The Installation of the Image of Vamana

1. O brahmana-sage, how did Rama install (the image of) Vamana at Kanyakubja? Where did he get him (i.e. the image)? Tell me (all this) in detail.

2. O revered one, similarly the sweet words with which you described Rama, gave pleasure to my ears.

3-4a. People look at Rama with love and affection. Rama, who knows virtue, who is grateful, who is firm in mind and who is well-composed, rules over the entire world righteously.

1. Adibaka — According to Monier-Williams a eombat fought by the birds Adi and Baea (into which Vasisfha and Visvamitra had been transformed respectively).

4b-5. -When he is ruling the kingdom) trees are abundant and full of juice and satisfy all desires; there are various garments (easily available); the earth has (on it) exuberant growth (of corn etc.); great-souled men have no rivals.

6. He has done a (good) deed for gods, since he easily destroyed Ravana, who was a nuisance to the world, along with his sons and ministers.

7. O best brahmana, he thought of practising full virtue (i.e. practising virtue fully). O sage, I desire to hear his full life. Pulastya spoke:

8. O king, listen with concentration to what Rama did after he established himself on the path of virtue.

9-13a. He remembered that lord of demons (viz. Bibhisana):'How will the demon viz. Bibhisana, well-established in Lanka, be governing (his kingdom)? Hostility with gods is a sign of destruction. I have given him that kingdom (lasting) till the time of the moon and the sun (i.e. as long as the moon and the sun shine in the sky). If he does not perish, I shall have eternal and stable fame. Here (i.e. in the world) Ravana practised penance for his own destruction. That most sinful (demon) has now been destroyed as a mission of gods. Therefore now I should myself go and look for Bibhisana. I should advise him what is good for him so that he would remain (there) permanently'.

13b-14a. When Rama of unlimited lustre was thinking1 like this, Bharata came (there). Seeing Rama he said this (i.e. these words):

14b-15a. "O lord, O best among men, what are you thinking about? If it is not a secret about your mission for gods, or about a deed on the earth or about your own undertaking, then tell (it to) me."

15b-20a. Raghava said (these) words to Bharata who was speaking thus and standing there and contemplating: "There is nothing that is secret for you (i.e. I hide nothing from you) Cintayatah — see 'Sasmara' in You are my external life; so also is Lakshmana of great fame. There is nothing that I have which should not be known by you (two). Take this to be the truth. This is my great anxiety as to how Bibhisana, for whose well-being I destroyed Ravana, behaves with gods. Therefore I shall go to Lanka where that Bibhisana resides. Having seen that city and having told the demon what ought to be done, and also having seen the entire earth and Sugrlva, the lord of monkeys, as well as having seen Shatrughna, the great king and my brothers' sons on all sides (I shall come back)."

20b-21a. When the descendant of Kakutstha (i.e. Rama) was speaking like this, Bharata who was standing in front of him, said (these) words to Raghava: "I shall accompany you".

22. Speaking like this to Bharata, Rama said to Lakshmana (who was to remain) in the city: "O brave one, till we two come back you have to protect (the subjects)."

23. Having thus instructed Lakshmana, and having thought of the Puspaka, he, who enhanced the joy of Kausalya, got into the plane.

24-26a. Puspaka then reached that region from where it was the Gandhara country (from where the Gandhara country started). Having seen Bharata's sons, and having observed the behaviour of the world they went to the eastern direction where (there were) the two sons of Lakshmana. The two descendants of Raghu (viz. Rama and Bharata), having stayed in those cities for six nights went in the plane towards the southern direction.

26b-27. Having paid homage to Prayaga, the place of the confluence of Ganga and Yamuna, resorted to by sages, and having paid obeisance to Bharadvaja, the two went to Atri's hermitage. Having conversed with the sages there, they went to Janasthana. Rama said:

28. Formerly the wicked Ravana kidnapped here, Sita, after having killed the vulture Jatayus, who was the friend of our father.

29. Here we had a great fight with that vile, accursed Kabandha. Slta remained in Ravana's house.

30-31 a. "On the excellent mountain Rsyamiika lives a monkey named Sugriva. He will help you. With your younger brother (Lakshmana) go to Pampa. Having reached the lake Pampa go to the female ascetic Sabarl."

32-33a. "O hero, this is that pond of lotuses at (i.e. by the side of) which Lakshmana said to me: 'O best among men, O destroyer of enemies, do not grieve. When I am your obedient servant you will (re)gain Slta.'

34-35. O you tormentor of the enemies, here only I killed, Valin for Sugriva. O hero, this Kiskindha, maintained by Valin, where that virtuous lord of the monkeys, viz. Sugriva, lives for a hundred years with the monkeys, is seen (now)."

36-37a. Then the two heroes, Bharata and Rama, just went into the city. Seeing the two brothers that had arrived (there, Sugriva) having saluted them, said these words: i

37b. "O brave ones, where are you proceeding? What mission are you undertaking?"

38-42. Making them seated (i.e. offering them seats) he made a respectful offering to them. When thus the most righteous descendant of Raghu sat there in the court, Angada, Hanuman, Nala, Nila and Patala, and also Gaja, Gavaksa, Gavaya and the very famous Panasa, the priests and ministers, astrologer Dadhivakraka, and Nila, Satabali, Mainda, Dvivida, Gandhamadana, Virabahu, Subahu, Vlrasena, Vinayaka, Kurnuda — lustrous like the sun, Susena — the chief of the herd of monkeys, Rsabha, Vinata and Gava of a terrible valour, and also the king of the bears, Dhumra canxe there with their armies.

43-44a. All the inmates of the harem, also Ruma, Tara, similarly (ladies in) Angada's harem and other female attendants having incomparable joy, said: "Fine, fine".

44b-45. The magnanimous monkeys with Sugriva, also the very fortunate female monkeys like Tara, having seen Rama, ih throats (choked) with tears, saluted and said to him:

46-47. "O lord, where is that respectable lady whom you had, after having totally vanquished Ravana, got purified in fire before my father and the lord of Uma (i.e. Shiva), and whom you had brought to this city? I am not seeing her before you. O you descendant of Raghu, you do not look charming without her.

48-49a. Nor does that chaste lady (look charming) without you. Where indeed is that Janaki (now)? I do not know your having any other wife. You do not look charming without (your) wife, as the pair of the Kraufica birds or that of the Cakravaka birds (does not look charming without either of the mates, i.e. one of the two is not charming)".

49b-51. Lotus-eyed Rama, the best among speakers said to Tara, having her face like the moon (and) who was speaking like this: "O you of fine teeth, O you of broad eyes, it is difficult to resist destiny (Kala).* Know that all this mobile and immobile world is fashioned by destiny." Having dismissed all those ladies, Sugriva stood before (Rama).

52. Sugriva said: "O lords of men, tell me quickly about that mission also for which you have come here. It is time to do what should be done."

53-54a. Bharata, urged by Rama, told Sugriva, who was speaking like this, about Rama's going to Lanka. Sugriva said to them, "With you I shall go to the city (of Lanka) to see the demon Bibhisana, O lord."

