16. The origin of Pitris and fruits of Sraddhas
JANAMEYAYA said:—How did the illustrious Aditya become the (presiding) deity of Srāddhas ? What is the most excellent mode of performing them? I wish to hear all this, O Vipra. (1).
What is the origin of the Pitris and who are they? We have heard from the conversation of the Brāhmanas that the Pitris (ancestral manes), stationed in heaven, are even the gods of the gods. This is said by those well read in the Vedas. I therefore wish to know this (2-3).
I wish to hear of the most excellent creation of Pitris, their various orders, their great strength, how are they propitiated by the Srāddhas performed by us, and how they, delighted, shower benedictions on us (4-5).
VAISHAMPAYANA said:—I will now describe to you the most excellent creation of the Pitris; how they are propititiated by Srāddhas performed by us and how they, being pleased, pour blessings on us.
Mārkandeya described this when he was accosted by Bhishma. The question, that you have asked me, was put to Bhishma by the pious king (Yudhisthira) when the former was lying on the bed of arrows (5-9).
YUDHISHTHIRA said:—O you conversant with virtue, how people, seeking nourishment, get it? By doing what do they not grieve I wish to hear this (9).
BHISHMA said:—O Yudhishthira, he, who propitiates the departed manes by the performance of Srāddhas that secure all desired for objects, who always performs them with a concentrated mind, attains to delight both in this world and in the next. The Pitris confer virtue on him who seeks it, children on him who wants them and nourishment on him who desires for it (10–11).
YUDHISTHIRA said:—The departed manes of some persons live in heaven, and those of others live in hell. The fruits of Karma, it is said, eternally exist with people.
Persons, in expectation of fruits, perform Srāddhas for their father, grand-father, and great-grand-father. How those offerings reach the ancestral manes (12–14)?
How can they, while living in hell, grant them the fruits (thereof)? Who are those ancestral manes? Who else are others? To whom do we offer our offerings (15)?
We have heard that even the gods, in the celestial region, dedicate offerings to the ancestral manes. I wish to hear all this at length O you of great offulgence (16).
You are endued with immeasurable intelligence, do you describe to me, how by making gifts to the ancestral manes we are released (from
worldly trammels) (17).
BHISMA said:—O slayer of foes, I shall describe to you what I have heard on this subject from my deceased father—who are those ancestral manes and who are others to whom we dedicate our offerings (18).
When on the occasion of my father's Srāddha I was about to offer him Pinda1 my father, rending assunder the earth, begged it of me with his hand (19).
His arm was adorned with bracelet and other ornaments—his fingers and palm were as red as I had seen them before (20).
Thinking that no such practice is seen in Kalpa2 I offered the Pinda at the Kusa grass, without any consi deration (21).
O sinless one, then my father delightedly said to me in sweet accents:—“O foremost of Bharatas, I have been blessed with a son like you, both in this world and the next-a good son, pious and learned as you are (22-23).
You are also of firm vows, O sinless one; with a view to lay down the religious practies of people, I issued this command (24).
As a man, observing the religious practices, is entitled to a fourth part of the virtue thereof, so a stupid person, transgressing them, is visited by one fourth of the sin (consiquent thereon) (25).
The subjects follow the example set by the king in religious practices (26).
O foremost of Bharatas, you have observed the practices laid down in the eternal Vedas and incomparable is my satisfaction therefore (27).
Greatly pleased with you I will confer upon you a most excellent boon-do you pray for it which it is hard to get in the three worlds (28).
As long as you will wish to live Death will not be able to extend his influence on you. When you will permit him he will overpower you then only (29).
O foremost of Bharatas, if there is any other boon which you wish to pray for, tell me and I shall grant it (30).”
On (my father) saying this, I, saluting him with folded hands, said “O most exalted person, with your being propitiated I have achieved all my objects (31).
O you of greateffulgence, if I am again entitled to a favour, I wish to put a question which I desire you to answer yourself (32).”
My virtuous-souled father then said to me “O Bhishma, tell me whatever you like. O Bhārata, I will remove your doubt about what you will ask me” (35).
Filled with curiosity I asked my father who had repaired to the region of the performers of good deeds and who then disappeared from that place (34).
BHISHMA said:—“I have heard that the ancestral manes are the gods of the gods. Are they the gods or they are others to whom we offer our adoration (35)?
How the Pindas offered at Srāddhas propitiate the Pitris who have gone to the other world? What are the fruits of a Srāddha (36)?
To whom the people, accompanied by the gods, Dānavas, Yākshas, Rākshasas, Gandharvas, Kinnaras and huge serpents, dedicate their offerings (37)?
O you conversant with virtue, I consider you as omniscient—I have grave doubts in this and great is my curiosity—do you explain it to me.” Hearing these words of Bhishma his father said (38).
SHANTANU said:—Hear, O sinless descendant of Bharata, I will describe in brief the origin of the Pitris and the fruits of Srāddhas. Do you hear with a concentrated mind the object of performing Srāddhas for the Pitris. The sons of the Prime Deity are known in heaven as Pitris (39–40).
