The Story of Prithu (Contd.)

1-13a. If a very sinful one is killed, O you of sinful conduct, good people rich in merit live happily. Therefore one that is most sinful and of a wicked mind should be killed. Now you have suppressed all seeds by devouring them. Where will you go by being stable after having destroyed the beings? When a sinful one of a bad conduct is killed, the good live happily. Therefore sin should be destroyed; this is the truth; there is no doubt about it. That from which merit proceeds, should be carefully preserved. You have committed a great sin causing the destruction of the beings. He who for himself or for someone else kills one who torments the world, does not incur sin. O auspicious Earth, when many people become happy by a wicked one having been killed, there is neither a (major) sin nor a minor sin. There is no doubt that (i.e. certainly) I shall kill you. If, O Earth, for the good of this world (i.e. these beings), you do not act according to these meritorious and good words of (i.e. uttered by) me, I shall kill you with sharp arrows, if you are averse to my words. There is no doubt that I shall sustain, by means of my lustre and merit, the virtuous beings living in the three worlds. Accepting my meritorious rule, and obeying my order always rejuvenate these beings, O Earth. If, O you good one, you today obey this order of mine, then I shall be pleased with you, and will always protect you, and also other best kings (will protect you); there is no doubt about this.

13b-14a. That Earth, in the form of a cow, with her body adorned (i.e. covered) with arrows, said these (words) to the highly intelligent Prithu, Vena's son, who was the support of righteousness: The Earth said:

14b-18. O great king, I shall carry out your order, full of truth and merit, for the well-being of the beings; there is no doubt about it. O best king, enterprises and meritorious undertakings become successful by means of exertion and resourcefulness. O king of kings, find out a means by which you would be upright. Support all the subjects in such a way that you make all of them prosperous. Your stone-like (i.e. hard) and sharp arrows have stuck to my body. O king, you yourself extract them. They very much prick me. Make me (turned into) such (a shape) that the water would remain on me. Suta mid:

19-24. Extracting those big and stone (-like arrows)of various forms with the end of his bow, he made the Earth even. Since then, O best brahmanas, those stones grew in size. The son of king Vena, with pleased mind, having extracted his arrows from her body, made even the ditches and the caves with the strokes of his arrows. Thus, he, prospering with merit, made even the entire Earth. Having made her even, and having thought repeatedly, the noble one made Svayambhuva Manu as the first calf. O best ones, during the Manu-periods that had passed, the Earth had become uneven; and there was no path anywhere, O best brahmanas, even and uneven portions were naturally there.

25-32a. When the first period of Caksusa Manu arrived, and when the first creation came up, and when the surface of the Earth was uneven, the boundries of villages, cities, towns, countries, and fields that were seized (kfetrapannanam?) were not noticed. There was no agriculture, no trade and no cow-keeping. No one told lies; there was neither greed nor jealousy. It is said that nobody ever entertained pride or committed sin. O best brahmana, when the Vaivasvata period came, the beings were born even before the birth of Vena's son. All these beings desired to have an abode. All the beings, through their merit, lived at some places on the ground, or on a mountain, or on the banks of rivers, or in bowers, or at all sacred places, or on the sea-beaches. Fruits, roots and honey was their food. O best brahmanas, (they got) their food with great difficulty.

32b-43. Having seen the misery of the beings, the king Prithu, Vena's son, made Svayambhuva Manu the calf. O you highly intelligent one, he used his own hand as the vessel. That Prithu, the tiger (i.e. the best) among men, then milked the Earth, (and) the milk (was) all the crops and all food of a good quality. Those beings satisfied by means of that auspicious food, resembling nectar, all gods and others (like) the manes. Those beings Jived happily by the favour of that son of Vena. O best brahmanas, all the virtuous beings, after offering food first to gods, then to brahmanas and especially to guests, enjoyed food. Some offered oblations in sacrifices, and pleased Vishnu only, the lord of gods with the same food. The deities also were satisfied (with the food). Rain sent by Vishnu showered. By virtue of that great auspicious trees sprang up. All kinds of crops (grew when) Prithu, Vena's son, was the king. Due to that food even now all beings live. The sages also, coming together, milked this Earth. It was again milked by the very blessed sages and the truthful gods. Soma was the calf and the lord of gods himself was the milkman. Energy was the milk, resembling water, by which the gods live. All the beings live due to their truthfulness and merit. They follow truth and merit. (Thus) the Earth was milked by the sages.

