d t h a t h a d been crushed a n d c h u r n ­
e d . He was d a r k in colour too.
143. He was extremely frightened. W i t h all his sense-
organs in u t t e r confusion, he stood there with joined palms. On
seeing h i m distressed a n d bewildered they s a i d — " N i s ī d a " (sit
down).
144. He became a person endowed with endless ex­
ploits a n d established the c o m m u n i t y of Nisādas ( t r i b a l people,
h u n t e r s ) . Moreover he created the Dhlvaras (fishermen) origi­
n a t i n g from t h e sins of V e n a .
145. O t h e r tribal people w h o have their abodes on the
Vindhya, viz. the T a m b u r a s , the T u b u r a s , t h e K h a ś a s a n d
others with special interest in sinful activities—Understand
t h e m as persons b o r n of the sins of Vena.
146. Again the infuriated great sages whose anger h a d
b e e n aroused, c h u r n e d t h e right h a n d of V e n a as though it
was t h e Arani ( t h e piece of wood used to kindle t h e sacred fire
by means of a t t r i t i o n ) .
147. P r t h u was b o r n of t h a t h a n d t h a t resembled a lotus.
He was called P r t h u because he was b o r n of the big (Prthu)
p a l m of h a n d .
148-150. He shone with his body (as if) blazing like fire.
He wielded the primordial bow of loud report n a m e d Ajagava.
For the sake of security a n d protection, he held arrows a n d the
coat of m a i l of g r e a t lustre. W h e n he was b o r n all the living
beings everywhere b e c a m e extremely delighted. T h e y a p p r o a c h ­
ed t h e g r e a t K i n g . V e n a went to heaven (like a) saintly king
on account of the b i r t h of a noble-souled good son.
374 Brahmānda Purāna

151-152. T h a t tiger a m o n g m e n was saved from the hell

n a m e d put by his noble son. Rivers a n d t h e seas took gems a n d
jewels as well as water for t h e sacred sprinkling ( a t t h e t i m e )
of coronation a n d all of t h e m a p p r o a c h e d h i m . L o r d G r a n d ­
father (god B r a h m a ) c a m e along w i t h Ańgiras a n d t h e immor­
tal ones (gods).
153-154a. All the living beings, b o t h mobile a n d im­
mobile a p p r o a c h e d t h e ruler of m e n , t h e son of Vena, t h e
protector of the subjects, of great splendour, with S u p r e m e
sovereignty* a n d sprinkled h i m w i t h t h e sacred water.
154b-155a. T h a t g r e a t king was anointed (as a sover­
eign) by gods, t h e sons of Ańgiras. Valorous P r t h u , the son of
Vena, was t h e first ( p r i m o r d i a l ) king of great fortune.
155b. His subjects h a d been antagonized by his father
b u t they were conciliated a n d kept satisfied by h i m .
156-159. T h e n c e f o r t h , he was n a m e d R ā j ā (king) on
account of his Anurāga (Affection, love). W h e n he wished to
m a r c h against the ocean, t h e waters b e c a m e stunned a n d
paralysed. Even t h e m o u n t a i n s crumbled down. But ( n o n e of
his) flagstaffs got broken. T h e E a r t h bore rich harvest without
being ploughed. T h e cows yielded plenty of milk as desired by
everyone ( o r yielded everything desired). T h e r e was honey in
every cluster of flowers.
At the very same time, while he was performing a sacri­
fice, while t h e S o m a j u j c e was extracted, Sūta was born of the
Sautya d a y (i.e. t h e d a y on which t h e Soma juice was extract­
ed ). After he h a d been b o r n thus, M ā g a d h a ( b a r d ) was b o r n . 1
160. He was b o r n while t h e Sāmagas (those who sing
the S ā m a n hymns very well) were singing a n d w h e n Ś u b h ā n d a * *
(?) pertaining to the Viśve-Devas h a d arrived. H e n c e he is
called M ā g a d h a .

* Rājarāja or K u b e r a is inappropriate in the context. H e n c e the

emendation—rāja-rājyena is adopted from V ā . P . 6 2 . 1 3 5 .
1. W. 156-173. A s usual the author gives the popular etymologies
of Sūta a n d M ā g a d h a , a n d records the duties allotted to them. T h e relation
between M ā g a d h a s and their home-land M a g a d h a is clear but not so about
Sūta a n d A n ū p a (south M a l w a ) .
** misprint for srug-bhāada 'vessel containing wooden ladles' vide V ā . P .
62.141.
 1.2.36.161-173 375

