The Puranas -3

1.1.1       Order of the Sun, the Stars and other Constellations

The Sun travels speedily across the sky like an arrow. He determines the night and the day. With the rising and setting of the Sun, one can have knowledge of the directions. Sun lights up all the places in the entire world except Brahmaloka. Sun’s rays that reach Brahmaloka return back rendered ineffective by the radiance of Brahma. Since Mount Sumeru is situated at the north of all the islands and Varsh, hence towards the northern side of it, one part of land experiences the day while another part experiences the night all the time. The radiant Sun setting merges with fire. Hence, fire also has the power of illuminating and warming its environment.

At the beginning of Uttaraayan (northward motion of the Sun), the Sun enters the zodiac of Capricorn. Travelling through Aquarius and Pisces, it reaches the equator which is at the centre of the earth. Thereafter the nights begin to decrease in comparison of the days. Then travelling through Aries, Taurus and Gemini, the Sun enters Cancer to begin its southward journey.

The period of time between the day and night is dusk twilight. At that time, formidable demons try to swallow the Sun. Thus they have fierce battle with the Sun. The recitation of hymns by learned Brahmins during dusk twilight helps the Sun regain his lost radiance. With his brilliance then the demons are destroyed. Thus the Sun is a perfect form of Lord Vishnu. It shines with its inner radiance. Omkar is a symbolisation of the Sun. It is also mandatory for the Brahmins to perform evening worship. Those who do not worship in the evening hurt the Sun.

Towards the north of Saptarishi constellation, where polestar is situated, there is an abode of Lord Vishnu. Only those sages can reach there who are free from faults and whose sins and pious deeds have been attenuated. Supremely brilliant Dhruv stays in the abode of Vishnu. Every other thing is dependent upon Dhruv. All the Nakshatras also depend on Dhruv. On Nakshatras depend the clouds and on the clouds depends the rain and on the rains depend the nourishment of entire world. Thus, all the other things come to depend upon Dhruv.

The sacred Ganges which is the destroyer of every sin also rises from the abode of Lord Vishnu. Dhruv bears the Ganges on his head. Flowing through the sphere of the Moon, the Ganges falls on Mount Meru and flows in every direction to sanctify the entire world. Bathing in the water of the Ganges destroys all the sins. Offering of oblations in the waters of Ganges satiates dead ancestors for one hundred years.

Starry, chameleon-like appearance of Lord Vishnu can be seen in the night sky. A polestar is present in its tail. All the other stars, the Sun, the Moon and other planets are present on different parts of this chameleon and go round the polestar. Uttanpaad’s son Dhruv had pleased this chameleon-like appearance of Lord Vishnu with his penance and sought a fixed position in His tail. Even the Sun is dependent on Dhruv.

The Sun keeps on evaporating the water for eight months in a year. This evaporated water then rains for four months and nourishes the soil and produces different kinds of cereals for the nourishment of the entire world. The water that is evaporated by the Sun also nourishes the Moon. But the Moon itself does not consume that water. Instead it gives that water to the clouds. During winter season, this water released by the Moon falls on earth as snow and dew.

The Sun draws water from Akashganga (the Milky Way) also and causes it to rain on earth at once. That water is so sacred that mere touch of it destroys all the sins. The rains that fall during Nakshatras like Kritika; Rohini, Addra etc. come from the water of Akashganga.

1.1.2       Twelve Names of the Sun

In the month of Chaitra, the Sun rides his chariot as Dhaata. During that period, elf Kratusthala, sage Pulastya, Naag Vaasuki, Yaksha Rathmirith, demon Heti and the Gandharva Tumbaru are also present on the chariot as his assistants.

In the month of Vaishaakh, the Sun rides his chariot as Aryamaa with sage Pulah, Yaksha Rathauja, elf Punjasthala, demon Praheti, snake Kachchhveer and Gandharva Naarad as his assistants.

In the month of Jyeshtha, the Sun is known as Mitra with sage Atri, snake Takshak, demon Paurusheya, elf Menaka, Gandharva Haha and Yaksha Rathswan as his assistants.

In the month of Ashaad, the Sun rides his chariot as Varun with sage Vashishta, snake Naag, elf Sahajanya, Gandharva Huhu, demon Ratha and Yaksha Rathachitra as his assistants.

In the month of Shraavan, the Sun is known as Indra with Gandharva Vishwabasu, Yaksha Strot, snake Elaputra, sage Angira, elf Prabhalocha and the demon Sarpi as his assistants.

In the month of Bhaadrapad, the Sun is known as Vivasvaan. With Gandharva Ugrasena, sage Bhrigu, Yaksha, Aapuran, elf Anubhlocha, snake Shankhpaal and the demon Vyaghra as his assistants.

In the month of Ashwin, the Sun is known as Pusha with Gandharva Vasuruchi, demon Vaat, sage Gautam, snake Dhananjay, Yaksha Sushen and the elf Ghritaachi as his assistants. In the month of Kartik, the Sun is known as Parjanya and is assisted by the Gandharva Vishwabasu, sage Bharadwaj, snake Airavat, elf Vishwashree, Yaksha Senjit and the demon Aap.

In the month of Maargsheersh, the Sun is known as Ansh and is assisted by sage Kashyap, Yaksha Tarkshya, snake Mahapadma, elf Urvashi, Gandharva Chitrasen and the demon Vidyut. In the month of Paush, the Sun is known as Bhaga and is assisted by sage Kratu, Gandharva Urnaayu, demon Sfurja, snake Karkotak, Yaksha Arishtnemi and elf Purvachitti. In the month of Maagh, the Sun is known as Twasta with sage Jamadagni, snake Cambal, elf Tilottama, demon Brahmopet, Yaksha Ritaajit and Gandharva Dhritarashtra.

In the month of Phagun, the Sun is known as Vishnu and is assisted by snake Ashwatar, elf Rambha, Gandharva Suryavacha, Yaksha Shatajit, sage Vishwamitra and the demon Yagyopet. Thus having some parts of Lord Vishnu’s radiance, these seven ganas stay in the sphere of the Sun for one month alternatively. They are also the cause of seasons like summer, winter and rain.

1.1.3       Description of Surya Shakti and Vaishnava Shakti

Maitreya says- "Lord, if only the seven Ganas are entrusted with the job of causing cold and summer, drought and rain, what is the purpose then of the Sun’s existence? "

Parashar says- It is true that Surya is one of the seven Ganas. Yet being the chief among them, it has special significance. Omnipotent para-power of Lord Vishnu is nothing but the three Vedas. These together stay within the Sun and provide it with energy necessary to sustain the world. Their presence within the Sun remains constant irrespective of the Sun’s changing names every month. In the morning, Rigveda prays the Sun with its Shrutis. In the noontime, Yajurveda prays the Sun whereas in the evening, Shrutis of Samaveda pray the Sun. Thus, Lord Vishnu always energises the Sun.

Brahma, Vishnu and Mahesh are also present in trinity form. Their trinity too represents the three Vedas. At the beginning of creation, Brahma was in the form of Rigveda. During the sustenance of the universe, Lord Vishnu stays in Yajurveda form whereas at the end of the creation when Pralay occurs, Rudra takes Samaveda form. Hence the recitation of Samaveda is considered inauspicious. Energies of the trinity stays within the Sun in synergetic form. Hence the Sun glows brilliantly and destroys the darkness.

Lord Vishnu, who represents energy of this trinity, never rises nor sets. His Vaishnavi Shakti never parts with the Sun’s chariot and stays there irrespective of the changing names of the Sun with months. Thus, the Sun, which causes the formation of day and night always satiates Pitragana, Devgana and human beings. One of the Sun’s rays named Sushumna nourishes the Moon during its brighter phase. Then during the darker phase, the gods drink the phases of the Moon, which are in fact, ambrosia accumulated during the brighter phase. When two days are left for the completion of darker phase, Pitragana drink the remaining two phases of the Moon. Thus, the Sun satiates the gods and the deceased ancestors.

The water that the Sun draws from earth is returned to the earth in the form of rains. This rainfall produces cereals, which nourish the entire population on earth.

1.1.4       Description of the Nine Planets

The Moon rides a chariot with three wheels. This chariot is hauled by ten horses. During its entire journey, the Moon passes through all the twenty-seven Nakshatras. These horses haul the Moon’s chariot for a complete Kalpa. With his rays, the Sun nourishes the Moon, which loses its strength because of drinking of its ambrosia by the gods.

When the gods brought even the last drop of nectar from the Moon, it enters the Sun’s sphere. That day is known as Amavasya (moonless night). That day, the Moon first enters the water then the foliage of the trees, creepers etc. and ultimately enters the Sun’s sphere. That is why, anybody who cuts trees or even plucks a leaf commits crime equal to killing of Brahmin. On the day of Amavasya, Pitragana drink the nectar from the Moon and feel sated. Thus, Moon sates the gods during the brighter phase and the Pitragana during darker phase. The Moon also showers its nectar on the trees, creepers and other vegetation. It also causes exhilaration for the human beings, animals, birds and creatures like insects etc.

Buddha (Mercury) is the son of the Moon. His chariot is made of fire and air and is hauled by eight horses of deep yellow colour. The chariot of Shukra (Venus) is also very splendid and is adorned by beautiful flags. Mangal (Mars) rides a golden chariot, which is born from the fire. His chariot is hauled by eight red horses. Brihaspati rides a golden chariot hauled by eight yellow horses. Shani (Saturn) is famous for slow motion. He rides a chariot which was born from the sky. The colour of his chariot’s horses is also very peculiar. Rahu’s chariot is brown in colour and is hauled by eight black horses. Ketu’s chariot is also drawn by eight horses, which are red in colour.

Chariots of all the nine planets are tied to Dhruv. Thus, all of them traverse the same path again and again year after year. Sighting of Shishumaar chakra (constellation path) in the night destroys all the sins that a human being commits during the daytime.

Water is a tangible form of Lord Vishnu. Even the earth was born out of water. Stars, all the three worlds, forests, vegetation, mountains, directions, rivers, sea and entire nature is the form of Lord Vishnu. This vivid nature thus shows omnipresence character of Lord Vishnu.

