The Slaying of the Demon Bala

1-2. O you best among speakers, you have told us this wonderful, meritorious, excellent tale, bringing about glory, and destroying all sins. Please tell us the propriety of the creation.

1. Yayati — Name of a celebrated king of the lunar race. He was the son o Nahusa. He married Shukra's daughter Devayani, who was cursed by Kaca that she would marry a Ksatriya. Sarmistha, daughter of the king of Asuras was told by her father to be Devayani's servant as a sort of recompense for her formerly having slapped and thus insulted Devayani. Yayati fell in love with Sarmistha and secretly married her. Devayani came to know about the marriage, and complained to her father of the conduct of Yayati. Shukra cursed him that he would be prematurely old. Yayati propitiated him and obtained from him permission to transfer his infirmity to anyone who would accept it. His youngest son Puru agreed to take it. Yayati enjoyed youth for a thousand years. With a strenuous effort he renounced his sensual life and restoring youth to Puru, and appointing him as his successor, he left for a forest to lead a pious and meditating life. Nahusa — He was Ayus' son, Pururavas' grandson, and Yayati's father. He was a very wise and powerful king. For some time, he deputed Indra at latter's request. He made the Seven Sages to carry him in a palanquin to Indrani's house, whose love, he thought, he would win. On his way, he insulted the Sages by ordering them to move on (sarpa, sarpa). One of the Sages cursed him to be a sarpa (serpent). He fell down on the earth and remained as a serpent, till he was freed by Yudhishthira from that condition. O son of Suta, telljus in detail, as to how the creation (took place) formerly. Suta said:

3-5. I shall tell in detail the cause of creation and destruction, merely by hearing which a man would become omniscient. Hiranyakasipu occupied the three worlds. Having propitiated Brahma by penance, he obtained a boon, difficult to obtain, and also immortality from that noble god. He, having pervaded gods and the worlds secured mastery (over all).

6-9. Then gods with Gandharvas, sages who had mastered the Vedas, and Nagas, Kinnaras, Siddhas, Yaksas and others, led by Brahma, went to lord Narayana, who was enjoying his sleep at the end of a Yuga in the Milky Ocean. With the palms of their hands joined, the gods awakened him with (i.e. by singing) hymns of praise. When the lord of the gods awoke, O you very wise one(s), they told him the account of that wicked one (i.e. Hiranyakasipu). Having heard it, the lord of the world, resorting to the form of Nrsimha, killed Hiranyakasipu.

10-15. Then with the Boar-form he killed the very powerful Hiranyaksa. He lifted up the auspicious Earth, and killed that demon at that time. He also killed other fierce-looking demons. When thus the great demons had perished, when the others i.e. Diti's sons had (also) perished, when the gods had attained great positions, when sacrifices and other religious rites had proceeded (i.e. were being performed), when all the worlds had well-settled, that Diti who was oppressed by grief, who was tormented by the bereavement of her sons, who cried 'alas, alas,', and had become senseless, devoutly saluted her husband Kasyapa who resembled the sun, who was endowed with the lustre of penance, who was a donor and was magnanimous, and said to that very intelligent best brahmana:

16-20. "O revered sir, that god — the holder of the dischas made me sonless. Gods have struck down all the sons of Diti (i.e. of me) and of Danu. O best sage, I am burnt by the fire of grief (due to the loss) of my sons. O lord, give me a son, who would delight (everyone), who would remove the lustre of all, who would be very powerful and charming in all limbs, who would be lustrous like the king of gods, who would be very

990 Padma Purana intelligent and omniscient, who would be learned and wise, who would be endowed with the lustre of penance, who would be strong and would have auspicious marks, who would be wellversed in the Vedas, who would be knowing (i.e. possessing knowledge), who would honour gods and brahmanas, who would be the conqueror of all worlds, and, who would, O brahmana, give me joy, and who would, O lord, be endowed with all (good) characteristics."

21 -23a. Having heard these excellent words of her, the noble Kasyapa with his mind full of pity and pleased with her who was grieved, who was helpless and whose mind had become distressed, and having put his hand through great love for her, on her head, said to her: "O glorious one, a son, as desired by you, will be (born to you)."

23b-28. Having said so, he went to Meru, the best mountain. He of a great vow, all alone practised great penance (there). In the meanwhile, she conceived an excellent embryo. That high-minded Diti, knowing all rules of conduct, doing good deeds, remained with a pure heart for a period of hundred years. She gave birth to a son who was endowed with Brahmanic lustre. Then Kasyapa, full of great joy, came there; (and) the best and intelligent one named him. He called his son 'Bala', who, the great one, was like (i.e. true to) his name. Thus he named him, and performed his thread-ceremony. He said to him: "O (my) glorious son, practise celibacy."

29. (Bala said): "O best brahmana, I shall just do as you tell me. O best one, with (i.e. practising) celibacy, I would study the Vedas."