55. The three, viz. Sugriva and the two Raghavas'got into the Puspaka. Just then the plane reached the other shore of the ocean.

56-57. Rama said to Bharata, "With four ministers, Bibblsana the lord of demons, saw me here to save (i.e. so that I should save) his life. Then he was consecrated by Lakshmana on the throne of Lanka; and here, on the other shore of the ocean I lived for three days.

58. (I thought): 'He (i.e. the ocean) will appear before me and the mission of the kinsmen will be done;' but, O you killer of enemies, he did not appear before me.

59. O Raghava, on the fourth day I became angry. I stretched my bow and held the divine missile in my hand.

60. Seeing me (angry, the ocean) seeking shelter resorted to Lakshmana. I was pacified by Sugrlva (with the words): 'O Raghava, pardon him'.

61-62. Then the arrow discharged by me went off (and fell in) to the Maru country. Then the ocean-king, being very modest, said to me: 'O Rama, O best of men, build abridge and go to Lanka (along it), (thus) crossing the great ocean full of water'.

63. I have built this bridge on the ocean, the abode of Varuna. Within three days it was (i.e. its construction was) completed by the best monkeys.

64. On the first day they constructed (its part of the length of) fourteen Tojanas. On the second day, they constructed (its part of the length of) thirtysix Tojanas, and on the third day (they constructed its part of the length of) half a hundred (i.e. fifty) Tojanas.

65. This (i.e. here) is seen that Lanka with golden ramparts and portals. Here a great siege was laid by the best monkeys.

66. On the fourteenth day of the bright half of Caitra a great battle took place here. (This is the place) where on the eighteenth day that Ravana was killed.

67. Here Prahasta, the best among the demons, was killed by Nlla. Here Dhumraksa was killed by Hanumat.

68. (Here) the maganimous Sugrlva killed Mahodara and Atikaya. Here Kumbhakarna was killed by me and Indrajit by Lakshmana.

69-70a. I also killed here Ravana, the best demon. Here arrived Brahma, the grandsire of the worlds to talk (to me), and also the trident-holder, the bull-bannered (Shiva) along with Parvati.

70b. (Here) also (came) the hosts of gods led by the great Indra with Gandharvas and Kinnaras.

71. The great king, my father, surrounded by groups of celestial nymphs and of Vidyadharas, also arrived from heaven.

72. In the presence of all of them, I desiring Sita's purification, told her (to enter fire); she entered fire and was purified.

73-74. She was seen by the rulers of Lanka, gods and was accepted by me at the behest of my father. Then my father also said to me: 'O son, go to Ayodhya. O Raghava, I do not very much like heaven without you. O son, you have emancipated me; I have reached Indra's world.'

75. The king (i.e. Dasaratha) also said to Laksamana: 'O son, you have earned religious merit. With your brother you will obtain (i.e. go to) best worlds.'

76-77a. Calling Sita, the king said these words to her: 'O you of a good vow, do not entertain anger against your husband. O you of auspicious eyes, your husband will get excellent fame'."

77b-78. When Rama was speaking like this, and when Puspaka came to a halt, the best demons that were there and the spies having quickly gone to Bibhlsana told him that Rama had arrived with Sugriva.

79. And Bibhlsana, having heard about Rama's arrival in the vicinity, honoured the spies with (i.e. by satisfying) all their desires and with (i.e. by giving them) gold.

80-81a. Having adorned that city, he came out with his ministers. Seeing Rama seated in the aeroplane like the sun on the Meru mountain, he saluted Rama by the prostration of the eight parts of his body and said:

81b-83a. "My existence is fruitful today. All my desires are fulfilled, since I have seen the lord's feet fit to be adored by the world. I am made respectable among the gods like Indra. I am regarding myself superior to Indra, the lord of gods".

83b-84. When Ravana's residence was illumined, being adorned by all (kinds of) gems and when Rama was seated, Bibhlsana, having offered him a respectful oblation, and with the palms of his hands joined in obeisance said to Sugriva and Bharata:

85-86a. "I do not have that which I can give to Rama who has come here. Formerly, having killed his enemy, the sinner, the nuisance to the three worlds (viz. Ravana), Rama gave this city of Lanka to me.

86b-87a. (O Rama), all this — this city, these wives, these sons and (even) I (myself) — is given (to you). Let it be with you eternally."

87b-88. Then all the subjects, and all those who were the residents of Larika, being full of curiosity, came there to see Raghava. They said to Bibhisana: "O lord, show us Rama".

89-90. They were told (i.e. introduced) to Rama by Bibhisana. Bharata, directed by Rama received all the presents offered by them; and the lord of the monkeys (i.e. Sugriva) received the heap of the gems pouring in. Thus Rama staged in the demon's residence for three days.

91-92. When the fourth day came, and when he was (seated) in the court, Kekasi1 said these (words) to her son; "O son, I shall see Rama. The sages obtain (i.e. have obtained) i great religious merit when they saw him. This highly virtuous one is eternal Vishnu of four forms.

93-94. O illustrious one, Slta is Lakshmi. She was not so regarded by your elder brother (i.e. Ravana). In the gathering of gods in heaven at a former time your father had said: 'In the family of Raghus, Vishnu will be (born) as Dasaratha's son in order to destroy the demon viz. Ravana.' "

95-97a. Bibbisana said: "O mother, do so. Put on a new garment. See the prince (taking) with (you) a vessel with sandal, honey and sacred rice grains and durva-grass as a respectful offering. Putting Sarama2 and other young divine ladies in front go near (i.e. approach) Raghava. I (shall) then (just) go ahead."

97b-98. Saying so, the demon went (to the place) where Rama was seated. Having dismissed all the demons that had come there to see Rama, and making the court clean, Bibhisana said to Rama who was sitting facing him:

99-100. "O god, O king, (please) listen to a request of me, who am telling it. O god, that mother of us, who gave birth to Ravana, Kumbhakarna and me desires to see your feet. Favour her and allow her to see you."

101. Rama said: "O lord of demons, with a desire to meet her, I shall approach her. Quickly go before (i.e. lead) me".

102. Having made this statement (i.e. having said like this), Rama got up from the excellent seat. Joining the palms of his hands and keeping them on his head in obeisance, the lord saluted (Bibhisana's mother and said to her:)

103-104. "I salute you. You are virtually my mother, O madam, if a man, as a result of his great penance and various (kinds of) religious merit, sees these feet of yours, he would be perfect. I am, therefore, pleased on seeing these, O you who love your sons.

105b-107a. KekasI too said to Rama: "Live long, be happy. O lord, my husband had told (me) that Vishnu, taking a human form had descended (i.e. was born) in the family of Raghu for the well-being of gods, for the destruction of Ravana and for granting prosperity to Bibhisana.

107b-109. (He also told me that) that son of Dasaratha will do all this, viz. killing Valin and constructing a bridge over the ocean. Recollecting those words of my husband, I have now recognised you. Slta is Lakshmi; you are Vishnu and the gods are monkeys. (Now) O son, I shall go home, obtain stable fame."