1.1.5       Life Sketch of Bharat

Maitreya says- "Lord! Now I wish to hear various tales from the life of King Bharat. He was born in a pious land and always contemplated on God. Even then why he failed to attain salvation? What did he do in his next birth as a Brahmin?"

Parashar says- King Bharat always contemplated on God. He stayed at Shaalgraam for a long time. There he used to recite the names of God and collect various materials for His worship. Other than that, he did not do anything. One day while he was taking bath in the river, a doe arrived at the opposite bank. She was in the final stage of pregnancy. While she was drinking water, a lion roared somewhere in the forest behind her. That roar frightened the doe so much that she jumped across the river to save her life. Exertion of jumping resulted in premature littering of her fawn, which fell in the river. On the other hand, the doe also could not bear the pain and died.

King Bharat rescued the just born fawn and brought it to his hermitage. Since then he began to foster the fawn with love and care. With time, Bharat’s attachment grew for the fawn and whenever it went out of sight, he would feel perplexed. Soon King Bharat deserted everything for the love of the fawn. He even left his routine worship and meditation for it would be hard to concentrate whenever the fawn was near and at times when the fawn was out of sight, it worried Bharat and hence he could not concentrate.

But the fawn could not give up its natural instincts. When it grew up, one day, it happened to sight a herd of deer and mingled with it to find a mate of its own choice and since that day, it never returned to the hermitage. Separation from the deer proved fatal for the King Bharat. While dying his mind was fully concentrating on the thoughts of the deer which he had fostered with love and care. Because of it, Bharat took his next birth as a deer. But still he remembered his past life. So he deserted his herd and found a place in Shaalgraam where he passed his time eating dry grass and foliage.

In his next birth, Bharat was born in a cultured Brahmin family. In this birth also, he remembered his past lives. Since birth, Bharat knew all the rituals and scriptures and saw his soul in a transcendental way. Hence, even after his thread ceremony, he did not take up his education. Even the teachers failed to incite his interest in education. Bharat roamed here and there, clad in rags and was hence insulted by fellow Brahmins and village folk.

Thus Bharat remained indifferent to the others’ treatment and sustained himself on whatever little he got to eat. After the demise of his father, his brothers made him work hard in the fields but gave little to eat. Because of his inertness, he was known as Jadabharat.

One night, when Jadabharat was guarding his fields, the king’s commander-in-chief, Vrishatraaj caught him and took him away. The king wanted to sacrifice him before goddess Mahakali. But seeing the supreme Yogi being brought as a votive animal, goddess Mahakali expressed her wrath by decapitating the king and drank his blood.

In another incident later on, the king of Sauveer was travelling in a palanquin to visit sage Kapil for religious preaching. Incidentally, one man fell short to carry his palanquin, so the other carriers saw and caught Jadabharat to forcibly engage him in the work of carrying the palanquin. While walking, Jadabharat was taking care not to put his feet on any creature. So he was moving very slowly whereas other carriers were walking briskly. As a result of it, the palanquin was moving jerkily causing irritation to the king. The king enquired the carriers about the reasons of that jerky motion. The carriers informed him that it was because of the new recruit who is moving very slowly. The king shouted at Jadabharat- "You appear to be quite burly. Don’t you have enough strength? Does a little work tire you?" Jadabharat said- "O king! Neither I am burly nor carrying your palanquin. I am neither tired nor there is any need for me to labour." The king said- "Apparently you are burly and my palanquin is also resting on your shoulder. Carrying a load always tires anybody. How are you different then from the others?"

Jadabharat said- "O king! First of all, tell me, what do you see directly? Your saying that I am carrying your palanquin is also meaningless. Now listen to what I say. Both my feet are resting on the earth. On the feet are thighs, and on the thighs is belly, on the belly are chest, shoulders and arms. Your palanquin is resting on the shoulders. What load am I carrying then? You are in the palanquin and I am on the earth are meaningless words. All the creatures, you and me are all carried by the five basic elements. Even our virtues are controlled by our action. Only action is born out of ignorance. The soul is pure, non-degradable, calm, intangible and beyond all nature. This same soul pervades all the creatures. It neither grows nor decays. Why did you say then that I am burly? If this palanquin that is resting on my shoulders-chest-belly-thighs and feet, could be a burden for me, it could also be a burden for you. Like this, all the living beings are carrying not only this palanquin but all the mountains, trees, houses and even the earth."

Saying this, Jadabharat became silent, still carrying the palanquin. The king at once got down from the palanquin and fell at Jadabharat’s feet and said- "O Brahmin! Leave this palanquin and tell me why have you taken this guise. Who are you? What is the reason of your coming here? I am eager to know about you."

Jadabharat said- "I cannot tell what I am and for the reason why I came here, I can say only that coming and going are all done so that one can experience their result. The soul takes an incarnation only to experience the joy and sorrow as per its deeds. Why are you then enquiring specifically about the reason for my coming here?"

The king said- "The soul transmigrates from one body to another only because of its action. I want to hear from you preaching regarding ‘who am I cannot be told’. O Brahmin! The soul that is eternal and experiences the results of its action is I. This mark of ego is not a cause of demerit in the soul."

Jadabharat said- "You are right that words do not cause any demerit in the soul. But the ego expressed in the form of words is the reason for demerit in soul. When the same and single soul stays in everybody, possessive words are then meaningless. You are the king. This is the palanquin. They are the carriers and those are the subjects. O king! None of these words has any meaning. This palanquin is made of the wood received from some tree. So tell me what it should be called as- a palanquin or wood. Nobody says that the king is sitting on a tree. It is because of specific construction that a heap of wood has assumed the shape of a palanquin. For the purpose of action, the same soul is identified physically as a man, a woman, a cow, a goat, a horse, an elephant, a bird or a tree. But in fact, the soul is none of them.

Things like wealth, king, kingdom, king’s army and all other things that you possess are not fact. They are imaginations. For the subjects, you are king. For the son, you are father. For the wife, you are husband, and the father of her children. O king! Tell me, what should I address you as? Are you different from any of these nouns? Hence, always be careful while considering who am I? O king! The soul is so arranged in different roles that it is very difficult to tell specifically its real identity."

1.1.6       Jadabharat Preaches the King

The king said-"O Brahmin. I was going to see sage Kapil and have the preaching regarding excellent human virtues. But now, hearing your words, I feel that I need not go any further. You are an ocean of knowledge. Kindly preach me about human virtues."

Jadabharat said- "O king! For those who worship the Lord with a desire to receive wealth and kingdom, these things are a supreme goal. For those who want to attain heaven, action in the form of forming Yagya is the goal. But the supreme virtue is to act in a selfless way without having a desire for results. A Yogi must contemplate on that transcendental soul because it is the only means to merge with that supreme soul."

If the wealth is the goal while it is spent in religious activities. If the son is the goal, the father too might have been a goal for someone. Thus, there is no supreme goal because everything exists for a time then ceases to exist. Hence the assumption of any physical thing as a supreme goal is meaningless. And consideration of soul separate from supreme soul is also futile.

The soul is one, all pervasive, impartial, pure, intangible and transcendental. It is free from the cycles of birth and death. It can neither be created nor be destroyed. It is supremely omniscient. Its manifestation in different life forms is temporary and identification of soul with living beings is baseless. Soul which is present in scores of living beings is basically single and same. Once one comes to know this, he doesn’t remain in darkness. Veil of ignorance then parts with him.

1.1.7       Tale of Ribhu and Nidaagh

Hearing Jadabharat’s words, the king fell in deep thoughts. Jadabharat then narrated the tale of Ribhu and Nidaagh. Once upon a time, in the beautiful town of Veernagar at the bank of the river Devika, there lived Nidaagh, the son of Pulastya. He was a disciple of Ribhu, the son of Brahma. Once, after a gap of one thousand years, Ribhu decided to see his disciple Nidaagh. So he arrived at Veernagar. Nidaagh welcomed and treated him warmly. In the night after dinner, they both sat together and Nidaagh asked him if he relished the food.

Ribhu said- "O Brahmin! Only those who feel hungry are sated. I have never experienced hunger or thirst. How then can I tell you about my satisfaction? Hunger and thirst are the virtues of the physical body. Health and satisfaction are the states of mind. O Brahmin! Ask this question only to those who have these virtues, not me. Even the qualities of food like deliciousness and insipidness are meaningless because a delicious edible item loses its taste after sometime and causes irritation instead of satisfaction. Hence you should strive to develop a sense of impartiality towards delicious and insipid food items. Also sense of impartiality is essential to attain salvation."

1.1.8       Ribhu Preaches Nidaagh

One thousand years after this incident, Ribhu once again decided to see his disciple Nidaagh. So he once again arrived in Veernagar. At that time, king of that town was leading a procession of his army. So there was a great crowd on the main road of the town. Nidaagh was carrying some worship materials from the forest but seeing a huge crowd on the road, he stood aside waiting for its dispersion. Meanwhile, Ribhu also arrived there. Seeing Nidaagh standing alone away from the crowd, Ribhu approached him and asked why he was standing there. Nidaagh said- "O Brahmin! Today, the king of our town had taken out a procession. So I am standing here waiting for the dispersion of crowd so that I can reach home and offer my worship."

Ribhu asked- " It appears from your words that you know everything about your town. Kindly tell me who is the king and who are the subjects?" Nidaagh said- "The one who is riding an elephant is the king and those who are following him on the ground are his subjects."

Ribhu said- "O Nidaagh! You have shown me the king and the elephant together but did not show their distinguishing symptoms separately. Who is the king among them and who is the elephant?" Nidaagh said- "The one who is above is the king and the one who is beneath is the elephant." Ribhu said- "Kindly elaborate what is above and what is beneath?" As soon as Ribhu finished his words, Nidaagh climbed on his shoulders and said- "Look, like the king, I am above you and like the elephant, you are beneath me." Ribhu said- "If you are like the king and I am like the elephant, kindly explain to me, who are you and who am I?"