30-31. Thus an entire century of years passed while he was practising penance. He, endowed with the lustre of penance, came to the presence of (i.e. came to) his mother. Diti, full of great joy saw the divine celibacy, full of the power of penance, of her magnanimous son.

32-35. She said to that son (of her) viz. Bala, who was magnanimous, who was possessed of penance, who was intelligent, who was great-souled, who was well-versed in judgement and knowledge: "O intelligent one, as long as you live, my sons like Hiranyakasipu killed by him who holds a disc in his hand (i.e. by Vishnu), will live onward. O my boy, conclude the hostility (i.e. take revenge), kill in battle (our) enemies — the gods." That Danu said to that very powerful Bala these words: "Son, first quickly kill Indra, the lord of gods. Then strike down gods, and after that (strike down) him, whose vehicle is Garuda (i.e. Vishnu)."

36. Having heard (the words) of the two (i.e. Diti and Danu), Aditi, who looked upon her husband as a god, and who was full of great grief, said to her son, Indra:

37-38a. "Diti's son, of a huge body, is increasing with brahmanic lustre. For killing gods, he practised penance in (honour of) Shiva. Understand like this, O lord of gods, if you desire happiness here."

38b-39. Having thus heard those words of his mother, Indra, the lord of gods, was extremely worried due to uneasiness. Being tormented by great grief, he then thought:

40-45. 'How shall I kill this (Bala) who is polluting the piety of gods?' Thus the lord of gods decided to kill Bala. Once that Bala resorted (i.e. went) to the ocean to offer his daily prayers. He shone with a divine skin of an antelop and a piece of stick, and with spotless merit and that (i.e. undescribable) celibacy. Indra saw him seated upon the seat meant for daily prayers, near the ocean, muttering prayers and extremely tranquil. That Diti's son was hit (by Indra) with that divine thunderbolt. Seeing Bala fallen dead on the ground, the king of gods full of great joy was then delighted. The pious Indra, having thus struck down that demon, Diti's son, ruled happily.

1-2. Having heard that her very powerful son Bala was killed, Diti piteously wept saying: "Oh, I am facing a great misery." Having thus very piteously wept for a long time, the

992 Padma Purana miserable, glorious one went to Kasyapa, her husband, and said to him:

3-4a. "Seeing your son who had gone to the ocean, the very sinful Indra, the lord of the host of gods, with his thunderbolt killed him having the characteristics of a brahmana and just practising sandhyd (i.e. the daily prayer)."

4b-5. Having heard thus, (Kasyapa) Marici's son got angry at that time, and was full of great anger, as it were, burnt with fire. The best brahmana plucked a hair from his matted hair, (and putting it into) pure fire (said:)

6-10a. "I shall create a son just for killing Indra." From that fire-pool, from the mouth of fire was produced a fierce figure, full of black collyrium (i.e. very dark), and tawny-eyed, with the interior of his mouth fearful on account of the fangs, causing fear to the worlds, capable of giving a big blow with the flat of his hand, holding a sword and a shield, bright with lustre of the entire body, resembling a large cloud and strong. He said to the brahmana viz. Kasyapa: "Give me an order. O brahmana, tell me the purpose for which I was produced; I shall accomplish it through your favour, O you of a good vow." Kasyapa said:

10b-ll. O you highly intelligent one, fulfil the desire of this Aditi (Diti?) and of me also. Kill the wicked Indra; and when that king of gods (i.e. Indra) is killed, enjoy Indra's position.

12-14. Thus ordered by that noble Kasyapa, Vritra exerted to kill Indra. Endowed with valour, he practised archery. The thousand-eyed one (i.e. Indra), seeing the demon's strength, power and his lustre with courage befitting a ksatriya, was afflicted by fear. He thought of a means to kill that wicked Vritra.

15-16. Having called the Seven Great Sages, the god of gods sent them to Vritra, the lord of demons: "O best sages, you may please go (to the place) where Vritra is staying, and bring about a treaty between them (i.e. the demons and me)."

17. Thus ordered and urged by that thousand-eyed (Indra) the Seven Sages then said to that demon Vritra:

18-21a. "Indra offers to make friendship (with you), O best demon; make that friendship." The Seven Sages, knowing the fact, said to the very powerful Vritra: "O best one, the very wise Indra desires your friendship. Then how is it that you do not do it (i.e. do not accept his offer)? O hero, enjoy happily half the position (i.e. kingdom) of Indra; let Indra have the (remaining) half. Giving up their enmity, let all demons and gods live happily." Vritra said:

21b-23a. If the best lord of the gods really desires friendship, I (too) shall do (the same) by resorting to truth (i.e. truthfully); there is no doubt about this. O brahmanas, if, by putting forward (i.e. by resorting to) dishonesty, Indra plays mischief, then what is the surety in this matter?

