The Vishnu Purana

Chapter 5

1Maitreta. —mifold to me, Brahman, how this deity created the gods, sages, progenitors, demons, men, animals, trees, and the rest, that abide on earth, in heaven, or in the waters; how Brahm^ at creation, made the world, with the qualities, the chai-acteristics, and the forms of things.^

2Pasa^aka. —I will explain to you, Maitreya: listen attentively, how this deity, the lord of all, created the gods and other beings.

3s/ ’ The teinis here employed are for qualities, C4uuas; 'whieli, as we have already noticed, are those of goodness, foulness, and darkness.* The characteristics or Swabhivas are the inherent properties of the qualities, by which they act, as soothing, terrific, or stupefying; and the forms, Swarupas, are the distinctions of biped, quadruped, brute, bird, fish, and the like.

4Whilst he (Brahmd) foimei’ly, in the he^nning of the Kalpas,* was meditating on creation, there appeared a creation beginning with ignorance, and consisting of darkness. From that great being appeared fivefold Ignorance, consisting of obscurity, illusion, extreme illusion, gloom, utter darkness.^ The creation of the creator thus plunged in abstraction was the fivefold (immovable) worl^ without intellect or reflection, void of pei'ception or sensation, incapable of feeling, and

5Tamisra (cftf^^) 5 Andhalamisra ; they are the

6five kinds of obstruction, Viparyaya of soul’s liberation.

7According to the Sankhya, they are explained to be: 1 . The be¬ lief of material substance being the same with spirit^ 2 . Notion of property or possession, and consequent attachment to objects, as children and the like, as being one’s own; 3. Addiction to the enjoyments of sense; 4. Impatience or wrath; and 5. Fear of pri¬ vation or death. They are called, in the PAtanjala philosophy, tlie five afflictions, Klosa but are similarly explained by

8Avidya , ‘ignorance’; Asmita (wf^dl )5 ‘selfishness’,

9literally ‘I-amncss’; Raga ‘love’; Dwesha ‘hatred’;

10and Abhinivesa ‘dread of temporal suffering’. Sdn-

11Compare Original Sanskrit Teats, Part L, p. 20. f 111., 12, 2. In tho same Purdna, IIL, 20, 18, we have tdinisra andkatdmisra, tamas, moha, and maMlamas,

12destitute of motion.^* Smce immovable things were first created, this is called the first creation, f Brahma,

13w ‘ This is not to be confounded with elementaiy creation, al- though the description would very well apply to that of crude nature or Pradhana; but, as will be seen presently, wc have here to do with final productions, or the forms in which the previously created elements and faculties are more or less perfectly aggre¬ gated. The first class of these forms is here said to he immovable things; that is, the mineral and vegetable kingdoms: for the solid earth, with its mountains, and rivers, and seas, was already pre¬ pared for their reception. The ‘fivefold’ immovable creation is, indeed, according to the comment, restricted to vegetables, five orders of which are enumerated, or: 1. trees; 2. shrubs; 3. climb¬ ing plants; 4. creepers; and 5. grasses. +

14“Of hini meditating was a fivefold creation —of wilhout

15reflection, devoid of clearness in all mattm external and internal, dull of nature, essentially immovable.”

16Another reading of the second line gives I "W-

17The word as used in the stanza quoted, is very unusual.

18V Inasmuch as tMmgs immovable are designated as primary, this is rf/s- tiaguished as the primary creation.”

19The commentator refers to a sacred text for the explanation that im¬ movable things are technically styled “primary”, mukhya, on the ground that they were^produced at J:he^beginning of the creation of the ffods pothers: ^ ^T<l<m^<^ i; iftWT

20I But the grammar here looks very doubtful.

21beholding that it was defective,* * * § designed another; and, whilst he thus meditated, the animal creation was mani¬ fested, to the products of which the term Tiiyaksrotas is applied, from their nutriment following a winding course.These were called beasts, &c.: and their characteristic was the quality of darkness; they being destitute of knowledge, uncontrolled in their conduct,* and mistaking error for wisdom; being formed of ego¬ tism and self-esteem,§ laboming under the twenty- eight kinds of imperfection,* manifesting inward sen-

22implying twenty-eight sorts of animals. These are thus specified in the Bhagavata, III., 10 , 20-22: Six kinds have single hoofs: nine have double, or cloven, hoofs; and thirteen have five claws, or nails, instead of hoofs. The first are the

23J “Taking the wrong way”, utpathagrdhiTU

24sations, and associating with each other (according to their kinds).*

25Beholding this creation also imperfect, Brahma again meditated; and a third creation appeared, abonnding with the quality of goodness, tei*med Urdhwasrotas.^ The beings thus produced in the Urdhwasrotas creation were endowed with pleasure and enjoyment, unencum¬ bered internally or externally, and luminous within and without.f This, termed the creation of immortals,!

26horse, the mnle, the ass, the yak, the Sarabha, and the Gaiira or ■white deer. The second are the cow, the goat, the buflalo, the hog, the gayal, the black deer, the anlolope, the camel, and the sheep. The last are the dog, jackal, ■n'olf, tiger, cat, har(‘, porcupine, lion, monkey, elephant, tortoise, lizard, and alligator. §

27Hill’llI as a text of the Votlas luw it: ‘Throng satiety derived from even beholding ambrosia’j

28“Those beings in which was a preponderance of happy and ploasurahlo feelings, and that were undull externally and internally, and possesseil outward and inward manifestations, were called trrdhwasrotas.”

29II The gods are called ^rdhioasrotae ^ because they obtain thoir food extraneously to the body. That is to say, the bare sight of aliment stands, to them, in place of eating it: “for there is satisfaction from the mere beholding of ambrosia”. So says—not a Yaidik text, but—the

30was the thii*d pei’fonnance of Brahm4, who, although well pleased with it, still found it incompetent to fulfil his end.* Continuing, thei-efore, his meditations, there sprang, m consequence of his infallible pui*pose,'f‘ the creation termed Arvdksrotas, from indiscrete natoe. The products of this ai’e termed Aiwaksrotas,^ from the downward current (of then’ nutriment). They abound with the light of knowledge; but the qualities of dai’kness and of foulness predominate. Hence they are afflicted by evil, and ai’e repeatedly impelled to action. They have knowledge both externally and in¬ ternally, and ai*e the instruments (of accomplishing the object of creation, the liberation of soul), t These crea¬ tures wore mankind. §

