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mahAbhAratam
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--o)0(o--
vaishampAyana uvAca
vaishampAyana continued:
saH sR^iShTAsu prajAsu evam Apavo vai prajApatiH |
lebhe vai puruShaH patnIM shatarUpAm ayonijAm ||1-2-1
Thus, that half male entity prajApati Apava, called swayambhuu manu, got shata-rUpa of non-vaginal birth as his wife.
arthena nArI iti – sUchita rItyA, [saH, ApavaH,] puruSho bhUtvA, patnIm cha lebhe.
Apavasya mahimnA tu divam AvR^itya tiShThataH |
dharmeNa eva mahArAja shata-rUpA vyajAyata ||1-2-2
Then, oh, king, swayambhu manu, or Apava prajApati stayed encompassing the firmament by virtue of his yogic power, and his wife designate shata-rUpa manifested herself diversely by the dint of svayambhu's yogic power.
mahimnA – mahatvena; dharmeNa – yoga-ja puNyena; sA patnI shata-rUpA= ananta rUpa; vyajAyata – vividha rUpA abhavat.
sA tu varSha AyutaM taptvA tapaH parama-dushcharam |
bhartAraM dIpta-tapasaM puruShaM pratyapadyata ||1-2-3
On following her resplendent husband swayambhu, or Apava, in his impracticable ascesis, which he conducted it for ten thousand years in order to streamline further creation, shata-rUpa gave rise to living beings.
pratyapadyata – santAnAyeti sheShaH
sa vai svyAyambhuvaH tAta puruSho manur uchyate |
tasya eka-saptati-yugaM manvantaram iha uchyate ||1-2-4
Thus that Apava prajApati alone is called swAyambhuva manu… oh, sire, janamejaya, a time-cycle consisting seventy one yuga-s, eras, is named after him, known as a manvantaram…
kimchit adhikAm eka saptatim chtur yugam, manvantaram.
vairAjAt puruShAt vIraM shata-rUpA vyajAyata |
priya-vrata uttAnapAdau vIrAt kAmyA vyajAyata ||1-2-5
Then, shata-ruupa gave birth to a son called vIra through this virAT, swayambhu manu, and this vIra begot two sons, namely priya-vrata and uttAna-pAda, from a damsel named kAmya.
kAmyA nAma mahAbAho kardamasya prajApateH |
kAmya putrAH tu catvAraH samrAT kukShiH virAT prabhuH |
priya-vrataM samAsAdya patiM sA suShuve sutAn ||1-2-6
There is another damsel named kAmya who is the daughter of kardama prajApati. This girl on taking priyavrata as her husband gave rise to four sons called sAmrAT, kukshi, virAT, and prabhu - thus vIra has six sons in total.
vAyupuraNokta priyavrata mAtA kAmyA anyo ityarthaH; priyavratasya bhAryA kardama putrI kAmyA anyeti Aha.
uttAnapAdaM jagrAha putram atriH prajApatiH |
uttAnapAdAt caturaH sUnR^ita ajanayat sutAn ||1-2-7
Then prajApati atri adopted uttAnapada as his son, and uttAnapAda begot four sons from a damsel called sUnR^ita, or also called as sunIta.
dharmasya kanyA sushroNI sUnR^itA nAma vishrutA |
utpannA vAji-medhena dhruvasya jananI shubhA ||1-2-8
dhruvaM cha kIrtimantaM cha shivaM shAntam ayaspatim |
uttAnapAdaH ajanayat sUnR^itAyAM prajApatiH ||1-2-9
This curvaceous damsel well-known as sUnR^ita is the daughter of dharma. That is to say, this girl actually emerged from the horse-ritual of dharma, hence she is the daughter of dharma, and she is the auspicious mother of dhruva, too. uttAnapAda-prajApati begot four sons through this sUnR^ita, who are dhruva, kIrti-manta, a calm-and-collected boy shiva, and ayaspati.