The gods, Asuras, men, Yākshas, Rākshasas, Gandharvas, Kinnaras and huge serpents, dedicate offerings to them (41).
Propitiated by Srāddhas they please the world with the gods and the Gandharvas—such is the command of Brahmā (42).
Therefore, "O great one, worship them with excellent Srāddhas. They grant all desired-for objects and they will encompass your well-being (43).
When you will worship them by reciting their names and families, we also, O Bharata, will be welcomed by them in heaven (44).
Markandeya will explain to you the remaining portion. O descendant of Bharata, this ascetic, devoted to his father and having a knowledge of atman, is present to-day at the Srāddha for extending his favour unto me. Ask him, O great one, about this.” Saying this he disappeared (45–46).
17. The same story continued
BHISHMA said:—Thereupon at the words (of my father) I put to Markandeya with attention the same question which I had put to my father before (1).
The great and virtuous ascetic Markandeya too said to me —" O sinless Bhishma, hear with attention, I will describe everything” (2).
MARKANDEYA said:—I have attained longivity by my father's favour. For my devotion to my father, I attained great fame in the world in the days of yore (3).
At the termination of the cycle extending over many thousand years, I carried on hard penances on the mount Sumeru (4).
Thereupon one day I espied a huge car coming from the north of the mountain and lighting the heaven with its lustre (5).
Therein, a vehicle in the midst of fire, I saw a person measuring a thumb effulgent like fire or the Sun. Saluting that lord with my head touching the ground I worshipped him, lying in the vehicle, with arghya and water for washing feet. I asked that unthought-of (person). “How can I know thee, O lord (6–8)?
Methinks thou hast originated from ascetic energy endued with the qualities of Nārāyana. Thou art the god of gods” (9).
O Sinless one, that virtuous-souled one as if surprisingly said to me:
“You have not practised well hard penances, so you cannot recognize me (10).”
Within a moment he assumed another most excellent form, the like of which I had not seen before (11).
Sanatkumar said:-"Know me as the first mind-begotten son of the all-powerful Brahmā. From ascetic energy I have been born with the essential characteristics of Nārāyana (12).
I am that Sanatkumar who had been celebrated in the Vedas in the days of yore. O Bhārgava, may good betide you and what desire of yours shall I fulfill (13)?
The other seven irrepressible sons of Brahmā are my younger brothers. Their families have been established (on this earth) (14).
They are Kretu, Vasishtha, Pulaha, Pulastya, Atri, Angira, and the learned Marichi—the gods and Gandharvas worship them also. Those ascetics, worshipped of the gods and Dānavas, are upholding the three worlds (15).
I am leading the life of a Yatin.1 Having controlled my ownself and my passions I was born, O great Muni, and I am still living so. Know me as an unmarried person. And therefore I have obtained the appellation of Sanatkumar (16–17).
Out of devotion to me, you have been carrying on hard penances to behold me. Therefore I have come to you, tell me what desire of yours I can fulfill” (18).
On his saying this and commanded by that all-powerful deity who was pleased with me, I replied to that eternal god, O descendant of Bharata (19).
O sinless one, I then accosted the ever-existent (deity) regarding the origin of the Pitris and the fruits of Srāddhas (20).
O Bhishma, that foremost of gods has removed all my doubts. After holding conversation for many years that virtuous-souled deity said to me:—“O Brahmana saint, I have been pleased (with your question), hear from me all in due order (21).
O descendant of Bhrigu, Brahmā created all the gods, thinking that they would dedicate offerings to him. But leading aside they began to perform sacrifices in expectation of fruits (22).
Then imprecated by Brahmā, the inhabitants of heaven lost all sense and consciousness. They could not understand any thing and the entire world was bewildered (23).
Then prostrating themselves before the Grand-Father (Brahmā) they again prayed to him for the behoof of the world. Thereupon he (Brahmā) said to them (14):—
“You should undergo a penance for you have committed a transgression.2 Do ye accost your sons and you will come by true knowledge (25).
(Thereupon) for the purpose of going through a penance they, in great misery, asked their sons, who, selfcontrolled as they were, communicated to them (the truth) (26).
“Persons conversant with religious practices lay down penances for sins committed by words, deeds and thoughts and they daily perform them (27).”
Then informed of the true import of Prāyaschitta (penance) the gods regained their consciousness and were accosted by the sons, saying “Go ye sons” (28).
Thus cursed and reviled the gods, at the words of sons, approached the grand-father (Brahmā) to have their doubts3 removed (29).
The Deity (Brahmā) then said to them :—“Ye are all Brahmavādins4 So what they have said will come to pass and it will not be otherwise (30).
O gods, ye have given them the body and they have given ye the knowledge and are undoubtedly your fathers (31).
Ye are gods and they are the Pitris and undoubtedly you are their fathers and they are yours” (32).