Nidaagh at once climbed down and fell at Ribhu’s feet and said- "Certainly, you are the great sage Ribhu." Ribhu said- "Yes, I am Ribhu and I have come to preach you out of affection." Thereafter Ribhu preached Nidaagh on the universality of soul and development of impartial view and left. By his preaching, Nidaagh’s ignorance dispersed and he began to see all the creatures equal to impartially.

O king! Like the Brahmin who attains salvation because of impartial view, you also develop an impartial view regarding soul. Then you will not see anyone separate from you. Everything in this world is a manifestation of soul.

Parashar says- "Thus preached by Jadabharat, the king of Sauveer left his partial attitude. Jadabharat too received salvation when he realised the true knowledge."

1.2        Chapter 3 (Part 3)

This chapter contains 17 sections.

1.2.1       Description of Manvataras

Maitreya says- "O Gurudev! Now I wish to hear the description of all the Manvantaras and the Manus who ruled those Manvantaras."

Parashar says- "First Manu was self-begotten. After him five more Manus occurred namely Swarochish, Uttam, Taamas, Raivat and Chaakshush. All these Manus had occurred during the previous ages. The present Manu, Vaivasvat is the son of the Sun and this Manvantara is seventh."

In the Swarochish Manvantara, Paaraavat and Tushitgana were the gods. Vipaschit was Indra. Urjja, Stambh, Praan, Vaat, Vrishabh, Nitya and Parivaan were the Saptarishis. Chaitra and Kimpurush etc. were the sons of Manu.

Uttam was the Manu in Uttam Manvantara. Sushaanti was Indra with Sudhaam, Satya, Japa, Pratardan and Vashvarti were his Ganas. Seven sons of Vashishta were Saptarishis.

In Taamas Manvantara, there were four categories of the gods namely Supaar, Hari, Satya and Sudhi. Each of them had twenty-seven gods each. King Shibi was Indra during that Manvantara. Jyotirdhama, Prithu, Kaatya, Chaitra, Agni, Vanak and Peevar were Saptarishis.

During Raivat Manvantara, Vibhu was Indra. There were four categories of the gods namely Amitabh, Bhootrath, Vaikunth and Sumedha with fourteen gods each. Hiranyaroma, Vedshri, Urdhvabaahu, Vedbaahu, Sudama, Parjanya and Mahamuni were the Saptarishis. Four Manus Swarochish, Uttam, Taamas and Raivat are said to be the direct descendant of King Priyavrat.

During Chaakshush Manvantara, Indra’s name was Manojav. Aapya, Prasoot, Bhavya, Prithuk and Lekh were the categories of gods each with eight deities. Sumedha, Viraja, Havishmaan, Uttam, Madhu, Atinaama and Sahishnu were the Saptarishis.

During the present Manvantara, the Sun’s brilliant son Shraaddhdev is Manu. Aditya, Vasu and Rudra are the categories of the gods. Indra’s name is Purandar. Vashishta, Kashyap, Atri, Jamadagni, Gautam, Vishwamitra and Bharadwaj are the Saptarishis. Present Manu has nine sons Ikshvaaku, Nrig, Drisht, Sharayaati, Narishyant, Naabhaag, Arisht, Karush and Prishadhra.

1.2.2       Birth of Savarni Manu and Description of the Next Manvataras

Maitreya says- "O sage, now kindly narrate about the Manvantaras that are to come in future."

Parashar says- Vishwakarma’s daughter Sangya was the wife of Surya. They had three children, Manu, Yama and Yamani. Sangya once felt unable to bear the radiance of Surya. So, appointing Chhaya (her shadow) in the service of Surya, she herself migrated to the forest and began to observe a penance. Surya mistook Chhaya for Sangya and copulated with her. This resulted in the birth of three children- one more Manu, Shani and Tapati.

One day, getting angry for some unknown reason, Chhaya who was in the guise of Sangya cursed Yama. Only then Surya and Yama came to know about her real identity. Through meditation, Surya saw that the real Sangya was observing penance as a mare in the forest. Surya also arrived in the forest and mated with Sangya in horse form. Their mating resulted in the birth of two Ashwini kumars, Retahstrav and Revant. Thereafter, Surya brought Sangya to his abode where Vishwakarma dulled his radiance. Chhaya’s son, Manu was a sibling of Manu; hence he came to be known as Saavarni.

During the next Manvantara, Saavarni will rule as Manu. Sutap, Amitabh and Mukhya will be the categories of gods each with twenty deities. Ditimaan, Gaalav, Rama, Krip, Ashwatthama, Rishishring and my son, Vedavyasa will be among the Saptarishis. By the grace of Lord Vishnu, Virochan’s son Bali will occupy the throne of Indra.

Daksha Saavarni will be the ninth Manu. During that Manvantara, Paar, Maarichgarv and Sudharma will be the three categories of the gods with twelve deities each. Adbhut will be Indra. Savan, Dyutimaan, Bhavya, Vasu, Meghatithi, Jyotishmaan and Sata will be among the Saptarishis.

Brahma Saavarni will be the tenth Manu. During that Manvantara, Sudhaama and Vishuddh will be the two categories of gods with hundred deities each. Shanti will be Indra. Havishmaan, Sukrit, Satya, Tapomurti, Naabhaag, Apratimauja and Satyaketu will be among the Saptarishis.

Dharmasaavarni will be the eleventh Manu. Vihangam, Kaamgam and Nirvaangati will be the categories of gods each with thirty deities. Indra’s name will be Vish. Nihsvar, Agniteja, Vayushmaan, Ghrini, Aaruni, Havishmaan and Anagh will be among the Saptarishis.

Rudraputra Saavarni will be the twelfth Manu. Ritudhaama will be Indra and Harit, Rohit, Sumna, Sukarma and Suraag will be the five categories of the gods each with ten deities. Tapasvi, Sutapa, Tapomurti, Taporati, Tapoghriti, Tapodyuti and Tapodhan will be among the Saptarishis.

Ruchi will be the thirteenth Manu. Sutrama, Sukarma and Sudharma will be the categories of the gods each with thirty-three deities. Devaspati will be Indra. Nirmoha, Tatvagarshi, Nishprakam, Nirutsuk, Ghritimaan, Avyay and Sutapa will be among the Saptarishis.

Bhaum will be the fourteenth Manu. Suchi will be Indra. Chaakshush, Pavitra, Kanishth, Bhraajik and Vaachaavriddh will be the five categories of the gods. Agnibaahu, Suchi, Shukra, Maagadh, Agnidhra, Yukt and Jit will be among the Saptarishis.

With the passing of these fourteen Manvantaras, a Kalpa that comprises of one thousand Yugas will come to an end. In Satayug, Lord Vishnu preaches about the metaphysical knowledge in Kapil’s incarnation. In Tretayug, He destroys the evil doers and protects the world. In Dwaparyug, He divides the Vedas into four divisions. At the end of Kaliyug, Lord takes Kali incarnation and inspires corrupt people to religious path. Thus, Lord Vishnu maintains order in all the four Yugas and causes the creation, sustenance and ultimately destruction of the universe.

1.2.3       Description of Veda Vyasa and the Significance of BrahmaGyana

Maitreya says- "O Lord! How did God divide Vedas in the form of Vedavyasa during different Yugas?"

Parashar says- During each Dwaparyug, in every Kalpa, Lord Vishnu takes incarnation as Vedavyasa and effects the division of Vedas for the benefit of human beings.

During every Dwaparyug of the present Vaivasvat Manvantara, different Vyasas have divided the Vedas twenty-eight times. During the first Dwapar, Brahma himself had divided the Vedas. During the second Dwapar, Prajapati was Vedavyasa. During the third Dwapar, Shukracharya was Vedavyasa. During fourth Dwapar, Brihaspati acted as Vedavyasa.

Description of other sages who acted as Vedavyasa during the subsequent Dwapars is as follows- Surya- fifth Vedavyasa; Mrityu- sixth Vedavyasa, Indra- seventh Vedavyasa, Vashishta- eighth Vedavyasa, Saraswat- ninth Vedavyasa, Tridhama- tenth Vedavyasa, Trishikh- eleventh Vedavyasa, Bharadwaj- twelfth Vedavyasa, Antariksh- thirteenth Vedavyasa, Varani- fourteenth Vedavyasa. Names of next fourteen Vedavyasas are as follows- Trayyarun, Dhananjay, Krutunjay, Jay, Bharadwaj, Gautam, Haryatma, Vaajshrava, Trinbindhu, Riksh (Valmiki), Shakti, Parashar, Jaatukarn and Krishnadwaipayan. After Krishnadwaipayan, Drona’s son, Ashwatthama will be the next Vedavyasa.

1.2.4       Expansion of the Branches of the Rg Veda

At the beginning of creation, Rigveda contained all the four Vedas with hundred thousand mantras. That Rigveda helped a lot in the propagation of ten kinds of Yagyas. Then during the twenty-eighth Dwapar, my son, Krishnadwaipayan effected the division of Rigveda in four Vedas. At the same time, he also trained four of his distinguished disciples in the study of Vedas. Each one of them was interested with the study of one particular Veda for infinite period of time. Accordingly, sage Pail mastered in Rigveda, Vaishampayan in Yajurveda, Jaimini in Samaveda and Sumantu in Atharvaveda. With the four Vedas, practice of Chaturhotra also came into being. Chaturhotra is now the main guiding feature of all kinds of Yagyas. Vyasa also established the Karmas of Adhvarayu by Yajurveda, of Hota by Rigveda, of Udgaata by Samaveda and of Brahma by Atharvaveda.

Sage Pail divided Rigveda into two divisions and taught them to two of his disciples- Indrapramiti and Vaashkal. In his term, Vaashkal divided his branch into four sub-branches and taught them to his disciples. Indrapramiti taught his branch of Rigveda to his talented son, sage Maandukeya. Thus branches and sub-branches of Rigveda grew substantially. In this tradition, Shaakalyavedamitra learnt a Samhita and divided it into five sub-branches. One of his disciples named Shaakpurn created three Samhitas whereas his another disciple created Nirukta Grantha. Vaashkal created three Samhitas and taught them to Kaalaayani, Gaargya and Tathaaja.

