Sunltha, Gets Married and Vena is Born

1-2a. O good lady, you have spoken the truth; I shall do like this. I shall allure the brahmana with this incantation, and not in any other way. Give me help so that I shall go to the meritorious one.

2b. Ramhba, who was thus addressed by her, said to the high-minded one (i.e. Sunltha):

3-5a. "O you beautiful young lady, tell me what kind of help I can give (you)." (Sunitha said:) "O good lady, now go to him as my messenger." Thus she spoke to that Rambha of charming eyes. That celestial nymph Rambha promised (her) like this only: "I shall help you; give me instructions."

5b-13. Due to (her) good temperament, the beautiful lady, of large eyes and possessing beauty and youth, became of (i.e. took up) a divine form through a device. She was matchless in beauty in the world, and allured the three worlds. The charmingly smiling Rambha, lovely in an all-elegant dress, was seated upon a swing on a very auspicious peak of Meru, which had lovely caves, which was covered with many minerals, which was adorned with various gems, which was covered with divine trees, which looked lovely due to abundant flowers, which was covered (i.e. crowded) with hosts of gods, which was resorted to by Gandharvas and celestial nymphs, which was attractive, very charming, and full of the shadows of the sandal and the asoka trees. The beautiful lady looked lovely with the dark-blue silken garment, and with a bodice, having the colour of a bandhiika-flower, O best brahmana. The young lady, with all her limbs beautiful, had her hands engaged in (playing upon) the lute, (properly) beating the time, and was singing an excellent, very melodious song, alluring the universe. The very beautiful young woman was surrounded by her friends; and Anga had resorted to meditation in an auspicious secluded cave. He, free from desire and anger, meditated upon Janardana.

14-15a. The bright one (i.e. Anga), hearing that very melodious, sweet and very charming song, accompanied by beating time and (proper) measure, and attractive to all beings, swerved from his meditation, as he was fascinated by that enchanting song.

17. With his mind swerving due to that fascination, looking repeatedly (at her) quickly got up from his seat, speedily went there; the very glorious one, seeing her seated on a swing, and with her hand full of the neck of the lute, laughing, singing well and with her face resembling the moon, was allured by the song and (her) beauty.

18-19. The best brahmana, the son of a sage, was struck with Cupid's arrows (i.e. was overpowered by passion) due to her beauty, and with his mind perturbed and disturbed, talked through infatuation, and recoiled repeatedly. That moment only he perspired, shivered and was distressed.

20. Then Anga, as it were being allured by great fascination, languid, and with his mind unsteady, trembling and being afflicted, came (there).

21. Seeing that Sunltha, Mrtyu's daughter, of large eyes, glorious and smiling charmingly, the noble one said to her:

22. "O you beautiful lady, who are you? To whom do you belong? Surrounded by (your) friends., for what mission have you come (here)? Who has sent you to the forest?

23. In (this) large forest, your beautiful body is shining everywhere. Tell me (all about it) today only; be gracious to me."

24. The great sage, pierced with the arrows of Cupid, and infatuated by her fascinating device, did not grasp her actions.

25. Hearing these great (i.e. significant) words of that very intelligent one, she (just) looked at the face of her friend, and did not say anything to that brahmana.

26. Sunitha, with a sign, set on her friend, Rambha. Then Rambha respectfully said to the brahmana:

27. "This noble one is the daughter of the glorious Mrtyu, known as Sunitha, and adorned with the wealth of all (good) marks.

28. The young girl is looking for a groom, who is a treasure of penance, who is tranquil and restrained, who is very intelligent and well-versed in Vedic lore."