Thereupon the dwellers of heaven returned and said to the sons:—“Our doubts have been snapped by Brahmā and so we shall be loving towards each other (33).
Since ye, being conversant with religious merit, have conferred upon us knowledge, you are our fathers. Tell us what do you seek and what boons may we confer upon you (34).
What you have said will forsooth prove true and not be otherwise. Since you have addressed us as sons undoubtedly you will be our fathers (35).
The Rākshasas, Dānavas and Nāgas will be entitled to the fruits of an action which a man will perform without propitiating the Pitris with the performance of Srāddhas5 (36).
Being propitiated by Srāddhas the Pitris will propitiate the eternal. Moon. And being propitiated by you, they will continue flourishing every day (37).
Being propitiated by Srāddha the Moon will afford delight to all the worlds consisting of oceans, mountains, forests and all creatures both mobile and immobile (38).
The Pitris will always confer nourishment and progeny upon those men, who desirous of nourishment, will perform Srāddhas (39).
Being propitiated with oblations afforded at Srāddhas, the Pitris with the Omnipresent Grand-Father will advance the prosperity of those who will offer three Pindas uttering their names and Gotras at the time of Srāddha (40).
This order was formerly announed by Parameshthi Brahmā. Let his words prove true to-day, O gods, and we are now res pectively fathers and sons.
SANATKUMAR said:—Those Pitris are the gods and the gods are the gods, and they are respectively each other's fathers (42).
18. An account of Pitris
MARKANDEYA said:—Hear from me everything from the very beginning, O son of Ganga, of my doubts which I again referred to that reverend eternal deity Sanatkumar the foremost of immortals after having been addressed by that effulgent god of gods (1-2).
What is the number of those ancestral manes and in what region are they stationed? And where do live the leading gods who derive noursishment from Soma (juice)? (3)
SANATKUMAR said:—O foremost of those who perform sacrifices, it is laid down in Scriptures, that there are seven ancestral manes who all live in heaven. Of them four are with forms and three without them (4).
O you having asceticism for your wealth, hear, I will describe at length their region, creation, prowess and greatness (5).
Of them the most excellent three assumed the form of Dharma (virtue). Hear, I shall describe their names and regions (6).
The regions, where the effulgent and formless ancestral manes, the sons of Prajāpati live, are (designated as) eternal (7).
O foremost of the twice-born, the region of Virāja is known by the name of Vairāja. The celestials adore them with ceremonies laid down in Scriptures (8).
These Brahmavādins, when they deviate from the paths of Yoga come down to Sanatana (eternal) regions and after the expiration of a thousand yugas they take their birth (9).
Then obtaining again the recollection of the most excellent Sānkhya Yoga and securing the consummate development of their powers they again attain to that Yoga state which it is so hard to acquire (10).
O my child, they are the Pitris who enhance the ascetic powers of the Yogins and they, by their Yoga, propitiated Soma in the days of yore (11).
Therefore Srāddhas should be performed particularly for the Yogins. This is the first creation of the high-souled drinkers of Soma (12).
Their mind-begotten daughter Mena was the first wife of the mountain chief Himalaya. Her son was called Maināka (13).
His son was the effulgent great mountain Krauncha. This best of mountains was white and abounded in various sorts of jewels (14).
The mountain-king begat on Menā three daughters, namely, Aparnā, Ekaparnā—and the third was Ekapatāla (15).
Having carried on hard austerities, which even the Gods and Dānavas cannot practise with difficulty, those three daughters disturbed all the worlds consisting of mobile and immobile creatures (16).
Ekaparnā used to live upon one leaf only and Ekapātala used to live upon one Pātala flower only (17).
And when Aparnā divorced from food began to carry on hard austerities, her mother, stricken with sorrow, consequent upon her motherly affection, prevented her, saying “U. Ma.” (18).
Thus addressed by her mother, that fair goddess, carrying on hard penances, became celebrated in the three worlds by the name of Uma (19).
She also became celebrated by the name of Yogadharmin.1 O Bhargava, this world consisting of three maidens shall (for ever) exist (20).
All the three were endued with yoga energy and bodies2 perfected by hard austerities. They were all conversant with the knowledge of Brahman and had controlled their carnal desires (21).
The beautiful Umā was the eldest and foremost of them. Gifted with great yoga powers she approached the Great Deity Siva (22).
Ekaparnā was given away as a wife unto the high-souled, intelligent and the great Yogin and preceptor, the black Devala (23).
Know Ekapātala as the wife of Jaigishavya. Those two noble maidens approached those two preceptors of yoga (24).
The celestials offer watery oblations for all those regions of Somayagins3 that are called Somapadā and where dwell the sons and ancestral manes of the Patriarch Marichi (25).
They all pass by the name of Agnisvatta and are gifted with immeasurable energy. They have a mind-born daughter by name Achhodā who travels underneath4 (26).
From that (river) has sprung a lake by the name of Achhoda. She had never seen her ancestral manes before (27).