44-49. Now I shall narrate how formerly the Earth was milked by the manes and who was made the calf. Making a silver pot and svadha, with nectar, the milk, and making Yama the calf, Antaka (i.e. Yama) himself became the milkman. O best brahmanas, then the snakes (Naga) and serpents (Sarpa) milked (the Earth) and (made) Taksaka the calf. Taking a vessel made of gourd (they collected) the milk i.e. the poison (in it). The valorous Dhrtarastra was the milkman for the snakes. O best brahmanas, the matchless serpents and snakes live by that. O best brahmanas, the snakes and the fearful serpents also live by that very poignant poison of a fierce nature,

The fierce, huge-bodied and very powerful ones live by that only. They eat it, move with it; that is their power and valour.

50-59. O best brahmanas, now I shall narrate to you as to how all the demons and the goblins milked the Earth, making, at that time, an iron-pot, and making the milk of the nature of illusion, useful for all purposes, resembling food and destroying all the enemies. The calf of the demons was that powerful Virocana. The priest was Dvimurdhan, and the very mighty Madhu was the milkman. Due to that illusion, the very strong, very wise, huge-bodied and very lustrous and valorous demons thrive. That is their power; that is their manliness; the demons live by that. O best brahmanas, even now they, of limited intellect, live with that illusion. That is their strength. In the same way the Yaksas milked the good Earth, the support of all. O best brahmanas, thus we have heard. Formerly the noble ones (milked the Earth) in the former kalpa (when) the milk was of the nature of obscurity (antardhanamayaml). The very intelligent Vaisravana was made the calf; and the milkman of her (i.e. the Earth) was the meritorious, wisest and best among the intelligent viz. Rajatanabha, father of the Yaksa Manibhadra. He was omniscient; he knew all the ways of good conduct; he was the powerful son of the king of Yaksas; he had eight arms, two heads, and had great lustre and had very great (i.e. severe) penance (to his credit). O best brahmanas, the Yaksas always stood by him.

60-82. This Earth was again milked by the very strong demons; in the same way she (was milked) by the eager goblins who had consumed water. A human skull — a vessel that came up from a dead body — and one made of iron (were the pots used by them). They of strong anger and valor wanted to enjoy (i.e. to have) good progeny. The very strong Rajatanabha was their milkman, the calf was (one) by name Sumalin, and blood was the milk. The demons, evil spirits, and powerful goblins, Yaksas and fearful groups of ghosts live by that (milk). Gandharvas and the celestial nymphs, making the learned Chitraratha the calf, milked the Earth again. They milked her (milk) full of the music of Gandharvas. O best brahmanas, the very intelligent and most meritorious Gandharva, Suruci, was their milkman. The noble ones milked pure songs as the good milk at that time. The Gandharvas and others (i.e.) the celestial nymphs also live by that. The auspicious mountains also milked this Earth. They (obtained as milk) various gems and herbs like nectar. The noble Himalaya (mountain) was made the calf. Meru was the milkman, and the pot was made from a big rock. All the very powerful mountains grew (strong) by (drinking) that milk. The great auspicious trees like Kalpa (i.e. the desire-yielding) tree again milked (the Earth). They had brought the pot made of Palasa tree with its sprouts cut off and burnt. At that time Sala, of a flowery body milked (the Earth) and Plaksa was the calf. This (Earth) the supporter of all and the giver of everything was also milked by Guhyakas, Caranas, Siddhas and groups of the Vidyadharas. Whatever the worlds desired with (i.e. by employing) particular vessels and calves, all that she just gave to them, (and) like this (she also gave) them milk with a good mind. This Earth is the supporter, the creator; she is the greatest. She is a cow yielding all desires and is adorned with the auspicious ones. She is the eldest, she is the prop. She is the creation and the beings. She is purifying, she gives merit, she is virtuous, she causes all the crops to grow, she is the supporter and the origin of all the mobile and the immobile. This (Earth) is great fortune, is learning, and is always full of everything. She yields (i.e. satisfies) all desires; she is a cow yielding milk; she causes all seeds to grow. This (Earth), the supporter of all the human race, is the mother (i.e. the origin) of all righteous deeds. She is the light and the form of even the five elements. She was bounded by the ocean and was known as Medini. The entire Earth was submerged with (i.e. in) the marrow (medas) of Madhu and Kaitabha. Therefore she is called Medini by the expounders of the Vedas. Then, O best ones, due to the arrival of Prithu, the wise son of Vena, she became his daughter, and is called Prthivi. O best brahmanas, that king protected this Earth that is the support of villages and houses, and that is crowned with cities and towns, that has crops and mines, that is bulky and full of all crops, O brahmanas. Thus this goddess Earth is full of all people; (her) prowess like this is mentioned in the Puranas.