161-162. T h e Havis offerings of Brhaspati got mingled

with those of I n d r a . He invoked I n d r a by m e a n s of the Daiva
(divine) M a n t r a . It was t h e n ^that S ū t a was b o r n . T h e r e b y a
default occurred there and therefore an expiation too in t h e
holy rites ( b e c a m e d u e ) . For t h e Havis offering of t h e precep­
tor got mixed a n d therefore o v e r p o w e r e d by the H a v y a of t h e
disciple.
163-165. On a c c o u n t of the ( m i n g l i n g ) activity of t h e
lower a n d the u p p e r , the p r o g e n y b e c a m e one mixed in caste
as in the case of one b o r n of the w o m b of a B r ā h m a n a lady
from a source of origin belonging to a lower caste viz. from
a K s a t r i y a . T h e Sūta has similarity with the previous earlier
one a n d hence ic is mentioned t h a t he has the same duties as
the previous one (i.e. the B r a h m a n ) . It is the m i d d l e d h a r m a
of S ū t a , the duties of Ksatriyas. (He has these duties also) viz.
looking after a n d m a i n t a i n i n g chariots, elephants a n d horses.
Practice of medicine is the lowliest d u t y . It was for the sake of
eulogising P r t h u t h a t both of them were called there by the
great sages.
166. All t h e sages told those t w o — " L e t this king be
eulogised. This is a j o b befitting you a n d this ruler of m e n is
a deserving p e r s o n " .
167-168. T h e Sūta and M a g a d h a thereafter said to all
those sages,—"We shall please the Devas a n d the sages by
m e a n s of our activities. But we do not know a n y t h i n g a b o u t the
performance, characteristic features a n d r e p u t a t i o n of this
king. Wherefore c a n we eulogise h i m ? T h e n the brilliant
B r ā h m a n a s spoke:
169. " T h i s (king) is always devotedly engaged in his
d u t y . He is truthful in speech. He has perfect control over his
sense-organs. He is h a b i t u a t e d to t h e wise pursuit of knowledge.
He is liberal-minded a n d charitably disposed. He is never
defeated in b a t t l e s .
170-173. Those two (i.e. Sūta a n d M a g a d h a ) were
engaged by t h e sages ( w i t h t h e following instructions) viz. " L e t
h i m be eulogised for his future a c t i v i t i e s " .
S ū t a a n d M a g a d h a eulogised h i m b y c o m p o s i n g songs
a b o u t t h e past achievements of t h a t powerful king P r t h u . At
 376 Brahmānda Purāna

the e n d of t h a t e n c o m i u m , P r t h u t h e lord of t h e subjects was

highly pleased. He gave the l a n d of A n ū p a (South M a l w a ) to
S ū t a a n d M a g a d h a to M a g a d h a . Ever since t h e n t h e rulers of
the E a r t h are eulogised by Sūtas a n d M ā g a d h a s . T h e y are
awakened (in t h e m o r n i n g ) by Sūtas, M ā g a d h a s a n d b a r d s
through words a n d expressions of benediction. On seeing h i m
the subjects were extremely delighted. T h e great sages said :—
174. " T h i s ruler of m e n , the son of V e n a , shall offer you
m e a n s of s u s t e n a n c e " . T h e r e u p o n , t h e subjects eagerly rushed
to t h e highly fortunate son of V e n a .
175-176. " G i v e us the means of sustenance as per pro­
mise b y t h e great sages". O n being a p p r o a c h e d ( a n d request­
ed ) thus by the subjects, the m i g h t y ruler w i t h a desire for
the welfare of t h e subjects, seized his bow a n d arrows a n d rushed
at the E a r t h . T h e r e u p o n , afraid of the son of V e n a , the E a r t h
assumed the form of a cow a n d began to flee. 1
177-179. T a k i n g t h e bow w i t h h i m , P r t h u p u r s u e d her
(i.e. t h e E a r t h in the form of a cow) as she r a n . Afraid of
the son of Vena, she went to B r a h m a ' s world a n d o t h e r worlds
as well ( b u t eventually) saw t h e son of V e n a in front of her
with t h e bow in his raised h a n d . He was shining brilliantly on
account of t h e refulgent s h a r p arrows. He never failed in his
a i m (in h i t t i n g t h e t a r g e t ) . He was noble-souled with great
yogic power. He could n o t be assailed even by t h e i m m o r t a l
ones. U n a b l e to get succour from elsewhere, she resorted to t h e
son of V e n a himself.
180-181. She w h o was worthy of always being h o n o u r e d
by the three worlds, joined her palms in reverence a n d said to
t h e son of V e n a : — " Y o u a r e n o t able to see a n y sin in killing
a w o m a n . H o w c a n you sustain t h e subjects w h o h a d been n u r ­
tured a n d b r o u g h t up by me ? O king, all t h e worlds a r e
stationed in m e . T h i s universe is being supported by m e .
182-183. T h e subjects who have been n u r t u r e d by me
should not perish for my sake, O king. It does n o t behove
you to kill m e . You wish to do something conducive to the