23b-24a. The sages said to Indra: "Give certainty about this. Tell us the truth if you desire friendship here (with Vritra)." Indra said:

24b-25a. If I behave with you falsely and dishonestly, then I shall be stained with the sins of killing brahmanas etc. There is no doubt about it.

25b-27a. The very powerful (brahmanas) again spoke to Vritra, the lord of demons: "'I shall be stained with the sins of killing brahmanas etc. There is no doubt about it.' Thus, O very wise one, Indra has said to you. O you very intelligent one, form friendship (with Indra), with this (i.e. taking those words to be the) surety." Vritra said:

27b-28a. O best brahmanas, on account of your respectable manner and this truthfulness of him, I shall likewise form friendship with him.

28b-33. The chief brahmanas took Vritra into the vicinity of Indra. Seeing Vritra, ready for friendship, having arrived, the pious Indra got up from his seat, and taking the material of worship quickly, offered (the same) to Vritra: "O very wise one, enjoy half of this great position of Indra. O best of demons, we two should stay happily." O best brahmana, having thus pi oduced confidence through friendship of Vritra, the wicked-minded one always saw his weak point. Vritra loo was always cautious. Indra also would think day and night (to find out his weak point). He did not find out the weak point of the noble Vritra.

34-43a. He thought of a stratagem to kill him. He sent Rambha (after telling her:) "With this or that trick, delude the great demon. O auspicious one, do that to delude the great demon, so that by killing him I shall get happiness." (Rambha resorted to Nandanavana — Indra's garden,) the garden which was auspicious, very divine, resorted to by pious trees, full of many trees with fruits, full of beasts and birds, looking beautiful all around with divine heavenly cars, always full of divine music of the Gandharvas and bees, full of auspicious, sweet and prolonged cooings of cuckoos everywhere, full of the notes of peacocks and the sounds of antelopes at every place, everywhere adorned with divine sandal trees and also with charming wells, pools and lakes full of water and lotuses in bloom; it looked beautiful with gods, Gandharvas, Siddhas and Kinnaras as well; also with divine sages and with an excellent garden. It was crowded with hosts of celestial nymphs; and with various curious and auspicious objects. It was thronged with golden palaces, and was everywhere adorned with staffs, umbrellas and chowries, and with pitchers and banners. It was full of the sounds (of the recitation) of the Vedas and with the sounds of songs.

43b-44a. Reaching the Nandana like this, that sportive Rambha, smiling charmingly sported there with celestial nymphs. Suta said:

44b-51. Once that Vritra, dragged by death, went very joyfully with some demons, to that forest. The lord of gods and brahmanas, looking for his weak point, moved unnoticed by the side of that noble one. That very wise Vritra, confiding (in Indra) in all matters, and knowing Indra to be a great friend, was not afraid of him. Moving (i.e. he moved) in the great auspicious forest. The forest was very charming and (full of) curious objects and crowded with bevies of women. That glorious and noble Rambha., of large eyes, who had resorted to the cool and very auspicious shade of a sandal-tree, was seated on a swing and was playing dice with her friends. She (also) sang a melodious song, infatuating the entire universe. Vritra, having come there, saw that Rambha, with charming, large eyes with his mind full of sexual desire.

1. (Vritra thought:) 'Who is this woman with charming eyes, singing in graceful modes? This attractive woman shines all round. She would delude people with full emotions.'

2-3. Seeing that Rambha, of large eyes like lotuses, of plump breasts, with her body smeared with sandal, with her face resembling a lotus, (he thought) 'Is she the abode of my sexual desire or is she charming and attractive Rati? Sent here only by Cupid, I shall certainly approach her, who is full of emotion, endowed with good form, disposed to sex, and of an extremely good disposition.'

4. Thus the demon, very much distressed, full of great anxiety, deluded by sexual desire, prompted (like this) for a long time, went there quickly, and with his mind afflicted said to her, whose eyes were charming:

5. "O beautiful lady, whom do you belong to? By whom are you sent (here)? Tell me what your most auspicious name is. By your extremely lustrous beauty I am infatuated. O you young lady, come under my influence." G-7. Thus addressed (by Vritra), the large-eyed one (said to him:) "O noble one, I am Rambha; I have come to this excellent forest, Nandana, with my friends, to sport. But who are you? Why have you come to me?". Vritra said:

8-10. Listen, I shall tell you who I am that have come here, O young lady. O you auspicious one, I am Kasyapa's son, bom from fire. O you of a beautiful face, I am also the friend of Indra, the lord of gods. I am enjoying half the portion (i.e. the kingdom) of Indra. I am Vritra, O you respectable lady; how do you not recognise me, under whose control have come all the three worlds, O you of an excellent complexion?

