The Descriptions of the sphere of the earth and of Bharata

1. The description of the creation of the universe is the 1st characteristic of all Puranas. The famous verse enumerating 5 characteristics of Puranas:

VamJdnucaritam ceti purapam paflca-lakshapam // is found with slight modifications in V.P.3.6.25, A.P. 1.14, BS.P. (Bhavijya Purana) 2.5, M.P.64, Bd.P.-Prakriyd 1.38 etc. Naturally after eulogizing god Vishnu, (JVP. is a VaishnavaPurana), the JVP. opens with the 1st topic, viz. creation of the universe, although the chapter is designated by the author as 'The description of the earth and that of Bharata’.

2. Though NP. as a Vaishnava Purana, treats Vishnu, as the Supreme Brahman, the theory of the evolution of the universe is strongly influenced by the Sdxtkhya theory of evolution. It is, of coune, the Theistic SdAkhya and not the Agnostic. In the Primary Creation, the credit of the differentiations of three guitas, the modes of Prakrti, into sattua, rajas and tamos, ia- given to the All- Pervading Vishnu who created the functionaries or Agents of the Creation, sustenance and destruction of the Universe, viz. Brahmd, Vishnu and Rudra from himself. Vide w.4 a 5 below.

3. The Vaifitavf Shakti (the Supreme potency of Lord Vishnu) is the real force that stimulates the process (creation, etc.) of the universe. It is noteworthy that the Purana author regards Vidyd (Spiritual Knowledge) and Atndyd (Nescience) as both sides of the same coin as it were. This potency of the Lord is called by various names such as Umd, Lak?ml, etc. vide w. 13-15 below. And also of EVP-Kr^a-Janma-Khanda 118.35 where Shakti (Pdrvatl) tells the Saiva pantheon: T am Mahdlakshmi in Vaikuntha, Radhd in Go- loka, Sivd in the region of Shiva, and Sarasvatl in the abode of god Brahmd.'

he is actually describing or summarizing the various aspects of this potency. Thus Maya emphasizes the illusive power, Vidyd, the Spiritual Knowledge, A vidyd, Nescience, Pard Prakrti, the Supreme Primordial nature, and the Saktis of various gods like Brdhml, Aindri, etc. are given to emphasize that whatever feats these gods achieve are due to the motive force of Vishnu.

N.P. broadly follows the concept of Time, as delineated in the Bh.P. e.g. 3.10.11 ff, 3.26.18ff. etc. According to the ВЛ.Р., Time is the Supra-phenomenal Reality. It pre-exists creation. Its primary function is to disturb the equilibrium of the gujxas of Prakrti and thus set in motion the process of creation. It is a complex concept and appears to be a mixture of three aspects — God, the Power of God and the Time sequence. Time as a power of motivation does not simply stop with disturbing the equilibrium of the tri-partite matter (gupa-mayt dtma- mdyd)y but pursues the creative process at every stage. If God is the agent- cause of creation, Time is the efficient cause. Creation takes place through the force or operation of Time. It is classified as: (i) Prdkfta (material) (ii) Vaikfta (elemental) and (iii) Prdkfta-Vaikfta (mixed, material-cum-elemental). The Bh.P. states that the following 10 types of creations arc brought about by the motive-force of Kdla:

I. Prdkrta: (i) mahat, (ii) ahamkdra (ego), (iii) tanmdtras (subtle sense- organs), (iv) External sense-organs, (v) presiding deities of senses and the mind, (vi) avidyd (with its five ‘knots).

III. Prdkfta-Vaikrta: (i) Divinely human souls, e.g. Sanatkumara, etc. It is called Kaumdra sarga.

V.P. 5.1-25, MK P. 47 and other Puranas enumerate 9 (nine) types of creations as follows:

I. Prdkfta: (i) Brahma vide mahat of the Bh.P. (ii) bhUta vide tantmdtras of the Bh.P. (iii) Vaikdrika corresponds to (iv) a (v) of Prdkfta creation of the Bh.P.

II. Vaikrta: (i) mukhya or Tdmasa creation of immobile» and immovables: mukhya vat sthdvardh smrtdh J — V.P. 1.5.21

(ii) tiryak — (birds and beasts) (iii) deva (celestial beings) (iv) mdnusa (human beings) (v) anugraha — (both Sdttvika and Tdmasa) vide VP. 1.5.24.