311 have thus explained to you, excellent Muni, six®

32‘ Arvjlk (’?I^T5|), ‘downwards’, and Srotas (^<m), ‘canal’. || ’ This reckoning is not very easily reconciled with the crea-

33commentator, Tho quotation from tho Veda, which ho adds, in support of his Tiew, is: "if ^ % ^ ^rarf^ ’nft i

34I “Tho gods do not, indeed, either oat or drink. Having looked upon this ambrosia, thoy are satisfied.**

35II Mon are called arvakurotoB^ because they arc developed by moans of their food going downwards. So says tho commentator: t

36creations. The first creation was that of Maliat or In¬ tellect, which is also called the creation of BvsIhmL ^ The second was that of the rudimental principles (Taii- na4tras), thence tenned the elemental creation (Bhiita- sarga). The thhd was the modified form of egotism/ termed the organic creation, or creation of the senses (Aindriyaka). These three were the Prakfita creations, the developments of indiscrete nature, preceded by the indiscrete principle.^ The fourth or fundamental crear

37tions described; for, as presently enumerated, the stages of creation are seven. The commentator, however, considers the IJ’rdhwa- srotas creation, or that of the superhuman beings, to be the same with that of the Indriyas or senses, over which they preside; by which the number is reduced to six.f

38in the text, ‘creation preceded by, or beginning with, Buddlri, in-

39X Most of my copies of the commentary have: 'IRfX WITT

40tion (of perceptible things) was that of inanimate bodies.* The fifth, the Tairyagyonya creation, was that of animals. The sixth was the tlrdhwasrotas crea¬ tion, or that of the divinities. The creation of the Arv4ksrotas beings was the sovenlh, and was that of man. There is an eighth creation, termed Anugraha, which possesses both the qualities of goodness and

41telligence.’ The rules of euphony would, however, admit of a mute negative being inserted, or 43^^ \ ‘preceded

42and all ambiguity of construction is avoided. The reading is also established by the text of the Linga Purana, which enumerates the different series of creation in the words of the Vishnu, except in this passage, which is there transposed, with a slight variation of the reading. Instead of

43> ‘The first creation was that of Mahat| Intellect being the first in manifestation.’ The reading of the Vdyu P. is still more tauto¬ logical, but confirms that here preferred:

44“And the fourth creation is here the primary; for thifigs immovable arc omphaiically known as primary.”

45t Lingchpurdfiai Prior Section, LXX,, 162.

46darkness.* Of these creations five ai*e secondaiy and tliree are piimaiy.® But there is a ninth, the Kaumdi’a

47f ^ The Anugi'aha creation, of which no notice has been found in the Mahabharata, seems to have been borrowed from the Sdn- khya philosophy. It is more particularly described in the Padma, M^kanieya,^ Linga,f and Matsya Purdiias; as;

48‘The fifth is the Anngraha creation, which is subdivided into four kinds; by obstruction, disability, perfectness, and acquiescence.’ This is the Pratyayasarga or intellectual creation of the Sankhyas (S. Karikd, v. 46, p. 146); the creation of which we have a notion, or to which we, give assent (Anugraha), in contradistinction to organic creation, or that existence of whicli we have sensible per¬ ception. In its specific subdivisions, it is the notion of cerlain inseparable properties in the four different orders of beings; ob- structiou or stolidity in inanimate things; inability or imperfcdioii in animals; perfectibility in man; and acquiescence or tranquil enjoyment in gods. So also the Vayu P.;

49' f ® Or Vaikfita, derived mediately from the first principle, through its Vikfitis, ‘productions’ or ‘developments’; andPrdkfita, derived more immediately from the chief principle itself. Mahat and the two forms of Ahamkara, or the rudimental elements and the senses, constitute the latter class; inanimate beings, <fec. compose the former: or the latter are considered as the work of BrahmA, whilst the three first are evolved from Pradhdna, So the Vayu:

50creation, which is both primary and secondary.^ These are the nine creations of the great progenitor of all,

51‘The three creations beginning with Intelligence are elemental; but the six creations which proceed from the series of which In¬ tellect is the first are the work of Brahma.’

52‘Being ever as he was bom, he is here called a youth; and hence his nauio is well known as Sanatkumara.’ This authority makes Sanatkumai*a and Ribhu the two first born of all:

53whilst the text of the Hari Vaifisa limits the primogeniture to Sanatkumara:

54In another place, however, it enumerates, apparently, six, or the

55and, ‘both as primary and secondary, are tJie radical causes of the world, proceeding from the sovereign creator. What else dost thou desire to hear?

56above four, vvith Sana, and either Ribhu or another Saniltana: for the passage is corrupt. The French translation* ascribes a share in creation to Sanatkumara: ‘Les sept PradjS-patis, Eoudra, Scanda (son fils), et Sanatcoum^ra se mirent k produire les etres, repandant partout I’in^puisable energie du Dieu.’ The original is:

57Sanhshlpya ia not ‘r4pandant’, but ‘restraining’; and Tishfhatah, being in the dual number, relates, of course, to only two of the series. The correct rendering is: ‘These seven (Prajdpatis) created progeny; and so did Rudra: but Skanda and Sanatkumara, re¬ straining their power, abstained (from creation).’ So the com¬ mentator: t*rgir i

58Maitreya.— Thou hast briefly related to me, Muni, the creation of the gods and other beings. I am de¬ sirous, chief of sages, to hear from thee a more ample account of their creation.

59Par^iSara.— Created beings, although they are de¬ stroyed (in their individual forms) at the periods of dissolution, yet, being affected by the good or evil acts of former existence, they are never exempted from their consequences; and, when Brahmd creates the world anew, they are the progeny of his will, in the fourfold condition of gods, men, animals, or inanimate things. Bi'ahma then, being desii'ous of creating the four orders of beings, termed gods, demons, progeni-

60‘These five, O Brahmans, were Yogins, who acquired entire exemption from passion:’ and the Hari Vamsa, although rather "^Vaishnava than §aiva, observes, that the Yogins celebrate these six, along with Kapila, in Yoga works:

61The idea seems to have been amplified also in the Saiva works; for the Linga P. describes the repeated birth of Siva, or Vama- deva, as a Kumdra, or boy, from Brahmd, in each Kalpa, who again becomes four. Thus, in the twenty-ninth Kalpa, Sweta- lohita is the Kumara; and he becomes Sananda, Nandana, Yiswa- nanda, Upanandana; all of a white complexion: in the thirtieth, the Kumdra becomes Yirajas, Vivdhu, Yiioka, Viiwabhdvana; all of a red colour: in the thirty-first, he becomes four youths of a yellow colour; and, in the thirty-second, the four Kumdras were black. All these are, no doubt, comparatively recent additions to the original notion of the birth of Budra and the Kumdras; itself obviously a sectarial innovation upon the primitive doctrine of the birth of the Prajdpatis or will-bom sons of Brahmd.