11. O yovi beautiful lady, I have sought your shelter. Protect me from the (disturbance caused by)sexual desire. O you of large eyes, resort to me, who am, O dear one, distressed by sexual desire. Rambha said:

12. There is no doubt that today I shall submit myself to you; O hero, you should do whatever I tell you to do. (He said:)

13a. "O you noble one, let it be so; I shall do all that (you will tell me to do)."

13b-14a. Having thus established a relation with her, the very powerful best demon enjoyed in that very meritorious forest.

14b-15. The great demon was very much stupefied by her singing, dancing, charming smile and sexual intercourse (with her). She said to that noble and best demon:

16a. "(Please) drink wine; (please) drink madhu-madhavi (a kind of intoxicating drink)."

17. "O good lady, I am a brahmana's son, who has mastered the Vedas and the Vedaiigas. How shall I drink wine (an act) that is condemned?"

18-20. But that respectable lady Rambha lovingly gave wine to him against his will. Due to civility for her he drank wine at that time. When he was extremely stupefied by the wine, and lost his senses, just then Indra struck him with his thunderbolt. ' Then that killer of Vritra (i.e. Indra) was tainted with such sins f as killing a brahmana. Then the brahmanas said: "O Indra, you have committed a sin.

21. That very powerful Vritra relied on (you) due to our l words (i.e. because we told him). You have killed him through (falsifying that) reliance on you."

22-24. An enemy should always be killed by this or that means. You are angry because the wicked demon, the lord of even the three worlds, the killer of gods and brahmanas, the enemy of sacrifices and righteousness is killed. Is it a sign of justice? O best brahmanas, first think (properly), then you may be angry if you think my injustice (i.e. if you think I have done injustice).

25-26. The brahmanas were thus addressed by Indra. The best ones were also admonished by all gods like Brahma. When that demon, the enemy of righteousness was killed, they went to their respective abodes.

1-3. O best brahmanas, that Diti, hearing that her son was killed, was afflicted with pain and tormented with grief due to (the death of) her son. She again said to that noble, best sage Kasyapa: "O best brahmana, to kill that very wicked Indra, give me, O lord, a son having Brahmanic lustre, strong and unbearable to all deities, if I am very dear to you, O my beloved husband." Kasyapa said:

4-5. Wicked god Indra, resorting to sinful ways, killed my very strong sons, Bala and Vritra. To kill him only, I shall give (you) one son. O you glorious one, be pure for one hundred years.

6-12. Speaking like this, that best meditating sage, put his hand on her head and he, with her only, went to a penance-grove (on) Meru. Always remaining pure, that respectable lady, living in the penance grove, practised penance for a son, O best brahmana. Then knowing about the assiduous effort of Diti, that

998 Padma Parana thousand-eyed god, O noble one, saw her weakness. The god of gods becoming (i.e. turning himself into a youth) twentyfive years old, and resembling a deity went, in the form of a brahmana, near her. The thousand-eyed righteous one saluted the mother, endowed with penance, and was (thus) addressed by her: "O best brahmana, who are you?" The thousand-eyed one (i.e. Indra) said to her: "O you beautiful, auspicious lady, I am your son, a brahmana, knowing the Vedas. I (also) know Dharma. I shall help (you) in your penance. There is no doubt about it." He served that respectable mother, endowed with penance.

13. She did not know him to be Indra, of wicked deeds, that had come there. She looked upon him as her lawful son, serving her everyday.

14-15. He would (first) shampoo the body of that respectable lady, and would then wash her feet. The virtuous one always gave Diti leaves, roots, bark-garments and the skin of an antelope. Pleased with his devotion, she, being delighted, said to him:

16. "O you blessed one, when a very meritorious son will be born (to me), and when Indra will be killed, you rule over the divine kingdom along with my son."

17-20. (Indra said:) "O you fortunate one, let it be so; it will be like that due to your favour." Indra desired to find her weak point only. For ninetynine years he kept on looking for her weak point. (Once) without washing her feet, Diti entered into (i.e. slept on) her bed. She put her head on the border of the bed. She, with her hair loose and being very much perturbed, (tried) to get sleep. Indra entered her side, and with his thunderbolt of a sharp edge, cut the embryo lying in the womb, into seven pieces; it wept.

21-25. O best brahmanas, the very lustrous Indra again and again said to that large embryo, weeping due to being in Indra's hands, "Do not weep". Again Indra cut that embryo born of (i.e. conceived by) Diti into seven parts. That king of gods cut each (portion of the embryo) that was weeping. In this way the Maruts of great prowess were born. Since they were (thus) addressed by Indra (ma rodih) they got this name. The Maruts, of great vigour and huge bodies, of sharp lustre and valour, were fortynine (in number). They were known as Maruts and attended on Indra only.

26-28.* They illumine the great host of all beings. Hari, the lord of beings, successively gave in (various) habitations, kingdoms (to kings) preceded by Prithu. That supreme spirit Krishna (i.e. Vishnu), who pervades everything, who is the lord of the world, who is triumphant with penance, who has great lustre is all alone the lord of the beings.