29-34. Having heard these very significant words, the great sage said to that Rambha, the best among the celestial nymphs: "I have propitiated Vishnu, Hari, of the form of all gods. He has given me a boon (granting) a son, and giving all prosperity. For that, O good lady, and for having a son, I am everyday thinking of the daughter of someone of an auspicious power. And for ever I am really not finding a good bride. Let this daughter, of Mrtyu, whose conduct is righteous, and who is beautiful take me (as her groom) here, if she desires a husband. There is no doubt that I shall give whatever this young girl asks for. For having union with her I say that I (shall) give (even) what cannot be given." (Rambha said:) "O best brahmana, listen, what one thing you should just give." Rambha said:

35-37. O best brahmana, listen to the pledge which I (shall) tell now. She is never to be abandoned by you. She is your lawful wife. You have never to assume either a blemish or a merit of her; (and) for this, O best brahmana, show (us) actually (some) convincing proof. O best brahmana, give her your hand giving a convincing proof. (He said): "Let it be so. I have given my hand to her. There should be no doubt about it."

38-45. Thus establishing a relation showing a convincing proof, he married Sunitha by means of the Gandharva (type of) marriage. Having given that Sunitha (in marriage) Rambha,: with her mind delighted, took leave of her, and went to her own abode. The friends, with their minds very much delighted, t went to their own abodes. When all the friends had (thus) left, Anga sported with his dear wife. Having generated on her a son possessing all (auspicious) marks, he named the son 'Vena'. Then that son of Sunitha (viz. Vena), of a great lustre, grew. The intelligent one, having studied the branches of the Veda, along with archery, mastered all the lores. Vena, the son of Anga, abided by good manners. That Vena, the best among the brahmanas, took to the behaviour of ksatriyas. As Indra, endowed with all lustre, shines in heaven, the very intelligent one shone with his own might and valour.

46-50a. When following the period of Caksusa1 Manu that of Vaivasvata arrived, the beings were sinking in the world without a protector of the beings (i.e. without a king). The sages, having penance as their wealth, and knowing the essence of righteousness, thought of a king knowing righteousness and wellversed in truth. They just saw Vena, prosperous and endowed with (auspicious) marks. The best brahmanas consecrated him in the position of the lord of created beings. When that noble king (Vena), the son of Anga, was consecrated, all the lords of created beings went to a penance-grove. When they had left, Vena ruled over the kingdom. Suta said:

50b-57. That Sunitha, seeing her son looking well after the entire kingdom, thought: 'Due to the prowess and the curse of that noble one, my glorious son will be the protector of righteousness.' Thinking like this, she was everyday afraid of her former sins. She would present (i.e. she presented) before her son the very meritorious essential requisites of Dharma. She would throw (i.e. she threw) light on such virtues as truthfulness etc. She said to her son like this: "O son, I am the daughter of Dharma; (and) your father knows the essence of piety; therefore, practise piety."

Thus that good lady would always advise her son, Vena. He would obey (i.e. obeyed) the words, proper for (i.e. leading to the well-being of) his subjects. Thus on the globe Vena had become a king. The people lived happily. The subjects were pleased. Thus was the greatness of the kingdom of noble Vena. When the king was ruling, the ways of Dharma prevailed.

1. Gaksusa is the sixth Manu and Vaivasvata is the seventh. Manvanatara is a period or age of a Manu. This period comprises 4,320, 000 human years or 1/14th day of Brahma, the fourteen Manvantaras making up one whole day.

1. (If) thus was the creation of the noble Vena, how is it that giving up righteous conduct he would be (i.e. became) (a man) of wicked mind? Suta said:

2. Sages endowed with spiritual and worldly knowledge, and knowing the truth, tell what is good and what is bad; that would never become otherwise in the world.

3. O brahmanas, how can the curse, given by that noble Susankha, who was practising penance, not turn true?

4-8. I shall tell (you) all the sinful conduct of Vena. When he — a noble king knowing righteousness — was ruling, a man, having put on a guise, naked, of a huge body, with his head clean-shaved, of a great lustre, holding under his armpit a broom of peacock's feathers, and a drinking-pot made of cocoa-nut in his hand reciting (texts containing) wrong doctrines, vilifying the Vedic religion, came (there). He quickly came to (the place) where Vena was (seated). The sinner entered the court of that Vena. Seeing him having arrived (there) Vena asked him a question:

9-11. "Who are you, taking up such a form, that have come into my court? Why have you come before me who am (seated) in the court? What (kind of) dress (do you have)? What is your name? What is your faith? Tell me (all this). What is your Veda (i.e. which Veda do you follow)? What are your practices? What (kind of) penance (do you practise)? What abstract meditation (do you possess)? What (kind of) prowess (do you have)? What are the real characteristics of your faith? Tell me all that and the truth before me."