110. Saramasaid: "Here only, Slta who remained in the As"oka-vana, was served by me. (I hope that) that your beloved JanakI is happy.

111. O you tormentor of your enemies, I daily remember the feet of Slta. I am thinking as to when I shall (again) see Slta.

112. Why is it that the lord of gods has not brought Slta here? Without that lady you, all alone, do not look charming.

113. O you tormentor of enemies, Slta looks charming in your company and you in her company." When she was speaking thus Bharata said (these words); "Who is she?"

114. Then Rama, who knew the internal thoughts, quickly said to Bharata: "(She is) Bibhisana's wife by name Sarama.

115. This virtuous one was Sita's friend, and was very much liked by her. Know that everything is wrought by destiny. I do not know what she will do (when she does not see Sita).

116. O you fortunate one, go and, O you auspicious one, look after your husband's house. The respectable lady (viz. Sita) has gone leaving me, as (an excellent) position leaves a luckless person.

117. O you lady of beautiful eyebrows, I am not getting any delight; and (when) I wander here (i.e. on the earth) I find all the directions to be vacant."

118. He dismissed Sarama, the dear friend of Sita (with these words). When Kekasi had left, Rama said to Bibhisana:

119. "Do what is liked by gods. You should not offend the demons. O sinless one, you should behave by the order of king of kings.

120. Any man, who somehow comes to Lanka should not he killed by demons. He should be looked upon as I (am)."

121. Bibhisana said: "O lord of men, I shall do all according to your order." When Bibhisana was speaking, Vayu said to Rama:

122. "Here is the image of Vishnu that formerly restrained Bali. Take it and install it at Kanyakubja."

123-124a. Understanding the purport of what Vayu said, Bibhisana having adorned (the image of) Vamana with all jewels and having brought it (to Rama) presented it to Rama and said these words:

124b-125. ''O you lotus-eyed one, this (image of) Vamana was brought when Meghanada (i.e. Indrajit, the son of Ravana) vanquished Indra, O Raghava. O lord, take (with you) this (image of) god of gods and install it."

126-127. Saying, "All right," Rama got into the Puspaka. Taking immeasurable wealth, jewels and (the image of) Vamana, Sugriva and Bharata got into the plane after (the image of) Vamana, the best of gods (was put into the plane). Rama who was going into the sky (in the plane) said to Bibhisana:" (Please) Wait."

128. Hearing the words of Rama, he again said to Rama: "O lord, I shall do all that you have ordered me.

129. O best of kings, all men on the earth will come (to Lanka) along this bridge and will harass (us); and thus your command will be violated.

130a. What restriction should I observe here, and what is my duty, O lord?" I30b-131 Hearing these words spoken by the best demon, Rama took his bow, and with it, broke the bridge into two. Then he quickly divided it at the centre into three parts of the length of ten Tojanas.

132-134. Breaking it again he divided into three parts, each of the length of a Tojana. (Then) having reached the Velavana, and having worshipped the lord of Rama (i.e. Vishnu), and sprinkling (the image of) Janardana, the god of gods, named Ramesvara, and taking with him the image of Vamana, the descendant of Raghu quickly went from the northern (beach) of the ocean. From the sky arose a voice, deep like the thunder of a cloud.

135-136a. Rudra said: "O Rama, well-being to you. Now I am here. O Raghava, as long as the earth remains, so long this your sacred place, viz. Setu will remain."

136b-137. Hearing those nectar-like words of the lord of lords Rama said: "O lord of gods, salutation to you, O you who grant fearlessness to your devotees. Salutation to you, O Gaurlkanta (i.e. husband of Parvati), Dakshayajnavinasana (i.e. destroyer of Daksha's sacrifice).

138-144. My constant salutation to Bhava, Sarva, Rudra, Varada, to the lord of beings, to Ugra, to Kapardin, to Mahadeva, Bhlma, Tryambaka, lord of quarters, Isana, Bhagaghna (i.e. killer of Bhaga), Andhakaghatin (i.e. the destroyer of Andhaka), to Nllagrlva, Ghora, Vedhas, O you praised by the creator; to Kumarasatrunighna (i.e. the killer of Kartikeya's enemy), Kumara-janana (i.e. Kumara's father), to Vilohila, Dhiimra, Shiva, and to Krathana; my salutation to Nilasikhanda, Sulin, Daityanasin, Ugra, Trinetra, Hiranyavasuretas, Anindya, Ambikabhartr (i.e. the lord of Parvati), Sarvadevastuta (i.e. praised by all gods), Abhigamya, Kamya, Sadyojatas; to Vrsadhvaja, Munda, Jatin, Brahmacarin; to Tapyamana, Tapya, Brahmanya, and Jaya; to Visvatman (i.e. the universal soul), Visvasjj (i-e. the creator of the universe); and to him who remains by occupying the universe.

145. My repeated salutations to you — Divya, Prapannartihaia (i.e. who removes the affliction of him who has sought his shelter), to Bhaktanukampin (i.e. who takes compassion on his devotees), O lord, O you who are all-lustre and have the mind's speed." Pulastya said:

146. O king, Hara, the lord of gods, being thus praised (by Rama), said (these) words to Rama who was standing in front of him and was humble with devotion.

147. Rudra said: "O Raghava, well-being to you, tell me what is in your mind (i.e. your desire). You are indeed Narayana who has descended on the earth being concealed in a human form.

148. O sinless one, you have performed the mission of gods. Now go (back) to your own place. O you killer of the enemies, you have done your duty.

149. You have set up the great sacred place called 'Setu', O descendant of Raghu. O king, men will come here and see it (situated) in the ocean.

150-151a. The sins of those who have (committed) great sins perish. The painful sins like brahmanacide perish merely by the sight (of the sacred place). No doubt should be raised about this.

151b-152. O best of Raghus, having installed (the image of) Vamana on the bank of the Ganges go (to your place). O you tormentor of the enemies, having made eight portions on the earth (i.e. having divided it into eight parts), (please) go to y*our place — SvetaDvlpa; O god, my salutation to you."

153. Then having saluted (Rudra) Rama reached the sacred place, viz. Puskara. But the Puspaka did not go up. It was encompassed.

154. Raghava remains in the propless sky. There must be (some) reason for this. He told the monkey (i.e. Sugrlva): "See" (why it has stopped).

155-156a. At the order of Rama Sugrlva, getting down on the earth, saw (there) Brahma, with gods and Siddhas, with the group of brahmanic sages and with four Vedas.

156b-157. Having seen and come (back) he said to Rama "The grandsire accompanied by the regents of quarters, and the groups of Vasus, Adityas and Maruts (is here). That is why the Puspaka cannot transgress the grandsire."

158-159. Then Rama, having got down from the Puspaka, decorated with gold, humbly saluting Brahma by prostrating the eight parts of the body and touching the earth with five parts of the bjdy, praised Virifici (i.e. Brahma), the god of gods. Rama said:

160. I salute (you) the creator of the worlds, adored by the (ten) lords of created beings and gods, (you who are) the protector of the worlds and of beings and the lord of the world.