Pafteamo9nugrahasargaS caturdhd sa vyavasthitah j viparyayepa Saktyd ca tuffyd siddhyd tathaiua ca //

8. These seven lokas represent the different parts of the upper half of the Cosmic Man’s (Viraja-Purufa9 s body. Vedic cosmogony as found in the Purufa (RV.X.90), Ndsadtya (RV X. 129) and Hirapyagarbha (RV.X.121) sQktas presuppose cosmic water, Vishnu, the primordial creator and three worlds: Prthvf, Antarikfa and Dyau — the earth, intermediate space and the sky. Bh.P. adopted these three worlds as bhG, bhttva and Svar respectively. But the still upper regions maker, jana, tapas and satya is a later — purdnic — contribution. Even Bh.P. has vague idea about the^e four upper regions. They are separated from the lower three worlds by a boundary mountain Lokdlokdeala which shuts out the light of the sun and other luminaries to these higher four worlds.

These seven lokas are also regarded as the ‘planes of existence, the lowest being over terrestrial globe (bhti) and the highest, satya — the region of god Brahmi. — Bh.P.5.22 V.P. 2.7, Vdyu 50.

9. These represent the lower part of the body of the Cosmic Man. These regions are below our earth and do not receive the light of the Sun (Bh.P. 5.24.11). In Atala lives Bala, the son of Maya. Vitala is the region of god Shiva with His divine Consort BhavSnl. In Sutala reigns Bali with Lord Vishnu as his door-keeper. Mahdtala is the region of serpents and Rasa tala, that of Daityas, Danavas and Panis. Taldtala is the residence of Maya, under the protection of god Shiva. The last of the nether-world is Pdtdla, the kingdom of VSsuki, the serpent king. All these regions are held together by Sadkarfapa (The principle of gravitation (BA.P.5.ch.24 a 5.25.1). To regard Mexico as Patala and identify the Mayas thereof with demon Maya of Puranas is only a clever theory of Chamanlal in Hindu America though it must be conceded that he made out a good case for it. Bh.P.5.24, VP. 2.7, Vdyu 50.1-48.

This mountain is the dividing range between Loka i.e. regions illuminated by the Sun and other heavenly bodies and Atoka — those regions like mahart jana, tapas and satya which do not receive such light. It is beyond the ‘sea of sweet water' and encircles it. All the seven great continents and seven oceans etc. lie between Mount Meru and Lokaloka mountain — the distance between them being twelve and half crores of yojanas. The tract beyond the ocean of 'fresh water’ upto Lokaloka mountain is a land of gold shining like a sheet of mirror. Nothing that goes or is dropped there ever returns’. God Brahma has posted four big elephants, viz. Rfab ha, Pufkara, Vamana and Apardjita in four cardinal points beyond that mountain, for retaining the stability of the world — ВЛ.Р.5.20.34-39.

The dominant cosmographical conception of the Puranas is th at of the earth consisting of seven concentric island-continents (saptadvipd Vasundhara).

Each continent has its own chain of principal mountains, river-systems. The names of these continents, as enumerated in the next (43rd) verse, are: JambU, Plaksha, Sdlmala, Kuia, Kraufica, Sdka and Pufkara. This order of dvipas is found also in VP.2A, ВЛ.Р.5.20 but M.P. 121, 122, AP. 108.1-3 differs, though all begin with Jambiidvipa. The following is briefly the Puranic conception of these doipas:

(1) Jamba dvipa with mount Meru or Sumeru at the centre and surrounded by the ocean of Lavaca (salt water). It is identified with India and the land around it as Bharata varfa — a prominent part thereof is 'to the north of the salt sea and south of the Himalayas’ (NP. 1.3.46 below) and the glorification of this holy land from vv.47-72 below leaves no doubt that India is the land so praised.

(2) Plaksha — Surrounding the Lavaca ocean and surrounded by the ocean of Ikfu (sugarcane juice).

(3) Sdlmali — Surrounding the Ikfu ocean and surrounded by the ocean of Surd (wine); probably Chaldea — chal“dia<Ctdlmali dvipa: Ancient region SW Asia on the Euphrates and Persian Gulf (Webster — College Diet. P. 1106), if the derivation recorded by N.L. De in GDAM /, p.175 be correct. But the rivers Nirvrtti and Vitrfpd mentioned by him in ВтактАпфа P. Ch.53 are not traced in Jagdish Shastri’s new edition (Motilal Banarsidass, Delhi) either at ch.19 describing Plakshadvipa or ch. 53 as mentioned by De at the corresponding ch. therein.)

(4) Kuia — Surrounding the Surd ocean and surrounded by Sarpis (Ghee) ocean. Purdshas state that the source of the Nile is in a lake in the Kuia dvipa. It is, of course, a region in Africa. Ancient Persian inscriptions mention a country called 'Kusha and its people 'Kushiya’ "There is no doubt that Kusha was situated in North East Africa beyond Egypt" D. C. Sircar — GAM I P. 25. Probably it is Ethiopia.

(5) KrauAca — Surrounding sarpis ocean and surrounded by the ocean of Dadhi (curds).