62tors, and men, collected his mind into itself.^ Whilst thus concentrated, the quality of darkness pervaded his body; and thence the demons (the Asuras) were first bom, issuing from his thigh. BrahmA then aban¬ doned that form which was composed of the rudiment of darkness, and which, being deserted by him, became night. Continuing to create, but assuming a different shape, he experienced pleasure; and thence from his mouth proceeded the gods, endowed with the quality of goodness. The foinn abandoned by him became day, in which the good quality predominates; and hence by day the gods ai'e most powerful, and by night tlie de¬ mons. He next adopted another person, in which the rudiment of goodness also prevailed; and, thinking of himself as the father of the world, the progenitors (the

63‘Collecting lus mind into itself’, IJlft WTOw I according to the comment, is the performance of the Yoga (Yiiyuje). The term Ambhamsi, lit., ‘waters’, for the four orders of beings, gods, de¬ mons, men, and Pitfis, is, also, a peculiar, and, probably, mystic, term. The commentator says it occurs in the Vedas, as a synonym of gods, die.: Tt?rrf*T 1 ^

645^;. The VAyu PnrMa derives it from «n ’to shine’; be¬ cause the different orders of beings shine, or flourish, severally, by moonlight, night, day, and twilight; ^TTf^

65Pitfis) were born £pom his side.* The body, when he abandoned it, became the Sandhyd (or evening twi¬ light), the interval between day and night. Brahmd then assumed smother person, pervaded by the quality of foulnes?; and jBx)m this, men, in whom foulness (or passion) predominates, were produced. Quickly aban¬ doning that body, it became morning twilight, or the dawn. At the appearance of this light of day, men feel most vigour; while the progenitors are most power¬ ful in the evening season. In Ihis manner, Maitreya, Jyotsn4(dawn), E4tri (night), Ahan (day), and Sandhy4 (evening) j are, the four bodies of Brahm4 invested by the three quelities/

66’ This account is given in sevei-al other ParAnas: in the Sdrma, with more simpUdiy; ih the Padma, Linga, and with more detail. The BhAgavata, ,as nsa^, ampliies stQl more cp^ihhslj,; and mixes up mhdt! abSui^ly With the account. T^is, thp j^erson of SandhyA, ‘evening twili^t*, is titiis described: “She appear^ with eyes rolling wlflit>assion, whilst her lotos-like feet sounded with tinkling ornatoents; a muslin vest depended from her waist, secured by a golden zone: her breasts were protuberant and dose together; her nose was elegant; her teeth, beautifol; her face was bright with smiles, and she modestly concealed it with the skirts of her robe; whilst the dork curls dustoted ro^d hAr brow.”t The Asaraei'addi:^ her,'kttd

67Next, from Brah.m4, in a form composed of the quali¬ ty of foulness, 'Was produced hunger, of whom anger was bom: and the god put forth, in darkness, bebgs emaciate with hunger, of hideous aspects, and with long beards. Those beings hastened to the deity. Such of Ihem as exclaimed Oh preserve us I were, thence, called E^hasas:^* others, who cried out Let us eat,

68l ‘That which wajs his body, and was left, was darkness: this is the j^ruti.’ All the authorities place night before day, and the Asuras or Titans, before the gods, in the order of i^pearance; as did Hesiod and other ancient theogonists.

69Those Mong ihem that called out ‘Not so: oh I let him be saved!’ were named Eikshasas.”

70It is related, in the MdgavaktrpiErdila, IH, 20, 19-21, that Brahmi transformed himself, into night, invested with a body. This the Takshas and Bakshasas seiaed upon,, exclaiming “Bo not spare it; devour it.” .Brahtui cried, out “Don’t dlevodr me; spare me.”

71, The originai of, Brahma’s petition is; in iff I

72■ For ,asi in See ,tlw ^r’s fburth note in

73■were denominated, from that espression, Yakshas.^ Beholding them so disgusting, the hairs of Brahmd* were shrivelled up, and, first falling fi’om his head, were again renewed upon it. From their falling, they became serpents, called Sarpa, from their creeping and Ahi, because they had deserted the head.® The creator of the world, being incensed, tib^en created fierce beings, who wei-e denominated goblins, Bhdtas (mar lignant fiends), and eaters of flesh, f The Gandharvas were next born, imbibing melody. Di*mking of the goddess of speech, they were bom, and thence then* appellation.*

74. The divine Brahmli, influenced by their material energies, having created these beings, made others of his own will. Birds he formed from his vital vigour; sheep, from his breast; goats, fi’om his mouth; kine, from his belly and sides; and horses, elephants, Sarar bhas, Gayals, deer, camels, mules, antelopes,* and other

75t These creatures were "flends, ftighttU IMog ]iiiOnke7>ooliHa<^.' and camltoronsi” '

76yahhy olassleal Samrblit,, Is'^fo venorateV ' .

77For the cl6riTa&>a;'<^ ttie wofds rdk6ha$<» and yaksha^ seo the purMOf Pilot Bectioa, LXXb, itnd 226.

78animals, from his feet; whilst from the hairs of his body sprang herbs, roots, and fr’uits.

79Brahmd, having created, in the commencement of theE^alpa, various* plants, employed them in saci’ifices, in the beginning of the Tret4 age. Animals were dis¬ tinguished into two classes, domestic (village) and wild (forest). The first class contamed the cow, the goat, the hog,f the sheep, the horse, the ass, the mule; the latter*, all beasts of prey, t and many animals with cloven hoofs, the elephant, and the monkey. The fifth order were the birds; the sixth, aquatic animals; and the seventh, reptiles and insects.

80Fi’Om his eastern mouth BrahmA then created the Grdyatra metre, the fog-veda, the collection of hymns termed Trivf’it, the Rathantai*a poi’tion of the S4ma- veda, and the Agnishtoma sacrifice: from his southern mouth he ci’eated the Yajur-veda, the Ti’aishtubha metre, the collection of hymns called Panchadasa, the Bf'ihat S4man, and the portion of the S4ma-veda termed Ukthya: from his western mouth he created

81‘ This and the preceding enumeration of the origin of vege¬ tables and animals occurs in several Purdnas, predsely in the same words. The Linga adds a specification of the Arafiya or wild animals, which are said to be the bufialo, gayal, bear, monkey, ^arabha, wolf, and lion.