1.2.5       Description of the Branches of the Yajur Veda

A disciple of Vedavyasa named Vaishampayan created twenty-seven branches of Yajurveda and taught them to his disciples. He had a disciple Yagyavalkya who was the son of Brahmarat. At that time, all the sages together constituted a rule that whoever did not join their group within seven days on Mahameru would be held as a sinner equal to killing a Brahmin. Only Vaishampayan had violated that ruling. The curse of the sages did come true when Vaishampayan killed his sleeping nephew accidentally. Then he asked his disciples to do away with his sin.

Yagyavalkya said- "Lord! All these Brahmins are extremely dull. I will alone do away with your sin." These boastful words infuriated Vaishampayan. He said- “You are insulting these Brahmins so at once, regurgitate whatever I have taught you." Yagyavalkya said- “Lord! I uttered these words out of devotion for you. Still you wish me to regurgitate what you have taught me. Here it is! Saying this, Yagyavalkya vomited out all the Shrutis of Yajurveda. Other disciples of Vaishampayan pecked them in the form of partridges. Since then, they came to be known as Taitriya Brahmins. Holding his breath, Yagyavalkya then started the worship of the Sun with a desire to regain Yajurveda.

Pleased by his prayers, Surya appeared before him in horse form and asked him to seek a boon. Yagyavalkya requested Surya to preach him those Shrutis of Yajurveda, which were not known even to his teacher, Vaishampayan. Surya preached him those Shrutis of Yajurveda, which were known as Aayaatyaam. The Brahmins who read these Shrutis came to be known as Vaaji. Nowadays, there are fifteen sub-branches of these Vaaji Shrutis, which were initially expounded by sage Yagyavalkya.

1.2.6       The Branches of the Sama Veda and the 18 Puranas

Sage Jaimini, a disciple of Vedavyasa, effected branches of Samaveda. Sage Jaimini had a son, Sumantu. Sumantu in turn had a son, Sukarma. Both of them studied a branch of Samaveda each. Sukarma divided his branch of Samaveda into sub-branches and taught them to his two disciples- Kaushalya Hiranyanaabh and Paushpinji. Hiranyanaabh had five hundred disciples. Upon receiving the knowledge of Samaveda branch from Hiranyanaabh, these disciples came to be known as Prachya Saamaag. Disciples of Paushpinji also effected divisions in Samaveda that they received from their teacher. One more disciple of Hiranyanaabh named Kriti taught twenty-four Samhitas of Samaveda to his disciples.

Sage Sumant taught Atharvaveda to his disciple Kabandh. Kabandh divided it into two parts and taught them to Devdarsh and Pathya respectively. A disciple of Pathya named Shaunak divided his Samhita into two parts and gave one of them to his disciple Vabhru and another to Saindhav. Saindhav’s disciple Munjikesh divided his Samhita into three parts. Presently, five Samhitas of Atharvaveda namely Nakshatrakalpa, Vedakalpa, Samhitakalpa, Aangiraskalpa and Shantikalpa are considered authentic.

Still unsatisfied by his achievement, sage Vedavyasa created Puraan Samhita and taught them to his famous disciple Romaharshan Suta. The Samhita that was created by Romaharshan was the base of three Samhitas- Akritvrana, Saavarni and Shaanspaayan created by Kashyapgotriya Brahmins. Vishnu Puraan is in a way a summation of these four Samhitas. There are in all eighteen Puraans. In chronological order, these are as follows- Brahma Puraan, Padma Puraan, Vaishnav Puraan, Shaiv Puraan, Bhaagwat Puraan. Naarad Puraan, Markandeya Puraan, Agneya Puraan, Bhavishya Puraan, Brahmavaivart Puraan, Linga Puraan, Varaha Puraan, Skand Puraan, Vaaman Puraan, Kaurma Puraan, Matsya Puraan, Garud Puraan and Brahmaand Puraan.

1.2.7       Yama Gita

Maitreya says- "Lord! At the end of a life span, all the people come to be controlled by Yamaraaj. When they are bound to undergo scores of suffering in different kinds of hells. Kindly narrate about such action by which a human being gets free from the noose of Yamaraaj."

Parashar says- Youngest among the Pandavas, Nakul had once put the same question before Pitamaha Bheeshma. I am narrating what once Bheeshma had narrated to Nakul. Before sending Yamaraaj advises his agents to stay away from the devotee of Lord Krishna.

Yamaraaj is lord of all the human beings except Vaishnavas. Only Lord Vishnu is able to control Yamaraaj. About the devotee of Lord Vishnu, Yamaraaj says - He who does not deviate from his duties even in severest of crisis, who does not steal the wealth of others and kill animals is undoubtedly a devotee of Lord Vishnu. He who bears Lord Vishnu in his heart is a devotee of Lord Vishnu. He who is free from all kinds of ego and illusions and always wishes well for the others with pure and peaceful heart is a devotee of Lord Vishnu. Thus those who always contemplate on Lord Vishnu don’t even fear death. Yama, Yamadoot, Yamapaash, Yamagana and even tortures of Yama are unable to hurt them.

1.2.8       Duties of Four Classes of Society

Maitreya says - "Lord! How should one worship Lord Vishnu? Kindly describe it to me.

Parashar says- King Sagar had asked the same thing from sage Aurv. I am narrating what sage Aurv had preached him.

Only those who fulfil their responsibilities and discharge their duties as per their class can worship Lord Vishnu. Those who shun activities like criticising others, backbiting, womanising, stealing others’ wealth and violence; those who do not torture others and are always ready to serve the gods, Brahmins and teachers are able to please Lord Vishnu. Similarly, one should be always conscious regarding his duties as per his class.

Accordingly, a Brahmin should carry out Yagyas, study scriptures and should not ever try to hurt anybody. A Kshatriya must organise Yagyas and study scriptures. He should also make donations to Brahmins and take weapons in order to protect the earth. A Vaishya must earn his livelihood through cattle rearing, commerce and agriculture. Besides he should also organise Yagyas make donations and study scriptures. A Shudra is expected to earn his livelihood through handicrafts. Saluting learned people is equal to organising Yagya for a Shudra. A Shudra may also make donations and oblations to appease his dead ancestors.

In the time of emergency, a Brahmin may shift to the occupations meant for Kshatriya and Vaishya. A Kshatriya may take the occupation of a Vaishya during emergency but none of them should ever take to the occupation of Shudra.

1.2.9       Description of Different Ashrams

Since birth till death, human life passes through different stages. For the purpose of simplicity in following these stages, our sages have made provisions for four stages or Ashrams in life namely Brahmacharya, Grihastha, Vanprastha and Sanyaas.

Upanayana Sanskara (thread ceremony) marks the beginning of education for the children born in Brahmin, Kshatriya and Vaishya classes. For this purpose, a disciple must stay in his teacher’s hermitage and observe celibacy strictly. There, he must serve his teacher and worship Surya and Agni. The disciple is expected never to disobey his teacher. Activities should be according to the teacher’s guidelines. He should also make arrangements for the daily worship of his teacher in the way of collecting different materials like Havan saamagri, water, Kusha, flowers etc.

After the completion of education and paying all the dues, the disciple is ready to start second stage of his life that is Grihasthashram. For this he should first find a suitable girl from his class and make merry. During this stage, he should earn his livelihood by occupations ascribed for his class. He should please the gods by Yagyas, his ancestors by oblations, Prajapatis by producing children, spectres by offering sacrifices of cereals and society by love. Even the ascetic and celibates depend on married people for their daily bread. Hence married life or Grihasthashram is stated to be excellent among all the Ashrams.

A Grihastha must welcome and warmly treat the guests who arrive unexpectedly. Such a household from where a guest returns desperately never succeeds in religious matters. All the worship and Yagyas offered in such a household go futile. Hence it is not proper for the householder to show ego and abuse a guest otherwise he will have to expiate for it later.

A person must always be on alert to recognise the time when it is apt to take Vanprastha. When the children grow and begin to hold the responsibility of the household, one enters the third stage i.e. Vanprasthashram. So, leaving his wife in the shelter of his children or taking her with him, one should migrate to the forest and live a simple life sustaining on whatever little is available from the nature. This stage must be passed observing severe penance and restraining one’s senses.

Sanyaasashram is the fourth stage of life. One should give up all activities related to Dharma, Artha and Kama in this stage. He should keep an impartial view for all and cultivate a feeling of love for all the creatures. He should not hurt anybody by his words, actions or even thoughts. He should not stay in a village or town for more than five days. He should sustain his life on alms.

1.2.10  Customs and Consecrations

At the time of childbirth, it is the father’s responsibility to carry out certain customs and consecrations for the child. First of all, Jatakarma Sanskara is carried out by which the newly born baby is included in the family. During this custom, a Brahmin couple is fed. It is also necessary for the couple that they should sit facing east while feeding. Thereafter, the parents should offer oblations to appease the gods and dead ancestors. Lumps made of barley flour, curd and berries should be offered as oblations. Similar consecrations are carried out at the time of children’s marriage.

On the tenth day after the birth, the naming ceremony is carried out. Different castes and religion have different traditions regarding naming the newly born child. It is commonly seen that most of the children are named after the deities and gods. Still one should see that the name should not be meaningless, abusive or inauspicious. Practice of selecting exceptionally long and difficult to pronounce names should also be avoided.

The second stage in a child’s life is when he or she begins education. In ancient times, thread ceremony used to be carried out and the children were sent to their teacher’s hermitage for education. In modern age, thread ceremony is followed more or less in similar way as it used to be in the past. But children are not sent to Gurukul for education any more.

After completing education, a person should get married and run his own life. In the past, there had been elaborate rituals for the selection of suitable bride. Elders of the house used to select a proper match for the boy. Their choice in most cases depended on many attributes and bodily features of the girl. But in modern age, with increased interaction among the people, it is not possible to follow each and every custom related to selection of bride. Still one should take care not to marry in his mother’s lineage for up to fifth generation and in his father’s lineage up to seventh generation.