(6) shdka — Surrounding the Dadhi ocean and surrounded by the ocean of Millu It i«obviously the land of Sakas or Scythians of the Greeks. Dr. Ray Ghoudhary identifies it with Seistan (<Sakasthana) in Eastern Iran, the land of the Mfigi and of the Mihira cult and its inhabitants. The Maga-dvijas worshipped Sibyartipadharo Harifi. There had been three settlements of Sakas — modem Mesopotexnia, Helmund in Eastern part of Iran and Seistan. D.C. Sircar weighs the evidence and states, “Saka-dvipa in the original Puranic conception...is the Saka settlement in the Oxus and Jaxartes valleys in Central Asia” (GAM1. P. 25).

(7) Рщкага — Surrounded by Surd sdgard ‘A portion of Central Asia commencing from the north of the Oxus including Western Tartary. Perhaps it has preserved its name in Bhushkara or Bokhara’ — N.L. De GAD MI, p. 163.

It will be seen that though the idea of concentric islands is poetic, there is some geographical reality about some lands in these Puranas. This conception of sapta-dvipd vasvmatt is as old as Patafljali (187151 b.c.) and has strongly influenced Jain works like Tiloya pannatti: GAMI, pp. 22-24.

12. Seven Seas surrounding these island continents are traditionally mentioned as in V.44-B.

lavettekfu-surd-sarpir-dadhi-kfira-jalaih samam / i.e. seas consisting of (1) Salt water, (2) Sugar-cane juice (3) wine, (4) ghee,

(2) Ikshu — (Sugar cane juice). Ikfu is another name for the Oxus (V.P. 2.4.66 mentions this as a river). De explains, “Here the river is taken as a sea.”

(3) Surd (wine) — Corruption of the sea of Sarain, another name for the Caspian sea and it formed the Southern or south-eastern boundary of Kuia dvipa.

(4) Sarpis or Ghfta (Clarified butter) — It is a corruption of the Erythraen sea or the Persian Gulf and formed the boundary of Salmali-dvipa or Chal- dia i.e. Assyria.

(5) Dadhi — (curds): The sea of Aral, Dadhi is Sanskritisation of Dahi (Dahae) the name of a Scythic tribe which lived in the upper Jaxartes and evidently on the shores of this lake, it formed the boundary of КгаиЛса dvipa.

(6) Kfira (Milk): It is a corruption of Shirwan sea, as the Caspian sea was called, and it formed the northern boundary of Sdka dvipa.

(7) Jala i.e. Svddujala (sweet water) — Perhaps a corruption of Tchadun, a river in Mongolia forming a boundary of or flowing through Plaksha dvipa — GDAMI, p. 179.

Rivers and seas were formerly designated by the same word. Hence some rivers came to be understood as ’seas’ in Puragas. The extent of some seas like the Caspian and the Aral were different (much larger than at present) in ancient times. But the unanimous tradition in Puraiias shows a race-memory and not a geographer’s report of an expedition. The above is enough to show that geography in Pur anas is not all imagination, but had some basis in reality.

13. Though NP. is a Purana of the Vifgu group, it does not show the bitterness of later Vaishnavas against Shiva. On the contrary, it advocates the oneness of Shiva and Vishnu both being the forms of Para-Brahman. w.4-5 above state that the trinity — Brahmk, Viaflu and Rudra are the forms of Narayapa or MahaVishnu. This is the breadth of oudook consistently shown by the N.P.

14. PaAkti-pdoanab: PaAkti is a row of diners. The Dharmaidstra prohibits sitting in the same paAkti with undeserving persons. But some highly religious persons sanctify the row of diners by sitting with them in the same row for dining. The 'sanctifiers of rows of diners are persons who know the 6 aAgas of the Veda, who have studied the Jyeffha-sdman, who have enkindled the Ndciketa Jin, who know the three madhu verses, who have studied the text called trisuparya, who maintain 5 fires, have taken ceremonial bath after finishing Vedic studies (sndtaka), know the mantras andBrdhmaoas of their respective Veda, who have studied Dharma-iastra and who are born of a woman married in. the Brihma form. paAkti-pdvanafr faJaAga-vy jyeffha — sdmikas tri-paeiketas tri-madhus tri-supamah, paficdgnih sndtako mantra- brahmajyi-vxd dharmajho brahma deydnusanidnah //

In this jyeshtha-samaka is the reciter of udu tyam (RV.I.50.1) and 'citram (R. 1.115.1) which constitute the sdman of the TaUwakaras. (Haradatta on Gout, above).

The ndciketa Jin is described in Tait.Br.Ill.11.7 a 8 and Kafka Up, I. I. 17-18.