82line S4ma-veda, the Jagatf meti'e, the collection of hymns termed Saptada4a, the poition of the Sdman called Vaii’iipa, and the Atii’toa sacidfice: and from his noi’thern mouth he created the Ekaviu^a collection of hymns, the Atharva-veda, the Aptory4man rite, the Anushtubh metre, and the Vairdja portion of the Sima- veda.^*

83’ This specification of the parts of the Vedas that proceed from Brahma occurs, in the same words, in the V4yu, Linga, Karma, Padma, and Markandeya Paratias. The Bhagavata offers some important varieties: ‘‘From his eastern and other mouths ho created the llich, Vajus, Siiman, and Atharva Vedas; the Sastra (iDT^) or Hhe imutterod incantation’; Ijyi ‘obla¬ tion’; Stuti and Stoma ‘prayers’ and ^hymns’;

84and Prayaschitta (HT^rf^SP^), ‘expiation’, or ‘sacred philosophy’ (Brahma): also the Vedas of medicine, arms, music, and me¬ chanics; and the Itihdsas and Paranas, which arc a fifth Veda: also the portions of the Vedas called Shodasin, Ukthya, Purishin, Agnishiut, Aptoryaman, Atiratra, Vajapeya, Gosava;t the four

85As to AptoryjimaD, both in the VisMu-purdfia and in the Bhagavata^ it is to bo regard^ as a Paurdfiik alteration of the Yaidik Aptorydma.

86For Yairfipa and Yairaja, see Benfey’s Index to tho Sdma-voda: Indisclte Vol. III., p, 238.

87See, regarding the passage thus annotated, Original Sanskrit Texts, Part III., pp, 0 and 7.

88t These are not characterized, in tho original, as ‘‘portions of the VedasThey are sacrificial proebedings.

89In this manner, all creatures, great or small, pro¬ ceeded fi’oui his limbs. The great progenitor of the

90parts of virtue, purity, liberality, piety, and truth; the orders of life, and their institutes and different religious rites and pro¬ fessions; and the sciences of logic, ethics, and polity. > The mystic words and monosyllable proceeded from his heart; the metre Ushnih, from the hairs of his body; Gayatri, from his skin; Trishtubh, from his flesh; Anushiubh, from his tendons; Jagati, from his bones; Pankti, from his marrow; Bfihati, from his breath. The consonants were his life; the vowels, his body; the sibilants, his senses; the semi-vowels, his vigour.”* This mysticism, al¬ though, perhaps, expanded and amplifled by thePanraniks, appears to originate with the Vedas; as in the text I ‘The

91metre was of the tendons.’ The different portions of the Vedas specified in the text are yet, for the most part, uuinvestigated.

92world, having formed the gods, demons, and Pitfis,* * * § created, in the commencement of the Kalpa, the Ya- kshas, Pi^dchas (goblins), Gandharvas, and the ti’oops of Apsarasas, the nymphs of heaven, Faras (centaurs, or beings with the limbs of horses and human bodies), and Kimnaras (beings f with the heads of horses), Ed- kshasas, birds, beasts, deer, serpents, and all things permanent or transitoxy, movable or immovable. This did the divine Brahmd, the first creator and lord of all. And these things, being created, discharged the same functions as they had fulfilled in a pi'evious cx’ea- tion,t whether malignant or benign, gentle or cruel, good or evU, true or false; and, accordingly as they are actuated by such px'opensities, will be their conduct.

93And the creator § displayed infinite vaiiety in the objects of sense, in the propert.ies of living things, and in the forms of bodies. He determined, in the beginning, by the authority of the Vedas, tlie names and foi’ms and functions of all creatures, and of the gods; and the names and appi*opi*iate offices of the ilishis, as they .also are read in the Vedas. 11

94In like manner as the products of the seasons de¬ signate, in periodical i*evolution, the return of the same season, so do the same circumstances indicate the I’ecuxTence of the same Yuga or age; and thus, in the beginning of each Kalpa, does Brahma repeatedly create the world, possessing the power that is derived

95\ See Origmal Sanskrit Tesets^ Pari L, p. 21,

96II See driyinal Sanskrit Testis^ Part III., p. 4, second foot-note.

97from the will to create, and assisted by the natural and essential faculty of the object to be created.*

98in &)ery season, multifarious tokens are, in torn, bekeld ibeteof, so, at the beginnings of the Yngas, it is with ihdr products. Possessed of the desire and of the power to create, and impelled by the potencies of what is to be created, again and again does he, at the outset of a Kalpa, put forth a similar creation.*’

99The writer may haTe had in mind a stanza of the Mdnava-dhmnor bdslgra,: I,, SO.

Chapter 7

100Extent and situation of the seven spheres, viz. earth, sky, planets, Mahar-loka, Jana-loka, Tapo-loka, and Satya-loka. Of the egg of Brahma, and its elementary envelopes. Of the influence of the energy of Vishnu.

101Planetary system, under the type of a Sisumara or porpoise. The earth nourished by the sun. Of rain whilst the sun shines. Of rain from clouds. Rain the support of vegetation, and, thence, of animal life, Narayana the support of all beings.

Chapter 9

102Descendants of Raji, son of Ayus: Indra resigns Ins throne to him: claimed, after his death, by his sons, who apostatize from the religion of the Vedas, and are destroyed by Indra. Deseeiid- auts of Pratikshatra, son of Kshalravfiddha.

Chapter 12

103Miscellaneous obligations, purificatory, ceremonial, and moral.

104Of Sraddbas or rites in honour of ancestors, to he performed on occasions of rejoicing. Obsequial ceremonies. Of ihv Ekod- disbfa or monthly Sriddha, and the Sapiiitlana or annual one. By whom to be performed.

105Sons of Purumvas. Dcsci^ulaiitf? of Arailvasu. ludra bom as Gildhi, Legend of RicUika and Satj’a\ati. Birth of Jainadagni mid Vi.swmnitm. Parasui’ania the son of the former. (Legend of Para&uriimaO Suiialisepha and others, the sons of Yiswa- mitra, forming the Kaasika race.

106Sons of Ay us. Line of Kshatravfiddlia, or kings of Kasi. Former birth of Dliain\ autari. Various names of Pratardana. Great¬ ness of Alarka.