1.2.11  Description of Righteousness

A married man knows the importance of following a righteous discourse. Married life is like a penance in which a couple gives birth and raises next generation. A married man is expected to get up early in the morning and contemplate on religious things. It helps him to follow righteous discourse. He is expected to attend nature’s call in natural environment away from his house. Soil is considered the best means to wash hands. It should be followed by cleansing of the body. He should then offer oblations wearing fresh clothes to sages, deities and his dead ancestors. Offering oblations to the Sun, worship of tutelary god and other deities follows then.

If the household is having some cattle, the head of the family should himself milk them and then wait for the guest. If and when a guest arrives, the head of the family must offer him a seat respectfully and treat him well with delicious food and pleasant talk. In Indian tradition, a guest is regarded equal to a deity. He should take food only after feeding the guest. Evening time has also elaborate rituals for a married man. First of all, after finishing daily chores, a married man must worship with peaceful mind. It is also good for his health to take food early in the evening and retire to a wooden bedstead. Night time is considered suitable period for enjoying carnal pleasure. Here too, a married man should enjoy intimacy with his wife only.

1.2.12  Sanctification after Birth and Death

Life on earth is like an infinite ocean in which birth appears like a bubble and death marks the bursting of that bubble after which it exists no more. Atmosphere of a household is said to be defiled when a birth or death occurs in it. There are different sanctifying customs to be carried out on both these occasions. After the birth of a son, the father should offer oblations to please the gods and his ancestors after taking a bath.

When a death occurs in a household, close relatives should take bath and carry the cadaver adorned with flowers and garlands outside the village or well-demarcated cremation ground for cremation. As per the religious tradition of the deceased, the body should either be consigned to the flames or buried. Then the relatives should again take bath in the pond or river facing south and offer watery oblations to the dead person. Since that day, Pindadaan (offering sweet balls made of barley flour, sesame seeds, jaggery and honey) should be done for ten days. On the fourth day of the cremation, ashes should be collected for immersion in holy places of pilgrimage.

The person who had carried out the cremation must abstain from intimacy for thirteen days. Outsiders are also barred from eating cereals from such a household where a death has occurred. For the different classes of Hindu society, this sanctifying period varies. For Brahmins, it is ten days, for Kshatriyas, it is twelve days, for Vaishyas, it is fifteen days and for Shudras, this period has been fixed for one month. On the same day in every subsequent month, oblations should be offered to the dead for one year.

1.2.13  Days for Monthly Oblations

A Shraadh carried out with devotion pleases the entire world including human beings, Brahma, Indra, Rudra, Ashwini Kumars, Surya, Agni, Vasugana, Marudgana, Vishwadeva, Pitragana, birds, animals, reptiles, sages and of course the dead ancestors. Moonless and eighth day in the darker phase of every lunar month are considered the best days for offering oblations to the dead ancestors.

Apart from these two, third day in the brighter phase of Vaishaakh, ninth day in brighter phase of Kartik, thirteenth day in the darker phase of Bhaadrapad and Amavasya of Maagh are also considered excellent. During lunar and solar eclipses also, oblations should be made with water and sesame seeds. If Shatabhisha Nakshatra occurs on Amavasya of Maagh, it is considered an excellent conjugation for offering oblations to dead ancestors. Bathing in rivers like Ganga, Sutlej, Yamuna, Vipaasha, Saraswati, Gomti, Godavari etc. while making oblations is also said to be extremely benefiting. It is not necessary also to show great pomp and show while making oblations. If one doesn’t have enough money to offer oblations properly, he may simply pray the Sun saying that ‘he is not fortunate enough to have wealth’. Thus, his ancestors would be pleased by his devotion alone.

1.2.14  Method for Oblations

While making oblations to the dead ancestors, one should feed his near and dear ones as well as learned Brahmins who respect their parents. Intimacy with women is barred for those who have taken food in an oblation. Any guest who happens to arrive unexpectedly and uninvited should be treated well. Before feeding, plain cereals should be offered thrice to the fire reciting following hymns.

AGNAYE KAVYA VAAHAANAYE SWAHAA |
SOMAAY PITRAMATE SWAHAA |
VAIVASVATAAY SWAAHA ||

Remaining cereals then should be served with the food to the Brahmins and some parts should also be cast on earth and water should be offered on them.

After the feast, the Brahmins should be seen off with respect. The host should then take food along with his family. Anger over enthusiasm and walking on the street is forbidden for the host during oblation period.

1.2.15  Do’s and Don’t during Oblation

Oblation with flesh of fish, rabbit, mongoose, hog, deer, ram and cereals cause extreme satisfaction for the ancestors. But in modern Kaliyug, all types of flesh are forbidden in oblation rituals. Only cereals, milk, honey, etc. are allowed. Offering of oblation in Gaya (a place of pilgrimage in Bihar) is said to salve all the ancestors. Barley, wheat, rice, sesame seeds, peas, and mustard are the common cereals and grains used in oblations.

Offering of oblation is a sacred affair. During the procedure, care should be taken that an eunuch, Chandaal, sinner, imposter, patient, cock, dog, a naked person, monkey, pigs, a woman in menses, and anybody in whose house a death or birth has occurred don’t see the performer otherwise neither the deities nor the ancestors would accept the oblations. Water used in oblation should also be free from odour and foam. Milk of camel, sheep, doe and buffalo should not be used in oblations. Before beginning the ritual, drive out the evil spirits from the selected piece of land. It should be cut off from outside influences through enclosures.

1.2.16  The Battle of Gods and Demons

Rig, Sama and Yajurveda are like the clothes of Hindu society. Those who give them up are in fact naked. This statement is endorsed by the following tale.

Once upon a time, a battle occurred between the demons and the gods. It lasted for one hundred years at the end of which period, the demons defeated the gods. The humiliated gods reached Ksheersagar and prayed Lord Vishnu. Pleased by their prayers, Lord Vishnu appeared before the gods. All the gods greeted Him and said- "O Lord! In sheer violation of Brahma’s dictate, formidable demons have kidnapped even our due shares offered in the oblations. Protect us from the onslaught of the demons. We cannot fill them because they abide by their religion. Kindly show us a way to kill the demons."

Hearing the pleas of the gods, Lord Vishnu produced Mayamoha from His body and giving them to the gods, said- "Mayamoha will cause illusion in the minds of the demons. The illusion will influence the demons to violate the path shown by the Vedas. You can kill them after that". Saying this, the Lord disappeared. The gods took Mayamoha and reached the abode of the demons.

1.2.17  Dialogue of Mayamoha with Demons

Mayamoha was produced in a naked form. It reached the bank of Narmada and saw the demons observing penance there. The naked Mayamoha then approached them and said in a sweet voice- " O demons! What is the purpose of your penance?" The demons said- "We are observing penance to achieve the metaphysical world." Mayamoha said- "If you long for salvation, do as I suggest. Follow the religion which is like an open gate to salvation." With such sweet talk, Mayamoha began to illumine the demons’ mind. Mayamoha confused them further saying- "O demons, if you long for salvation or a place in the heaven, give up sacrificing animals and attain enlightenment. It is wrong notion to say that violence is the religious path. Offering of oblations in fire is also childish. Even an animal which eats green grass is better than Indra who is obliged to eat wood despite attaining that position after hundreds of great Yagyas. If an animal which is sacrificed in Yagya attains heaven, performer of Yagya would have killed his own father."

Thus with these witty talks, Mayamoha deviated the demons from the righteous path because of which they lost interest in Vedas. Once it was achieved, the gods attacked the demons with full preparations. Ultimately, many demons were killed whereas those who remained came to be known as naked because they no longer followed the teachings of Vedas. Thus, anybody who does not practice the teachings of Vedas in his life is known as naked. Those who do not take to Vanprastha or Sanyaas after the completion of Grihasthashram are naked.

Tale of Shatadhanu- In the ancient times there was a king named Shatadhanu. His queen Shaivya was a righteous and religious woman. The king and the queen had worshipped Lord Vishnu observing severe penance. On the full moon day in the month of Kartik when the king and queen came out of the Ganges after taking bath, they happened to sight an imposter Brahmin who was coming from the opposite direction. The Brahmin was a friend of the king’s teacher. So, the king treated the Brahmin with respect. But his chaste wife did not show any respect for the imposter and kept silent all through the talk. She then had a sight of the Sun to expiate for the meeting with an imposter. On their return to the palace the king and the queen worshipped Lord Vishnu with proper rituals.

In due course, the king died. The queen also committed Sati. Since the king had committed the sin of talking to an imposter during his penance the king had committed the sin of talking to an imposter during his penance, he took birth in a dog form whereas queen Shaivya took birth as the daughter of a Kashi king. She was extremely beautiful and knew everything about her previous birth. When her father decided to marry her off, she requestfully refused for she knew that her previous birth husband was roaming the streets and lanes of Vidisha in a dog form.

The princess of Kashi then reached Vidisha and found out that dog was in fact King Shatadhanu. She fed the dog with delicious food eating which the dog began to wag its tail and show humility before the princess. The princess saluted the dog and narrated the whole thing to it that it was because of his sin of talking to an imposter during penance that he had to take birth as a dog.

Thus, reminded by the princess, the dog contemplated for long on the events of his previous birth. He grew so sad that he gave up the dog form on the outskirts of the town. In his next birth however he was born as a jackal. Again the princess came to know that the jackal was King Shatadhanu and asked him whether he continued to talk to the imposter after their conversation in the previous birth? Only then, King Shatadhanu came to realise his mistake. He then observed fast till death. But in his next birth, he was born as a wolf. Again the princess reminded him of his previous birth. The king’s became a vulture in his next birth. After that, he took birth in crow form and then as a peacock. During that time, King Janak was organising an Ashwamedha Yagya. In the Yagya, the peacock was also given a ceremonial bath by the princess. During the bath, the princess reminded the peacock (King Shatadhanu) of his previous birth, the peacock too died and took next birth as the son of King Janak.

It was only after the birth of King Janak’s son that the princess told her father to organise a Swayamvara for her. In the Swayamvara, the prince also arrived. The princess accepted him respectfully as her husband.

1.3        Chapter 4 (Part 4)

This chapter contains 12 sections.