12a. Hearing those words of Vena the sinful man said these words. The sinful man said:

12b-15. In vain you are ruling. You are a great fool, there is no doubt about it. I am all-in-all of Dharma (i.e. religious practices). I am most adored by gods. I am knowledge, I am truth, I am the eternal supporter. I am Dharma (i.e. religious practices), I am salvation, I am full of all gods. I have sprung from the body of Brahma; I am faithful to my promise, and not otherwise. Know me to be the chief Jaina saint, having the body of true religion. The meditating sages, intent on (obtaining) knowledge, run to me only. Vena said:

16. What kind of acts (do you do)? What is your doctrine? What are your practices? Tell (all this to me). The sinful man said:

17-21. (That is my faith) where Arhats are the gods, and Nirgrantha is looked upon as the preceptor. Compassion is said to be the best way of life and in it is seen (to lie) salvation in (i.e. according to) this faith. There is no doubt about this. I shall (now) narrate the practices. (In this faith) there is no performance of sacrifices; there is no officiating at sacrifices; there is no recital of the Vedas; there is no offering of the three daily prayers; there is no penance; there is no charity; it is without (the exclamations viz.) svadha and svaha; there is no offering to gods or manes; there are no rites like sacrifices; there is no gratification of the manes; there is no (worship offered to a) guest; there is no offering to all the deities. The best worship is that of a Jaina mendicant, and the best meditation is that of an Arhat. This way of life is seen in the Jaina faith. I have told you all this i.e. the characteristics of my faith. Vena said:

22-23. (In your faith) the way of life as told in the Vedas is not seen, nor are rites like sacrifices seen; no oblations to manes, no sraddha, no sacrifice offered to all gods, and also no charity and penance are seen. Where (then) are the characteristics of the pious way of life to be (seen)? Tell me what kind of the way of life based on compassion (you advocate). The sinful one said:

24-32a. This body of (human) beings is nourished by the five elements. This soul is of the nature of air, so they have no association. Even as in the water there is a contact of the form of bubbles, in the same way there is a contact among the beings. The earthly state is (present) in the matter; water also remains there only; fire also is seen there; powerful wind is also seen in (these) three. The state of bubbles covering the space is then produced in water, where a very bright, excellent circle is produced. It is seen just for a moment, and just after a moment it is not seen. In the same way contact among beings is seen. At the time of death, the soul departs, and the five (elements in the body) go to (i.e. merge into) the five (gross elements). Moreover the mortals being confounded by ignorance behave with one another (foolishly). Through folly they perform sraddha and offer oblations to the manes in the evening. O best king, where is the dead person (at that time)? Of what nature does he eat? (i.e. what is his state when he eats?). What is knowledge? What kind is the body (after death)? By whom is it seen? Tell us (all about it). (Only) the brahmanas, being fed with sweet food go satisfied. To whom would the sraddha be offered? The faith (due to which a sraddha is offered) has no meaning.

32b-42. I shall tell you another fierce act (mentioned) in the Vedas. When a guest goes (i.e. arrives) to the house, a brahmana (kills and) cooks (the flesh of) a great bull; or O king of kings, he would feed the guest (with the flesh of)a goat. (They kill) a horse in a horse-sacrifice, and a bull in a bull-sacrifice; a man in a human sacrifice and goats in a Vajapeya sacrifice. O great king, a great slaughter of many animals is done at a Rajasuya sacrifice. At a Pundarika sacrifice one would kill (i.e. one kills) an elephant, and at an elephant-sacrifice (they kill) an elephant. At the SautramanI sacrifice a beast is seen to be fit for being sacrificed. Thus, O prince, listen how at rites of various forms killing of beasts of various species is laid down. What are the characteristics of gifts that are given? That food should be known as left-over, (where) sumptuous food is had, and (when) in a great sacrifice they kill those (beasts) that are extremely impure. What righteousness is seen there or what fruit is seen there where those who are learned in the Vedas have prescribed the killing of beasts? Due to that (i.e. the killing of beasts) merit perishes and the (so-called) religious merit does not give (i.e. lead to) salvation. That way of life which is without compassion is fruitless. There is no doubt that the right way of life lies there where lives of beings are protected. It is not the right way of life (or righteousness) where there are offerings to gods, manes, penance, truth, and rashness without compassion, O best king. The Vedas are not Vedas where compassion is not (prescribed).