161. My salutation to you, O lord of the lord of gods, (to you)" who are saluted by gods and demons, (to you) O lord of the past, future and present and (O you) of tawny eyes.

162. You are a child; you also have an old form; you put on the garment of deer-hide; you are the protector, the god, the lord of the three worlds and the ruler.

163-164. O you Hiranyagarbha, Padmagarbha, Vedagarbha (contained in the Vedas), Smrtiprada (i.e. giver of Smrtis), you are Mahasiddha, Mahapadmin (i.e. having a great lotus), Mahadanqli in (i.e. having a great staff), Mekhalin (i.e. having a girdle); you are Kala (i.e. Destiny), Kalarupin (i.e. of the form of Death); Nllagriva (i.e. having a dark-blue neck) Vidamvara (i.e. the wisest one), Vedakarta (i.e. the author of the Vedas), a child, an eternal and immutable one and the lord of beings.

165. You are Darbhapani (i.e. having darbhas in your hand), Hamsaketu (i.e. having a swan as banner). You are the doer (of actions), the one who takes away; you are Hara, Hari; you are Jatin (i.e. having matted hair); you are Mundin (i.e. shaved); you are Sikhin (i.e. having a tuft of hair); you are Dandin (i.e. having a staff); you are Lagudin (i.e. having a club); you have great fame.

166. You are Bhutesvara (i.e. the lord of beings), Suradhyaksa (i.e. the chief of the gods). You are Sarvatman (i.e. the soul of all); you are Sarvabhavana (i.e. the cause of all); you are Sarvaga (i.e. omnipresent), Sarvaharl (i.e. snatching everything), Srasta (i.e. the creator), Guru (i.e. the lord), Avyaya (i.e. the immutable).

167-168. You are the god holding the pitcher, the spoon, the wooden ladle etc. You are Havanlya (i.e. to which oblations are offered), you are Omkara; you ure Jyesthasamaga (i.e. chanter of the Jyesthasaman). You are Mrtyu (i.e. death), Amrta (i.e. immortal), Pariyatra (i.e. an inhabitant of the Pariyatra1 mountain), Suvrata (i.e. having good vows). You are Brahmacarin (i.e. a celebate), Vratadhara (i.e. possessing a vow), Guhavasin (i.e. living in the cave of the heart), Suparikaja (i.e. born of a good lotus).

169. You are Amara (i.e. immortal), Darsaniya (i.e. handsome) and you resemble the young sun. You are resorted to by your two wives (viz. Savitrl and Gayatri) on your right and left sides.

170. You are a Bhiksu (i.e. a mendicant), are of the form ofabhiksu; you are Trijatin (i.e. Shiva); you have obtained what you decided (to have); you are the cause of mental functions; you are Kama (i.e. Desire); you are Madhu (i.e. the Spring season); also you are the cause of the Spring season.

171. You are a Vanaprastha (i.e. an anchorite); you stay in a forest, in a hermitage, and are worshipped as such. You are the supporter and the cause of the world; and are the eternal, stable Purusa.

172. You are Dharmadhyaksa (i.e. chief of moral virtue), Viriipaksa (i.e. Shiva), Tridharma (i.e. the three types of Duty) Bhiitabhavana (i.e. the cause of beings); you are the three Vedas; you are multiformed; your lustre is like that of a myriad suns.

173. You are especially Mohaka and Vandhaka among the demons. You are the god of gods, Padmatika (i.e, characterised by a lotus), Trinetra (i.e. Shiva), andAbjaja (i.e. lotusborn).

1. Pariyatra — the mountain referred to here is one of the seven principal mountains. See aote on 34.395. I

174a. You are HarismasYu (i.e. having tawny beard), an archer; you are fearful and have piety as your valour.

174b-175a. The grandsire, Brahma, the best among those who know Vedas, who was thus praised by Rama, who was humble, held his hand, and said:

175b-176a. "You are Vishnu who has descended on the earth in a human form. O you great lord, you have done all the mission of the gods.

176b-177a. Installing (the image of) god Vamana on the right bank, go to the city of Ayodhya and (finally) to heaven."

177b-178a. Rama, (thus) dismissed by Brahma, saluted the grandsire, got into the Puspaka aeroplane, and went to the sweet city (of Mathura).

178b-179a. Seeing (there) Shatrughna, the killer of enemies, and (seeing) his sons with him, the great Rama, with Bharata and the lord of monkeys (i.e. Sugrlva), was pleased.

179b-180a. Shatrughna went to his two brothers resembling Indra and Upendra. He saluted them by touching the earth with five parts1 of the body.

180b-182a. Rama quickly raised his brother and put him on his lap. Then Bharata sat down and then Sugrlva. He quickly made a respectful offering to Rama and reported to him about the kingdom consisting of eight parts.

182b-183a. Having heard that Rama had come, all the people of Mathura, the castes mostly consisting of brahmanas came (there) to see him.

183b-184a. Having talked with the subjects and the interpreters of the Vedas2, with the Brahmanas, Rama, having remained there for five days decided to leave.

184b-185a. Then Shatrughna presented Rama with horses, elephants and refined and unrefined gold.

185b-186a. Then Rama, being pleased, said: "O son, all this I have given you. Consecrate your two sons as the kings of the residents of Mathura."

1. Pancanga — The five limbs which must touch the ground are: (1) hands, (2) knees, (3) head, (4) chest, and (5) eyes.

186b-187. Saying so Rama then reached Ayodhya on Sunday afternoon. Finding a lucky (time) he installed (the image of) Vamana on the bank of the Ganges and said to the brahmanas and to the future kings: I88-190a. '"I have prepared this Dharma-setu ('bridge of piety') which enhances welfare. At the proper time you have to observe (the vow with reference to it). You have never to drop (the vow). O kings, I have made this appeal with my hands spread out. When I have thus requested -you, do what would lead to welfare. All of you should always carefully perform the daily worship."!90b-191. Having given to them villages and wealth brought from Lanka, and having sent Sugriva, the lord of monkeys (back) to Kiskindha, Rama came to Ayodhya and then said to Puspaka:

192. "Do not come (here) agam. Remain where Kubera is (i.e. stay with Kubera)". Then Rama who had done (all) his duties, did not see anything (left) to be done. Pulastya said:

193-194. O Bhishma, I have thus told you about the origin of Vamana in course of the story of Rama. What more do you want tc hear? O King, I shall tell you all that about which you have a curiosi'y. O prince, I shall tell you everything which you desire (to know).

1. You have narrated in detail the importance of Vamana. Tell me again any other (point of) importance than this, pertaining to Vishnu.

2. How did the lotus arise in the lord's navel from which the world sprang up? How did the creation of Vishnu formerly take place in the lotus?

3-4a. How was the world of lotus formed in the great cycle of time (Mahakalpa) called Padma in the navel of Vishnu, who had entered the ocean and slept there?