29-32. O best brahrnarra7T;o him who knows correctly, belongs merit, and this immobile and mobile world, this creation of beings. He has no fear of again being born here (i.e. in this world); then wherefrom can he have fear in the next world? That man, who devoutly listens to this meritorious, auspicious (account of) the creation that removes all sins, is free from all sins. He is blessed, he is meritorious and is endowed with truth. He, who listens to (this account of) creation, gets the highest position. With his heart cleared of all sins, he goes to Vishnu's world.

1-3a. That lord, Brahma, the master of all worlds, having then consecrated on the entire kingdom (i.e. as the king of all the kingdom) that great lord, king Prithu, Vena's son, of large arms and a huge body, and resembling Indra, the lord of gods, and taking into account (other) kingdoms one by one, proceeded to give each one that kingdom, which he deserved.

3b-4. The highly intelligent one consecrated Soma (i.e. the Moon) as the king of the trees, brahmanas, of planets and stars, of all pious acts, of religiously conducted sacrifices, of merits and of those of an auspicious lustre.

5-8a. O best brahmana, having consecrated Varuna (as the chief) among the waters and of places sacred to deities and of gems, and Vaisravana as the king of all other Yaksas, the grandsire appointed Vishnu on the kingdom (i.e. as the king) of Adityas, for the good of the people, O you very intelligent one. He appointed the capable Daksha, conversant with all religious practices, the chief of the attendants of the lord of the beings, as the chief of all auspicious objects.

1.The relevance of these lines is not clear. They seem to have been inserted in wrong place. (Ed.)

8b-15. He appointed Prahrada, knowing all religious practices, on the kingdom (i.e. as the king) of the sons of Diti and Danu. He consecrated Yama, the son of Vivasvan, on the kingdom (i.e. as the king) of the dead ancestors, and (appointed) Shiva, having the trident in his hand, (as the king) of the Yaksas, demons, ghosts, goblins, reptiles, of all female meditating sages, of magnanimous vampires, and also of all skeletons and spirits, and of all kings. (He appointed) the great mountain Himalaya (as the king) of all mountains. The lord of gods appointed the auspicious ocean, the best sacred place of all, on the kingdom (i.e. as the king) of rivers, lakes, small wells, of pools, and wells and other divine (sacred places). Then Brahma, the lord of gods, consecrated Gitraratha on the auspicious kingdom (i.e. as the king) of all the Gandharvas. Then the four-faced god (i.e. Brahma) consecrated Vasuki on the kingdom (i.e. as the king) of the snakes (nagas) of auspicious vigour and Taksaka (as the king) of the serpents (sarpas).

16-18. In the same way, he consecrated Airavana on the kingdom (i.e. as the king) of the elephants, and Uccaihsravas (as the king of) all the horses, and (Garuda) the son of Vinata (as the king) of all the birds. He then appointed the lion on the kingdom (i.e. as the king) of all the beasts. The lord of beings consecrated an excellent bull (as the chief) of the bulls. The grandsire (appointed) the Indian fig-tree (as the king) of trees.

19. In this way the grandsire Brahma, the best one, having founded all the kingdoms, appointed the regents of the quarters.

20-27. The best one consecrated Sudhanvan, Vairaja's son, as the regent — as the king — in (i.e. of) the eastern quarter. He consecrated the noble Safikhapada, son of Kardama Prajapati, as the king of the southern quarter. Similarly Brahma, the lord of beings, consecrated the son of Varuna Prajapati, named Puskara, in (i.e. as the chief of) the western quarter. In (i.e. as the regent of) the northern quarter, Brahma consecrated Nalakubara. Thus he consecrated the very powerful regents of the quarters, by whom even now the earth with the seven islands and (many) cities, is righteously protected according to (i.e. in) the regions (assigned to them). That illustrious Prithu also was consecrated as the king in accordarree^with the rites as seen (i.e. mentioned) in the Vedas and with all great sacrifices like the Rajasuya, in the pious period of Manu1 called Caksusa, which has gone by, which had great splendour and which led to the good of gods and the righteous, O you illustrious one. Then he gave the kingdom to Vaisasvata Manu.

28-31. O best among the brahmanas, if you desire to listen carefully, I shall also tell you the minute details about the magnanimous Prithu. This is the basis (adhisfhana?) (which is) said to be very meritorious. This (alone) is always determined (i.e. definitely told) in all the Puranas. That man, who, devoutly and with rapt attention, listens to this (account), which is meritorious, which leads to fame, gives long life, and an auspicious stay in heaven, which is blessed, pure, causing longevity, which bestows sons and prosperity, enjoys the fruit of (performing) the horse-sacrifice. There is no doubt about this.