1.3.1       Description of Vaivasvat Manu’s Lineage

Lineage of Vaivasvat Manu finds its origin at Brahma. Brahma was the first to appear from Lord Vishnu who is the primitive cause for the whole creation. From the right hand thumb of Brahma, Daksha Prajapati appeared. Daksha produced Aditi and Aditi produced Vivasvaan. Manu was the son of Vivasvaan. Ikshvaaku, Nrig, Grishth, Sharayaati, Narishyant, Pranshu, Naabhaag, Dishta, Karup and Prishadhra are the ten sons of Manu.

With a desire for a son Manu organised a Yagya to please the deities Mitra and Varun. But during the Yagya because of a wrong resolution of oblator, a daughter named Ila was born to them. But by the grace of Mitra-Varun, she got masculine appearance and a name Sudyumna. In later course by the wrath of Lord Shiva, Sudyumna was converted into a woman. In woman form when Sudyumna was roaming near the hermitage of Buddha, the son of Chandrama, her beauty infatuated Buddha. As a result of their union, a son Pururava was born. Even after the birth of Pururava, Sudyumna could not give up his temptation to be a man again. Hence, learned sages organised a Yagya for Sudyumna and got him converted into a man again. In masculine form, Sudyumna produced three sons- Utkal, Gaya and Vinat. Manu had presented a town named Prathishtha to Sudyumna, which he later on presented to Pururava.

Pururava’s progenies spread in all directions and acquired Kshatriya caste. Manu’s son, Prishadhra became a Shudra because of killing a cow of his teacher. Manu’s another son, Karush produced an exceptionally strong Kshatriya named Kaarush. Lineage of Dishta grew as follows- Naabhaag- Balbandhan- Kirtimaan- Vatsapreeti-Praanshu- Prajapati- Khanitra- Chaakshush- Vimbha- Vivimbhak- Khaninetra- Ativibhuti- Karandham- Avikshit- Marut.

Marut had a son, Narishyant. Lineage of Narishyant grew as follows- Dama- Rajvardhan- Suvriddhi- Keval- Sughritti- Nara- Chandra- Keval- Bandhumaan- Veghvaan- Buddha- Trinvindu. Trinvindu had a daughter Ilavila and a son Vishal. Vishal in later course founded Vishaala.

Lineage of Vishal grew as follows- Hemchandra- Chandra- Dhumraksh- Srinjay- Sahadev- Krishasva- Somadutta- Janmejaya- Sumati.

Manu’ son Sharayaati had a daughter Sukanya who was married to sage Chyavan in peculiar circumstances. Aanart was the son of Sharayaati. Aanart had a son Raivat who founded his capital at Kushasthali and ruled his kingdom on earth. Raivat had one hundred sons, the eldest among whom was Kakudmi. He had a daughter Revati. Raivat took Revati with him and approached Brahma who asked about a suitable match for her. At that time, Gandharvas were singing near Brahma. Raivat listened to their songs intently and forgot about the passage of time. Many ages passed like that but Raivat felt as if only an hour had passed. When the Gandharvas stopped singing, Raivat once again asked Brahma about a suitable match for Revati. Brahma asked Raivat about his own choices first. Raivat counted the names of many deserving princes and kings all of whom belonged to earth.

Brahma said smiling- "No one even in the progeny of these people is alive on earth because here listening to the Gandharvas songs you have passed four ages. Presently even the age of eighteenth Manu is about to end on earth and Kaliyug is about to start." These words frightened Raivat who greeted Brahma and asked- "O Lord! Now tell me whom should I marry Revati to?" Brahma said- "That unborn all pervasive Parmeshwar Lord Vishnu had taken an incarnation on earth. O king! Your capital at Kushasthali which was equal to Indra’s abode Amravati is now Dwarkapuri. In that Dwarkapuri, stays Baldev who is a part of Lord Vishnu. Marry this daughter to him because she is a jewel among the women folk and Baldev is praised all over the world by all. Hence only he deserves to be your son-in-law."

Hearing the verdict of Brahma, Prajapati Raivat descended on the earth and saw that an amazing transformation had taken place in the appearance of people who were now smaller in stature, ugly, dull and devoid of strength. Even his capital Kushasthali had acquired a new appearance and was now known as Dwarkapuri. Raivat found out Baldev and married his granddaughter Revati to him. But Revati appeared quite large and taller in stature than Baldev because of age difference. Baldev pressed her slightly with anterior part of his plough and she assumed a stature equal to normal women. After marrying Revati to Baldev, Raivat migrated to the Himalayas to observe penance.

1.3.2       Description of Ikshvaku’s Lineage

Ikshvaaku was born from the nostril of Manu as a result of sudden sneezing. Ikshvaaku had hundred sons among whom Vikukshi, Nimi and Danda were prominent. Once Ikshvaaku organised a Shraadh. For the purpose of feeding Brahmins, he ordered his son Vikukshi to bring fresh meat of wild animals. Taking his bow and arrows, Vikukshi set out for the forest and hunted many deer and rabbits. Towards noon, he felt tired and hungry and hence ate one rabbit from the stock. Then he reached the capital and handed over the remaining flesh to his father.

But the sage Vashishta who was conducting the Shraadh revealed the truth to Manu. Thus Vikukshi got the name of Shashaad and was expelled by his father. Shashaad in later course had a son, Puranjay.

In the past a fierce battle had taken place between the demons and the gods. The demons defeated the gods who approached Lord Vishnu for help. Lord Vishnu said-"I am aware of your desire. I will appear in he body of Shashaad’s son Puranjay to kill the demons. But it is your responsibility to convince him for the battle."

The gods approached Puranjay and requested-"O great among the Kshatriyas! Kindly help us to defeat our enemies." Puranjay said-"Shatkratu is Indra. If I fight the battle riding his shoulder, I will be able to kill the demons."

The gods accepted his condition. Indra took the guise of the bull riding which Puranjay killed the demons because Lord Vishnu had partially arrived in his body. Since then Puranjay got the name Kakutsth. He had a son Aneyna. Lineage of Aneyna grew as follows- Aneyna- Prithu- Vishtrabhva- Chaandrayuvnashva- Shaavasta. Shaavasta founded the town of Shaavasti (modern Shraavasti). Lineage of Shaavasta continued as follows- Shaavasta- Vrihadashva- Kuvalayaashva- Dridaashva- Tandraashva- Kapilaashva.

For a long time, Yuvanashva did not have a child. So, he organised a Putreshti Yagya in the auspices of learned sages. The Yagya lasted for a whole day. At mid-night when the Yagya ended, sages fell asleep because of tiredness keeping the urn of Yagya water near the altar. The water had been empowered with sacred mantras. Meanwhile the thirsty king came there and drank that water from the urn. When the sages awakened, they enquired about the water in the urn. Yuvanashva told them that he had himself drunk it. The sages told that as the water had been empowered with sacred mantras and was meant for the queen in order to make her conceive. Hence the king instead of the queen will conceive now. As a result Yuvanashva conceived and in due course gave birth to a child from his right armpit. But the child’s birth did not kill the king. The baby was Mandhaata. In due course Mandhaata ruled the entire earth, which was divided into seven islands.

Mandhaata married Bindumati, the daughter of Shatabindu. They had three sons- Purukutsa, Ambareesh, and Muchukunda. They also had fifty daughters. When all the daughters grew young a sage Saubhari arrived in the palace and requested Mandhaata to marry one of his daughters to him. The sage appeared old and frail. So, Mandhaata hesitated and tried to send him off making many excuses. The sage assured him about his physical abilities. But still the king felt hesitant and said-“O sage, it is our tradition that we marry our daughter only to he whom our daughter chooses as her husband. Your request is beyond our desires."

Hearing Mandhaata’s word sage considered for a moment and said-"All right O king! Kindly instruct the eunuch who guards the quarters of your daughters to escort me there." Fearing a curse from the sage, Mandhaata instructed the eunuchs to escort him into the quarters of his daughters. While entering the quarters, the sage assumed the appearance of an extremely handsome Gandharva. So, when he arrived there, a row started among the girls as to who would choose him as her husband first. Each one of them claimed that she had first chosen him. Thus all the daughters of Mandhaata chose sage Saubhari as their husband.

When the eunuchs informed the king about this development, he fell in deep thoughts how it could happen. But still he was bound by his promise so he had no choice but to marry all his daughters to sage Saubhari. Marrying all the fifty girls, sage Saubhari brought them to his hermitage. Calling Vishwakarma, he instructed him to build separate castles for each of his wives. In no time, Vishwakarma erected fifty beautiful palaces in a row. Each one of them had ample spacious and airy rooms, surrounded by beautiful gardens. Since then, all the girls occupied those palaces and began to live there. Every kind of luxury and food was available to them.

One day, drawn by the love for his daughters, King Mandhaata decided to visit Saubhari’s Ashram. But in place of Ashram, he found a row of beautiful palaces. There, he met his daughters and enquired about their well being. The daughters informed him that they were happy to live with the sage and that their husband was capable enough to provide them with all the luxuries. But still they remembered their native place. Each of the girl also expressed one grief that her husband enjoyed intimacy with her at all times and did not share time with her other sisters. These words of the girls surprised the king. Ultimately he met Saubhari and worshipping him he said-"O lord! It is the result of your severe penance that you are able to keep all the fifty girls happy." Staying there for a few days, the king returned.

In due course, the daughters of Mandhaata gave birth to one hundred and fifty sons. Those sons grew up and produced their progeny. At that time sage Saubhari thought- ‘I have seen the birth of my sons. Now they have their own sons. If I stay there, I will long to see my great-grandchildren. Desires do not end till death. Acquiring a human body is in itself a great sorrow. I have received enough in life, enjoyed intimacy with fifty princesses. If I keep more desires, I will receive nothing but sorrow. Hence I should take to the penance of Lord Vishnu.’

Thinking that way, sage Saubhari migrated to the forest along with his fifty wives. There they conducted Yagyas and passed their time worshipping Lord Vishnu.