5. O you lord of those who know Yoga (i.e. abstract meditation), tell me all about that. How did (the lord) fashion there this eternal world?

6-8. How indeed did the lord of the universe, of great lustre and brilliance, well-versed in abstract meditation, stable in contemplation, remain doing action, when there was a void, when (the whole world was) but one ocean, when the immobile and the mobile had vanished, when the globe had been scorched, when reptiles and demons had vanished, when fire, wind and others had disappeared, when piety had vanishedfrom the earth, when there was a vacuity, and when the gross elements had undergone a change?

9-10a. O brahmana, please tell fully about the success of Narayana to me who am listening devoutly. O revered one, please tell it to me who have faith in you and who am wellposed (to listen to it). Pulastya said:

10b-14a. Oyou perpetuator of the Kuru family, it is proper for you purified by (being born in) a good family that you have a desire to listen to (the account of) the glory of Narayana. I shall devoutly tell you as I heard what the great preceptor Dvaipayana, Parasara's son, lustrous like Brihaspati, said, after he had heard it in (i.e. from) the old Puranas, from gods, and from great-souled brahmanas who narrated it, and after he had seen (i.e. known) it through penance. (And also I shall tell you,) O best one, what I properly learnt through the sages.

14b-15a. Who dares to know the supreme spirit of the form of Narayana, whom — the permanent among all — even Brahma does not know truly.

15b. (Even) all gods (do not know) his acts; among sages (also) his secret (is not known).

16-20. He is the one to whom all sacrifices are offered; he is the truth that is seen by those who know the truth (i.e. the First Principle); he is the supreme spirit for those who are wellversed in metaphysical knowledge; he is the deity which is the presiding deity called Adhidaivata; he is the being that is the.highest being; he is the highest object for those who have the spiritual knowledge; he is the sacrifice, indicated by the Vedas; him (alone) the wise know to be the penance. (It is he) who is the doer, the cause, the intellect and the individual soul. He is pranava (i.e. the sacred syllable Om); he is the supreme being; he is the ruler (of-all); he (alone) is contemplated on; he is the five vital airs1; he is fixed and unchangeable; he is destiny; he is the completion; he is the sacrifice; he is what is studied; that highest one is described as being in various conditions.

21. The revered one alone does and (at the same time) does not do everything. In this (world) he gets everything done; by him are the actions of those, who occupy place, performed.

22. We offer sacrifice to him, who is the first one; he is satisfied with the rise (i.e. creation). He is who is the speaker, what is spoken and also what I am speaking to you.

23. He is that which is heard and which is fit to be caused to be heard (i.e. which is told); (he is) whatever else is spoken; he is whatever is (called) a story, or whatever the scriptures are; he is whatever has attributes; he is the one who is intent on righteousness.

24-25a. That Narayana is said to be the universe and its lord. He, the highest being, the chief one is whatever is truth, whatever is falsehood, whatever is in the beginning or in the middle, whatever is terminal, whatever is limitless and whatever is future; whatever moves in the end and whatever else there is (in the world).

25b-26. O descendant of Kuru, that which is said to be (a period) of four thousand years is Krtayuga2; the period intervening between its expiration and the commencement of the next is double hundred years of this (i.e. eight hundred years) where (i.e. in which period) Dharma (i.e. piety) is four-footed while Adharma (i.e. impiety) has one foot.

1. Pancavidha prana — The five life-winds or vital airs: prana, apana, vyana, udana and samana.

27-28. There (i.e. in this period) men, who are engrossed in their duties and who are tranquil are born, brahmanas are attached to moral virtue and kings remain, in (i.e. follow) the course of conduct meant for kings; vaisyas are engaged in agriculture and siidras desire to serve. At that time (i.e. in this period) truth, goodness and piety increase.

29-30a. The good practise (tbatj virtue by which the world proceeds. O king, in Krtayuga this (mode of behaviour) happens in the case of all beings who have the knowledge of moral virtue and men of a mean birth.

30b-31. It is said that Tretayuga (lasts for a period) of three thousand years. Tiie period succeeding it and preceding the next yuga is supposed to double hundred years of this (i.e. six hundred years). (In this period) Adharma (i.e. impiety) stands on two feet and Dharma (i.e. piety) on three.

32-33. There (i.e. in this period) truth, goodness and (good) acts are said to be Dharma. In Tretayuga, the castes, connected with (i.e. full of) greed, undergo a change from their natural state. The woeful plight of the four castes is forbearance and weakness. This is the strange course of Tretayuga as created (i.e. decided) by god.

34. O you descendant of Kuru, Dvaparayuga (lasts for a period) of two thousand years. The period coming between it and the next yuga is double hundred years of this (i.e. four hundred years).

35. There (i.e. in that period) too beings intent on gaining wealth and overcome with activity, O descendant of Kuru, rogues and wicked and mean persons are born.

36. Dharma stands on two feet, and Adharma on three. In Kaliyuga, Dharma perishes due to hundreds of errors.

37. Brahmana-hood falls off (i.e. brahmanas swerve from their duties) and belief in God is abandoned. In Kaliyuga, a changed yuga, vows and fasts are given up.

38. Then the (Kali)yuga (lasts for a period of) one thousand years, and the intervening period between it and the next yuga is two hundred years. There (i.e. in this period) Adharma is (just) four-footed and Dharma stands on one foot (only).

39. There (i.e. in this period) lustful men, ascetics and mean men are born. No man has a firm resolve, no one is good and no one speaks the truth.

40. The brahmanas (posing) to be devotees are atheists; men are overcome by pride, and have their ties of love very fragile.

41. In Kaliyuga all brahmanas behave like shudras. In Kalivuga the (various) stages of life are reversed.

42. O you descendant of Kuru, there is a danger to the castes also at the end of the period (called Kaliyuga). This period of twelve thousand (years) called the (four) yugas has been fashioned in old time.

43-47. The duration of a thousand yugas is called the day of Brahma. When that (day) is over, O king, Kala1, i.e. Brahman the lord of beings, becoming the five elements, seeing the (imminent) death of all beings, of deities, of all brahmanas, ofDaityas (i.e. sons of Diti) and of demons, of Yaksas, goblins and birds, of Gandharvas, celestial nymphs and serpents, of mountains, rivers and birds, O best one, and also of lower animals, insects and flies,, brings about a great destruction for ending the world.

48. He, taking the eyes, becomes the sun; he becomes Vayu, taking the entire vital airs of living beings; he becomes fire, burning all the worlds; he becomes a terrible cloud and (sendi down) showers.

49. The lord of abstract meditation, Narayana, turning himself into the sun, dries the oceans with his bright rays.

50-51. The one well-versed in abstract meditation, then drinks all oceans, rivers and wells, and taking the water of the mountains on all sides, and turning himself into a thousandrayed one, and having broken the earth, enjoys at the Rasatala2, drinking an excellent drink.