83-91. The noble Prithu, Vena's son, was noted for all (good) deeds. He was like Vishnu, like Brahma (or) like the ancient Rudra. The three gods deserve to be saluted by the expounders of the Vedas led by gods. The best king who is the founder of the castes and the stages of life, and who supports all the worlds, deserves to be saluted by brahmanas and sages. Also the first, valorous king Prithu, Vena's son, deserves to be saluted by noble kings, and by those desiring to be kings. (Prithu) who has given livelihood to kings deserves to be saluted by warriors who desire (to master) archery and who always desire victory. O best brahmanas, in this way I have narrated to you the particular vessels, the special properties of calves and of the milkmen in particular. I have also properly told you the speciality of the milk as desired by the king. O best brahmanas, he, who listens to the account of Prithu, Vena's son, which is blessed, which leads to glory and good health, which is meritorious and which destroys sins, has (the credit of) a daily bath in the Bhaglrathi. He, with all his sins purified, goes to Vishnu's world. CHAPTER THIRTY Sulobha and Sapharaha; Susahkha and Sunitha The sages said:

1-2. O brahmana, what was the course of conduct of that sinful Vena, whom you mentioned as behaving sinfully, and what fruit did he get? O you wisest and very intelligent one, tell us in detail the account of that Vena (as it) formerly (took place).

3-9a. I shall properly tell you the story of that Vena and also the very meritorious account of his noble son, as I have heard it before. When that magnanimous son, Prithu, was born, the king (Vena) became spotless and again became religious. All the major sins earned (i.e. committed) by mean persons vanish with their close contact with the sacred places. There is no doubt that merit alone is produced in the company of the good; and sin alone is produced in the company of sinners. Sin would spread around by talking with, seeing, touching, sitting and taking food with and by the company of sinners. In the same way merit alone would spread in the company of the meritorious. The sinners are purified by their contact with great sacred place (only) and in no other way; and ultimately, with all their sins completely washed, they obtain a holy status. The sages said:

9b-16a. O best brahmana, how do the sinners reach the highest attainment? Tell that in detail; faith is produced (in us). Suta said: There were very sinful hunters, slaves and fishermen, who remained in the water of Reva, Yamuna and Ganga. By chance they knowingly or unknowingly bathed and sported in the water of the great river and obtained the highest position. Casting off their slavish life — the heap of sins — they went to the highest position. Due to their contact with the holy water they all crossed (the ocean of mundane existence). (This was) due to (their) contact with the great river, and not due to contact with other rivers, O best ones. By the contact of a highly meritorious person, and also by seeing and touching him, the sin of even the sinners perishes. No doubt should be raised about this. O brahmanas, in this matter an account, destroying sins, is heard. I shall today tell you that (account) giving great merit.

16b-24a. In a great forest there was a deer-hunter named Sulobha. Greedy of tasting flesh, he everyday killed deer with (the help of) dogs, and with traps and snares. Once that very wicked one, holding a bow and arrows in his hand, being surrounded by dogs went to Vindhya-forest. He killed many beasts, deer and pigs that were frightened. A man, the killer (i.e. hunter) of saphara (a kind of small glittering fish), resorting to the bank of Reva, and killing many saphara, came out of the water. Then a female deer, afflicted with fear of that deer-hunter Lobha, and intent upon saving her life, distressed, frightened and with her mind unsettled, fleeing hurriedly, resorted (i.e. came) to the bank of Reva. She that was hurt by the stroke of an arrow, was attacked by dogs. Sulobha, the deer-hunter, pursued her with the speed of wind, and the female deer ran before him. The sapharakiller, with an arrow in his hand and ready (to strike), bent his bow quickly and checked the female deer.

24b-30. Just then the hunter called Lobha came there with his dogs. "Do not kill her, she is my (game), she has come in the range of my hunt." Hearing (these) words of him (i.e. of Lobha), the wicked and very powerful fish-killer, greedy of flesh, discharged an arrow directed towards her. Struck by the deerhunter with an arrow, the female deer who was (thus) struck with the two arrows of (i.e. discharged by) the two wicked ones, died there. (Trying) to run away in a hurry, she, being attacked by the dogs, fell from the peak into the Reva-pool that destroyed sins. The dogs also hurrying (to attack her) fell into the sacred pool. Overpowered with anger, the deer-hunter (i.e. Lobha) said to the fisherman: "O wicked one, this female deer is my (game); why did you strike her with arrows?" Then the fishkiller too said to the deer-hunter: "She is my (game); there is no doubt; why are you talking (like this), O proud one (i.e. proudly)."