1-7. O noble one, (please) tell us in detail (about) the birth of that magnanimous Prithu. We desire to hear it. (Tell us) how that noble king formerly milked this cow (i.e. the earth); how gods, manes, sages knowing the truth, demons, serpents, Yaksas, trees and mountains, goblins and Gandharvas, brahmanas doing auspicious acts, and how other magnanimous ones (did so). O you highly intelligent one, tell us especially how they held the pot of milk and the manner in which she was milked. O Suta's son, tell us why formerly the very meritorious and angry sages churned the hand even of that noble king Vena. This is a strange account which destroys all sins. We are desirous of hearing it; O noble one, (it is so interesting that) we are not at all content with (i.e. even though we hear) it. Suta said:

Manvantara — the period or age of Manu. This period comprises 4320000 human years or l/14th dav of Brahma, the fourteen Manvantaras making rp one whole day.

8-10a. O best brahmanas, I shall tell you in detail about king Prithu's — Vena's son's — birth, power, his wife, also about the entire life of the intelligent (king). O noble and best brahmanas, desire to hear it (i.e. listen to it).

10b-11. This account should not be narrated to one who is not a devotee, to one who is faithless, to a cheat, to a great fool, to one who is greatly deluded, to a bad disciple, to one who is void of faith, to one who is untruthful; do not narrate it to one who destroys everything.

12-13. He who recites it in a different way, goes to hell. You are full of devotion, and are intent upon behaving truthfully. In front of you (i.e. to you) I shall fully narrate the whole account that removes sins. O best brahmanas, (please) listen.

14-17. O excellent brahmanas, I shall tell you the secret, which leads (one) to heaven, to fame, which causes longevity, which is excellent, which is accepted by the Vedas and which is told by the sages. He, who, after saluting the brahmanas, always narrates in detail this (account) of Prithu, the son of Vena, would never lament over what he has done and not done. The sin earned by him during seven births, perishes by just hearing it. A brahmana would know (the meaning of) the Vedas, a ksatriya would be victorious, a vaisya would be prosperous with wealth, and a shudra would get happiness. One thus gets the fruit by reciting or listening to it.

18-26a. The biography of Prithu is pure and it removes sins. Formerly there was a Prajapati, Anga by name, born in Atri's family and a lord resembling Atri. He preserved piety, was very intelligent and well-versed in the meaning of the Vedas and (other) branches of knowledge. His son was Vena, a lord of beings. Abandoning righteousness, he always proceeded (in all his acts). Mrtyu had a highly virtuous daughter by Sunltha. The noble Anga married that Sunltha. On her he begot Vena, the destroyer of righteousness. Due to the blemishes of his maternal grandfather, Vena the son of the daughter of Kala, gave up his own way of righteousness and became fondly attached to wickedness. Due to (sexual) desire, greed and infatuation he practised sin only. The lord of men gave up the virtuous practices as told in the Vedas, and being deluded by pride and jealousy, behaved sinfully. People at that time lived without Vedic studies. When he was the lord of the subjects, they were without the Vedic studies and Vasatkara (i.e. they did not study the Vedas and did not offer oblations). Deities did not drink Soma that proceeded and was offered at sacrifices.

26b-30. The wicked one always said to the brahmanas: "You should not study (the Vedas); you should not make offering into the fire. You should not give gifts; you should not perform sacrifices and should not make offerings into fire." When destruction was imminent, this was the declaration of that king. Again and again (he told): "Sacrifices are to be offered to me. I am the sacrificer as well as the sacrifice." (He) also (told them:) "Sacrifices should be offered to me; offerings should be made to me." Thus Vena always spoke. (He also said:) "I am the eternal Vishnu. I am Brahma, I am Rudra, I am Indra. I am the wind. I am the enjoyer. I am the oblations offered to the deities and manes. There is no doubt about this."

31. Then all the very powerful sages, who got angry, got together and said to the king of a wicked mind: The sages said:

32. The king is surely the lord of the earth (and) he always protects the subjects. The emperor is the image of righteousness, therefore he should protect it.

33. We are entering upon an initiation for a twelve-year sacrifice. Do not play a mischief with the sacrifice. Righteousness is the way of the good.

34. O great king, practise righteousness; practise truthfulness and merit. You have made an agreement that you would protect the subjects.

35. Vena, of a wicked mind, laughed and said this nonsensical thing to the sages, who were speaking like that:

36. Who else (but me) is the creator of Dharma (i.e. religious practices)? Whom else should I listen to? Who, on the earth, is like me in (point of) learning, power, penance or truth?

37. I am the source of all beings and especially of religious practices. You, who are confounded and ignorant do not know me.

38. If I desire, I would burn the earth or would inundate it with water. I would block up the heaven and the earth. There should be no discussion about this matter.