52. The lotus-eyed supreme being takes (up) all that is material and immaterial, and other than that in the beings.

1. Kala — The supreme spirit regarded as the destroyer of the universe, being a personification of the destructive principle. — Rasatala — One of the seven regions below the earth; the other six are: c Atala, Vitala, Sutala, Talatala, Mahatala and Patala.

53. Hari, becoming a strong wind and shaking the entire world, obtaining respiration, fills (the world) with wind.

54-58. Then the lord destroyed in a short time, all the qualities apprehended by the five sense organs of the groups of gods and human beings and also all the beings, as well as that which is smelt, that which smells, the body, the qualities residing in the earth and the course of worldly life; taste and viscidity — the qualities residing in water; colour, sight, distinction (between one object and another) — qualities residing in the lustre of the eyes (i.e. the faculty of seeing); touch, breath, movements — qualities residing in wind (i.e. air); sound, ears, what is heard — qualities residing in ether; mind, intellect, reason — qualities residing in the individual soul; and also the highest lord (— all these) finally taking resort to Vishnu.

59. Then (they), surrounded by the rays of that lord and impelled by wind resorted to various sections of the earth.

60. Fire, risen due to their being collected together, blazing in a hundred ways, and burning the entire universe, became the destructive fire (at the time of universal destruction).

61-63a. It profusely burnt mountain-trees, thickets, creeping and winding plants, grass, divine palaces and various cities, and all asylums. He, the lord of the lords of worlds, having reduced all the worlds to ashes, applied to himself the ashes born of the consumption of the world.

63b-64a. Becoming a great cloud he sent down thousand showers in a hundred ways. He gratified the earth with the oblation of divine water.

64b-65a. Then the earth became pacified with that cool, auspicious, sweet and superior water resembling milk.

65b-66a. Sprinkled with that water resembling milk, the earth became inundated with water like one ocean, void of all the beings.

66b-70a. Even great beings entered the lord of unlimited prowess. The eternal one resorting to his ancient form, sleeps all alone, contracting himself, after having burnt all the worlds and after having himself dried up all the beings in the oceans and when (thus) the Sun, wind and ether had perished, and when the world had become subtle. He possessed of wonderful powers, who had gone into the water of the only ocean, is worshipped in a sacrifice. (He resides) in the water of that only ocean for many thousand yugas. No individual is able to know the unmamfest one.

70b-71. Who is this Purusa (i.e. Primordial Being)? What is deep and abstract meditation? Who possesses it? Nobody knows him from behind, from his vicinity, from his side or from his front. The best of gods is not seen.

72. Having accomplished the sky, the earth, the wind, the water the illuminating one, the lord of the beings, the support of the world, the lord of gods, the grandsire, the abode of scriptures, the lord made the bed agreeable.

73. Thus the very lustrous one sleeps (on the bed) where the world has become one ocean. The supreme soul having covered the earth with water acts like Narayana.

74-75. The lotus-eyed lord of great arms, whom they know as inexhaustible Brahman, (remains) in the great Rajas resembling a great ocean; (is) surrounded by Tamas having the same form as himself, and has his good mind placed in that Satlva (i.e. goodness),

76. The correct and highest knowledge (leads to) the (chief) being, viz. Brahman; the secret about (Brahman) is also said to be like that in the Upanisads.

77. The highest principle is termed as Purusa (the Primordial Being) or Yajfia (sacrifice). The other one who is called Purusa is the same Vishnu.

78. It is learnt that those brahmanas performing sacrifices who are known as rtvij (i.e. priests officiating at sacrifice), have in ancient days, sprung up from his mouths.

79-83a. From his mouth he first created Brahma1 (priest), then Udgdtr, the singer of sdman; the lord created Hotr and Adhvaryu from his two arms; also Brahman (priest) and Brahmandcchamsi (priest), and stotr (priests); from his organ of generation (he created) Maitravaruna and Praththd.tr and O king, from his belly (he created) Pratihartr and Potr; from his hands (he created) Agnidhra and Unnetr of the Yajurveda; from his thighs (he created) Subrahmanya, the singer of sdmans. Thus the revered lord of the world, the self-born one, created the sixteen best priests at (i.e. for) all sacrifices.

83b-84. Then he, the highly powerful supreme being, known as yajna slept in (that) ocean — so (say) the Vedas and the Vedahgas and the same acts are described in the Upanisads; when, at that ancient time, a wonder took place.

85-88a. Listen to it: Markandeya, the great sage, who had obtained a (long) life of many thousand years, and who had been swallowed by the revered one through curiosity (shown by Markandeya) (saw, in the lord's belly), while going to various sacred places on pilgrimage, auspicious hermitages and temples of gods, countries, nations, wonderful cities of various kinds, where (people were) intent on muttering prayers and (performing) sacrifices, and which were said to be tranquil and pure on account of penances.

88b-89a. Then Markandeya slowly got out of his mouth; and due to the illusion (created) by the lord he did not realise that he was going out.

89b-90a. Markandeya, having got out of his belly saw the world that was but one ocean and veiled with darkness everywhere.

90b-91. It caused him great fear and hindrance to his life. He who was delighted by seeing the god, was very much amazed. That Markandeya of an infallible mind, being afraid, thought:

92. 'Is it the bewilderment of my mind or am I experiencing a dream? Certainly I am experiencing one of the two conditions.

93-94a. This is not a dream, since here truth is accompanied by (i.e. depends upon) facts'. He became distressed with the thought: 'Which world can this be from which the moon, the sun, the air and the mountains have vanished?'

94b-96. He also saw a man, like a mountain, sleeping, halfdrowned in the water like a cloud in the ocean; he was as it were blazing with great lustre due to having put on (his person) the moon and the sun; due to his prowess he appeared like the ocean on account of its depth. 'Who are you that have come to see the god?' (He asked) through wonder.

97-98. Then the sage again entered the belly (of Vishnu). That Markandeya with amazement again entered the belly (of Vishnu). Again realising that he saw a dream he, as before, wandered on the earth through forests.

99-101 a. He saw sacred places with water, various hermitages and sacrificers with (i.e. performing) sacrifices accomplished with big gifts and hundreds of brahmanas at sacrifices — (all) remaining in the belly (of Vishnu). He duly saw, as before, all the castes led by brahmanas behaving virtuously, and the four stages.

101b-102a. In this way, that intelligent Markandeya, wandering over the earth for a full hundred years' saw it in (Vishnu's) belly itself.

102b-103. Then some time he again got out of the belly. When the world, the sport of the Unmanifest, was void of beings, the sage, full of wonder, saw a child sleeping on a branch of fig-tree in the water of the only ocean, covered over with fog.

104-107a. He could not look at the child resembling the sun. He too, sitting all alone near the water thought: 'I have seen this (child) before; I have been bewildered by the supernatural power of the lord. The (child) is sleeping in the unfathomable water'. Markandeya with amazement and with his eyes frightened again went to see it as before. lu7b-108. The lord said to him: "O boy, welcome to you". The supreme being spoke with a voice like that of a cloud (i.e. with a deep and pleasant voice): "Markandeya, do not be afraid; come near me" Mdikandeya said:

109. Who addresses me by my name and insults me treating with indignity my age of a thousand divine years?

110. This is not the proper mode of behaviour; even among gods I have not seen it. Even Brahma addresses me as 'longlived (one)' with affection.