1. S e e note 1, p. 3 7 0 above. As stated therein, this is an elaboration

of a V e d i c legend.
1.2.36.184-193 377

welfare of t h e subjects. O protector of t h e E a r t h , listen to

these words of m i n e . All enterprises b e g u n methodically with
p r o p e r m e a n s become fruitful.
184. Even after killing m e , O k i n g , you c a n n o t p r o t e c t
t h e subjects (If you kill m e , you will become i n c o m p e t e n t to
p r o t e c t t h e subjects). 1 shall be present within. O lustrous
one, get rid of your a n g e r .
185. O protector of t h e E a r t h , they say t h a t females,
even from a m o n g the lower categories of animals, should n o t
be killed. It does not behove you to a b a n d o n righteous beha­
viour, in t h e case of living b e i n g s " .
186. On h e a r i n g these diverse statements of t h e E a r t h
t h e m a g n a n i m o u s noble-souled king controlled his anger a n d
spoke t o t h e E a r t h thus : —
187. " I f a n y o n e were to kill one or m o r e for t h e sake
of one w h e t h e r it be himself or a n o t h e r , t h e n his action is
sinful.
188. But O gentle, splendid lady, in case m a n y flourish
happily w h e n a single person is killed, there is neither major
n o r m i n o r sin in t h e act of his killing.
189. Therefore, O V a s u n d h a r ā ( E a r t h ) , I will kill you
for t h e sake of subjects, if you do not carry out my request
t h a t is conducive to the welfare of t h e world.
190. If you t u r n your face against my behest, I will
kill you presently w i t h a single arrow. Establishing my prestige
t h u s , I shall myself sustain t h e subjects.
191. In compliance of my instructions, O t h e most
excellent one a m o n g the up-holders of D h a r m a ( p i e t y ) , enliven
a n d nourish t h e subjects perpetually. I n d e e d , you are capable
of it. T h e r e is no doubt about it.
192. A d o p t also the status of my d a u g h t e r . In t h a t case
I shall w i t h d r a w this terrific-looking arrow which I have raised
up for slaying y o u " .
193. T h e r e u p o n the E a r t h who h a d been told thus,
replied to t h e son of V e n a : —
" U n d o u b t e d l y O ! K i n g , I shall carry out all these
behests.
378 Brahmānda Purāna

194. F i n d out t h a t calf u n t o me whereby I shall p o u r

out milk out of affection. O t h e most excellent one among-
t h e upholders of D h a r m a , m a k e me flat a n d level everywhere
so t h a t t h e milk t h a t flows out shall spread everywhere
equally".

Sūta said:—
195-200. T h e r e u p o n , he removed the heaps or collections
of rocks everywhere. T h e son of V e n a removed w i t h the tip of
his bow all t h e m o u n t a i n s t h a t h a d risen u p . In t h e M a n v a n ­
t a r a s t h a t h a d gone by, the E a r t h h a d been uneven. ( N o w ) all
her u n e v e n parts b e c a m e even naturally. In t h e previous crea­
tion when the surface of t h e E a r t h was uneven, there h a d been
no distinction between cities and villages. T h e r e were no p l a n t s
or crops. T h e r e was n e i t h e r agriculture nor breeding of cattle.
T h e r e was no m a r k e t place or trade route. Such h a d been the
condition formerely in the Cāksusa M a n v a n t a r a . All these h a d
been possible (or created) (only) in the Vaivasvata
Manvantara.
T h e subjects lived in those places wherever there was
level g r o u n d . Initially t h e diet of t h e subjects consisted of
fruits a n d roots.
2 0 1 . We have h e a r d t h a t at t h a t time their sustenance
was m a i n t a i n e d w i t h great difficulty. • Everything was m a d e
available in this world even since t h e days of the son
of Vena.
202. After a d o p t i n g Cāksusa M a n u as the calf, lord
P r t h u milked plants a n d vegetables from the E a r t h on its o w n
surface.
203. Those virtuous subjects began to sustain themselves
by means of t h a t food ever since t h e n . It is h e a r d t h a t the
E a r t h was once again milked by the sages.
204-206. S o m a ( T h e M o o n ) was t h e calf in their case.
Brhaspati (Jupiter) was the m i l k m a n . Gāyatrī a n d other
(Vedic) M e t r e s carried out the function of t h e Utensil (milk-
p o t ) . P e n a n c e a n d t h e eternal B r a h m a n (Vedas) was t h e i r
milk (the y i e l d ) .
Again it is h e a r d t h a t the E a r t h was milked by t h e g r o u p s
o f Devas with P u r ā n d a r a ( I n d r a ) a s their leader, taking u p
 1.2.36.207-217 37£

( w i t h him) a golden vessel. M a g h a v a n was t h e calf a n d lord

Savitr was t h e m i l k m a n . Ūrjā (Power, energy, Procreative
energy) a n d h o n e y was the milk. T h e deities sustain themselves
b y means o f t h a t .
207-209a. It is h e a r d t h a t t h e E a r t h was a g a i n milked
by t h e Pitrs by m e a n s of a Silver Vessel. T h e yield was
S v a d h ā a n d it was conducive to their i m m e d i a t e c o n t e n t m e n t .
Y a m a t h e valorous son of Vivasvān was their calf. T h e p o w e r ­
ful god A n t a k a ( t h e god of d e a t h ) was t h e m i l k m a n of t h e
Pitrs.
209b-212a. It is h e a r d t h a t t h e E a r t h was once a g a i n
milked by t h e Asuras w i t h an iron vessel a n d t h e all r o u n d yield
was t h e p o w e r of M ā y ā ( d e c e p t i o n , illusion). Virocana, t h e ex­
tremely famous son of P r a h l ā d a , was t h e calf u n t o t h e m .
R t v i k d v i m ū r d h ā (?) the son of D i t i was their m i l k m a n . With,
t h e (different types of) M ā y ā for their milky yield all t h e
Asuras b e c a m e Māyāvins (experts in making use of M ā y ā ) .
T h o s e persons of great virility sustain themselves by m e a n s of
M ā y ā . T h a t is their g r e a t source of strength.