39-45a. O king, when they could not dissuade Vena from his infatuation and pride, the angry great sages, forcibly seized him with rage, and churned the left thigh of his, who was trembling with anger. The magnanimous ones saw (there a being) that was possessed of (= like) aheap of blackcollyrium, that was very short and strange, that had a long face and deformed eyes, that was bright due to an armour, that had a protruded belly and broad ears, that was very much frightened and that was a gamester. They then said to him, "sit down". Hearing those words of theirs, he, being distressed with fear, sat down. His race was settled in mountains and forests. (They are) the Nisadas, the Kiratas, the Bhillas, the Nahalakas, the Bhramaras, the Pulindas and those that belong to the other Mleccha species. From that part (i.e. left thigh) all those sinful ones were produced.

45b-52a. Then all the sages, with their minds pleased, (found) Vena, the best king, to be without a blemish. They churned the right hand of that magnanimous one only. When his hand was (thus) churned, sweat was produced. The sages again churned the right hand only. From that excellent hand a man was produced. He resembled twelve suns; the complexion of his body was like heated gold; he was covered with (i.e. he had put on) divine flowers; his body was shining due to divine ornaments; he had besmeared divine sandal on his body. He shone with a crown resembling the sun in colour (i.e. brilliance) and with a pair of ear-rings. His body was huge, his arms were large, he was matchless inform; the great lord had held a sword and arrows, a bow and had put on an armour. The highly intelligent one was endowed with all (auspicious) marks, and was decorated with all ornaments, and with a lustrous form and had a good complexion. The son of Vena was (i.e. shone) on the earth as Indra in heaven.

52b-53. When that magnanimous one was born, gods and spotless sages celebrated a festival to (i.e. in honour of) the son of Vena. With his body he was evidently bright like fire.

54-55. When, holding the first Ajagava bow (i.e. Shiva's bow) which was excellent, and divine arrows and a very bright armour for protection, the magnanimous and noble hero Prithu, was born, all the beings were happy, O best brahmana.

56-59. To consecrate him (with their water), all the best brahmanas proceeded to all sacred places and various auspicious (places of) water. O best brahmana, gods led by the grandsire (i.e. Brahma), various beings, the immobile and the mobile consecrated that king, the great hero, the protector of the subjects, viz. Prithu. That son of Vena, noble and brave, being approached by the mobile and the immobile, by all gods and brahmanas, was consecrated by them as the emperor of (all) kings.

60-63. His father had never pleased his subjects; (but) pleased by him, they were very happy. The term Rajan (i.e. king) came about (i.e. was coined) because of the hero's pleasing (his subjects). Due to the fear of that magnanimous one, the entire water of the ocean stood still when the great hero approached the ocean. Cutting off difficult passage, the mountains offered easy passage. All those mountains never insulted his flag. Crops grew in unploughed land, and everywhere cows gave milk as desired (by those who milked them).

64. Rain (-fall) was as (much as) desired. All brahmanas, ksatriyas and others performed Vedic sacrifices and celebrated great festivals.

65. When that king was ruling, all trees bore fruits as desired, there was no famine, no disease and no untimely death of men.

66. When that un-assailable, noble king of kings was ruling, all people, intent on following religious practices, lived happily.

67. At this time only, (i.e. from) the auspicious sacrifice of the grandsire, on a grand, pleasing day, Suta was born of Suti.

68. In (i.e. from) the same sacrifice the wise Magadha was also born. By the great sages the two were invited there for praising Prithu.

69. O best brahmanas, I shall narrate the characteristics of Suta: He is endowed with a lock of hair on the crown of his head and a sacred thread; he is devoted to Vedic studies.

70-73. He knows the meaning of all the sacred books; he maintains the sacred fire; he is endowed with (i.e. he gives) gifts and study; he is intent upon Brahmanic practices. He is always engaged in worshipping gods and brahmanas. He is a sacrificer and would perform sacrifices to the accompaniment of Vedic hymns. He was always intent upon Brahmanic practices and always had friendship with brahmanas. Magadha was born like this (but was) without studies. All those bandins and caranas should be known to be (i.e. were) magnanimous and were without Brahmanic practices, and predominated as bards.

74-78a. Both the skilful Suta and Magadha were created for eulogising; all the sages said to them: "Praise this king; and also the deeds worthy of him, and (narrate) also how the king is." The Bandin (i.e. the Suta) and Magadha said to all the sages: "We two shall please all the gods and sages with our deeds; but we do not know his deeds, and also his characteristics and his glory. O best brahmanas, we do not know that deed of this magnanimous (king) with which (i.e. taking which into consideration) we would praise him. This best king, whose merits are not known (to us), would be praised with (i.e. with reference to) his future auspicious qualities."