That one of beautiful smiles (thou) saw her bodiless ancestral manes. She was begotten of their mind and did not know her. For this misfortune that beautiful damsel was greatly ashamed.
Beholding the ancestral mane Vasu, the illustrious son of Ayu by the name of Amāvasu, who was passing through the etherial region in a car along with the Apsarā Adrikā, she thought of him5 (first) (28–30).
On account of her this frailty, that she thought of another and not her own father, that one capable of assuming forms of her will lost her Yoga power and fell down (31).
When she fell down from the celestial region she behold three cars of the size of Esarenu and espied in them her ancestral manes (32).
They looked exceedingly subtle, indistinct and like fire offered into clarified butter. While she was in distress and falling down with her head downwards she exclaimd “Save me” (33).
The ancestral manes stationed on the cars said to their girl who was in the etherial region “do not fear.” Then with purely words she began to propitiate the ancestral manes (34).
The ancestral manes then said to that girl who was divested of all her merits on account of this transgression:- “O thou of pure smiles, for thy own folly, thou hast been divested of all thy merits (35).
The celestials attain, in heaven, to the fruits of their actions which they perform with their bodies in this world (36).
(Sometimes)6 the celestials, by their (mere) determination attain to the fruits of their actions but mankind reap them only when they repair to the next world.
Therefore, O daughter, by practising hard austerities in this world thou shalt reap the fruits there of in the next (37).”
Thus accosted by her own Pitris the maiden began propitiating them. Then realising the truth in their own minds, they all, out of compassion, became pleased with her (38).
Knowing that all this is inevitable they asked that maiden to act (in that way) and said to her:—“Thou shalt be born as the daughter of the high-souled king Vasu who is born on earth among men.
Being born as his daughter thou shalt again attain to thy own regions which it is so hard to gain (39-40).
Thou shalt give birth to the illustrious son of Parāshara7. That great Brähmana saint shall divide the one Veda into four parts (41).
Two sons, the illustrious and pious Vichitravirya and Chitrangada, will be born unto the king Shāntanu, who was (in another birth the king) Mahābhisha.
Having given birth to these sons thou shalt again attain to thy own regions. On account of thy transgressions towards thy ancestral manes thou shalt come by these inferior births (42-43).
Thou shalt be begotten as his daughter by this king on his wife Adrikā. In the eighteenth Dwāpara cycle thou shalt be born as a fish” (44).
Thus spoken to by her ancestral manes that maiden was born in Dāsha family as Satyavati. First born as a fish she became the daughter of the king Vasu (45).
The picturesque region Vaibhrāja, where dwell the Pitris celebrated in heaven as Varhishadas, is situate in Dyuloka (46).
The highly effulgent celestials, Yakshas, Gandharvas, Rākshasas, Nāgas, Sarpas (serpents), Suparnas (birds) offer oblations for (the attainment of those) regions (47).
They are the offspring of the high-souled Patriarch Pulastya. They were all great, highly meritorious, energetic and used to carry on ascetic observances. Their mind-born daughter was known as Pivari. She was herself a great ascetic, the wife of an ascetic, and the mother of an ascetic (48–49.
O you foremost of the pious, at the commencement of Dwāpara Yuga, the great ascetic and Yogin Suka, the foremost of Brāhmanas born in the race of Parashara, will take birth in that Yuga. He will be begotten by Vyasa on Arani like fire divested of smoke (50–51).
He will beget on that daughter of the ancestral manes four sons, viz, the highly powerful Yoga-teacher Krishna, Goura, Prabhu and Shambhu, and a daughter by name Kritwā, who will be the mother of Brahmadatta and the queen of king Anuha (52–53).
Having begotten these vow-observing teachers of Yoga and listened to various forms of religion form his own sire Vyasa, the immeasurably intelligent, pious and ascetic Rishi Suka repaired to the region from where no one returns—
the eternal, undecaying region of Brahman shorn of all troubles, where reside the shape-less Pitris is in the form of virtue, and where has originated this theme of Vrishnis and Andhakas (54–55).
The ancestral manes of the Patriarch Vasishtha, known as Sukātas, live eternally in heaven and the region lighted by the effulgence that grants the consummation of all desires. The Brāhmanas always offer them oblations (57).
Their mind-born daughter is known as Go in the region of celestials, who will be given (in marriage) to your family and be the other beloved wife of Suka.
The Sādhyas have a well-known daughter, ever enhancing their fame, by name Ekashringā. (58).
She lives in the regions effulgent like the rays of the Sun. The Kshatriyas, who wish to reap the fruits of their actions, propitiate the sons of Angiras, who had formerly been rendered prosperous by Sāddhyas. Their mind-born daughter is known as Yashodā (59–60).
She was the wife of Vishwamahata, daughter-in-law of Vriddhasharmā and the mother of the high-souled royal saint Dilipa (61).