212b-215a. After a d o p t i n g T a k s a k a as their calf, it is

heard, t h a t t h e E a r t h was once again milked by t h e serpents,
w i t h a p o t of g r o u n d ( o r bottle-gourd) as their vessel a n d
poison as their milk. O excellent B r ā h m a n a , Vāsuki, t h e
valorous son of K a d r u , was t h e m i l k m a n u n t o those Nāgas-
a n d Sarpas (different varieties of S e r p e n t s ) . Those t e r r i b l e
beings sustain themselves by m e a n s of t h a t alone ( i . e . p o i s o n ) .
T h e y a r e excessively poisonous. T h e y have t h a t as their food.
T h e y a r e active on a c c o u n t of it. T h a t is their source of v i g o u r .
T h e y solely d e p e n d on it.

215b-217. In a p o t n o t annealed properly, t h e E a r t h

was once a g a i n milked by t h e Yaksas a n d t h e Punyajanas after
a d o p t i n g as their calf V a i ś r a v a n a who was fond of A n t a r d h ā n a
(becoming invisible). T h e m i l k m a n was R a j a t a n ā b h a w h o was
t h e father of M a n i d h a r a . T h e son of Yaksa was extremely r e s ­
p l e n d e n t a n d h e was endowed w i t h g r e a t r e p u t a t i o n . H e h a d
perfect control over (his sense-organs). T h i s is perfectly t r u e
because they sustain themselves by m e a n s of it (? i.e. b e c o m i n g
invisible).
380 Brahman Aa Purāna

218-220a. T h e E a r t h was once a g a i n milked by Rāksasas

a n d Piśācas. T h e i r m i l k m a n w a s K u b e r a . T h a t o f Brāhmī was
B r a h m a * T h e powerful S u m ā l l was the calf. T h e milky yield was
blood. T h e E a r t h was milked in K a p ā l a - P ā t r a (skull-vessel).
Antardhāna ( t h e power of becoming invisible) was milked by
the Rāksasas. In all respects the Rāksasas sustain themselves
by m e a n s of t h a t milk.

220b-222a. T h e n t h e E a r t h was milked b y the G a n d h a r ­

vas a n d t h e groups of celestial damsels with lotus as their
vessel. T h e y m a d e C i t r a r a t h a their calf. T h e milky yield was p u r e
fragrant scent. T h e i r m i l k m a n was Vasuruci 1 . (Viśvāvasu in
V ā . P t h e splendid son of a sage (? of M u n i ) , t h e extremely
powerful king of t h e G a n d h a r v a s , t h e noble-souled one resembl­
ing the sun.
222b-224a. It is h e a r d t h a t t h e sparkling goddess Vasun-
d h a r ā ( E a r t h ) was a g a i n milked b y t h e m o u n t a i n s . * * T h e
milky yield was as follows : the medicinal herbs having embo­
died forms a n d different types of precious gems and jewels.
H i m a v ā n was t h e calf a n d M e r u t h e g r e a t m o u n t a i n was the
m i l k m a n . T h e vessel was a m o u n t a i n itself. H e n c e , t h e m o u n ­
tains a r e all well-established.
224b-227. It is h e a r d t h a t the E a r t h was once again
milked by t h e trees a n d t h e creepers after taking up as t h e i r
vessel t h e (leafy c u p of) P a l ā ś a t r e e t h a t grows again a n d again
when cut d o w n or b u r n t . T h e Plaksa tree, the tree of prolific
blossoms, was the calf of these fa mous ones (i.e. trees a n d
c r e e p e r s ) . I t yielded t h e milk they desired.
T h e E a r t h was thus a milch cow t h a t yielded every­
thing they desired. It m a d e t h e living beings flourish. She

* This is obscure—Vā. P. 62 reads Brahmopetas tu dogdhā 'Rāksasa called

B r a h m o p e t a w a s the milkman'.
I. M t . P. 10. 25 reads here Vararuci for Vasuruci as the milk-man
a n d N ā t y a V e d a w a s the milk:
Dogdhā Vararucir nāma nātya-vedasya pāragah I
In other words a n e w discoverer or inventor is the milkman a n d the
contribution to that science or lore is the milk.
** K ā l i d ā s a in Kumāra-sambhava 1.2 has ditto echoed this.
1.2.37.1-12a 38Ī

a l o n e was t h e Dhālri a n d Vidhātri ( o n e w h o created a n d laid

d o w n rules a n d shaped t h e d e s t i n y ) , t h e Vasundharā (one w h o
holds riches) was t h e s u p p o r t e r Jofevery o n e ) . W e h a v e h e a r d
t h a t t h e E a r t h (of such potentialities), t h e source of origin of
all t h e worldly things mobile a n d immobile, t h e foundation
of t h e Universe, h a d been milked by P r t h u for t h e welfare of
worlds.