43-52a. Even a candala or a shudra, who, being intent upon the gift of kindness, would protect a life, is said to be a brahmana. But that cruel brahmana who is intent upon killing beasts, is very ruthless, sinful, hard-hearted and of a cruel mind. That Veda which is without knowledge, is said to be a Veda (only) by the rogues. Veda stands firmly there where there would be knowledge. O you very intelligent one, neither truth nor rite is seen in the merciless Vedas and Brahmanas and also in the brahmanas who follow the Vedas. O best king, the Vedas, void of truth are not Vedas and the brahmanas who are not truthful (are not brahmanas). There is no fruit of charity, so gifts also are not given. As are the characteristics of sraddha, same are those of charity. Whatever is the faith of Jiva is the giver of enjoyment and salvation — that I shall tell you. First, one with his mind being tranquil, should show kindness. One should devoutly propitiate god Jina who (has pervaded) the mobile and immobile. With one's mind having pure thoughts, one should worship Jina alone. Salutation should be offered to that god, and not otherwise (i.e. not to anyone else). One should never salute the feet of one's mother and father. Then what should be told about others, O best king? Vena said:

52b-53. (They say) that these brahmanas, preceptors and others, and also the rivers like Ganga, are holy places giving great religious merit. Is that the truth? Tell me if you desire piety (to flourish) here. The sinful man said:

54-60. O great king, from the sky the clouds shower water. Having floated in the water which has fallen everywhere on the ground and on the mountains, he would stand, and produce compassion everywhere. Rivers are but the streams of blemish. How have you heard (i.e. how is it told in the scriptures) that the holy places are (situated) in (i.e. on the banks of) them? O great king, ponds, lakes, seas, and mountains — the heaps of stones — support the earth. No sacred place can be situated in (or on) them. A cloud is the best (holy place) due to its (containing) water. If a bath (i.e. a dip in water) causes great religious merit, then why is it not (found) in the fish? If by bath purity is produced, then the fish are purified. It cannot be otherwise (i.e. it is quite certain). Sacred place and eternal Dharma (i.e. way of life) are to be found where Jina remains. Penance and all merit due to bath etc. is settled there. O lord of kings, Jina alone is full of everything. There is no other (Dharma) than that; that is the holiest place. This is the greatest gain. So always meditate on him; you will be very happy.

61. Censuring by (indicating) the sinful nature of the entire (Vedic) religion, the Vedas, and charity of the form of sacrifices, along with (i.e. causing) merit, the sinful one advised Anga's son in various way-.

1-2. Vena, thus advised by that very sinful Jina, and deluded by him, attained to a sinful attitude. Abandoning the Vedic faith and rites of a truthful conduct, he saluted the feet of that very wicked one.

3-5a. There was cessation of good sacrifices, and also of the Vedas. Religious practices full of holy scriptures (i.e. as told in the holy scriptures) did not proceed at that time. As a result of his (bad) rule, the world became full of all sins. When that king ruled, there were no sacrifices, no (recitations of) the Vedas, no excellent purport of the holy texts, no charity and no study, O brahmanas.

5b-9. Thus there was the cessation of religious conduct, and great sin proceeded uninterruptedly. Though warded off by Anga, he very much acted otherwise. The wicked-minded one saluted neither the feet of his father nor of his mother. (He did) not (salute) the feet of any brahmana also. (He thought:) 'I alone am valorous.' Though warded off by his father and by his mother, the wicked-minded one did not perform auspicious,.meritorious (acts) like giving gifts at a holy place. The very glorious one (lived) for a long time according to his own ideas. They all thought: 'For what reason has he become a sinner? The son of Anga Prajapati is a bane to his family.'