O my son, formerly in the cycle of gods, at the great horse-sacrifice of the king Dilipa the great saints chanted various themes with joy (62).
Hearing of the birth of Agni (fire-god) from some descendant of Shandili, those men, who will behold the truthful and high-souled performer of sacrifices Dilipa, will conquer the celestial region (63).
The ancestral manes of the Patriarch Karddama, Sudhanwās by name, came into being from the noble Brahmana Pulaha (64).
They, gifted with etherial movements, are living in the regions where the dwellers move about of their own will. The Vaishyas who wish to reap the fruits of their actions, offer oblations unto them (65).
Their mind-born daughter is celebrated by the name of Viraja. O Brahman, she will be the mother of Yayati and the wife of Nahusha (66).
Thus I have described to you the three orders: hear from me of the fourth order. The drinkers of Soma juice, who were begotten on Swadhā the daughter of Kavi, were the offspring of Hiranyagarbha. The Sudras encompass their gratification (67).
The etherial region where they dwell is called Mānasa. Their mind-born daughter is Narmadā the foremost of streams (68).
Traversing the southern way she is purifying the creatures. She is the wife of Purukutsa and the mother of Trāsadasyu (59).
The ancestral manes are to be adored—and when this is neglected at various cycles the Patriarch Manu introduces the performance of Srāddha in their honour (70).
O foremost of the twice-born, of all the ancestral manes Yama was first born and he protected all created beings by his own virtue. Therefore he is designated in the Vedas as Srāddhadeva (71).
When after reciting the mystic formulae, oblation is offered in silver or silver-plated vessels to the ancestral manes it encompasses their gratification (72).
Having first propitiated Yama the son of Vivaswān and then Soma, one should offer oblation unto fire; and in the absence of fire unto water (73).
The ancestral manes are pleased with him who reverentially brings about their gratification, and confer upon him nourishment, innumerable offspring, wealth and all other desired-for objects. O ascetic, the worship of the ancestral manes is preferred to that of the celestials (74–75).
It is ordained by scriptures that before the celestials the an cestral manes should be gratified. The latter are easily pleased, freed from anger and they confer the most excellent gratification on men (76).
O descendant of Bhrigu, the gratification of ancestral manes is ever constant. Therefore do thou bow unto them. Thou art ever devoted unto thy ancestral manes and specially unto me (77).
I shall do what conduces to thy well-being. Do thou witness it thyself. O sinless one, I shall confer on thee celestial vision together with discriminative knowledge (78).
Listen attentively, O Markandeya, to the means thereof. This is not the Yoga state of the celestials but the most excellent state of the celestials (79).
Such persons of consummate ascetic powers behold me with their own eyes.” Having thus spoken to me who was present before him and conferred upon me celestial vision together with discriminative knowledge, which even the celestials can with difficulty acquire, the Lord of celestials (Sanatkumar) repaired to his wished-for region like the second burning fire (80–81).
O foremost of Kurus, hear now, what I had heard, by the favour of that God—(things) above the comprehension of men in this world (12).
19. Bharadwaja's Family
MARKANDEYA said:—“O my child, in the previous Yuga, the Brahmanas, the sons of Bharadwāja, although carrying on Yoga practices, were polluted by their transgressions (1).
On account of their degradation consequent upon the violation of Yoga practices they will remain in an unconscious state on the other side of the huge lake called Mānasa (2).
Stupified by the thought that the transgressions (they had committed) had been washed away and having failed to attain to the state of union (with Brahman) they became invested with the characteristics of time1 (3).
And although they had deviated from the path of Yoga, they lived for a long time in the land of celestials. They will be born in the land of Kurus as foremost of men, the sons of Kushika (4).
They will carry on religious practices by slaying creatures for the ancestral manes. And again being (thus) degraded they will come by the most inferior birth (5).
On account of the favour of ancestral manes and their pristine birth they will have recollection of those inferior births (6).
They will be of controlled minds and always carry on religious practices. And again by their own Karma they will acquire the status of Brāhmanas (7).
They will then acquire the knowledge of unification (of the human soul with the divine soul) on account of their pristine birth. And then having attained perfection again they will acquire the eternal region (8).
Thus you will repeatedly pay attention towards religion and acquire a most consummate mastery of Yoga (9).
It is very difficult for men of limited understanding to acquire mastery of Yoga. If they happen to acquire it, that even is destroved on account of their being contaminated by vices. Those who commit iniquities and torture their elders (also lose their
Yoga) (10).
Those, who do not beg by unfair means, who protect those seeking refuge with them, who do not disregard the poor, who are not elated with pride on account of their riches, who are of regular habits both as regards diet and other appetities, who energetically carry on their own work,
who are bent upon carrying on meditation and studies, who do not seek to recover their stolen properties, who do not always seek enjoyments, who do not take meat or drink intoxicating liquors, who are not addicted to sexual pleasures,
who serve the Brāhmanas, who do not take pleasure in impure conversation, who are not idle, who are not haughty and egoistic, such accomplished persons acquire Yoga, which it is so hard to acquire in this world.