CHAPTER THTRTYSEVEN

Cāksusa Manvantara ; Dynasty of Vaivasvata Manu

Sūta said :—
1. As p e r t r a d i t i o n a l r e p o r t , t h e V a s u d h ā (the E a r t h )
was extended h e r e with oceans as its limits. It is glorified in
songs as V a s u d h ā because it holds (within its bowels) riches
(Vasu).
2. Formerly, it was completely i n u n d a t e d with t h e '
Medas (fat, suet) of (the d e m o n s ) M a d h u a n d K a i t a b h a . H e n c e
by etymological derivation it is called Medini by t h e expoun­
ders of t h e B r a h m a n .
3. Thereafter, on its a t t a i n m e n t of t h e status of t h e
d a u g h t e r of t h e intelligent king P r t h u , t h e son of V e n a , it c a m e
to be cited as Prthivi.
4-5. T h e division of t h e E a r t h also was formerly accom­
plished by P r t h u . T h e E a r t h consisting of a series of towns a n d
mines (of various n a t u r a l p r o d u c t s ) a n d i n h a b i t e d by t h e people
of four castes was p r o t e c t e d by t h a t intelligent king. K i n g
P r t h u t h e son of Vena, was a person of such power a n d influence,
O excellent B r ā h m a n a s .
6-12a. He is w o r t h y of b e i n g bowed down to a n d
h o n o u r e d by e n t i r e living beings all r o u n d .
P r t h u alone is worthy of being offered of o b e i s a n c e by
B r ā h m a n a s of g r e a t dignity a n d splendour, a n d experts in t h e
 382 Brahmānda Purāna

V e d a s a n d t h e V e d ā ń g a s (ancillary subjects of t h e V e d a s ) ,
since he is ancient a n d h a d B r a h m a n as t h e source of origin.
P r t h u , the p r i m o r d i a l king, the valorous son of Vena,
s h o u l d be bowed d o w n to by the highly fortunate kings w h o
seek g r e a t r e p u t a t i o n .
P r t h u a l o n e , w h o was the first formulator of Military
service, should be bowed down to by warriors in the battlefield
desirous of o b t a i n i n g victory in t h e war.
T h e warrior w h o glorifies king P r t h u a n d t h e n proceeds
to the battlefield r e t u r n s safely from the terrible battle a n d
attains glorious fame.
T h e saintly king of great fame, P r t h u alone, should be
bowed down to by Vaiśyas too w h o strictly a b i d e by t h e duties
a n d activities befitting t h e Vaiśyas, since it was he w h o h a d
offered them sustenance.
T h u s the different types of calves, milkmen, milk a n d the
vessels—all these have been recounted by me in d u e order.
12b-15a 1 . At t h e outset, t h e E a r t h was milked by t h e
noble-souled B r a h m a after m a k i n g the wind god t h e calf. T h e
seeds on the surface of t h e E a r t h were t h e milky yield.
Thereafter, i n t h e S v ā y a m b h u v a M a n v a n t a r a ( t h e E a r t h
was milked) after m a k i n g Svāyambhuva M a n u t h e calf. All
types of plants were t h e milky yield.
Thereafter, w h e n t h e Svārocisa M a n v a n t a r a arrived, the
E a r t h was milked after m a k i n g Svārocisa, t h e calf. T h e plants
a n d food-grains were t h e milky yield.
15b-16a. I n the U t t a m a ( M a n v a n t a r a ) t h e e a r t h was
milked by intelligent D e v a b h u j a * after m a k i n g M a n u the best
calf a n d t h e (milk-yield was) all crops.
16b-17a. Again d u r i n g the fifth M a n v a n t a r a called
T ā m a s a , t h e e a r t h was milked again b y B a l a b a n d h u after m a k i n y
T ā m a s a ( M a n u ) as t h e calf.
17b-18a. It is reported t h a t w h e n t h e sixth M a n v a n t a r a
of Cāristava ( C ā r i s n a v a in Vā. P.) arrived, the E a r t h was
milked by P u r ā n a for the calf Cāristava. ( c ā r i s n a v a ) .