31-35. Then the two lucky ones, fighting with each other through anger and greed, fell into the sacred water (of Reva). At that time the great parvan, giving a great religious merit and leading to an (excellent) position, viz. Amavasya (i.e. the newmoon day) arrived. All of them, bereft of muttering prayers and meditation and of truthfulness fell (into the water) during the period of the parvan, O best one. On account of the bath of the holy place, the female deer, a dog and the hunter, being freed from all sins, attained the highest position (i.e. went to heaven). O best brahmana, due to the power of the sacred place and the company of the good, the sin of the sinners would be destroyed as fire would burn fuel. Suta said:

36-38. By the company of the noble sages, by talking with them, by seeing and touching them, by the company of the good, formerly the sin of king Vena perished. The sin of sinners perishes by the contact of very great merit (i.e. very meritorious persons). Sin alone would spread by the company of very great sinners. Vena was stained with the sin of his maternal grandfather. The sages said:

39-44a. Tell us in detail what the fault of the maternal grandfather was. He is death, he is Kala (i.e. god of death) and is Yama and Dharma. He does not harm anyone. He is wellsettled in his position. All mobile and immobile worlds, influenced by their own deeds, live and die due to their own deeds, and also enjoy due to their own deeds. On the ripening of their deeds, the sinners meet the fierce one. O Siita, it is this very meritorious Yama, who, everyday would employ or punish (beings), according to their deeds, in all the hells. The piousminded and righteous one employs (beings) in all very meritorious deeds. No fault of his is observed (in this). Due to what fault of Mrtyu (i.e. Yama) was that sinful Vena born? Suta said:

44b-56. That Mrtyu remains in the form of Kala (i.e. god of death) as the ruler of the wicked-minded. He reflects opon their deeds. He would destroy a person, who has (done) a wicked deed, with (i.e. as a result of) that deed. Knowing his sin this Yama takes him. A righteous soul, through his merit would obtain (i.e. go to) heaven. Mrtyu alone, through his good messengers, unites all of them (with proper reward). He unites the blessed souls with great happiness, auspicious songs and gilts, and enjoyments. That Mrtyu, being angry would frighten them only with various kinds of afflictions and distresses and beat them with terrible (clubs) of wood. O noble one, his function remains in (i.e. with reference to) the deeds, and that is due to one's greed of merit. A daughter by name Sunitha was born to that magnanimous one. Always sporting and observing the deeds of her father, she advised him who observed the good and bad deeds of the subjects. That glorious daughter of him, Sunitha by name, sporting and surrounded by (her) friends came to a forest. There she saw an excellent distinguished son of a Gandharva, by name Susaiikha, with all his body charming, practising penance, and meditating on SarasvatI, for obtaining great competence in the science of music, in spite of (i.e. even though there was) a loud and confused sound of music. Everyday she created an obstruction in his (penance and meditation). Everyday Susankha, saying "Go, go (away)", pardoned her. Though thus sent away (i.e. asked to go away) she would still cause harm to him. (Thus told by him, she, too, getting angry, struck him, who remained in (i.e. practising) penance.

57-62. Then that Susankha angry and overcome with wrath said to her: "O wicked, sinful one, why did you obstruct (my penance)? Great people do not beat (back) a wicked person when beaten (by him). Though abused they do not get angry. This is the restraint (brought about) by righteousness. O wicked one, you struck me who am faultless and endowed with penance." Speaking this to that sinful Sunitha, that pious one, ceased (to speak) and knowing her to be a female, kept himself away from anger. Then she, through sinful delusion and immaturity, spoke to that noble Susankha, who remained in (i.e. was practising) penance: "My father himself is the destroyer of the residents of the three worlds; he would always destroy the bad ones and would protect the truthful ones. There would be no fault on his part, he would behave very meritoriously."

63-fifo. Saying so, she went to her father and said to him: "O father, in the forest I struck a Gandharva's son, who was always practising penance in a secluded place and was free from desire and anger. He, the righteous one, endowed with anger and love said to me: 'One should not beat him who beats one, nor should one make him weep, who makes one weep.' Thus, O father, he spoke to me. Tell me the reason (for this)." O best brahmanas, that righteous Mrtyu, thus addressed, did not say anything to Sunitha, in reply to (her) question.