Persons of quiescent souls, who have mastered anger, who are shorn of egotism and pride and who are observant of vows, are crowned with blessings. Such were the Brāhmanas of that period (11-16).
They used to remember their follies consequent upon their mistakes, engage in study and meditation and walk in the path of peace (17).
There is no other religious rite, O you conversant with religion, superior to Yoga. It reigns supreme over all other religious observances. Practise it therefore, O descendant of Bhrigu (18).
With the advancement of years, one, who lives upon restricted diet, who has mastered his senses and who is respectful, acquires Yoga” (19).
Having said this the reverend Sanatkumāra disappeared therefrom. Eighteen years appeared to me as one day (20).
Having worshipped that lord of deities for eighteen years, by the grace of that divine person, I did not suffer any pain (21).
O sinless one, I did not feel then hunger and thirst nor (the progress of) time. Afterwards I learnt about time from my disciple (22).
20. Account of Brahmadatta and the strange bird
MARKANDEYA said:—After the disappearance of that deity and according to the words of that lord, I acquired discriminative knowledge along with celestial vision (1).
Thereupon, O son of Gangā, I saw at Kurukshetra, all those Brāhmanas, the descendants of Koushika of whom that lord (Sanatkumār) spoke to me (2).
Of them the seventh Brāhmana became the king Brahmadatta. By his name, character and action he also became celebrated by the name Pitridatta (3).
In an excellent city by name Kāmpilya, the foremost of kings Anuha begat that monarch on Suka's daughter Kritvi (4).
BHiSHMA said:—O king, hear I shall describe the family of that king as recounted by the highly regenerate great Rishi Mārkandeya (5).
YUDHISHTHIRA said:—Whose son was Anuha, the foremost of the pious? In what age was he born ? How powerful was he? Whose son was the highly illustrious king Brahmadatta ? How did the seventh Brāhmana become a king (6-7)?
(Certainly) the self-controlled, omnipotent sage Suka, respected by all the world, did not give away his illustrious daughter Kritvi to an effiminate person (8).
O thou of great effulgence, I wish to hear at length the account of Brahmadatta; it behoves thee to describe it (9).
Do thou describe unto me how the Brāhmanas, mentioned by Mārkandeya, are living in the world (10).
BHISHMA said:—I have heard that this king (Brahmadatta) was contemporary of my grand-father the royal saint Pratipa (11).
The noble ascetic Brahmadatta, the foremost of royal saints, was grateful unto all creatures and engaged in their well-being (12).
He made (that division of the Vedas) which is called Sikshā1 by means of his Tapas and instituted an order of study. The highly illustrious teacher of Yoga, Gālava, was his friend and the ascetic Kandarik was his minister (13).
In another birth they all help each other. As narrated by the noble and great ascetic Mārkandeya they, in the seventh birth, were all gifted with unlimited energy (14).
Hear, O king, I shall describe to you the ancient family of the high-souled king Brahmadatta born in the race of Puru (16).
The pious son of Vrihatkshetra was celebrated by the name of Suhotra. Suhotra's son was known by the name of Hasti (16).
By him in the days of yore the most excellent city of Hastināpur was founded. Hasti had three highly pious sons (17).
Of them the eldest was Ajāmida, the second Dwimida and the youngest Paramida. Ajāmida begat on Dhumini the king Vrihadishu whose son was the highly illustrious Vrihaddhanu (18).
His son Vrihadbharma was known as a highly pious king. His son was Satyajit whose son was Viswajit (19).
His son was the king Senajit who had four sons celebrated in the world (20).
Ruchira, Swetaketu, Mahimnāra and Vatsa, the king of Avanti—these were his four sons (21).
Ruchira's son was the highly illustrious Prithusena whose son was Pāra, from whom was born Neepa (22).
Neepa had a hundred sons who all were of unlimited energy, mighty car-warriors, heroic and powerful. All these kings were known by the name of Neepa (23).
The illustrious descendant of those Neepas was known as Samara in the Province of Kāmpilya. He was greatly fond of Dar (24).
Samara had three sons—Para, Pāra and Sadashwa, who were all greatly pious. Para's son was Prithu (25).
Prithu's son was Sukrita, who, by good actions, was endued with all accomplishments. His son was Vibhrāja (26).
His son was the king Anuha. He was the illustrious son-in-law of Suka and the husband of Kritvi (27).
Anuha's son was the royal saint Brahmadatta. His son was the ascetic Viswaksena, the subduer of foes (28).
By his own actions Vibhrāja was again born (as the son of Brahmadatta). He had another son by the name of Sarvasena (29).
His eyes, O king, were torn by a sparrow known by the name of Pujanyā (worshipful) that lived in the house of Brahmadatta for a long time (30).
Brahmadatta had an other highly powerful son by the name of Viswaksena (31).