Tri-madhu is the reciter of RV.1.91-6-8 each of which begins with the word madhu. It can, however, be claimed that this term refers to the knower of madhu-vidyd mentioned in tfatapatha И/?. IV. 1.5.18 and Br.Up, II.5.16. But this vidyd does not explain the word tri in tri-madhu. trisupaijia are the anuvdkas of Tail.At. Q..48-50 brahmaetu mdm, madhu etu mdm etc. in this side of the country, but Haradatta alternately suggests the 3 verses in RV. X.114. 4-6 (ekab Suparjyab, etc.)

II. 7.17 21-22, Mam III. 184-86, versified SaAkha. Smfti 14.1-8 MBh. Anufd- sana 90.34, Vdyu P. chs. 79 a 83, and other Puranas which give long lists of such 'sanctifier Brahmapas. The list in NP.1.3.57-58 above is already covered in the above-mentioned works.

15. The glorification of Bharata in the above verses is common to a number of Puragas e.g. BmJ. 27.2, 70.21-24, 143.8-11, VP. 2.3.2, 22-26. The common verses in these Puranas suggest that they belong to some ancient common source.

16. Verses 73-76 advocate Nifkdmakarma-yoga9 NP. insists that a person should perform all the religious rites etc. prescribed for his particular social class (оаци») and stage of life (.dframa) in idstras, without coveting for its fruit but should dedicate it to the Lord. As BG 9.27 says whatever one does should be dedicated to Me (the Lord).

yat karofi yad atndsi yaj juhofi daddsi yat / yat tapasyasi Kaunteya tat kurufva madarpaoam Ц As Sankara, the great advaitin happily put it in his famous hymn pard pujd (the supreme worship)

yad yat karma karomi tat tad akhilam Sambho taudrddhanam j 'Whatever act I do, Lord Shiva, each and everything of it is thy worship.

aQorarfiydn mahato mahtydn etc. — Kafka 2.2 —,2.20, Svet. Up. 3.20 mahdndrdydaa 8.3, Kaivalya 20.

1. All pious rites performed with religious faith confer blessings in accordance with one’s cherished desires. Every thing is achieved through faith. It is through faith in him that Hari is propitiated.

2. Acts of devotion should be performed devoutly (and with reverential faith). All holy rites should be performed with devotion. О excellent Brahmana! Holy rites lacking in faith never become fruitful.

3. Just as the light (of the sun, etc.) is the cause of the activities of creatures, so also, devotion is the ultimate cause of all Siddhts (complete accomplishments of objects or acquisition of super-human powers).

4. Just as water is regarded to be the enlivening factor in all the world, similarly, devotion is laid down (i.e. regarded) as the life-inspiring force in all Siddhis (spiritual attainments).

5. Just as all creatures live by resorting to the earth (as their support), so also, one should accomplish all objects by taking recourse to devotion.

6. A person endowed with Sraddhd (earnest faith) attains the Purufartha — the end of human life — called Dharma (righteousness); the possessor of Sraddha secures wealth; the desire for enjoyment (Kama) — the third objective of human life, is realized through faith, and a man of faith attains salvation (Mokfa).

7. О Excellent Sage! Lord Hari is not pleased with charitable gifts, austere penances or sacrifices with sumptuous monetary gifts, should these acts be devoid of devotion.

8. Charitable gifts of heaps of gold as huge as the mount Meru, and donated billions of times — if they be devoid of devotion — result only in wastage of wealth.

9. The penance performed without devotion is but the desiccation of the body. The offering of oblations to gods in sacrificial fire, if it be without devotion, is fruitless like the oblations consigned to ashes.

10. Whatever sacred rite, howsoever insignificant it may be, if performed with faith, certainly becomes the bestower of perpetual happiness.

11. О Brahmana! A thousand horse-sacrifices or any other holy rite enjoined in the Vedas, (in fact) everything is fruitless, if it is performed without devotion.

12. Devotion to Hari is the highest blessing to men. It is remembered (in sacred texts) to be comparable to a Kama- Dhenu3 (Wish-yielding heavenly cow). Alas! The pity of it is that, when it (such a wish-yielding cow) is available, ignorant fools gulp and quaff the poison of sarfisdra (worldly existence).

13. О Son of Aja (God Brahma)! The following constitute the cream and quint-essence of this terrestrial existence which is otherwise worthless: — association with the devotees of Lord Hari, devotion to him and forbearance.

14. О Brahmana! Know that devotion, charitable gifts and other holy acts are futile in the case of people whose minds are defiled with jealousy, and that Lord Hari is still further away from them.

15. Hari is far off from them who are greatly distressed to see the affluence of others, those whose minds revel in hypocritical religious activities, and those engaged in wrong and futile actions.