67-71. She again came to the forest where that Susankha remained. Through wickedness she struck him, the best among those who practised penance, with the blows of her hands. O brahmanas, the daughter of Mrtyu beat Susankha. Then the highly lustrous one got angry and cursed her of a slender waist: "O wicked one, since you beat me, who am faultless and who remained in this forest, therefore I shall give (you) a curse. Listen, O wicked one, when, with your husband, you will lead the life of a housewife a son, full of evil conduct, censurer of gods and brahmanas, engrossed in all sinful acts, will be (conceived) in your womb." Cursing like this, he too left, and resorted to penance only.

72-75. When that glorious one had left, Sunitha went home. With her mind burning (with anger) she told her noble father as (to how) she was then cursed by the son of a Gandharva. Mrtyu listened to all that, and said: "Why did you harm him, who was practising penance and who was innocent? O (my) daughter, you have not done a proper thing in beating a truthful person." Saying so, the righteous Mrtyu, reflecting upon what she had told him, became extremely pained. Suta said:

76-85. O brahmanas, once the brahmana, the very lustrous and vigorous son of Atri went to the Nandana (garden); there he saw Indra, Pakasasana. He saw Indra, who was accompanied by hosts of celestial nymphs and Gandharvas and Kinnaras, who was (i.e. whose praise was) being sung by singers with seven very melodious notes, who was being fanned by beautiful women walking like swans with fragrant fans, and with chowries, who, the thousand-eyed one, shone with an umbrella (white) in colour like swans and (round) like the disc of the moon, who was adorned with all ornaments, who was engaged in sexual sports, who possessed an unlimited prowess. By his side he saw the blessed virtuous Pauloml, charming and auspicious, glorious with beauty, lustre and penance, shining with good fortune and chastity. With her that Indra enjoyed in the Nandana forest. Seeing his sport, the best brahmana Anga (thought): 'Lucky is the king of gods who is surrounded by such (beings). Oh, (great) is the power of his penance, due to which he has obtained such a great (i.e. high) position. When I shall have such a son, the great support of all the worlds, I shall obtain great happiness. There is no doubt about it.' Thus engaged in thinking he quickly came home.

1-5. Then Anga, the very lustrous one, seeing noble Indra's wealth, enjoyment oi amorous pleasures and sports (thought:) 'How shall I have a son, endowed with piety, like Indra?' Anga, the best among the righteous, thinking like this, came to his own house. Bowing down and with his neck (i.e. head) bent down (in respect) he asked Atri, his father: "Who enjoys this high position of Indra by doing pious deeds? Of what merit is this the result? What deed did he do? And of what kind was it? What kind of penance did he have (i.e. practise)? Whom did he propitiate formerly? O best among the truthful ones, tell me in detail (about) this." Atri said:

6-8. Bravo! O noble one, you are asking me like this (a good question). O child, listen to me, who will tell you the account of Indra. Formerly there was an intelligent, excellent brahmana by name Suvrata. He pleased Krishna, Hrsikesa, with penance. He again reached the meritorious womb of Aditi through Kasyapa; and through Vishnu's grace, he became the king of gods. Anga said:

9. O you affectionate towards your sons, how shall I have a son like Indra? Tell me a means for that, O best among the wise. Atri said:

10-17. O you highly intelligent one, listen to the entire account of that illustrious Suvrata, in brief — as to how that intelligent Suvrata formerly propitiated Hari. The lord of the world (i.e. Vishnu) having observed his sincerity, devotion and meditation, gave him a great position. That Indra, sustaining the three worlds, enjoys the three worlds with the mobile and the immobile, and the (high) position, through Vishnu's favour only. AH this I have told you, so also Indra's acts. O best one, Govinda (i.e. Vishnu) is pleased with devotion and sincere meditation. Hari, pleased with devotion, being delighted, gives everything. Therefore, O (my) son, having propitiated Govinda, who gives everything, who is the cause of everything, who is omniscient, who knows everything, who is the best man among all, you will obtain from him whatever you desire. He is the giver of happiness, of the highest truth, of salvation, and is the lord of the worlds. Therefore, O son, go (and) propitiate him; you will obtain a son like Indra.

18-19. He, having heard the words uttered by that illustrious sage, which contained the highest truth, and having understood the import of these words, he, having saluted that eternal one, left (the place). That noble Anga, having taken his leave of his father, Brahma's son, and resembling Brahma, reached the peak of the Meru mountain, which was full of gold and gems.

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