* Vā P. 63.15 reads Devabhujena 'by Devabhuja' instead of Devinujena

hereof.
1 . W . 12b-20 give the list o f persons w h o " m i l k e d " the earth i n
e a c h Manvantara. In a w a y e a c h " m i l k i n g " represents advancement m
h u m a n civilization.
1.2.37.18b-29 383

18b-19a. W h e n the Cāksusa M a n v a n t a r a arrived, in

t h a t M a n v a n t a r a , the E a r t h was milked by P u r ā n a (?) after
m a k i n g Cāksusa, t h e calf.
19b-20a. W h e n the Cāksusa M a n v a n t a r a had elapsed
a n d the Vaivasvata M a n v a n t a r a arrived, the E a r t h was milked
by the son of V e n a . H o w it was milked has already been re­
counted to you by m e .
20b-22. T h e E a r t h was thus milked in the previous M a n ­
vantaras by these viz.—the Devas a n d others, the h u m a n a n d
other living beings too. A similar situation should be understood
in the M a n v a n t a r a s of the past as well as of the future. T h e
Devas reside in heaven throughout a M a n v a n t a r a .
Now listen to the progeny of P r t h u . T w o very valiant
sons were b o r n to P r t h u . T h e y were A n t a r d h i a n d P ā v a n a .
23-24. Śikhandinī gave birth to H a v i r d h ā n a (the son)
of A n t a r d h ā n a ( s a m e as A n t a r d h i ) .
D h i s a n ā , the d a u g h t e r of Agni (Agneyī) gave birth to six
sons of H a v i r d h ā n a — v i z . Prāclna-Barhis, Śukla, G a y a , K r s n a ,
Praja a n d Ajina. Lord P r ā c ī n a b a r h i s was a great P r a j ā p a t i
(Lord of the subjects, or sovereign ruler) .
25. On account of his strength, learning, penance a n d
virility, he was the sole m o n a r c h of the E a r t h . His D a r b h a
grasses h a d their tips towards the East. 1 H e n c e , he was known
as Pracīnabarhis.
26. After a great penance, t h a t Prajāpati married Savarnā
the d a u g h t e r of the ocean.
27 Savarnā, the daughter of the ocean, gave b i r t h to ten
sons of P r ā c ī n a b a r h i s . All of t h e m were masters of the Science
of archery. T h e y were called Pracetas (collectively).
28. Performing pious rites (collectively) without being
separated from one a n o t h e r , they underwent severe p e n a n c e
for ten thousand years lying down within the waters of the
ocean.
29. While they were performing the p e n a n c e , the trees

1. Cf. V p . I 14.4. T h i s speciality is attributed to the king's performance

of m a n y sacrifices.
384 Brakmānda Purāna

encompassed the Earth that was not being protected. Then

there was the destruction of subjects.
30. This happened when the Cāksusa Manvantara
passed by. The whole firmament became enveloped by the trees
and hence the wind was unable to blow.
31-32. For ten thousand years, the subjects were unable
to carry on their activities. On hearing about it all, those
Pracetas equipped with the power of penance, became infuri­
ated and they created wind and fire out of their mouths. T h e
wind uprooted the trees and dried them up.
33-35. The fire burned them. Thus there was a terrible
destruction of" trees. On coming to know of the destruction
of the trees and when a few trees remained, King Soma (the
M o o n god) approached these Pracetas and s a i d — " N o w that
you have seen the purpose realised, O Kings, sons of Prācīna-
barhis, get rid of your anger for the continuity of the world.
The trees will grow on the Earth. Let the fire and wind be
calm.
36. This fair-complexioned daughter of the tre*. has
become the crest-jewel of all women. This girl has been held
(and nurtured) in the womb by me, as I had already known the
future events.
37. She is Mārisā by name, and has been created by the
trees themselves. Let'this girl who has been nurtured in the
womb of Soma (the Moon-god) be your wife.
38. With half of your splendour and with half of mine,
the scholarly Prajāpati, Daksa will be born of her.
3 9 * . He is on a par with fire. He will make these subjects
flourish once again, the subjects who have been mostly burned
down by the fire of your splendour".
40. Thereafter, at the instance of Soma, those Pracetas
controlled their anger and as per religious procedure accepted
from the trees, the girl Mārisā as their wife.

* Alternatively :
On account of the fire consisting of your fiery brilliance, he
(Daksa) will be just like fire. But he will make the subjects multiply and
flourish again—the subjects most of whom are consumed by fire.
1.2.37.41-52 385

41-42. Thereafter, they mentally impregnated Mārisā.

Prajāpati Daksa was born of Mārisa as the son of all the ten
Pracetas. He had excessive splendour on account of the part
of Soma ( t h e Moon g o d ) . He was vigorous. In the .beginning
Daksa created subjects mentally and later on ( h e created
them) through sexual intercourse.
43. After mentally creating the mobile and immobile
beings and the bipeds and quadrupeds, Daksa created
women.
44. He gave ten daughters to Dharma; thirteen to
Kaśyapa and twentyseven (daughters) who were suitable for
passing (calculation) of the time (i.e. the Constellations) to
(the Moon) god.
45-46. After giving (the daughters) to these, he gave
four others to Aristanemi; two to Bāhuputra and two to Ańgiras.
He gave one daughter to Krśāśva. Children were born of them.
This is sung ab'out as the Sixth Manvantara of Cāksusa Manu.
47-48. The Vasus, the Devas, the birds, the cows, the
Nāgas (Serpents, elephants), the Daityas and the Dānavas, the
Gandharvas and the Apsaras as well as other species were born
of Vaivasvata Manu, the seventh among Manus, who was
Prajāpati (a patriarch or Lord of the Subjects). It was only
after that, that the subjects were born of sexual copulation.
The creation of the former subjects, it is said, was through
thought, ( w i l l ) , sight, and touch.