111. Who, today, having terrible mortification, having cast his life (i.e. not caring for his life), addressing me as 'Markandeya' sees his death (to be imminent)?

112. Thus the great sage Markandeya became disturbed through anger. Revered Madhusudana again spoke to him: The revered one [i.e. Vishnu) said'.

113. O boy, I am Vishnu, your great father, who created you. I gave you life. I am the Primeval (Being). Why do you not approach me?

114. O son, your father, viz the sage Atigirasa, resorting to severe penance, first propitiated me.

115. Seeing him performing severe penance and possessing lustre like the best of gods, I gave the great sage a son, viz. you of unlimited prowess.

116. Who else is able to see me of the nature of one having supernatural power, and playing, having entered the only ocean, by means of my divine wonderful power?

117-118. Then Markandeya, pleased in heart and with his eyes dilated with wonder, having joined and put the palms of his hands in obeisance on his (fore-) head (and) who lived long and was adored by the world, announced his name and family and devoutly saluted the revered one. Markandeya said:

119. O sinless one, I desire to know correctly this wonderful power of yours, since, taking the form of a child, you are sleeping in this only ocean.

120. O lord, by what name are you known in the world? I guess you are the supreme soul. Who else can remain (like this)? The lord said:

121. I am Narayana, O brahmana, the destroyer of all beings. I am the one having a thousand heads and faces. I have a thousand feet.

122I am the supreme being of the complexion of the sun and am having Brahman in my mouth. I am fire, carrying oblations, accompanied by the sun.

123. I am Sakra, (seated on) Indra's seat; I am the year (consisting) of the seasons. Among the ascetics I am (the ascetic) called Samkhya; and am the eddy at the end of a yuga.

124. I am all beings and all deities. I am Sesha among the snakes; I am Garuda1 among all the birds.

125. I should be known as Yama, the god of death called Kala. I am the moral virtue and the penance of all the hermits.

126. I am the prescribed course of conduct based on compassion; I am the ocean (called) the milky ocean. I am that which is the highest truth; I alone am the lord of beings.

127. I am the Sarhkhya (school of philosophy); I am the Yoga (school of philosophy). I am that highest position (reached by devotees). I am the sacrifice, I am the rite, I am known to be the Lord of Knowledge.

128. I am lustre, I am the wind, I am the earth, J am the water. I am the sky, and the seas and the stars and the ten quarters.

129. I am the shower, I am Soma (the moon), I am the rain, and the sun. I am the most ancient (being); similarly I am the highest object.

130-13 la. I shall be everywhere and be the collection of all (the future objects). O brahmana, whatever you see or hear or experience in the world, know all that to be me.

131 b-132I formerly created the universe, and even now I am creating (it). Look at me. O Markandeya, in every yuga I protect the entire world. O Markandeya, know accurately all this that is told to you.

133. Desirous of hearing about the prescribed course of conduct, move happily in my belly. Brahma remains in my body, and also gods with the sages.

134. Know me, the enemy of Mura, to be the manifest, unmanifest and the abstract meditation. I am the mono-syllabled and tri-syllabled prayer (viz. Om); I am the grandsire.

135. I am the highest states (of loss, stability and increase); I am the highest soul manifesting (myself). O you highly intelligent one, thus the first Purana describes me.

136. The sage went through the mouth of the lord; then the best sage entered his belly.

137. (Markandeya) desirous of listening to the unchangeable supreme soul, remained facing Narayana in solitude. The inexhaustible one was variously resorted to in the great ocean when the moon and the sun had disappeared.

138. The lord called Harhsa (i.e. the supreme being), moving slowly and creating the world at the change of the time, enjoyed (there). Then being pure, he chose (to practise) penance.

139. The one born in the lotus, having covered his body with water — the very powerful lord — thought of everything about the great beings at the time of the creation of the mortal world.

140-141. When he was thus thinking, when the ocean had remained restrained, when the world had become skyless, full of water and subtle at the time of destruction, the lord, having gone into the water, agitated the ocean.

142. Then from within the water first a cleft appeared. Then the wind, produced from the cleft, went to (i.e. made) a sound.

143. The wind, receiving the internal agitation, increased. The ocean was greatly agitated by the powerful wind.

144. From the agitated ocean (being thus) churned, the lord, the great lire, Vaisvanara, sprang up in the water.

145. Then the fire very much dried the water. The entire cleft in the ocean became the extensive sky.

146. Water, resembling nectar, rose from his lustre. The sky sprang up from the cleft; and the wind sprang up from the sky.

147-148. Then seeing the fire caused by friction from it, the father, the great god, of many forms, clearly seeing the gross elements, seemg the elements, thought of the excellent things along with the birth of Brahman.

149-150. At the expiration of aj uga a thousand catur-yugas (i.e. the four yugas) are counted, when Hari is said to belong, on the earth, to best brahmanas, whose souls are purified by penance during many existences. The universal soul, attains capacity after having observed the knowledge of those who resort to abstract meditation.

151. He, knowing the concentration of mind, knowing the one having abstract meditation, having complete grandeur and being the best, relying on him, fixed (i.e. put) him in the position of brahman.

152. Then the great god, the cieator of all the worlds, i.e. Acyuta, Hari, duly sported in that great water.

153-154. Then he fashioned a lotus coming out from his navel, which was having a thousand colours, was without pollen, bright like the sun, made of gold, bright like the blazing flames of fire, prominent and like the clear autumnal sun (i.e. not covered with clouds). The very bright lotus, the charming moss, growing on his body, shone.

1-2. Then the lord, created Brahma, the best among those endowed with yoga, of a great lustre, the creator of all worlds and having faces in all directions, in that golden lotus, extending over many Tojanas, having all qualities of lustre and covered over with (i.e. having) earthly characteristics.

3. The great sages say that that excellent lotus formed in olden times, and of the nature of the earth, sprang from Narayana.

4-6. What that lotus is, is said to be that goddess earth. They know that the principal pollen in the lotus are the divine mountains: Himavan, Nlla, Meru, Nisadha, the mountain Kailasa, the mountain Gandhamadana, and the auspicious Trisikhara (i.e. Trikuta) and the beautiful Mandara; also Udara, Pifijara and Vindhya and the Astacala.

7. These mountains only are the shelters of thegreat-souled Ganas (i.e. Shiva's attendants) and Siddhas having religious merit and they satisfy all desires.

8. In between them is said to lie Jambudvlpa. That is the position of Jambudvipa where sacrificial rites are performed.

9-12. The water that flows from it, is like divine nectar. Everywhere hundreds of the lovely streams of that divine holy (water) are said (to flow); and those which were the filaments of that lotus, became the innumerable mountains on the earth; and those which were formerly the many petals of the lotus are said to be the Mleccha countries difficult of access and full of mountains; and O king, those that were the petals on the lower portion (of the lotus) became the abodes of gods, demons and serpents according to their share.