16. Hari is still further away from those who falsely interpret the Dhanna to those who inquire about the highest religious duties, and from those whose minds are not devoted to religious and virtuous acts.

17. Dharma (the path of righteousness) is laid down by the Vedas. The Vedas are identical with the Supreme Deity Narayana. Hence, Hari is far off from those who have no faith in the Vedas.

18. If the days in the life of a person simply come and go without his performance of righteous acts, such a man is like the bellow» of a blacksmith which mechanically inhales and exhales the air, and is not a living being. (The man simply breathes but does not lead a real life).

19. О Son of god Brahma! The principal aims in human life or Purufdrthas, viz. Dharma, (righteousness), Artha — (wealth), Kdma — (love) and Moksha (liberation) are realized only by men of faith and not otherwise.

20. He who, without infringing his prescribed code of conduct, is engrossed in devotion to Hari, goes to the abode of Lord Vishnu which is visualized only by the seers.

21. О leader of sages 1 He who performs religious rites befitting the stage of his life as enjoined by the Vedas, and who is wholly absorbed in contemplating Hari, attains the highest region.

22. Acara (good and righteous conduct of life) is the source of Dharma, of which Lord Vishnu, the Imperishable, is the Master. God Hari is always worshipped by those who observe the righteous conduct befitting their dframa (stage of life).

23. A person fallen from the course of conduct prescribed for his stage of life, should be regarded as an apostate even though he might have mastered the Vedas, the Upanifads and the ancillary subjects of the Vedas, for he is excluded from holy rites (or duties laid down in the fastras).

24. Although a person is solely devoted to Lord Hari or is wholly engaged in contemplating him, he is called an apostate or fallen from the religious path, if he swerves from the prescribed code of conduct laid down for his stage of life (afroma).

25. О excellent Brahmana! Neither the Veda nor devotion unto Hari or to the great god Shiva, sanctifies the confounded fellow who has fallen from his йсйга (the prescribed code of behaviour).

26. О Brahmana! Pilgrimage to holy places, ablutions in sacred waters or performance of sacrifices of different types, cannot save one who has forsaken his йсйга (righteous conduct).

27. Heaven is attained through йсйга; happiness is derived through observing the code of righteous conduct; Liberation from samsara is secured through йсйга. What is there which is not obtainable through йсйга?

28. О excellent Sage! Reverential devotion is laid down as the primary cause of all dcdras, yogas and even of devotedness to Hari.

When worshipped with devotion. Hence, adoration of God is glorified as the mother of all the worlds.

30. Just as all creatures come to life by resorting to their mother, so also all righteous persons live by taking recourse to pious devotion.

31. If a person endowed with the course of conduct befitting his dframa> is also devoted to Lord Hari, О son of god Brahma, there is no one equal to such a person in the three worlds.

32. Holy rites fructify through devotion. Hari is pleased with holy rites. Perfect knowledge dawns when he is pleased, and Liberation from sarhsdra is attained through perfect knowledge.

33. Piety is generated by contacts with the votaries of the God and such contacts are secured by men, thanks to the merit accumulated in the previous births.

34. Saintly people abiding by the rules of conduct to be observed by men according to their respective castes and stages in life, and ardently desirous of engaging in the devotion of God, and free from passions and other blemishes, are the preceptors of the world.

35. Association with saintly souls, the greatest achievement, cannot be secured by people who are not self-possessed, О Brahmana. If it be acquired at all, it should be known as being due to the merits earned in previous births.

36. Associations with the good take place in case of a person, when the sins accumulated earlier, have been completely annihilated; otherwise it does not come about.

37. During the day time, the Sun dispells the external darkness by means of the clusters of his rays, but saintly persons remove the internal darkness of ignorance at all times by means of the streams of light, in the form of wise sayings.

38. Few and rare are the persons who are eagerly desirous of being devoted to the Lord in this world. Perpetual peace accrues to him who comes in contact with such persons.

39. What are the characteristics of the Bhagavatas (devotees of the Lord)? What holy acts do they perform? What regions do they attain to? Narrate to me everything (about these) precisely.

40. You are indeed the real devotee of the discusbearing Lord of gods, the divine consort of goddess Lakshmi. There is no one else better qualified and competent than you to recount this.

41. Listen to that esoteric secret which the Lord of the Universe confided to the intelligent Markandeya, as he (the Lord) woke up from hisyogic slumber, О Brahamana.

42. That Supreme-most refulgent god Vishnu is the Eternal Lord of the Devas. He is the Creater of the Universe as well as the pervader of the same, and has assumed the forms of Shiva (destroyer of the Universe) as well as Brahma (the creator of the Universe).