His son was the king Dandasena. His son was Bhattata who was formerly killed by Karna (32). This son of Dandasena was heroic and perpetuated his race. O Yudhishthira, Bhattata's son was evil-minded (33).
O king, he brought about the fall of the house of Neepas. For him all the Neepas were destroyed by Ugrayudha (34).
I have killed Ugrāyudha, in battle, on account of his being elated with pride. He was proud and took delight in haughtiness and sinful ways (35).
YUDHISHTHIRA said:—Whose son was Ugrāyudha? And in whose family was he born ? For what did you kill him? Tell me all this (36).
BHISHMA said:—Ajamida's son was the learned king Yavinara. His son was Dhritimān whose son was Satyadhriti (37).
His son was the powerful Dridanemi whose son was the king Sudharmā (38).
His son was the king Sārvabhouma. He was the only Lord Paramount of the world and was (therefore) called Sārvabhouma (39).
In his family was born Mahān, the descendant of Puru. Mahān's son was known as the king Rukmaratha (40).
His son was the king Supārshwa, whose son was the pious Sumati (41).
His son was the virtuous-souled and powerful Sannati. His son was the valiant king Krita (42).
He was the disciple of the high-souled Hiranyanābha. By him the Sanhita of the Sāma-Veda has been sung in twenty-four ways (43).
For this reason the western Saman and the chanters thereof are known under the appellation of Kārti. Krita’s son was the heroic Ugrāyudha, born in the race of Puru (44).
By displaying his prowess he slew the highly energetic king of Pānchala, Neepa by name, the grand-father of Prishata (45).
Ugrāyudha's son was the highly illustrious king Kshemya, whose son was Suvira and whose son was Nripanjaya (46).
From Nripanjaya was born Vahuratha—all these kings are called Pauravas. O my son, Ugrāyudha grew highly vicious (47).
Having burnt down all the Neepas he brought about their extinction. Slaying all the Neepas and other kings he was filled with pride (48).
After the death of my father he told me (many) sinful words. O king, while I was lying down on earth encircled by my courtiers Ugrāyudha's messenger came to me and said:—
“O foremost of Kurus, do thou give me thy illustrious mother Gandhakāli, the jewel of a female, as my wife (49–50).
Forsooth shall I confer upon thee a prosperous kingdom and riches. I have acquired jewels, according to my desire, on earth (51).
O descendant of Bharata, by merely hearing of this my effulgent and irrepressible discus or at the very sight of it the enemies fly away from the field of battle (52).
If dost thou seek thy kingdom, life and the well-being of thy family, obey my command or else thou shalt have no peace” (53).
I heard these words resembling the flames of fire from the messenger despatched by him while I was lying down on earth on a Kuçā bed (54).
O undeteriorating one, thus informed of the desire of that vicious-minded one, I ordered my commander-in-chief to undertake a war (55).
As Vichitravirja was a boy and under my protection, I was filled with rage and made up my mind for engaging in a war (56).
But, O sinless one, all my ministers, well-versed in counsels, the god-like Ritwikas, well-meaning friends and campanions well-read in scriptures, all requested me to desist and pointed out sound reasonings too (57–58).
THE MINISTERS said:—“O lord, this vicious-souled (Ugrāyudha) is carrying on the work of devastation and thou, too, art impure.2 So thou shouldst not undertake a war as thy first work (59).
We shall first resort to the expedients of conciliation, gifts and sowing dissension. And afterwards when thou shalt be pure,3 thou shouldst bow unto the gods, make the Brāhmanas perform benedictory rites and then having saluted them and obtained their permission, thou shouldst set out for victory (60–61).
It has been laid down by the elderly sages that a man, when he is in mourning, should not take up a weapon or enter into a contract (62).
First thou shouldst try the expedient of conciliation and gift and then try to sow dissension. And afterwards thou shouldst slay him, manifesting thy prowess, as Indra killed (the demon) Samvara (63).
O king, the words of the elderly sages should be obeyed in proper time.” Hearing this I desisted from fightlng (64).
Thereupon those ministers, well-versed in counsels, tried all the expedients. O fore most of Kurus, at that time the most excellent work began (65).
Although solicited by the expedients of conciliation and others settled upon by the sages that wicked-minded one was not won over (66).
Though the discus of that sinful one was set in motion, it immediately stopped on account of his longing for others wives (67).
I did not perceive then that his most excellent discus had stoppoed, which, spoken ill of by the pious, had been rendered abortive by its own action (68).
Then being purified and having benedictorv rites performed by the Brahmanas, I set out from the city in a car with my bow and arrows and engaged in a fight with my enemy (69).
Thereupon encountering the army strengthened by weapons there took place a mad fight which lasted for three days like that between the gods and demons (70).
When the battle raged to its highest pitch, that hero, consumed completely by the might of my weapons, gave up his ghost and fell down with his face downwards (71).
In the meantime, O my son, Prishata started for the province of Kāmpilya. On the king Neepa and Ugrāyudha being slain that highly effulgent one obtained his ancestral kingdom Ahichhatra. O king, he was the father of king Drupada and an ally of mine (72–73).