10. The religious-minded (Aiiga) again asked the daughter of magnanimous Mrtyu: "O dear one, tell me the truth: Due to whose fault is he born (like this)?" Sunitha said:

11-13. O you highly intelligent one, [the daughter (of Yama) formerly only told Anga her own account and her merit and faults: (She said:) ] in my childhood I committed a sin towards the magnanimous Susankha. I have not done anything else. The angry one cursed me: "Your progeny would be wicked." Thus, I think, O glorious one, this (Vena) has become wicked due to that (curse of Susankha).

14-15. The very lustrous one, having heard this, went to a forest with her. When the glorious one went to a forest along with his wife, the Seven Sages then approached Vena. Calling him they thus spoke to (him) the son of Anga: The Sages said:

16-17. O Vena, do not act rashly; you are the guardian of the subjects. You yourself have put all this world and the three worlds along with the mobile and the immobile on the righteous path, O glorious one. Give up evil deeds, and perform auspicious deeds.

18b-20a. I alone am the highest (form of) religion; I alone deserve to be worshipped; I am eternal; I am the supporter; I am the protector; I alone am the import of the Veda; I am religious; I am the ancient, very holy, Jaina religion. O brahmanas, by means of your actions, resort to me, who am of the form of religion. The Sages said:

20b-24. The three castes viz. brahmanas, ksatriyas and vaisyas are twice-born.1 This (i.e. the Veda) is an ancient sacred text meant for all the castes. The beings behave according to the Vedic practices; therefore they (continue to) live. You are born in the family of Brahman. (So) you are a brahmana only. Then you, who had performed valorous deeds, were made the king of the earth. O best king, brahmanas live happily due to the religious merit of the king. They perish due to his sin. Therefore practise righteous deeds. O king, you honoured and practised righteous deeds; but (did) not (do) the deeds of (i.e. proper for) Treta and Dvapara-yuga.

25-30. When Kali (-yuga) sets in, all men, deluded by sins, will act after having resorted to the Jaina faith. Men will abandon Vedic practices, and will commit sins. There is no doubt that the Dvijitayah — Men of any of the first three castes of the Hindus.

1044 Padma Purana Jaina faith is the root of sin. O best king, the fall of those men, who are heaps of sins, is brought about by this great delusion. Govinda (i.e. Vishnu), the destroyer of all sins, will be (appearing) for their destruction and for nothing else. Taking the form of his liking he will restrain (them) from sins. When sins will have thus accumulated, he, the god will be (appearing) as Kalki1 for the destruction of the Mlecchas; there is no doubt about it. Give up the behaviour of (i.e. proper for) Kali (-yuga) and resort to merit. Behave truthfully; become the guardian of your subjects. Vena said:

31. I am the best among the wise; I have known everything here. He who behaves in a different way will certainly be punished.

32-37a. All the magnanimous sons of Brahman got angry with that wicked-hearted king who was talking too much. When the high-souled brahmanas were angry, king Vena, through the fear of a curse from the brahmanas, entered an ant-hill. Then the angry sages looked for Vena everywhere. Knowing that the king who had fled, was well-settled in an ant-hill, the brahmanas, forcibly brought (out) the cruel and wicked (king). Seeing the sinner the sages were well-composed. Getting angry, they churned the left hand of the king. From it sprang up a very short, terrible barbarian, whose complexion was dark-blue, whose eyes were red, who had arrows in his hand, and held a bow (in his hands).

37b-41. He became the king, supporter and the protector of all sinful Nisadas, especially of the Mlecchas. O highly intelligent one, seeing that sinful one, the sages also churned the right hand of that noble Vena. From it sprang up very intelligent and very powerful and noble king of kings, viz. Prithu, who milked the earth. By the power of his merit, and by the favour of that discholder (i.e. Vishnu), Vena, having enjoyed the position of a sovereign emperor, went to Vishnu's heaven. That is the highest position of Vishnu.

1. Kalki — The tenth and last incarnation of Vishnu in his capacity of the destroyer of the wicked and liberator of the world from its enemies.

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