1.3.3       Progeny of Mandhatr, Ascend of Trishanku to Heaven and Birth of Sagar

Once upon a time Gandharvas of collective name Mauneya defeated the Nagas and snatched all their wealth and powers. The Nagas prayed Lord Vishnu to rescue them. Lord Vishnu told them that he would appear in Mandhaata’s son Purukutsa and kill the Gandharvas. Afterwards Narmada brought Purukutsa to Rasaatal where Lord Vishnu appeared in his body. Thus having the strength of Lord Vishnu, Purukutsa defeated and killed the Gandharvas. Pleased by the action of Narmada, the Nagas blessed her with a boon that whoever remembered her would have no fear of snake venom and Purukutsa that he would have an immortal son.

Purukutsa and Narmada had a son Trasadasyu. Lineage of Trasadasyu continued as follows- Trasadasyu- Anaranya- Vrihadashva- Haryashva- Hasta- Sumana- Tridhanva- Trayaruni and Satyavrat. Satyavrat became famous as Trishanku in later course. By the curse of a sage, Trishanku had become a Chandaal. Once a drought occurred for twelve long years. During that drought, to get rid from this condition of Chandaal and feed sage Vishwamitra, Trishanku used to tie a whole skinned deer to a Banyan tree on the bank of the river Ganges. Pleased by his selfless service, sage Vishwamitra sent Trishanku to the heaven with his ephemeral body.

Lineage of Trishanku grew as follows- Trishanku- Harishchandra- Rohitashva- Harit- Chanchu- Vijay and Vasudev. Vijay had a son Ruruk. Ruruk’s son was Vrik who had a son Baahu. Baahu had two queens. After a long time of their marriage, Baahu’s queen consort conceived a son. But the circumstances took a strange turn. Baahu’s enemies together attacked his kingdom and defeated him. The defeated king migrated to the forest along with his queens and began to live at the hermitage of sage Aurv. Very soon, King Baahu died of old age. His queen consort also wanted to commit Sati but sage Aurv prevented her from doing so. After sometime getting envious of her fortune, the other queen deceitfully fed her with poison. But the poison could not harm the foetus, which stayed unborn for a period of seven years because of poison’s effect.

Staying at the hermitage of sage Aurv, the queen consort gave birth to a son. Since the child was born with the effect of the poison, Sage Aurv named him as Sagar. Sagar began to grow in he hermitage in natural surrounding. One day he asked his mother about his father. The queen narrated the whole incident to him. Sagar then and there took an oath to exterminate the Kshatriyas who had been the cause of his father’s death. Acting as per his oath, Sagar destroyed Haihaya Kshatriyas whereas Shak Kshatriyas got their heads shaven out of fear. Since those Kshatriyas had given up their religion, hence Brahmins boycotted them. As a result they became Malechchha. Thereafter King Sagar returned to his capital and ruled the earth.

1.3.4       Description of Suryavansh

King Sagar had two queens, Sumati, the daughter of Kashyap and Keshini, the daughter of Vidarbha’s king. Keshini had a son Asmanjas whereas Sumati had sixty thousand sons. Anshuman was the son of Asmanjas. Asmanjas was very whimsical since his childhood. Even in his youth, he did not change his behaviour. Hence King Sagar had abandoned Asmanjas. But the things did not improve for Sagar because even his sixty thousand sons followed the footsteps of Asmanjas.

The gods one-day approached sage Kapil who was a partial incarnation of Lord Vishnu. Greeting him, they said- “If the sixty thousand sons of Sagar continued on their whimsical way, the earth would not remain suitable for living.” Sage Kapil assured the gods that the sixty thousand sons of Sagar would meet their fate very soon. By the instigation of sage Kapil, King Sagar organised an Ashwamedha Yagya.

The sixty thousand princes also followed the horse guarding it. But somehow Indra managed to kidnap the horse and tethered it at the hermitage of sage Kapil. The sixty thousand princes searched for the horse and following the footprints, they also reached the hermitage. There they found the horse and also a sage in deep meditation. Thinking that the sage might have been responsible for abduction of the horse they began to abuse him. As soon as sage Kapil disturbed by the abuses opened his eyes, a flame appeared and incinerated all the sixty thousand princes. When King Sagar came to know about this incident, he sent Anshuman to bring back that horse. Anshuman also reached the hermitage and greeted sage Kapil with respect. Pleased by his politeness, sage Kapil blessed Anshuman and instructed him to take the horse away with him. He also asked him to seek a boon. As the boon, Anshuman only sought the salvation for his sixty thousand dead uncles. Sage Kapil assured Anshuman that his ancestors would certainly attain to the heaven but only after a long wait and that his grandson Bhagirath would bring the Ganges onto the earth and that the Ganges’ waters would wash the ashes of his ancestors to the ocean and cause their salvation.

Thus blessed by the sae Kapil, Anshuman returned to the capital with the horse in order to help his grand father finish the Yagya. Anshuman had a son Dileep. Dileep’s son was Bhagirath who observed severe penance and pleased Ganga to descend on the earth. Since the Ganges had descended on earth because of Bhagirath’s penance, she also got a name Bhagirathi.

The lineage of Bhagirath grew as follows- Bhagirath- Suhotra- Shruti- Naabhaag- Ambareesh- Sindhudweep- Ayutayu- Rituparn- Sarvakaam- Sudas and Saudas.

One day, King Saudas went hunting in the forests. There he spotted a pair of the tigers. They were actually a tiger and a tigress in mating. Saudas killed one of them by his arrow, while the other turned into a demon and threatening of an avenge disappeared from the scene.

In due course, King Saudas organised a Yagya in the auspices of sage Vashishta. Towards the end of Yagya, sage Vashishta went away to take bath. Meanwhile the same demon arrived there in the guise of Vashishta and expressed his desire to eat non-vegetarian food. Then the demon arrived before the king in the guise of the cook. The king ordered him to cook meat for the sage. The cook cooked human flesh and served it before the sage. Sage Vashishta knew that the food contained human flesh. He cursed the king in anger to be a demon. Within three days, King Saudas became a demon and began to roam in the forests. Since then he ate the humans only.

One day, Saudas in demon form saw Muni who was in the process of mating his wife. The demon caught and ate the Muni neglecting all the cries and wailing of his wife. The Brahmani angrily cursed the demon that as her husband had been killed while he was about to sate his carnal lust similarly he would also die right in the same process.

King Saudas remained in the demon’s form for twelve more years. After that he recovered from the curse and began to rule like a pious king. One day, King Saudas saw the queen in an amorous condition and an impulse of carnal pleasure ran within his body. He made advances to satisfy his lust but the queen who knew everything about the curse stopped him reminding him of the curse. Since then the king stuck to celibacy. Since the king had no son, he allowed his queen Madayanti to conceive a child with the help of sage Vashishta. The queen did conceive but the foetus remained unborn for seven years at length. At last the irritated queen hit her foetus with a stone. This resulted in the birth of child at once. The child was named Ashmak. The lineage of Ashmak grew as follows: Ashmak- Moolak- Dasharath- Ilivil- Vishvasah and Khatwang. Khatwang had killed many formidable demons fighting by the side of the gods. Pleased by his gallantry, the gods wanted to grant him a boon. Khatwang wanted to know how long would live more. The gods told him that he would live for one Muhurta more. Hearing this, Khatwang came back on earth and prayed Lord Vishnu to take him in His refuge. At last he did annihilated with Lord Vishnu.

Lineage of Khatwang grew as follows-Khatwang- Deerghbahu- Raghu- Aja and Dasharath. King Dasharath had three queens who gave birth to four sons-Rama, Lakshmana, Bharat and Shatrughana.

Rama was an incarnation of Lord Vishnu. His life too had lot of ups and downs. After being trained in archery, He and Lakshmana spent most of their boyhood time in the hermitage of sage Vishwamitra guarding his Yagyas from the demons. After that when Vishwamitra was taking them to Mithila Lord Rama salved Ahilya who had been converted into a stone by the curse of her husband sage Gautam. In Mithila, Lord Rama broke the bow of Lord Shiva and won Sita as His wife. When they returned to Ayodhya, King Dasharath decided to crown Rama as the new king. But misguided by Manthara, queen Kaikeyee stubbornly sought that her son Bharat should be crowned as the new king whereas Rama should be sent on an exile for fourteen years. Bounded by his promises that he had made to Kaikeyee earlier, King Dasharath had no choice but to accept her demands.

Thus to keep His father’s words, Lord Rama accepted the exile. Sita and Lakshmana also followed His steps. In the forests, the demon king Ravan deceitfully abducted Sita. It was followed by meeting of Rama with Hanumana and Sugreev, killing of Baali- Sugreev’s brother, finding of Sita by Hanumana in Lanka, bridging of the sea that separated Lanka, fierce battle with the demons and ultimately killing of Ravan by Lord Rama. After the completion of exile period Lord Rama returned to Ayodhya and ruled there for twelve years.

Lord Rama had two sons- Lava and Kusha. Lineage of Kusha grew as follows- Kusha- Atithi- Nishadh- Anal- Nabh- Pundareek- Kshemdhanwa- Devaneek- Ahinaka- Ruru- Pariyatrak- Deval- Vanchal- Ulka- Vajranabha- Shankhan- Yushhitashva- Vishvasaha- Hiranyanaam- Pushya- Dhruvsandhi- Sudarshan- Agnivarn- Shighrag- Maru- Prasushrut- Susandhi- Amarsh- Sahaswan and Vishvabhav. Vishvabhav had a son Brihdal who was killed by Abhimanyu in the battle of Mahabharat.

1.3.5       Tale of Nimi and Description of his Lineage

Ikshvaku’s son Nimi once decided to organise a Yagya that was to last for one thousand years. He also wanted the sage Vashishta to guide the Yagya. But Indra had already booked Vashishta for a period of five hundred years. So sage Vashishta expressed his inability to conduct any other Yagya till the completion of that period and requested the king to wait till he was free from Indra’s obligations. Nimi kept quite at that time. Taking his silence as an approval, the sage began the Yagya for Indra. But the king meanwhile started Yagya in the auspices of other sages like Gautam etc.