Chapter 13

107Posterity ot Dhruva. Legend of Vena: his impiety: he is put to death by the Rishis. Anarchy ensues. The production of Nishdda and Pfithu: the latter, the Brst king. The origin of Suta and Magadha: they enumerate the duties of kings. Prithu compels Railh to acknowledge his authority; he levels it: introduces cultivation: erects cities. Earth called, after him, Prithivi: typified as a cow.

108Farasara. —The sons of Dhruva, by his wife l^am- bhii, were Bhavya and iSlishti. Suchohhiiyd, the wife of the latter, was the mother of five virtuons sons; Ri))u, Ripnnjaya, Vipra, V^ikala, and Vfikatejas. The son of Ripii, by B/‘ihatl, was the illustrious Ohakshusha, who begot the Manu Chdkshusha on Pushkarifil, of the family of Varmia, the daughter of the venerable patri¬ arch Anaraiiya. The Manu had, by his wife Naflvald,* the (laughter of the pati'iarch Vair^ja, ten noble sons: llru, Puru,f f^atadyuinna, Tapaswin, Satyavdch,Kavi, Agnishfoma, Atinltra, Sudyumna, and Abhimanyu. The wife of Uru, Agneyf, bore six excellent sons; Anga, Sumanas, Sw6ti, Kratu, Angiras, and l^iva. Anga had, by his wife Suulthd, only one son, named Vena, whose right arm was rubbed, by the !6ishis, for the pur]>ose of producing from it progeny. From the arm of Vena, thus rubbed, sprang a celebrated monarch.

109named Pfithu, by whom, in olden time, the eaiiih was milked for the advantage of mankind. ^

110t The Bhdgavata’^wMa also has Ehydti, instead of Swdti. And see toj second note in the next page*

111Maixbe YA.— ^Best of Munis, tell me "why was the right hand of Vena rubbed by the holy sages, in consequence of which the heroic Pf ithu was produced.

112PaeaiSara. —Sunlth4 was, originally,* the daughter of Mf’ityu, by whom she was given to Anga to wife. She bore him Vena, who inherited the evil propensities of his matemal grandfathei*. When he was inaugurated, by the Eishis, monai’ch of the earth, he caused it to be eveiywhere proclaimed, that no worship should be perfonned, no oblations offered, no gifts bestowed upon the Brahmans. “I, the king”, said he, “am the lord of sacrifice. For who but I am entitled to the oblations?” The foshis, respectfully approaching the sovereign, addressed him in melodious accents, and said: “Gra¬ cious prince, we salute you. Hear what we have to r*e- preseiit. For the preservation of your kingdom and your life, and for the benefit of all your subjects, per¬ mit us to wmrship Hari, the lord of all sacrifice, the god of gods, witli solemn and protracted rites,^—a por-

113ulUcr vttrioticB of nomenclature. The Padma Purida (Bhumi Khaiida) says Anga was of the family of Atri; in allusion, per¬ haps, to the (arcumstanco, luontioned in the Brahma Purina, of Uttanapida’s adoption by that foshi.

114‘ With the Dirghasatra, ‘long sacrifice’; a ceremony lasting u thousand ycai-s.

115I seems, therefore, better to substitute: “Snnitba ■was

116The principal variants of the VUthM-'pwrdAa are as folOTs: for “fllishfi”, iiishfi; for “Varuda", Virida; for “Anaradya”, Aiadya; for “Kavi”, tiurhii for “Agnishfoma”, Agnishfuti _ for‘‘Sudynmna , Pra- dyunma; for “Switi”, K.hy4tii for “&Ta”, Ushy.

117VISHNU PURilSrA.

118tion of tie fruit of which will revert to you.^ Vishhu, the god of oblations,* being propitiated with saciifice by us, will grant you, 0 king, all your desires. Those princes have all their mshes gratified, in whose realms Hari, the lord of sacrifice, is adored with sacrificial rites.” “Who”, exclaimed Vena, “is superior to me? Who besides me is entitled to worship ? Who is this Haa-i, whom you style the lord of sacrifice? Brahm4, Jan^rdana, l^ambhu, Indra, V4yu, Yama, Ravi (the sun), Hutabhuj (fii'e), Varuna, Dhiitri, Piishan (the sun), Bhiimi (earth), the loi'd of night (the moon),-— aU these, and whatever other gods there be who listen to our vows,—all these ai’e present in the person of a king. The essence of a sovereign is all that is divine.f Conscious of this, I have issued my commands: and look that you obey them. You are not to sacrifice, not to ofler oblations, not to give alms. As tlie first duty of women is obedience to their lords, so observance of my orders is incumbent, holy men, on you.” “Give command, great king”, replied the liishis, “that piety may suffer no decrease. All this world is but a ti'ans-

119' That is, the land will be fertile in proportion as the gods are propitiated; and the king will benefit accordingly^ as a sixth part of the merit and of the produce will be his. So the com¬ mentator explains the word ^portion’: TEr^t VRI I

120In place of **whatever other gods there be who listen to our vows”, read “whatever other gods bestow curses or blessings.”

121The end of the stanza signifies, literally: “A king is made up of all that is divine.”

122mutation of oblations; and, if devotion be suppi’essed, the world is at an end.” But Vena was entreated in vain; and, although this request was repeated by the sages, ho refused to give the order they suggested. Then those ])i<)ns Munis were filled with wrath, and cried out to each othej': “Let this wicked wretch be slain. The impious man who has reviled the god of sacrifice,* who is without beginning or end, is not fit to reign ovei* the earth.” And they fell upon thekmg, and beat him with Idadcs of holy grass, consecrated by ]n*ayer, and slew him, who had fii-st been destroyed by liis impiety towards god.

123Afterwards the Munis beheld a great dust arise; and they said to Ihe people who were nigh; “What is this?” And the people answered and said: “Now that the kingdom is M'itliout a king, the dishonest men have begun to seiw*. the property of their neighbours. The great dust that you behold, excellent Munis, is raised by troops of clustering robbers, hastening to fall upon their prey.”f Tlie sages, hearing this, consulted, and together I’ubhed the thigh of the king, who had left no offspring, to produce u son. From tlie thigh, thus rubbed, (* 4 une forth a being of the complexion of a charred stake, with flattened features (like a negro), and <)f dwaifish stature. “What am I to do?” cried he CJigerly to the Munis. “Sit down” (nishfda), said they; and thence, his name was Nishida. His descend¬ ants, the inhabitants of the Vindhya mountain, great Muni, are still called Nish Adas, and are charactemed by

124t There is here coufeiderable compression in the translatioii.