43-44. At the end of the yugas, he manifested himself in an immensely huge form as Rudra and swallowed up the whole Universe as one morsel. When the whole Universe became a vast sheet of cosmic water after the destruction of the mobile and immobile creation, the Lord, the only residual soul Hari, lies on the leaf of a banyan tree. The hairs over his body are embellished by innumerable lotus-born deities (Brahmas) and others.

45-46. The god sanctifies every one by means of the cool water of the Ganga issuing out of his big toe. The Lord is subtler than the subtlest, yet he assumes an immense form and swallows the Universe.

46. Endowed with all Super-human potencies (Saktis), he lay resting on the leaf of a banyan tree. At that spot stood the highly blessed devotee of Narayana, the sage Markandeya who was observing all the sports of the great Lord.

47. О Sage! Formerly, we heard that in that terrible period (of Universal deluge) when the mobile and immobile creation had already perished, it was Lord Hari alone who remained there.

48. When the whole Universe had become one single cosmic ocean and when all the mobile and immobile beings were annihilated, how is it that he (Markandeya) alone was spared by god Hari who had swallowed everything.

49. О Suta! Exceedingly great is our curiosity in this regard. Who will forsooth get lethargic and idle at the opportunity of imbibing the nectar of the glory of Lord Hari?

50-51. There was a highly blessed sage well-known by the name Mrkandu. He performed an austere penance at the important sacred place known as Salagrama,® the great holy centre. For the duration of ten thousand Tugas, he repeated the sacred mystic syllable От, observing fast all the while. He exercised forbearance, control over his sense-organs, and practised truthfulness (in thought, word and deed).

52. Looking upon all living beings as his own dtman (self), he performed that great penance entertaining no desire for worldly pleasures, and was solicitous for the welfare of all creatures, and held his sense-organs under control.

53. Afraid of his penance, lndra and all other gods sought refuge in the highest god Narayana who is free from all ailments.

54. After reaching the northern shore of the Milky Ocean, the residents of the celestial region eulogised Lord Vishnu, the god with a lotus in his navel, the Supreme Lord of all gods, and the preceptor of the universe.

55. О Narayana, the imperishable, infinite Lord, the protector of those who seek asylum in you, do protect us who, being afraid of Mrkandu’s penance, have sought refuge in you.

56. Victory to the Supreme Lord of the chiefs of gods! Victory to the wielder of the conch (Pahcajanya), and the mace Kaumodaki! Hail to you whose form is the Universe and who is the cause of the Brahmanda. (the cosmic age or the Universe).

57. Obeisance to you the Lord of gods. We bow to you the sanctifier of the worlds. Hail to you the Lord of the Universe and the witness of the Universe.

58. Obeisance to you who are comprehensible through meditation. Hail to you who are the object of contemplation. Obeisance to you whose form is contemplated and who is the witness of meditation.

59. Obeisance to you the slayer of the Demon Kesin and the destroyer of Madhu. Hail to you the great dtman (the Supreme soul) who assume the form of the earth, etc. and whose form is sentience itself.

60. Hail to the eldest (eternal) God, the pure and attributeless one, yet whose nature is guna. Obeisance to you who are devoid of form yet who possess your own form and manifest yourself into many forms.

61. Obeisance to the Lord friendly to Brahmanas. Hail to you, О Krishna,7 the protector and benefactor of cows and Brahmanas. Hail to you Govinda, the benefactor of the Universe.

62. Bow to Hiranya-garbha.8 Obeisance to the Lord who assumes the form of god Brahma and others. Hail to you who manifest yourself in the form of the sun and other gods. Obeisance to you, the enjoyer of the oblations of food offered to gods and deceased ancestors (havya and kauya).

63. Obeisance to the Eternal Deity worthy of respect. Hail to you whose form constitutes perpetual bliss. Bow to you who destroy the distress of those who remember you. Obeisance to you again and again.”

64. On hearing the eulogy sung by the devas, Lord Vishnu, the Divine Consort of goddess Lakshim, the wielder of the conch (Panchajanya), discus (Sudariana) and the mace (.Kaumodaki) manifested himself to them.

65-67. On seeing him, the multitude of gods made obeisance to him — the Lord whose eyes resembled the petals of a full blown lotus, whose lustre equalled the combined effulgence of a hundred million suns, whose person was bedecked all over with ornaments, whose chest was characterised by Shrivatsa (a curl of golden hair on Vishnu’s bosom), who was being eulogised by great sages and was surrounded by his prominent attendants (Parmadas). The brilliance of the devas was eclipsed by the majestic lustre of the Lord. With great joy, they bowed down to him laying themselves prostrate before him, touching the ground with eight parts of their bodies.9

68. The Lord who was propitiated, addressed devas in a voice deep and majestic like the rumbling of clouds, thus giving delight to Indra and other devas who bowed down to him.