78b-86. All the sages told (them) the deeds which that very glorious Prithu performed, (and also) all the divine virtues of that magnanimous one. (The sages said:) "He (will be) truthful, endowed with knowledge, intelligent and of well-known valour; he (will) always (be) brave, (will) appreciate merits, (will be) meritorious, truth-speaking, and the best performer of sacrifices. He (will) speak pleasing words, (will) speak the truth, (will) have grains and wealth, (will) know and appreciate (others') merits, (will) know what is right, and (will) love truth, (will) be omnipresent, omniscient, friendly to brahmanas, knower of the Vedas, and very intelligent. He (will) be wise, (will) have a sweet voice, and (will) master the Vedas and the Vedaiigas. He will support and protect (his) subjects; he (will) be victorious on the battle-field. The best king will perform sacrifices like the RajasuyaJ and is the only one on the earth who is endowed with all virtuous practices. The magnanimous one will possess these qualities." The two, viz. Siita and Magadha, were appointed by the sages to sing the praises of that magnanimous one with (reference to) the future qualities (i.e. qualities he will possess). O highly intelligent one, since then people are delighted with eulogies, and hereafter also the donors will be pleased with excellent praises.

87-93. Since then, O best brahmanas, blessings are employed (i.e. included) in eulogies; and they (who sing praises) get excellent (i.e. abundant) wealth. The noble Prithu, out of graciousness, gave Suta, Magadha and Bandin, the prosperous and excellent country, viz. Tailanga, and also the Haihaya country. Having established a city named after himself on the bank of the Reva, he, performing sacrifices, formerly gave (gifts) to brahmanas, O best brahmana. All the subjects, and also the sages of pure penance saw the best man, who was omniscient, gave all gifts, and whose strength lay in piousness. The meritorious ones said to one another: "He will give livelihood to gods and especially to us. He will protect the subjects and maintain them." O you very wise ones, it is said that formerly this earth became stable after the seed sown (in it) was eaten by the created beings for living.

94-98. Then the subjects ran to Prithu. Having heard (i.e. he heard) the words of the sages, 'Give us a good livelihood'. The Earth, having consumed all (kinds of) food, became very stable. The best king, seeing the very great fear of the subjects, and also by the word of the great sages, took his bow with an arrow, and the angry king speedily ran to the Earth. The Earth, through his fear, took up the form of an elephant, and concealing herself, moved through forests and inaccessible places. The very wise one did (i.e. could) not see (her in) the form of an elephant.

99-101. Then the king ran after her in the form of an elephant. Being struck by him with sharp arrows, she, taking up a lion's form, became wholly occupied in running. The king, observing that (Earth in a) lion's form, ran towards (i.e. after) her. That very wise one, who was extremely angry, and whose charming eyes were red due to anger, struck the Earth with whetted and sharp excellent arrows.

102. Struck with the arrows, she (i.e. the Earth) was afflicted and alarmed. Taking up the form of a buffalo she became intent on fleeing.

103-120. The archer (i.e. Prithu), with an arrow in his hand, ran fast (after her). O you best brahmanas, she became (i.e. turned herself into) a cow and verily went to heaven. She sought the shelter of Brahma and of the noble Vishnu also. She did (i.e. could) not secure the refuge of gods like Rudra. Not getting a great (i.e. good) protection, she regarded Vena's son only (as her refuge). Afflicted with (the injury caused by) the stroke of the arrow, she came to his side (i.e. to him). With her hands joined in humble entreaty, she spoke (these) words to Prithu. She said to the king: "O king of kings, protect me, protect me. O magnanimous one, I am mother Earth, the support of all. 0 king, when I am killed, (all) the seven worlds are destroyed.

I am always to be worshipped by the three worlds, with the palms of their hands joined in obeisance." She also said to the king: "O king, a woman is always exempt from death (i.e. is never to be killed). The best brahmanas have considered killing a woman to be a great sin. The best brahmanas have also considered killing a cow to be a great sin. O great king how will you support the subjects without me? O king, when I am stable, then (only) the mobile and immobile worlds become stable. These mobile and immobile worlds will perish without me. When I perish, the beings will perish. O king, how will you support your subjects without me? The people are steady on me, the world is supported by me. There is no doubt that when I perish all the beings will perish. If you desire bliss, then (please) do not destroy me. O lord of beings, O king, listen to my words. Undertakings become highly successful through efforts, O noble one. Properly consider that effort by which you will support (your) subjects. O you very wise great king, by destroying me, i.e. without me, how will you always support, maintain, nourish and hold in your possession these subjects? Control your anger. I shall be full of food and will support these subjects. As a woman I am not to be killed; (if you kill me) you will have to atone (for having killed me). They say that a female, even of the lower species, is not to be killed. Considering in this way, you should not give up your proper conduct." Thus the earth spoke many words to the king: "O great king, give up this terrible wrath. O king of kings, if you are pleased then (only) I shall be happy."

121. Thus addressed by her, king Prithu, the lord of subjects and the son of Vena, said (these words) to the noble Earth, O best brahmanas:

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