125the exterior tokens of depravity.^ By this means the wickedness of Vena was expelled; those Nishd.das being

126describes an individual of dwarfish stature, with short arms and legs, of a complexion as black as a crow, with projecting chin, broad flat nose, red eyes, and tawny hair; whose descendants were mountaineers and foresters. * The Padma (Bhumi Khanda) has a similar description; adding to the dwarfish stature and black complexion, a wide mouth, large ears, and a protuberant belly. Tt also particularizes his posterity as Nishddas, Kirdtas, Bhillas, Bahanakas, Bhrahmaras, Pulindas, and other barbarians or Mlechchhas, living in woods and on mountains. These passages intend, and do not much exaggerate, the uncouth appearance of the Gonds, Koles, Bhils, and other uncivilized tribes, scattered along the forests and mountains of central India, from Behar to

127“Ayant piis cette resolution, les liichis secouerent rapidement la cnisse du loi qu’ils avaient tn^, et il en sortit un nain

128“Noir comme un corbeau, ayant le corps d’une extreme petitesse, les bras courts, les machoires grandes, les pieds petits, le nez enfoncd, les yeux rouges et les cheveux cuivres.

129“Prostemd devant eux, le pauvre nain s’dcria: Que faut-il que je fasse? Et les Br&hmanes lui r^pondirent: Assieds-toi, ami. De Ik lui vint le nom de Nicbfida.

130«C*e8t de sa race que sont sortis les Naichadas qui habitant les cavernes et les montagnes; car c’est lui dont la naissance effaca la faute terrible de T4na”

131bom of his sins, and carrying them &way. The Brah¬ mans then proceeded to mb the right arm of the Trin g ^ from which friction was engendered the illustrious son of Vena, named Pfnthu, resplendent in person, as if the blazing deity of Fire had been manifested.

132There then fell from the sky the piimitive bow (of Mahddeva) named Ajagava, and celestial arrows, and panoply from heaven. At the birth of Pi’ithu, all living creatures rejoiced; and Vena, delivered, by his being born, from the hell named Put, ascended to the realms above.* The seas and rivers, bringing jewels (from their depths), and water to perform the ablutions of his instidlation, appeared. The great parent of ah, Brahmii, with the gods and the descendants of Angiras (the fires), and with all things animate or inanimate, assembled, and peiformed the ceremony of consecrating the son of Vena. Beholding in his right hand the (mark of the) discus of Vishiiu, Brahm4 recognized a jjortion of that divinity in Prithu, and was much ])leased. For the mai'k of Vishiiu’s discus is visible in the hand of one who is born to be a universal emperor,^ one whose power is invincible even by the gods.

133Khandosh, and who are, not improbably, the predecessors of the present occupants of the cultivated portions of the country. They are always very black, ill-shapen, and dwarfish, and have counte¬ nances of a very African character.

134The mighty Piithu, the sson of Vena, being thus in¬ vested with universal dominion by those who were skilled in the rite, soon removed the grievances of the people whom his father had oppressed; and, from win¬ ning their affections. he derived the title of Raj& or king.' The waters became solid, when he traversed the ocean; the mountains opened him a path: his ban¬ ner passed unbroken (through the forests): the earth needed not cultivation; and, at a thought, food was prepared: all kine were like the cow of plenty: honey was stored in every flower. At the sacrifice of the birth of Prtthu, which was performed by Brahma, the intelligent Sdta (herald or bard) was produced, in the juice of the moon-plant, on the veiy birth-day.* At that great sacrifice ^so was produced the accomplished Mdgadha. And the holy sages said to these two per¬ sons: “Praise ye the king Pfithu, the illustrious son of Vena. For this is your especial function, and here is a fit subject for your praise.” But they respectfully replied to the Brahmans: “We know not the acts of the new-bora king of the earth. His merits are not understood by ns: his fame is not spread abroad. In- fonn us upon what subject we may dilate in his praise.” “Praise the king”, said the itishis, “for the acts this

135' From BAga ('^Tir), ‘passion’ or ‘afifeodon.' But the more obrions etymolog7 is Edj (TT^Oj ‘to shine’ or ‘be splendid.’

136heroic monarch -willperfonn: praise him for the vii-tues he will display.”

137The king, hearing these words, was much pleased, and reflected, that persons acquire commendation by vu 1 ;nous actions, and that, consequently, his virtuous conduct would be the theme of the eulogium which the bards were about to pronounce. Whatever merits, then, they should panegyiize, in their encomium, he determined that he would endeavoui* to acquire; and, if they should point out what faults ought to be avoided, he would try to shun them. He, therefore, listened attentively, as the sweet-voiced encomiasts celebrated the future virtues of Pfithu, the enlightened son of Vena.

138“The king is a speaker of truth, bounteous, an ob¬ server of his promises. He is wise, benevolent^ patient, valiant, and a terror to the wicked. He knows his duties; he acknowledges services 5 he is compassionate and kind-S])oken. He respects the venerable; he per¬ forms sacrifices; he reverences the Brahmans. He cherishes the good, and, in administering justice, is indifferent to friend or foe.”

139The virtues thus celebrated by the Sdta and the Mdgadha were cherished in the remembrance of the Raja, and practised, by him, when occasion arose. Pro¬ tecting this earth, the monarch perfonned many great saci’ificial ceremonies, accompanied by liberal donar tions. His subjects soon approached him, suffering from the famme by which they wei-e afflicted; as all the edible plants had perished during the season of anarchy. In reply to his question of the cause of their coming, they told him that, in the interval in which the earth was without a king, all vegetable products

140VISHNU HURiNA,

141liacl been withheld, and that, consequently, the people had perished. “Thou”, said they, “art the bestower of subsistence to us; thou art appointed, by the creator, the pi*oteetor of the people, ^'ant us vegetables, the support of the lives of thy subjects, who are perishing with hunger.”