dhruvo varSha-sahasrANi trINi divyAni bhArata |
tapaH tepe mahArAja prArthayan sumahat yashaH ||1-2-10
tasmai brahmA dadau prItaH sthAnam apratimaM bhuvi |
achalaM chaiva purataH saptarShINAM prajApatiH ||1-2-11
And oh, bharata, dhruva undertook ascesis for three thousand divine years, praying for the grace of most glorious almighty. Pleased with his ascesis, brahma, the foremost prajApati, bestowed upon him a nonpareil and changeless station in the vault of heaven loftier than that of seven-sages constellation, Ursa Major. This is called dhruva maNDala - sphere of North Star.
tasya ati-mAtrAm R^iddhiM cha mahimAnaM nirIkShya cha |
deva-asurANAm AcAryaH shlokam api ushanA jagau ||1-2-12
aho.asya tapaso vIryam aho shrutam aho balam |
yad enaM purataH kR^itvA dhruvaM saptarShayaH sthitAH ||13
Observing the remarkable achievement and efficacy of ascesis of dhruva, the mentor of gods and demons, namely shukra-AchArya, sung a verse in his honour… 'what a rigour in ascesis… what knowledge in scriptures… what a resolvedness this dhruva has… whereby the seven-sages are standing there keeping him in their van…'
tasmAt shliShTiM cha bhavyaM cha dhruvaM cha shambhuH vyajAyata |
shliShTeH Adhatta sucChAyA pa~nca putrAn akalmaShAn || 1-2-14
ripuM ripu~njayaM puNyaM vR^ikalaM vR^ika-tejasam |
dhruva begot two sons, named shliShTi and bhavya, from his wife, namely lady shambhu. And shliShTi begot five blemishless sons, namely ripu, ripun-jaya, puNya, vR^ikla, vR^ika-teja from his wife named su-cChAyA.
ripoH Adhatta bR^ihatI cAkShuShaM sarva-tejasam || ||1-2-15
And from ripu his wife named bR^ihati gave rise to most effulgent son named chAkshuSha.
ajIjanat puShkariNyAM vIraNyAM cAkShuSho manum |
There emerged a son, called manu, to this chAkshuSha through his wife named puShkariNi, the daughter of vIraNa.
prajApateH AtmajAyAm araNyasya mahAtmanaH ||1-2-16||
manoH ajAyanta dasha naDvalAyAM mahaujasaH |
kanyAyAm abhavat shreShThA vairAjasya prajApateH ||1-2-17
From this highly resplendent manu who took birth in the lineage of virAT, there emerged ten sons of outstanding nature through manu's wife, called lady naDvala, who incidentally is the daughter of the great-souled araNya.
UruH puruH shata-dyumnaH tapasvI satyavAn kaviH |
agniShTut ati-rAtraH cha sudyumnaH cha iti te nava ||1-2-18
abhimanyuH cha dashamo naDvalAyAH sutAH smR^itAH |
Uru, puru, shata-dyumna, tapasvi, satyavAn, kavi, agni-ShTuta, ati-rAtra, and sudyumna - these are nine, and the tenth one is abhimanyu; these are renowned as the sons of lady naDwala.
Uror ajanayat putrAn ShaD AgneyI mahAprabhAn |
a~NgaM sumanasaM khyAtiM kratum a~NgirasaM gayam ||1-2-19
From Uru, the daughter of agni, namely lady Agneyi, gave rise to six highly brilliant sons, and they are - anga, sumana, khyAti, kratu, angIirasa, and gaya.
angIrasam - shibim iti arthaH - angIrasa is shibi chakravarty.
a~NgAt sunItha apatyaM vai venam ekam ajAyata |
apacArAt tu venasya prakopaH sumahAn abhUt ||1-2-20
From anga, his wife named lady sunItha, the daughter of mR^ityu, gave rise to one son, whose name is vena. But, vena invited utmost wrath of sages owing to his sacrilegious acts, whereby sages cursed him to die.
sunIthA anga bhAryA mR^ityoH putrI...