The sage asked :—

49-51. Formerly, the auspicious origin of the Devas,
the Dānavas, the Devarsis (divine Sages) and the Noble-souled
Daksa was narrated by you. The birth of Daksa from the vital
airs of Brahma was mentioned by you. H o w did the Daksa of
great penance attain the state of being the son of the Pracetas
again ? O Sūta, it behoves you to clarify this doubt of ours. He
was the son of the daughter of Soma ( M o o n ) . How did he
become his father-in-law ?

Sūta explained :—
52. Creation and annihilation, O excellent ones, do
happen perpetually among the living beings. The sages and those
386 Brahmānda Purāna

people who possess Vidyā ( L e a r n i n g ) do not become confused

in this m a t t e r .
53. All these, D a k s a and others, are born in every
Yuga. T h e y are annihilated again. A learned m a n does not
become confused in this m a t t e r .
54. T h e state of being elder or yonder also was present
in them, O excellent B r ā h m a n a s . But p e n a n c e alone was
weighty. Prowess was t h e reason thereof.
55. He who comprehends this creation of Cāksusa con­
sisting of the mobile a n d immobile beings, shall become one
endowed with progeny. He shall cross the life-span. He
will be honoured in t h e heaven (after his d e a t h ) .
56-57. T h u s the creation of Cāksusa has been succinctly
recounted. T h u s these six types of creation, of t h e n a t u r e of
t h e M a n v a n t a r a s beginning w i t h S v ā y a m b h u v a a n d ending
with Cāksusa, have been concisely n a r r a t e d in t h e d u e order.
These are t h e creations as described by wise men who were
excellent B r ā h m a n a s .
58-60. T h e i r detailed explanation should be understood
t h r o u g h t h e creation of Vaivasvata ( M a n v a n t a r a ) . All these
creations of Vivasvān are neither deficient nor superfluous as
regards h e a l t h , longevity, m a g n i t u d e , virtue, wealth a n d love.
He who reads this without jealousy attains all these good quali­
ties. I shall n a r r a t e (the creation of the noble-souled Vaivasvata
the c u r r e n t M a n u , b o t h succinctly and in detail. U n d e r s t a n d it
even as I r e c o u n t .

C H A P T E R THIRTYEIGHT

Vaivasvata Manvantara :
The Mārica Creation

Sūta said :—-

1. During t h e Seventh M a n v a n t a r a of Vaivasvata M a n u ,
t h e Devas a n d t h e g r e a t sages were b o r n of K a ś y a p a , t h e son
of M a r ī c i 1

1. This explains the Title "The Mārica Creation".

1.2.38.2-13 387

2. T h e following a r e remembered as the eight groups of

Devas : (1) Adityas (2) Vasus (3) R u d r a s (4) Sādhyas (5)
Viśvedevas (6) M a r u t s (7) Bhrgus a n d (8) Ańgiras.
3-4. T h e Adityas, M a r u t s a n d R u d r a s should be known
as the sons of K a ś y a p a . T h e three sets (of gods) viz. Sādhyas,
Viśvedevas a n d Vasus are the sons of D h a r m a . T h e Bhrgus a r e
the sons of Bhrgu a n d the Devas (called) Ańgiras are the sons
of Ańgiras. In this Vaivasvata M a n v a n t a r a , these are considered
to be Chandajas ( b o r n of G h a n d a s ) .
5. All these too will meet d e a t h after the efflux of time.
T h u s the c u r r e n t splendid creation should be known as t h a t of
the son of Marīci.
6-8. At present, their brilliant I n d r a is M a h ā b a l a (greatly
powerful) b y n a m e .
T h e I n d r a s of all the M a n v a n t a r a s of the past, present
a n d future should be known as having equal (similar) c h a r a c ­
teristic features. All of them are the lords (of everything) past,
p r e s e n t a n d f u t u r e . * All of them are bountiful a n d crested
( e m i n e n t ) a n d wield the thunderbolt in their h a n d s . All of
t h e m have severally performed a h u n d r e d sacrifices.
9-12. T h e r e I n d r a s have overpowered all living beings
whether mobile or immobile in the three worlds, by their
D h a r m a (and other special reasons), by their brilliance,
p e n a n c e , intelligence, might, learning a n d exploit. I shall explain
to you in details why ( a n d h o w ) these mighty ones are the
d o m i n a n t lords a n d masters of Bhūta, Bhavya a n d Bhavat,
(try t o ) u n d e r s t a n d me as I recount. It is remembered
by the B r ā h m a n a s t h a t Bhūta, Bhavya a n d Bhavat a r e the three
worlds. T h i s Bhūrloka ( E a r t h ) is remembered as Bhūta; the
Antariksa (Atmosphere) is remembered as Bhavat. T h e Diva
( H e a v e n ) is remembered as Bhavya. I shall m e n t i o n their m e a n s
(of d e r i v a t i o n ) .
13. While m e d i t a t i n g u p o n the names (i.e. w h a t names
should be given to the worlds), this (name viz. bhuh) was
uttered at the outset by god B r a h m a . As the word Bhuh