142On hearing this, Prithu took up his divine bow Ajar gava, and his celestial aiTows, and, in great wrath, marched forth to assail the Earth. Earth, assuming the figure of a cow, fled hastily from him, and traversed, through fear of the king, the regions of Brahmd and the heavenly spheres. But, wherever went the sup¬ porter of living things, there she beheld Vainya with uplifted weapons. At last, trembling (with terror), and anxious to escape his arrows, the Earth addressed Prithu, the hero of resistless prowess. “Know you not, king of men”, said the Eai*th, “the sin of killing a female, that you thus perseveringly seek to slay me?” The piince replied: “'^en the happiness of many is seem*ed by the destruction of one malignant being, the death of that being is an act of virtue.” “But”, said the Earth, “i:^ in order to promote the welfai'e of yoiu* subjects, you put an end to me, whence, best of mon- archs, will thy people derive theii* support?” “Dis¬ obedient to my rule”, rejoined Prithu, “if I destroy thee, I will support my people by the efficacy of my own devotions.” Then the Earth, overcome with ap¬ prehension, and trembling in every limb, respectfully saluted the king, and thus spake: “All undertakings are successful, if suitable means of effecting them are employed. I will impart to you means of success, which you can make use of, if you please. All vege-

143table products are old, and destroyed by me; but, at your command, I will restore them, as developed from my milk. Do you, therefore, for the benefit of mankind, most virtuous of princes, give me that calf by which I may he able to secrete milk. Make, also, all places level, so that I may cause my mUk, the seed of all vegetation, to flow everywhere around.”

144Pfithu, accordingly, uprooted the mountams, by hundreds and thousands, for myriads of leagues; and they were, thenceforth, piled upon one another. Before his time there were no defined boundaiies of villages or towns, upon the in’egular surface of the earth; there was no cultivation, no pasture, no agriculture, no high¬ way for merchants. All these things (or all civilization) originated in the reign of Pi-ithu. Where the ground was made level, the king induced his subjects to take up their abode. Before his time, also, the fruits and roots which constituted the food of the people were procured with great difficulty; all vegetables having been destroyed: and he, therefore, having made Swdr yainbhuva Manu the calf,' milked the Earth, and re-

145’ ‘Having willed or determined the Mann Sw&yaifibliura to be"the calf;’

146The Bhagavata* has: ^ I 'Having made the Mann

14718fi VISHNU I'URANA.

148oeived the milk into his ovi’ii hand, foi* the benefit of mankind. Thence proceeded all kinds of corn and vegetables upon which people subsist now and per¬ petually. By granting life to the Earth, Pfithu was as her father: and she thence derived the pati’onymic apjjellation Pxuthivf (the daughter of Pfithu). Then the gods, the sages, the demons, the Rakshasas, the G-andhai’vas, Yakshas, Pitids. sei'pents, mountains, and trees, took a milking vessel suited to their kind, and milked the earth of appropriate milk. And the milker and the calf wei’e both peculiar to their own species. ^

149Ibis iEoii'tli tlie jnothei', tli6 nursO) tlie receptacle, and iiounslier, ol all exiatent tilings—^was produced from

150milker, and the Plaksha, the calf. The descriptions that occur in the Khagavala, Padma, and Brahma Puranas are, occasionally, slightly varied; but they arc, for the most part, in the same words ns that of the Matsya. These mystifications are, all, probably, sabsequeut modifications of the original simple allegory, which lypilh'd the earth as a cow, who yielded to every class of beings the milk they desired, or tlie object of their wishes.

151’ Thfi account given in the BhdgavatorfurdAa—V/'., 18, 12-27- words:

152the sole of the foot of Vishhu. And thus was bom the mighty Pfithii, the heroic son of Vena, who was

153iff iwwf^trw: II inr ifi^: iflwrgT: ’sw’trraR: i

154Bumouf s translation of tnis passage is as follcws:

155“Se conformant an conseil amical et ntile de la terre, le roi lui donna pour veau le Mann, et se mettant a la traire de sa main, il en tira toutes les plantes aunuelles.

156“Les Laityas et les Danavas, prenant comme veau Prahr&da, chef des Asuras, vinrent la traire, et re^urent dans un vase de fer le lait des liqueurs spiritueuses et des sues ferment^s.

157“Les Gandharvas et les Apsaras, prenant un lotus pour vase, vinrent aussi traire la vache; Yigvavasu fut le veau; le lait fut la douceur de la voix et la beaute des Gandharvas.

158“Les Pitns, dent Aryaman 4tait le veau, eurent pour lait Toffrande qu’on pr4sente auxM&nes; lesDivinit4s des fundrailles, 6 grand sage, la recueillirent avec foi dans un vase d'argile crue.

159“Kapila fut le veau des Siddhas et des Yidy&dharas; le ciel fut le vase dans lequel ils re^urent les oharmes et la puissance sumaturelle qui consiste dans Tacte seul de la volont4. ,

160“Les Takchas, les E4kchasas, les Bhdtas, les Pi^tchas et les Demons qui se nourrissent de chair, prirent pour veau le chef des Bhutas, et refurent dans un crilne le sang dont ils s’enivxent*

161the lord of the earth, and who, from conciliating the affections of the people, was the first ruler to whom the title of R4j4 was ascribed. Whoeyer shall recite this story of the bfrth of Pfithu, the son of Vena, shall never suffer any retribution for the evU he may have committed. And such is the vii’tue of the tale of Pf'ithu’s birth, that those who hear it repeated shall be relieved from affliction. *

162eotuiteracts evil dreams.’ The legend of Pi'ithu is briefly ^ven in the MahibhArata, R<5ja Dharma, and oecui-s iu most of the Purslhas, but in greatest detail in oui* text, in the BhAgavata, and, especially, in the Padma, Bhumi Ehadda, s. 29 , 30. All the versions, however, are, essentially, the same.

163“Les reptiles, les serpents, les animanx venimenx, les Nigas prirent Takchaka poor vean, et re?ureat dans leur bouche le poison qu’ils avaient trait de la vache.

164"Prenant pour venu le tauroau, et pour vase les forSts, les bestiaux revurent I’herbo des p^turagos. Aocompagnies du roi des animaux, les bStos firoces,

165“Qui so nourrissent do chair, prirent la viande chaeune dans leur corps; et les volatiles, amonant oomme vean SupatAa, eurent pour leur part I’inseete qui se meut et le fruit immobile.

166“Les arbres, rois des forfits, prsuant le figuierpour veau, recueillirent chacnn lo Init de leur propre sAve; lea moutagnes, amenant I’Himavat, recueillirent chaoune snr leurs sommets les mdtanx varids.

167“Toutes les ordatnres enfin, prenant comme vean le chef de leur «p4ce, re^urent chaoune dans leur vase le lait qu’elles itaient venues traire de la vaohe, mire fioonde do tone Mens, qu’avait domptia Pfithu.

168“C’est ainsi, 6 descendant de Knm, que Pfithu et les autres itres, avides de nonrritnre, tronvirent tons d’exceUents aliments dans les diverses espicss de lait qu’ils re^urent, en prisentant chacnn k la terre sou vean et son vase."