At the completion of Yagya for Indra, sage Vashishta hurried back to the earth to conduct Yagya for King Nimi. But here he found that a Yagya was already in progression. This infuriated the sage to the extent that he poured down curse on Nimi, who was sleeping at that time, to lose his body at once. When the king learned about the curse and that he was cursed in sleep, he cursed the sage in retaliation to lose his body at once before giving up his own body. By the curse of Nimi, Vashishta’s body was destroyed but he himself entered the semen of Mitravarun. Thereafter, one day Mitravarun happened to sea the elf Urvashi. Her amorous beauty caused the ejaculation of his semen spontaneously. With ejaculated semen, sage Vashishta also came out and acquired a new body.

On the other hand, at end of Yagya when the gods appeared to accept their due share from the offerings, the sages prayed them to grant Nimi some boon. Nimi however sought nothing in boon but expressed his desire to stay in eyes of the people forever. The gods granted that desire. Before that nobody had ever blinked his eyes. Blinking of eyes came into practice because Nimi stays there. In order to save the kingdom from anarchy, the sages churned the dead body of Nimi with a stick of Bombax tree and produced a son. That son came to known as Janak. Since he was born from the dead body of his father, the boy also came to be known as Vaideha. Lineage of Janak continued as follows: Janak- Udavasu- Nandivardhan- Suketu- Devrat- Brihadukth- Mahaveerya- Sudhriti- Dhrishtketu- Haryashva- Manu- Prateet- Kritrath- Devbheed- Vibudh- Mahadhriti- Kritraj- Maharoma- Suvarnaroma- Hrasyaroma and Seerdhvaj. With a desire of a son, Seerdhvaj was once ploughing the earth when he stumbled upon a pitcher. In the pitcher, he found a beautiful baby whom he named as Sita.

1.3.6       Description of Somavansh and the Tale of Pururava

The creator of the world, Brahma had a son named Atri. Chandrama was the son of Atri. Once Chandrama organised a Rajsuya Yagya and received great powers. Afterwards blinded by his powers, Chandrama kidnapped Tara, the wife of Brihaspati. Even his grandfather Brahma tried to dissuade him from committing such a grave crime but Chandrama was not to listen to anybody. Because his hostility with Brihaspati, the teacher of the demons Shukra was also assisting Chandrama. At that moment of need, only Rudra came forward to help Brihaspati. A fierce battle followed between Chandrama and Rudra. The gods were helping Brihaspati while because of Shukra, the demons fought from the side of Chandrama. Soon the battle assumed the proportion of a war that perplexed the entire world. At last, Lord Vishnu mediated to end the battle and helped Brihaspati to get his wife back. By that time Tara had conceived a child. Seeing her condition Brihaspati instigated Tara to abort the baby. Tara aborted the baby amidst some shrubs but it did not die. Instead, his brilliance dulled even the radiance of the gods.

The baby was so beautiful that both Brihaspati and Chandrama were eager to accept him. To settle the matter, Brahma asked Tara about the paternity of the child. Feeling shy, Tara revealed that Chandrama was the father of the child. Then Brahma himself adopted the child and named him as Buddha.

When he grew young, Buddha produced Pururava from Illa. Pururava was very magnanimous and handsome. Once an elf Urvashi happened to see him and at once fell in love. She then approached Pururava. Her beauty enchanted Pururava also. He requested the elf to stay with him. But Urvashi stipulated that she might stay with him if he agreed to follow her two conditions that he would never drive the two sheep, which were like her children away from her bed and that he would never undress before her in visible light. Pururava accepted both the conditions.

Since then Pururava began to live with Urvashi. Together they enjoyed their physical intimacy for sixty thousand years. Their love grew so much that even Urvashi forgot those heavenly comforts that she used to enjoy once. But because of her absence, even the heaven appeared more dreaded than hell.

At last, one Vishvavasu who knew about the conditions stole one sheep from their bedroom and flew away. Hearing the cries of the sheep, Urvashi got up in anxiety and shouted who was stealing her son. But Pururava pretended as if asleep for the fear of being seen naked. As the fuss grew further, he could no more contain himself and ran after the thief. Right at that moment, the Gandharvas produced intense lightning illuminating the whole scene. As a result, Urvashi saw Pururava in a naked state and at once left his palace to her heavenly abode for now both of her conditions had been violated. Pururava could not tolerate the separation of Urvashi. He began to roam here and there in that bare condition like a mad. Thus roaming he reached at Kamal Sarovar in Kurukshetra where he saw Urvashi with four other elves. Seeing Urvashi Pururava began to behave madly. It was impossible for him to control his sensual desires even in the presence of other elves. But Urvashi stopped him saying that she was expecting an issue and after a year, she will give birth to his child. She also promised at that time she will stay with him for a night.

After a year King Pururava once again reached that place where Urvashi handed over his son Aayu. As per her promise she also stayed with Pururava for a night and consequently in later course gave birth to five more sons. Urvashi informed Pururava that because of their love Gandharvas wished to bless him with a boon. Pururava sought a life-long union with Urvashi. Gandharvas presented him with an altar and instructed to conduct regular Yagyas properly. Then all of his desires would come true, the Gandharvas assured Pururava. But King Pururava left that altar in the forest and returned to his capital. At mid-night, he awakened suddenly as if from a trance and hurried to the forest to recover his altar. But the altar was no more there; it had transformed into a peepal tree. Pururava got that tree felled and brought it to his capital where the carpenters made Arani (a wooden implement used in ancient India to produce fire) from its wood. Since then Pururava conducted regular Yagyas with the help of that Arani and attained to the Gandharvaloka where he was never separated from Urvashi again.

1.3.7       Birth of Jamadagni and Vishwamitra

Pururava had six sons- Aayu, Amavasu, Vishwavasu, Shrutaayu, Shataayu and Ayutayu. Amavasu had a son Bheema and Bheema in turn had a son Kanchan. Jahnu was the son of Kanchan’s son, Suhotra. At the time of Ganga’s descend on earth, when Jahnu saw his hermitage inundated, he drank all her water. He released the Ganges only when the Devrishis prayed him. Since then Ganges also came to be known as Jahnavi, the daughter of Jahnu.

Lineage of Jahnu grew as follows- Jahnu- Sumant- Ajak- Balaakashva and Kusha. Kusha had four sons- Kushaamb, Kushnaam- Adhurtraja and Vasu. Kushaamb observed severe penance with a desire to have a son like Indra. Pleased by his penance, Indra himself took birth as his son. He came to be known as Kaushik. Kaushik had a daughter named Satyavati who got married to Richeek. Sage Richeek prepared kheer in two parts- one for his wife Satyavati and another for Satyavati’s mother. Instructing Satyavati, he went to the forest.

When Satyavati and her mother were about to eat the kheer, her mother exchanged her part of kheer with that of her daughter saying that her son had to foster the world while the son of the sage had nothing to do with wealth and all that. Satyavati agreed to that and ate that part of kheer, which was reserved for her mother whereas her mother ate Satyavati’s part. When Richeek returned from the forest, he noticed formidable changes in the body of his wife. He understood that she had eaten her mother’s part of the kheer. Angrily the sage predicted that she would have a son who would be Kshatriya-like in virtues whereas her mother would have Brahmin-like son. Satyavati begged pardon and requested the sage to change his prediction saying that the crime was committed by mistake and that she would be happy to have a Kshatriya-like grandson but not a son. At her request the sage changed his prediction.

As per the prediction, Satyavati gave birth to Jamadagni whereas her mother gave birth to Vishwamitra. After giving birth to Jamadagni turned into a river named Kaushiki.

In later course, as a partial incarnation of Lord Vishnu, Parashuram took birth as the son of sage Jamadagni.

1.3.8       Description of Kashyavansh

Pururava’s son Aayu had been married to Rahu’s daughter. They had five sons- Nahush, Kshatravriddh, Rambh, Vraji and Aneyna. Suhotra was the son of Kshatravriddh. He had three sons- Kaashya, Kaash and Gritsamad. Shaunak was the son of Gritsamad whereas Kaasheya was the son of Kaashya. Lineage of Kaasheya grew as- Kaasheya- Raashtra- Dirdhakapa and Dhanvantari. Dhanvantari’s body was free from all the physical faults like ageing and diseases.

Dhanvantari’s lineage grew as- Dhanvantari- Ketumaan- Bheemrath- Dibodas and Pratardan. Pratardan was also known as Shatrujit because of his conquering his enemies. Since he had acquired a horse named Kulavay hence he also came to be known as Kulvayaashva. Pratardan had a son named Alarka who enjoyed his rule on earth for sixty-six thousand years.

Lineage of Alarka continued as follows- Sannati- Sunith- Suketu- Dharmaketu- Satyaketu- Vibhu- Suvibhu- Sukumar- Dhristhaketu- Vitihotra- Bhaarga and Bhaargbhumi. It was progeny of Bhaargbhumi who gave rise to four classes of people.

1.3.9       Description of King Raji and his Sons

King Raji had five hundred prowessive sons. Once at the beginning of battle between the demons and the gods, they appeared before Brahma and enquired as to which part would win. Brahma said that only that part would win which would be aided by King Raji. First the demons approached Raji and requested him to fight from their side. King Raji stipulated that he would fight only when the demons agreed to appoint him as their Indra. The demons told him that Prahlad was their Indra and returned. Then the gods also approached King Raji and requested him to take their side. Raji put the same condition before them also to which the gods agreed.

In a fierce battle and aided by King Raji, the gods defeated the demons. After their victory, Indra bowed before King Raji and expressed his desire to present him with the kingdom of heaven. Thus King Raji became Indra. After the demise of Raji, Narad instigated his sons to acquire the rule of heaven. All the five hundred sons of Raji approached Indra and requested him to give them the rule of heaven but Indra refused plainly. At that Raji’s sons dethroned Indra forcibly and themselves became Indra. After much time had passed, Indra approached Brihaspati and prayed him to help him regain the rule of heaven. Brihaspati assured him that he would soon establish him at the throne.

Afterwards Brihaspati created illusions in the minds of Raji’s sons. He also conducted many Yagyas to increase the radiance of Indra. Guided by the illusions, Raji’s sons began to behave in anti-religious ways. Then Indra easily killed them all and regained his designation.

Om Tat Sat

(Continued)

My humble salutations to Swamyjis, Philosophic scholars , dharmicscriptures dot org

for the collection)