69. О gods! I do understand your mental agony caused to you by the penance of Мгкавдки But that sage is the foremost one among the saintly people and will not trouble you.

70. О excellent gods! Whether endowed with affluence or bedevilled by adversities, the good shall by no means cause any harm unto others even in dreams.

71. Himself being harassed continuously by enemies called the ‘worldly pleasures,’ how can the highly intelligent one be hostile towards others, instead of protecting himself.

72. How can the excellent one who is himself ever molested by three types of distresses (originating from the physical body, the external world and extra-mundane sources), be competent (or inclined) to trouble others?

73. He who always troubles others mentally, verbally or physically, and who is always in the grip of passions, etc. is called a person of confounded mind.

74. The man who renders service to the world even at the risk of his life, and is devoid of rivalry or jealousy, is said to be an excellent man both here and hereafter.

75. A person troubled with fear or with suspicion is always miserable and a fearless or nonsuspicious person shall always be happy. Return to your abodes and rest' assured that he will not play false to you.

76-77. I am the Protector of you all. Be happy and sport about as you please.” After granting this boon to them, the Lord with the beauty and lustre of the atasi flowers (a blue flower) vanished there immediately even as the gods were simply gazing on. Delighted in their minds, all the multitudes of gods returned to the celestial world whence they had come.

78-79. Being pleased and propitiated in his mind, Hari revealed himself to Mrkandu. Mrkandu was surprised to see the formless Supreme Brahman, the self-luminous unsullied Acyuta resembling the atasi flowers in complexion and clad in yellow garments, holding in his hands thvine weapons.

80. Opening his eyes from meditation, he (Mrkandu) saw in front of him, Lord Hari of pleasing appearance, the quiescent creator of the world possessing and radiating lustre all around the world.

With his hair standing on their ends on his body, with tears of joy welling up in the eyes, Mrkandu prostrated himself like a staff in front of the Eternal Lord of gods.

82. Washing the feet of the Lord with tears of delight and joining together his palms over his head, he began to eulogise.

83. Obeisance to the Supreme Lord who is the Param- atman, the great self. Hail to you who are greater than the greatest and transcendental (to everything else). Bow to you whose greatness is unfathomable and who redeem your devotees from enemies and are the most eminent one.

84. I worship the supreme Deity, the ruler of the Universe worthy of being praised — the Deity who is devoid of false notion such as name, caste,etc., and whose form is opposed to and unconnected with such defects as iabda (words) and who, though possessed of many forms, is unsullied by them.

85. I worship the Eternal Lord of all, the ancient Person knowable through the Upanisads (Vedanta), whose form is the universe itself (including god Brahma and others), who is beyond comparison and who is merciful to his devotees.

86. I bow down to that great holy Deity who redeems his devotees from samsara, and who reveals himself to those who are free from all blemishes, those completely absorbed in meditation, those free from desires and those who have no delusion.

87. I bow down to the merciful great Lord Vishnu, the destroyer of the distress and mental agony of those who remember him, the protector of those who seek refuge in him, worthy of being served by the universe and the asylum of the world.”

88. Being thus praised by that great sage, god Vishnu, the wielder of conch (Pancajanya), discus (Sudarfana) and the mace (Kaumodaki) was highly pleased.

89. Embracing the sage with all his four long arms, the Lord said with great pleasure, “O Sage, a strict observer of religious vows! Seek any boon.

90. О sinless sage! I am delighted by your penance as well as this hymn of praise. Choose whatever boon you have cherished in your mind, О highly virtuous sage.”

91. “O God of gods! О Lord of the universe! I am certainly satisfied and have all my objects achieved by your manifestation to me, since it is remembered (in idstras) that your vision is impossible to those who are devoid of merit.

92-93. I perceive you whom even god Brahma and others cannot see. Even the yogins who have fulfilled their vows, are extremely righteous, are initiated (in sacrifices or sacred lores), are devoid of passions and jealousy, cannot perceive you. I now visualise you who are the highest resort. What other boon should I choose? О Janardana, О Preceptor of the universe, I am perfectly satisfied with this vision only.

94. О Acyuta! Even by mere remembrance of your name persons with heinous sins, attain to your highest region, what then after getting your audience and a view?”

95. О Learned Brahmana! What you spoke is true. I am really pleased with you. Never can my vision be fruitless.

96. Learned men always say, “God Vishnu treates his devotees as members of his family.’ I shall bear it out. My devotees would not utter what is untrue.

97. Hence, being propitiated by your penance, I shall become your son. He (my incarnation) will be endowed with all good qualities. He will be handsome and long-lived.

98. The family in which I incarnate, attains salvation. О excellent sage! What is there that cannot be achieved in the three worlds, if I am pleased.