prajArtham R^iShayo yasya mamnthur dakShiNaM karam |
venasya pANau mathite babhUva munibhiH pR^ithuH ||1-2-21
But the sages put vena's arms to friction with a view to obtain his progeny, and while sages are thus chafing, there emerged emperor pR^ithu, from the right palm of vena.
vena inherited all heartless features of death from his maternal grandfather, namely the Death, and terrorised all. Then the sages, unable to bear with his cruel acts cursed him to die. When he is dead, the sages have seen in to future, and then they started to rub the thighs of vena, as they would rub two wooden sticks to produce ritual fire - araNi. There emerged a very black tribal person with gruesome appearance, named bAhuka, from vena's thighs. This black person is the personification of the cruel acts and attitude of vena. The sages drove him away to forests as he is unacceptable. Then again the sages rubbed the arms of vena, i.e., placed one palm on the other and rubbed. Then the prospective emperor pR^ithu has emerged out of the right palm of dead vena. This episode comes in later chapters.
taM dR^iShTvA R^iShayaH prAhur eSha vai muditAH prajAH |
kariShyati mahAtejA yashaH cha prApsyate mahat ||1-2-22
On seeing pR^ithu, the sages have said in certainty that, "this highly resplendent boy, namely pR^ithu, will acquire fame and renown, and he will make people happy…"
eSha pR^ithu prajAH muditAH kariShyati - iti anvayaH
sa dhanvI kavacI khaDgI tejasA nirdahan iva |
pR^ithur vainyaH tadA cha imAM rarakSha kShtra-pUrvajaH ||1-2-23
As if to burn down adversaries, this earliest kshatriya pR^ithu wielded bow, armour and sword, whereby he safeguarded this earth.
rAja-sUya abhiShiktAnAm AdyaH sa vasudha-adhipaH |
tasmAt caiva samutpannau nipuNau sUta-mAgadhau ||1-2-24
And pR^ithu is the foremost among the kings that are re-anointed through rAjasUya ritual, and there emerged sUta-s, the balladeers, who sing the glory of kings; and mAgadhA-s, the minstrels, who sing the praise of the dynasties of kings, from the ritual fire of pR^ithu's rAjasUya ritual.
tena ayaM gaur mahArAja dugdhA sasyAni bhArata
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prajAnAM vR^itti-kAmena devaiH sa-rShi-gaNaiH saha ||1-2-25
In order to make the welfare of people flourishing, oh, king, this pR^ithu foregathered the assemblies of sages and gods, made the earth as a milch cow, and milked it; whereby the earth has yielded all kinds of earthly produce, let alone abundant crops - but, how it has happened… you listen...
pitR^ibhir dAnavaiH caiva gandharvaiH sa apsaro-gaNaiH |
sarpaiH puNya-janaiH chaiva vIrudbhiH parvataiH tathA ||1-2-26
teShu teShu cha pAtreShu duhyamAnA vasundharA |
prAdAt yathaa IpsitaM kShIraM tena prANAn adhArayan ||1-2-27
When the assemblages of manes, dAnavA-s, gandharvA-s, apsara-s, reptiles, yaksha-s [puNya jana], together with trees and mountains have taken up milking vessels and milked cowlike earth, earth has given milk / produce according as their requirement, and all of them felt that their livelihood is unhindered. That is to say, pR^ithu met with all the requirements of earthlings by propitiating mother earth.
pR^ithu's activities will be detailed in chapter 5 of harivamsha; which can also be found in raghuvamsha of kAlidasa.
pR^ithu putrau tu dharmaj~nau jaj~nAte antardhi pAlitau |
shikhaNDinI havirdhAnam antardhAnAt vyajAyata ||1-2-28
pR^ithu had two virtuous sons, namely antar-dhI and pAlita, and antardhI begot a son named havidhAna from his wife named lady shikhaNDini.