Chapter 15

169Bharata relates the story of fobhu and NidiSgba. The latter, the pupil of the former, becomes a prince, and is visited by his preceptor, who explains to him the principles of unity, aud depails.

170liiMiU n I urns to hi?* disciplo, and [)c*i*f<‘c({5 liim in tlinne kiiowloilgo. Tin* .saiin* r*‘<‘oii)iii«*iuliMl to the Raja, by Rliarala, who, thoro- iilMiii.oIilain^fiualliberation. C<)UAt*(jiu*ncosoi1ieariugthisli‘goiKl.

Chapter 18

171Dosceiitliuiis of Aiiu. Countries and towns named after some of lliem, as ilnga, Banga, and others.

Chapter 19

172Descendants of Piirii. Birtli of Bharata, the son of Dushyanta: his sons killed: adopts Bharadwiija or Vitatha. Hastin, founder of Hastinapura. Sons of Ajanu<iha, and the races derived from them, as Panchdlas, die. Kf’ipa and Kfipi found by Santanu. Descendants of foksha, the son of Ajamidha. Kurukslietra named from Kuru. Jarasandha and others, kings of Magadha.

Chapter 20

173Descendants of Emm. Devapi abdicates the throne: assumed by t^antanu: he is confirmed by the Brahmans: Bhishma his son by Ganga: his other sons. Bii*th of Dhfitarashfra, Paiidu, and Vidura. Tlie hundred sons of Dhfitarashtra. The five sons of Pttiidu: maiTied to Draupadi: their posterity. Pari- kshit, the grandson of Arjuna, the reigning king.

Chapter 21

174Future kings. Descendants of Parikshit, ending with Kshemaka.

175Future kings of the family of Ikshwaku, ending with Sumitra.

176Future kings of Magadha, descendants of Bfihadratha.

Chapter 24

177Future kings of Magadha, Five princes of the line of Pradyota. Ten iSaiaunagas. Nine Nandas. Ten Mauryas. Ten ^ungas. Four Kanwas. Thirty Andhrabhrityas. Kings of various tribes and castes, and periods of their rule. Ascendancy of barbarians. Different races in different regions. Period of universal iniquity and decay. Coming of Vishiiu as Kalki. Destruction of the wicked/ and restoration of the practices of the Vedas. End

178of the Kali 5 and return of the Kfita, age. Duration of the Kali. Verses chanted by Earth, and communiciitod by Asita to Janaka. End of the fourth book.

Chapter 1

179Of the dissolution of tbe world: the four ages; the decline of all things, aud deterioration of mankind, in tbe Kali age.

Chapter 4

180Continuation of the account of the first kind of dissolution. Of the second kind, or elemental dissolution 5 of all being resolved into primar}^ spirit.

Chapter 5

181The third kind of dissolution, or final liberation from existence. Evils of worldly life. Sufferings in infancy, manhood, old age. Pains of hell. Impei*fect felicity of heaven. Exemption from birth desirable by the wise. The nature of spirit or god. Meaning of the terms Bhagavat and Vasudeva.

Chapter 9

182Sports of the boys in the forest. Pralamba the Asura comes amongst them: is destroyed by Rama, at the command of Krishna.

Chapter 10

183Iiidra, odended by the loss of his offerings, causes heavy rains to deluge Gokula. Krishna holds up the mountain Govardhana, to shelter the cowherds and their cattle.

Chapter 12

184Indra conies to Gokula: praises Kfishha, and makes him prince over tho cattle. Kfishha promises to befriend Arjuna.

Chapter 13

185Krishna praised by the cowherds: his sports with the Gopis; their imitation and love of him. The Rasa dance.

Chapter 14

186Krishna kills the demon Ariahfa, in the form of a bull.

Chapter 15

187Kamsa informed by Nhrada of the existence of Krishna and Balarama: he sends Kesin to destroy them, and Akrura, to bring them to Mathura,

Chapter 16

188Kesin, in the form of a horse, slain by Kfishha; he is praised by Nhrada,

189Akriira’s meditation on Krishna: his arrival at Gokula: his delight at seeing Kfishiia and his brother.

190Grief of the Gopis on the departure of Kfishiia and Balanima •with Akrura: their leaving Gokula. Akrura bathes in the Yamuna; beholds the divine forms of the two youths, and praises Yishiiu.

Chapter 19

191Akrura conveys Krishna and Rama near to MathuiA, and leaves them: they enter the town. Insolence of Kamsa’s washerman; Krishna kills him. Civility of a flower-seller: Krishna gives him his benediction.

Chapter 20

192Krishna and Balarama meet Kubja; she is made straight by the former; Ibey proceed to the palace. Krishna breaks a bow intended for a trial of arms. Kamsa’s orders to his servants. Public games. Krishna and his brother enter the arena; tlie former wrestles with Chanura, the latter, with Mushiika, the king’s wrestlers; who ai‘e both killed, Krishna attacks and slays Kamsa: he and Balarama do homage to Yasudeva and Devaki; the former praises Krishna.

Chapter 21

193Kfishiia encourages his parents; places Ugrasena on the throne; becomes the pupil of Sdndfpani, whose son he recovers from the sea: he kills the marine demon Panchajana, and makes a horn of his shell.

194Jarasandha besieges Malhurd; is defeated, but repeatedly renews the attack*

195lilioraliou: it refused: in hi« wrath, he drags the city towards him. to throw it into the river. The Kuru chiefs give up Sam]>a and bis wife.

196Tli*^ Asiira P\\ivida. in the form of au ape, destroyed by Balarama.

Chapter 37

197Destruction of the Yadaviis. Samba and others deceive and ridi¬ cule the Rishis. The former bears an iron pestle: it is broken, and thrown into the sea. The Yadavas go to Prabhasa, by desire of Krishna: they quarrel and fight, and all perish. The great serpent Seslia issuovs from the mouth of Rama. Knshna i> shot by a Imnter. and again becomes one with universal spirit.

Chapter 38

198Arjuna comes to Dwiiraka. and burns the dead, and takes away the surviving inhabitants. Commencement of tbe Kali age. Shepherds and thieves attack Arjuna, and carry off the women and -wealth. Arjuna regrets the loss of his prowess to Vyasa; who consoles him, and tells him the story of Ashfavakra’s cursing the Apsarasas. Arjuna and his brothers place Pari- kshit on the throne, and go to the forests. End of the fifth book.