13. The distance between them is called Rasatala, where human beings committing great sins sink.

14. In the four directions are said to exist the four oceans. Thus on account of Narayana the earth has come up from the lotus.

15-16. The coming into existence of this place called Puskara is also due to it. For this reason only, the ancient great adorable sages, who had mastered the Vedas, piled the tying posts by the (performance of) sacrifices. Thus the lord, having occupied everything, put the earth together.

17-18. He also constructed the mountains and the rivers. He who is the matchless creator of this universe, whose lustre is like that of the sun, who is Varuna of unlimited brightness, who is self-born and who is full of (i.e. occupies) the world, slowly created the sleeping Padmanidhi in the great ocean. A great demon named Madhu was an obstacle in the penance.

19-24a. With him sprang up another demon named Kaitabha. The two (demons) were together born from rajas (the quality of activity) and tamos (the quality of darkness or ignorance). The two very mighty (demons) agitated the entire world turned into one ocean. They put on divine red garments, and had white, bright, terrible fangs. They were exalted on account of the crest and crown. They were bright due to armlets and bracelets. Their eyes were dilated and red. Their chests were broad, and arms large. They, who appeared like moving mountains, were strong like mountains. They appeared like new clouds. Their faces were (bright) like the sun. They looked very fierce due to the very extensive armlets put round their arms. They were as it were violently agitating the ocean by the movements and plantings of their feet. They were shaking Vishnu, who was sleeping there like a lion.

24b-26a. They, having their faces (turned) in all sides, and mo\ ing there, then saw the best among the ascetics i.e. Brahma., who was extremely blight, who was ordered by Narayana, (Brahma) who was creating all beings, all deities and the sages, his mind-born sons.

26b-27a. Then the two best and wicked demons, desiring to fight and very angry and with their eyes agitated with anger said to Brahma:

27b-30a. "Who are you, who remain in this lotus, who have put on a white turban and have four arms and who, not caring for us through infatuation, stay here without any desire? O you lotus-born, come, come on and fight with us. In this ocean,you are unable to stand before us who are mighty lords. Who can be the one who has put you here? Who is your creator, who is \our protector?By what name is he addressed?"

30b-31a. Brahma said: "He is called Vishnu, the lord, having unending power. Know me to be the creator born from him."

31b-32. Madhu and Kaitabha said' "O great sage, there is nothing superior to us in the world; the universe is covered by us with tamas and rajas. We are made of rajas and tatnas and we outshine the sages.

33. We screen the (real) nature of piety, and destroy all living beings. In everyyuga the world is connected with us, difficult to be overcome.

34-35a. We are artha, Lama, sacrifice, and all possessions. Know that we are (there) where there is happiness, where there is madness, where there is wealth and where there is fame. Know that we are whatever is desired by people".

35b-38a. Brahma said: "Having seen that you together were formerly defeated by the two of us (viz. Sattva and myself), I have, having accomplished the virtuous Sattva, resorted to him, who, the highest one, possessing abstract meditation, is immutable, is Sattva also, who is the creator of rajas and tamas and from whom everything springs. That Vasudeva (i.e. Vishnu) alonewill destroy you."

38b-40a. Then that Narayana-Brahman, while sleeping only, extended his arms over many yojanas due to his divine power. The two (i.e. Madhu and Kaitabha), shining with their (mighty) arms, and moving theres were dragged by the two arms (ofVishnu) and dropped like fat birds.

40b-41a. Then they, having gone to the eternal Vasudeva, Padmanabha, Hrslkesa, and having saluted him, said to him:

41b-43. "We know you to be the source of the universe and the only highest being; we know you to be our cause and that of intellect. Since we know you whose sight is unfailing, who are the Truth, and who are eternal, therefore, loid, we desire to see everything around you. O you victorious in battles, your sight is unfailing. O one victorious in battle, we bow to you"

44. The lord said; "O you best of demons, why do you speak to me? Do you want to die or to live?"

45. Madhu and Kaitabha said: "O god, we desire death there where no one (ever) died; O you of great penance, we alsadesire to be your sons."

46. The lord said: "This will certainly happen in your case. I shall be born in Kaliyuga; you will also be born then; there is no doubt about it; I am telling you the truth."

47. The highest god, the prop of the universe, the eternal being, the lord of gods, having granted them a boon crushed under his thighs the two (demons) born from rajas and tamas, and resembling collyrium.

48. Brahma, of a great lustre, the best among those who know the Vedas, remaining in that lotus, and with his hands raised up, resorted to a severe penance.

49. Burning as it were with his lustre and brilliance and removing darkness, he, the pious soul, (shining) like the sun with rays spoke (to them).

50-52. Then taking some other form, the lord i.e. unchangeable Narayana, the lord of abstract meditation, of great lustre and great fame, came there; and also Kapila, the intelligent one, the lord of Sarhkhyas and best among brahmanas (came there). They both respected great souls knowing the difference between the high and the low, and adored by great sages, said, after having come there, to Brahma of unlimited lustre:

53-54. "O you extensive Brahma, your world should be known as it abides." Brahma, the leader of all beings, and revered by the three worlds, having heard those excellent words of them, who had left, having informed him, fashioned these three worlds as the Vedic scriptures say.

55-56. He also produced from himself a son called Bhu. He (i.e. Bhu), Brahma's mind-born son, then came in front of him. (This) mind-born son, as soon as he was born, said to Brahma: "What help should I give you? The revered one may please tell it."

57. Brahma said: "O you highly intelligent one, do that what this (sage named) Kapila and Brahma-Narayana tell you."

58. O king, thus addressed by Brahma, he got up, joining his palms in obeisance, (and said:) "I desire to listen to (i.e. obey) you; what should I do?"

59. The lord said: "Remember that highest one, that is the eighteenfold, immutable Brahman which is the truth".

60. Hearing these words he went to the northern direction. Going there, he reached Brahman through intellectual vision.

61. Then the lord Brahma of a great heart, having mentally conceived, created another son called Bhuva.

62. Then he too said (these) words: "O grandsire, what should I do?" Ordered by the grandsire he stood by Brahma.

63. He then experienced the taste of the Brahmanic nectar. Having reached the highest position he came to their side (i.e. near them).

64. When he too had gone, the detached lord created the third (son) skilled in the path to salvation, and named Suva (Svar).

65. He too resorting to piety, followed their path only. Thus the three sons of the great-souled Sambhu, went to (Kapila and Brahma-Narayana).

66. Narayana and Kapila, the chief of ascetics, taking the (three) sons went to an exalted place.

67. At the time they left, Brahma, resorting to the highest place, performed a more severe penance.

68. Then Brahma, who was practising penance, could not do so all alone. So he created an auspicious wife from half the part of his body.

69. (Then) the grandsire created sons resembling himself. They all were the lords of beings and from them the worlds came out.

70. The great-souled one, first created, by means of penance, a son by name Dharma, the lord of the universe, who had everywhere accumulated religious merit.

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