havirdhAnAt ShaD AgneyI dhiShaNa ajanayat sutAn |
prAcIna-barhiShaM shuklaM gayaM kR^iShNaM vraja ajinau ||1-2-29
And the daughter of agni, namely lady dhiShaNa, gave rise to six sons of havidhAna. They by their names are: prAchIna-barhi, shukla, gaya, kR^iShNa, vraja, and ajina.
prAcIna-barhir bhagavAn mahAn AsIt prajApatiH |
havirdhAnAt maharAja yena saMvardhitAH prajAH ||1-2-30
And oh, great king janamejaya, that godly prajApati prAchIna-barhi fared better than his father havirdhAna in the augmentation of people and in kingcraft.
prAcIna agrAH kushAH tasya pR^ithivyAM janamejaya |
prAcInabarhir bhagavAn pR^ithivI-tala-cAriNaH ||1-2-31
Oh, janamejaya, when the sacred grass is spread on earth with their tips pointing to east in his vedic-rituals, that grass looked like sprawling on whole of the earth, indicating the wideness of his sway on earth, and hence he is known as godly prAchIna-brahi.
samudra-tanayAyAM tu kR^ita-dAro.abhavat prabhuH |
mahatas tapasaH pAre savarNAyAM mahIpatiH ||1-2-32
And after a long lasting ascesis that lord and king prAchIna-barhi married the daughter of ocean, namely lady sAvarNi.
savarNi Adhatta sAmudrI dasha prAcIna-barhiShaH |
sarve pracetaso nAma dhanur-vedasya pAragAn ||1-2-33
And lady sAvarNI gave rise to ten sons of prAchIna-barhi, where those ten sons are called by a single collective name - prAchetasa-s, who are experts in missile-archery.
apR^ithag-dharma-caraNAH te.atapyanta mahat tapaH |
dasha-varSha-sahasrANi samudra-salileshayAH ||1-2-34
That fraternity of ten have a common school in duty and action, and at certain time they undertook a rigorous ascesis for ten thousand years submersed in oceanic water.
tapaH caratsu pR^ithivIM pracetaH tu mahIruhAH |
arakShyamANAm Avavrur babhUva atha prajA-kShayaH ||1-2-35
And when those ten brothers are deep in their ascesis, then the earth has become unprotected because she lacked a protector, whereby the overspread of trees on earth has become so thick that the earth is unventilated, whereof people started to perish.
nAshakan mAruto vAtuM vR^itaM kham abhavat drumaiH |
dasha varSha sahasrANi na shekuH ceShTituM prajAH ||1-2-36
In ten thousand years trees mushroomed overhead, and air ceased to circulate, whereupon living-beings are rendered inanimate.
tat upashrutya tapasA yuktAH sarve pracetasaH |
mukhebhyo vAyum agniM cha te asasR^ijur jAta-manyavaH ||1-2-37
On noticing this situation with an ascetic intuition, all the ten prAchetasa-s furiously vented air as well as fire from their faces.
unmUlAn atha vR^ikShAM tAn kR^itvA vAyur ashoShayat |
tAn agnir adahat ghora evam AsIt druma-kShayaH ||1-2-38
Then that air dried up and uprooted those trees, while the fiery fire burnt them down. Thus those overgrown trees perished.
druma-kShayam atho buddhvA kiMcit chiShTeShu shAkhiShu |
upagamya abravIt etAn rAjA somaH prajApatIn ||1-2-39
Noticing the near-extinction of trees in a non-stop manner, the king of vegetation, namely soma, or chandra - the presiding deity of the moon, also called rAja, the king, approached the ten prAchetasa brothers and spoke to them in this way.
soma is the lord of the power of assimilation and taste, giver of plant life whereby animals thrive on plants, deity for music and the measures of time, giver of medicinal touch to certain plants through moonbeams etc. Instead of saying every time that soma is the adhi-devata, or pratyadhi-devata of moon, the planet etc., it is usually said that soma is moon, or chandra.