99. After addressing thus, the Lord of devas vanished then and there, even as' the sage was watching. The sage Mrkandu completed his penance.

1. The story of the immortal sage Markan^eya and his vision of Vishnu as an infant lying on a banyan leaf on the cosmic waters of the great deluge that submerged the universe, is common to many Purdqas, e.g. Bh.P. 12 chs. 8, 9, 10 Mbh. Vana — a whole s\ih-parvan chs. 182-231 devoted to Markantfeya’s dialogues with Yudhisfhira. Out of them, chs 188-89 contain the story of the deluge. His conquest of death is described in Bh.P. 4.1.45, Pd.P. — Sffti- Khanfa ch. 33 a Narasimha P. ch. 7.

2. Siddhis — super human powers also called vibhUtis; PYS (Patafljala Toga Sutra) 3.45 enumerates the following 8 super-normal or mystic powers:

Vyasa and Vacaspati Misra elaborate the details of these Supernormal powers in TogaBhafya and Tattoa-vaiSdradi corns, respectively.

The belief in the acquisition of such powers is common to Buddhists, Jainas and the followers of different Tantras and still survives in Indian masses.

A mythical wish-yielding cow. She was one of the jewels i.e. important finds that came out, when gods and demons churned the ocean, for obtaining nectar (amrta). (Bh.P. 8.8.1) Mbh.Adi 18.36 ff.) Bh.P. calls her Havirdhdni (probably from her function in sacrifices), while MM. gives Surabhi as her name. She is regarded as Daksa's daughter who married Kasyapa (VP. 1.15), and gave birth to a cow called Nandini which the sage Vasisfha retained as his own (Mbh. 98.8-9). Jamadagni had a Kamadhenu called Havirdhdni which Sahasrarjuna carried away per force to Mahismati. But the fact that Havirdhani did not defend herself, and prevent the raid on Jamadagni's hermitage, as Nandini did against Visvamitra (Mbh-Adi 174.22-43 also Salya 40.21-22) shows her powerlessness. In addition to Havirdhani (which should be distinguished from Surabhi and Nandini) there appear to be more Kama- dhenus in jburdnas (e.g. one at Varuna’s sacrifice). Surabhi is regarded as the progenitor of all cows. She performed penance and was given permanent residence in Goloka (Mbh.AnuSasana 83.29-39).

4. Cf. Vedoktah paramo dharmah / Mbh. Ann. 141.65. The sources of religion are: Sruti, smrti and fiffacara (The vedic texts, the smrti compilations and the code of conduct followed by Si sh fas or leaders of the society). As Baudhdyana Dh.SU: 1.1-4. states:

upadiffo dharmah prati-vedarh — smdrto dvitiyafi / ttfiyah Hftdgamafi (ПИЧИШ:) — a view endorsed by Mbh.

5. CSf. dedrab prathamo dharmah. In fact, the whole of dkarma-Sdstra revolves round the dcdra (code of conduct) of all varftas (classes of societies) and dira- mas (the stage of life of the individual). Hence, in ancient smrtis like Manu and Yajfiavalkya, we find sages requesting Manu and Yajfiavalkya to impart instructions in the acdra-dharmas (code of conduct) of uarpas a diramas. For example Tdjtlavaikyasm^ti opens with the request:

The whole discourse from vv.22-31 emphasizes the importance of dcdra (code of conduct), prescribed for the van^as and dJramas — classes in society and stages of one’s life.

A place situated near the source of the Gandak. It is mentioned in the Padma P. — Pdtdla ккщфа ch.78 and Bh.P. 5.7.8. (as Pulah’Urama) and in BV.P.2.13. The short course of Gandaka near Muktinath is called Saligrami, as the bed abounds in black pebbles called Jdligrdma.

7. The epithets Krishna, Govinda are used for addressing God Vishnu as the Vedic god and the historical hero (Vasudeva Kr?na) came to be fused long before the NP. and other burdrias were written.

Originally this epithet was used for god Brahma who was born from the cosmic golden egg. But it is used to designate Vishnu as he was the father or procreator of that ‘golden egg’ — Hiranya-garbha — sambh rui-kdra^iam hiraQ- mayam ащфат yad-virya-sambh Utam, tadasya garbha iti Hira(tyagarbhah / — Sankara on VifQusahasranama, verse 57.

The usual concept of a respectful obeisance consists of prostration of the following eight limbs of the body — two feet, two knees, two palms, chest and head, on the ground. But the real concept requires the laying down of the mind or intellect, speech and sight as well.

Jdnubhydm ca tathd padbhydm pa\\ibhyam ttrasd dhiyd J iirasa vacasd dfftyd ргацйто’ f fa tig a tritah //

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