* S e e V V . 12-20 below for the special m e a n i n g of bhūta, bhavat and

bhavya.
388 Brahmānda Purāna

was spoken at the outset the Bhūrloka ( E a r t h ) came into

existence.
14-15. T h e root Bhū—is remembered as one m e a n i n g
'existence'. It also means ' a p p e a r a n c e of the world'. Hence this
first world b e c a m e Bhūrloka because of its 'coming into being',
(Bhūtatva) as well its being visible ( D a r ś a n a ) . It is remembered
by the B r ā h m a n a s as ' B h ū r ' because of its being bhūta. After
this h a d come into being, the second word Bhavat was uttered
by B r a h m a .
16. T h e word Bhavat is used when something is being
produced. Bhuvarloka ( a t m o s p h e r e ) is mentioned by this word
because of its being produced (Bhavana.)
17-20. T h e atmosphere (antariksa) being bhavat (is the
process of being p r o d u c e d ) . T h e second world is, therefore,
called Bhavat.
W h e n the second world h a d been produced the word
Bhavya was u t t e r e d by B r a h m a . Therefore, t h a t world became
Bhavya world. T h e word Bhavya is considered in the case of
w h a t has not yet come i n t o existence (or h a p p e n e d ) . H e n c e
this Bhavya is remembered by the n a m e Tridiva ( H e a v e n ) .
T h e E a r t h is remembered by the word Bhū. T h e Antarikfa
(Atmosphere)is remembered asBhuvah. T h e heaven is remember­
ed as Bhavya, This is the decision in regard to the ( n a m e s of the
three worlds. T h r e e Vyāhrtis (utterances) took place (while)
speaking about the three worlds.
21-22. T h e r e is a root viz. Nath—This root is rem­
embered by persons who know ( g r a m m a r ) in the sense of
' p r o t e c t i o n ' . Since they are the protectors of the three worlds
namely the Bhūta, Bhavya a n d Bhavat, they are declared as
I n d r a s by B r ā h m a n a s . Devendras are the Chief ones a n d the
meritorious ones.
23a. In the M a n v a n t a r a s those who a r e the Devas are
participants in ( t h e oblations e t c . in) sacrifices are called the
protectors of the three worlds by the B r ā h m a n a s .
23b-25. T h e Yaksas, the G a n d h a r v a s , the Rāksasas, the
Piśācas, the Serpents a n d the h u m a n beings are remembered as
(effects of t h e ) glory of the Devendras. T h e Devendras are the
elders, protectors, kings a n d the Pitrs ( M a n e s ) . T h e excellent
1.2.38.26-33 389

gods protect these subjects righteously. T h u s the characteristic

features of the Devendras have been succinctly recounted.
26-29. I shall m e n t i o n the seven sages who have current­
ly resorted to the heaven. T h e y are ( 1 ) T h e intelligent sage
Viśvāmitra of great p e n a n c e , who was the son of G ā d h i a n d
who belonged to the family of Kuśika. (2) J a m a d a g n i , t h e
valorous son of Aurva and t h e scion of the family of Bhrgu.
(3) Bharadvāja of great reputation who was the son of Brhas­
p a t i . ( 4 ) T h e righteous and scholarly sage n a m e d ' Ś a r a d v ā n '
who was the son of U t a t h y a a n d who belonged to the family
o f G o t a m a . (5) T h e holy lord Atri son of the Self b o r n lord is
the fifth one. He is (otherwise known as) Brahmakośa (having
B r a h m a n as the protective covering). (6) V a s u m ā n the son
of Vasistha is well known in the world. He is the sixth one (7)
V a t s a r a born of the family of K a ś y a p a .
These seven sages are honoured by good m e n .
30-33. These seven sages enumerated now exist in the
present M a n v a n t a r a .
T h e following n i n e are the righteous sons of Vaivasvata
M a n u : Iksvāku, Nrga who was impudent, Śaryāti, N a r i s y a n t a ,
N ā b h ā g a who was famous, D i s t a , K a r ū s a , P r s a d h r a and P ā m ś u
who is r e m e m b e r e d as the n i n t h . T h e y have been glorified as
very religious. This present M a n v a n t a r a is the Seventh one.
T h u s , O B r ā h m a n a s , the Second P ā d a ( q u a r t e r ) has
been recounted by me in detail and the p r o p e r order. W h a t
m o r e shall I recount.?