kopaM yacChata rAjAnaH sarve prAcInabarhiShaH |
vR^ikSha-shUnyA kR^itA pR^ithvI shAmyatAm agni-mArutau ||1-2-40
"All of you, oh, prAchetasa-kings, may please leave off your fury… oh, sons of prAchIna-brahi… you have almost bared the earth of her trees… now let the blazing fire and eroding air surcease…" So started soma to advice prAchetasa-s...
ratna-bhUtA cha kanya iyaM vR^ikShANAM vara-varNinI |
bhaviShyaM jAnatA tAta dhR^itA garbheNa vai mayA ||1-2-41
"This girl, a jewel among beauties, is the daughter of vegetation, and as I am aware of the futurity I have contained and nurtured her in my womb…
mAriShA nAma kanyA iyam vR^ikShANAm iti nirmitA |
bhAryA vo.astu mahA-bhAgAH soma-vaMsha-vivardhinI ||1-2-42
"She who is formulated by vegetation is mAriSha by her name, and oh, high-minded prachetA-s, she being the augmenter of lunar dynasty, you accept her as your wife…
As sun depletes the moisture on earth to return it as rain, moon also takes the sap in plants, especially from herbs, and plants yielding oil, only to shower it back on those plants, after processing it with his nectarine touch. Hence moon is the presiding deity of medicinal plants. vR^iShTirvai vR^iShTvA chandramasamanupravishyati - shruti.
yuShmAkaM tejaso.ardhena mama ca ardhena tejasaH |
asyAm utpatsyate putro dakSho nAma prajApatiH ||1-2-43||
sa imAM dagdha-bhUyiShThAM yuShmat tejo-mayena vai |
agninA agni-samo bhUyaH prajAH saMvardhayiShyati ||1-2-44
"You can give rise to a prajApati named daksha through her, combining half of your vitality and half that of mine… and that daksha will be blazing like fire, and he will regenerate people on this earth that is almost burnt down with your yogic fire…" So said soma to prAchetasa-s.
tataH somasya vacanAt jagR^ihuH te pracetasaH |
saMhR^itya kopaM vR^ikShebhyaH patnIM dharmeNa mAriShAm ||1-2-45
Then, pracetasA-s on listening to the words of soma, the moon, controlled their anger towards trees, and took mAriSha as their collective wife, ritually.
mAriSha is the forerunner to draupadi in polyandry, minus physical marital relation with her husbands. Next it is said that her husbands implanted an astral pregnancy in her - manasA garbham…
mAriShAyAM tataH te vai manasA garbham AdadhuH |
dashabhyas tu pracetobhyo mAriShAyAM prajApatiH |
dakSho jaj~ne mahA-tejAH somasya aMshena bhArata||1-2-46
Then, oh, king janamejaya, all the ten prAcetasA-s have astrally impregnated mAriSha, and through her they begot a highly resplendent prajApati named daksha, who emerged with a shade of anima of soma, the moon…
He is daksha II, not to be confounded with daksha from among nava-brahma-s, or nava-prajApati-s, who emerged out of the thumb of four-faced brahma.
putrAn utpAdayAmAsa soma-vaMsha-vivardhanAn |
acarAM cha carAM caiva dvipado atha catuSh-padaH |
sa dR^iShTvA manasA dakShaH pashcAt api asR^ijat striyaH ||1-2-47
Later, daksha prajApati started to bring forth those living beings that can augment the kindred of moon. He also brought forth sessile, mobile, bipeds, and quadrupeds. And then he devised females, on envisioning the need for the recipient of seed.
dadau saH dasha dharmAya kashyapAya trayodasha |
shiShTAH somAya rAj~ne atha nakShatra-AkhyA dadau prabhuH ||1-2-2-48
And that lord daksha gave ten of those females to dharma; thirteen to kashyapa prajApati; and the remaining ones, twenty-seven of them, to the king soma, namely moon, since those twenty-seven females bear the names of constellations like ashvini, bharaNi, kR^ittika etc.
This son of prachetasA-s and mAriSha is daksha II. He got sixty daughters from his wife named asikni. Apart from the following daughters, he gave four to ariShTanemi, two to angIrasa, two to kRishAshva, two to bahuputra.
Names of daksha prApatis's 10 daughters given to dharma |
their progeny |
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arundhati |
earth with all her paraphenalia |
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vasu |
eight vasu-s - bhIShma is one of them in earlier birth |
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yAmi / jAmi |
presiding deity of thick forest |
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langha / lamba |
ghoSha / vidyota |
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bhAnu |
bhAnu-s |
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marudvati |
marutvanta; jayanta |
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samkalpa |
samkalpa-s - the volition to do anything positive |
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muhUrta |
mauhIrtika-s |
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sAdhya |
sAdhyA-s |
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vishva |
vishve-devA-s |
Names of daksha's 13
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their progeny |
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1. diti |
daityA-s |
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2. aditi |
AdityA-s |
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3. danu |
dAnavA-s |
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4. anAyu, or anuaga |
siddhA-s |
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5. prAtha |
gandharvA-s |
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6. muni |
apsarasa-s, and gandharvA-s called mAneyA-s |
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7. surasa |
yakshA-s, rAkshasA-s |
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8. ila |
vR^iksha, latA, tR^iNa - trees, plants, creepers - all flora |
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9. krodhavasha |
lions, tigers - all carnivorous fauna |
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10. tAmra |
avians like eagles, birds, and horses, asses, camels etc |
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11. kapila, or, surabhi |
go gaNa - cows and cattle |
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12. vinata |
anUru, garuDa |
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13. kadruva |
reptiles |
The names of 27 constellations given to moon: ashvini, bharani, kRittika, rohini, mRigashira, Ardra, purnavasu, pushya, AshsleSa, magha, pUrva-phalguNi, uttara-phalguNi, hast, chitra, swAti, vishAkha, anurAdha, jyeShTha, mUla, pUrva- AShADha, uttara- AShADha, shravaNa, dhaniShTha, shata-bhiSha, pUrva-bhAdra, uttara-bhAdra, and revati.
tAsu devAH khagA nAgA gAvo ditija-dAnavAH |
gandharva apsarasaH caiva jaj~nire anyAH cha jAtayaH ||1-2-49
And from those females and respective males, gods, birds, serpents, cows, daitya-dAnava-gadharvA-s, apsara-s have emerged, besides a host of other living beings of diverse species.
tataH prabhR^iti rAjendrAH prajA maithuna-sambhavA |
saMkalpAt darshanAt sparshAt pUrveShAM sR^iShTir ucyate ||1-2-50
From then on, the biogenetic creation prospered, whereas creation earlier to this is just based on volition, sight and touch - samkalpa, darshana, sparsha…
janamejaya uvAca -
then janamejaya asked vaishampAyana:
devAnAM dAnavAnAM cha gandharva-uraga-rakShasAm |
sambhavaH kathitaH pUrvam dakShasya cha mahAtmanaH ||1-2-51
a~NguShThAt brahmaNo jAto dakShaH proktaH tvayA anagha |
vAma a~NguShThAt tathA caiva tasya patnI vyajAyata ||1-2-52
kathaM prAcetasatvaM sa punar lebhe mahAtapAH |
etan me saMshayaM vipra samyak AkhyAtuM arhasi |
dauhitraH caiva somasya kathaM shvashuratAM gataH ||1-2-53
"Oh, sage, earlier you have narrated about the generation of deva-dAnava-gandharva-rAksha-s by the noble souled daksha… and oh, blemishless sage, you yourself have said that daksha has emerged from the right thumb of brahma, and his wife from the left thumb… but how daksha has emerged as the son of prachetasA-s once again; and how daksha being the grandson of soma, the moon, has become a father-in-law of that soma… these are my doubts… and, oh, brahmaNa, it will be apt of you to clear this doubt of mine…
vaishampAyana uvAca
vaishampAyana replied in this way:
utpattiH ca nirodhaH ca nityau bhUteShu pArthiva |
R^iShayo atra na muhyanti vidvAMsaH caiva ye janAH ||1-2-54
yuge yuge bhavanti ete sarve dakSha Adayo nR^ipa |
punaH caiva nirudhyante vidvAn tatra na muhyati ||1-2-55
jyaiShThyaM kAniShThyamapyeShAM pUrvaM na AsIt janAdhipa |
tapa eva garIyo aabhUt prabhAvaH caiva kAraNam ||1-2-56
imAM visR^iShTiM dakShasya yo vidyAt sa carAcarAm |
prajAvAn Apat-uttIrNaH svarga-loke mahIyate ||1-2-57
"Oh, king, birth and death are consecutive factors to living beings… scholars and sages are not deluded by them… and oh, king, these daksha and others come to being and depart, era after era, for which scholars are not intrigued… likewise, who is first and who is next - is also not reckoned earlier… ascesis and its impact used to be the main criterion… thus, oh, king, whoever comes to know that the creation of sessile and mobile universe is owing to daksha prajApati, he will flourish with a vast family as long as he is on earth, and attain heaven at the end of it…
janamejaya's point seems to have remained unanswered. The names of daksha, prajApati, even brahma, viShNu, maheshvara etc are not names of some people, but titles of some entities. These entities occur in every yuga, era, and evanish with that era. Here, daksha-s are two, one came out of the thumb of brahma at the start of creation, and the second daksha who procreated mobile and sessile, is a later time entity. Generally the time gap indicated in subtext will be missed. Here itself two kinds of creation, one samkalpa shR^iShTi and the other biogenetic are clearly said.
The same scene is there in viShNu purANa, with almost verbatim dialog:
MAITREYA.--Daksha, as I have formerly heard, was born from the right thumb of Brahmá: tell me, great Muni, how he was regenerate as the son of the Prachetasas. Considerable perplexity also arises in my mind, how he, who, as the son of Márishá, was the grandson of Soma, could be also his father-in-law.
PARÁŚARA.--Birth and death are constant in all creatures: Rishis and sages, possessing divine vision, are not perplexed by this. Daksha and the other eminent Munis are present in every age, and in the interval of destruction cease to be of this the wise man entertains no doubt. Amongst them of old there was neither senior nor junior; rigorous penance and acquired power were the sole causes of any difference of degree amongst these more than human beings. - HH Wilson's translation.
The same will be in brahma purANa:
munaya UcuH:
devAnAM dAnavAnAM cha gandharvoragarakSasAm |
saMbhavas tu shruto asmAbhir dakSasya mahatmanaH ||1-2- 51
anguSThAd brahmaNo jajj~Ne dakSaH kila shubhavrataH |
vAmA~NguSThAt tathA caivaM tasya patnI vyajAyata ||1-2- 52
kathaM prAcetasatvaM cha punar lebhe mahAtapAH |
etaM naH saMshayaM sUta vyAkhyAtuM tvam ihArhasi |
dauhitrash caiva somasya kathaM shvashuratAM gataH ||1-2- 53, brahma purANa
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iti shrI-mahAbhArate khila-bhAge hari-vaMshe hari-vaMsha-parvaNi prajA-sarge
dakShotpatti-kathane dvitIyo.adhyAyaH || 2
Thus, this is the second chapter of first canto called harivamsha-parva, in harivamsha-purANa, the sequel of mahAbhArata, narrating the the emergence of daksha-prajApati.
--o)0(o--
| Prev ch 1 : first creation | contents | Next ch 3 : emergence of marut-gaNAs | |
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verse-transliteration: ks ramachandran < ramachandran_ksr @ yahoo.ca > |
verse-rendition advisor : gilles schaufelberger < schaufel @ wanadoo.fr > | ||
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page maintained by : harindranath avaroth : < harindranath_a @ yahoo.com > |
translation : desiraju hanumanta rao < desirajuhrao @ yahoo.com > | ||
| E&OE - content is subject to revision : dated 7-10-07 | |||