Afterwards having defeated Drupada by force in battle, Arjuna conferred the province of Kāmpilya together with that of Ahichchatra on Drona (74).
Having accepted both the kingdom, Drona, the foremost of victors, gave away Kāmpilya to Drupada. This is known to you (75).
I have thus described to you in detail the race of Brahmadatta, the ancestor of Drupada and that of the heroc Ugrāyudha (76).
YUDHISHTHIRA said:—O son of Gangā, why did the bird Pujanyā put out the eyes of the eldest son of the Brahmadatta (77)?
She lived for a long time in his house. Why did she (then) commit such a mischief by that high-souled king (78)?
Why did Pujanyā contract friendship with him? Do thou duly satisfy all these my doubts (79).
BHISHMA said:—O Emperor ! O Yudhishthira ! hear in due order what took place formerly in the house of Brahmadatta (80). O king, a certain female bird was the companion of Brahmadatta. Her two wings were white, head red and back and abdomen were black (81).
Brahmadatta was greatly attached to that female companion. O best of men, she made a nest in his house and lived there (82).
She every day used to go out of the palace and roam at large on the bank of ocean, in lakes and ponds (83).
Having ranged over the rivers, mountains, woods, pleasure gardens, ponds perfumed with fragrant white water-lilies and places the air whereof is impregnated with the perfume of lilies and lotuses and abounding in swans, Sārasas and Kārandavas, she used to come back in the night to the city of Kāmpilya and live in the house of the intelligent king Brahmadatta (84–86).
O king, whatever strange things she saw in her peregenations in various parts of the country, she used to describe them to the king in her conversation in the night.
O descendant of Kuru, once on a time a son, the foremost of kings, was born to Brahmadatta, celebrated by the name of Sarvasena. Pujanyā also gave birth to an egg there (87–89).
In time that egg opened and thence came out a lump of flesh with legs, arms and face (90).
O king, its face was twany coloured and had no eyes. Gradually that young one got its eyes and its wings grew a little (91).
Pujanyā used to love equally her young one and the Prince, and gradually became fond of them (92).
And she every evening used to pick up with her beaks two ambrosial fruits for (the prince) Sarvasena and her young one (93).
Brahmadatta's son and the young one delightedly lived upon those two fruits (94).
By daily partaking of those fruits they began to grow up. When during the day Pujanyā used to go away the nurse gave play to Brahmadatta's son in the company of that young one of the bird (95–96).
When Pujanyā went out of the nest the Prince used to take away that young sparrow for play (97).
Once on a time the Prince held fast the young bird by the neck for which, O king, it immediately died (98).
Beholding the young bird set free a little with its mouth wide open, that had been killed by the boy, the king was greatly sorry and remonstrated with the nurse. He was filled with great grief for that young sparrow (97-100).
Pujanyā too, who used to range in the forest, came at that time to the palace of Brahmadatta with two fruits (101).
Coming there she saw the child, that came out of her body, dead (102).
Beholding her dead young one she at first lost consciousness but afterwards gradually regained it. Regaining her consciousness the poor bird began to bewail (103).
PUJANYĀ said:—"O my child, when I used to come back to my nest emitting my cries you were won’t to come to me with your thousand indistinct accents (104).
Why do you not come to me to-day with your mouth open, yellow face
and black throat (105)?
I always cry embracing you with my wings. Why do I not hear to-day your in articulate sound (106)?
I had always this desire that some day or other I shall see my young one begging water with its mouth open and shaking its wings (107).
That desire of mine is now frustrated with your death.” Having thus bewailed in various ways she said to the king (108).
“O king, you are a Kshatriya,4 you know the eternal ways of religion. Then why have you got my young one slain by the nurse (109)?
O wretch of a Kshasriya, why did your son take away my young one and kill it? Methinks, you have not histened to Sruti of Angiras (110).
One who seeks shelter, one who is hungry, one who is assailed by his enemies and one who lives for ever in his house should be protected by a man (111).
He who neglects this duty goes without any doubt to the hell Kumbhipāka. How can the deities and the manes accept Havi and food consecrated with Swadha mantras offered by him (112)?”
Having thus said to the great king, (the bird), stricken with grief and possessed by ten-fold5 characteristics, tore off the eyes of the boy (113).
Thereupon the eyes of the prince were put out. Having thus blinded him the bird Pujanyā flew away into the sky (114).
Thereupon beholding his own son the king said to the bird:—“Renounce your grief, O auspicious one. You have done well, O timid bird. (115).
Give up your sorrow and come back; may your friendship become everlasting. Live in my city and enjoy. May good betide you (16).
For the misfortune of my son I have not the least anger for you. Be my friend. May you fare well. You have done your duty (117).”
Pujanya said:—“I know how much love you have for your son like me. Making your son blind I do not wish to live here (118).
Hear I shall recount the themes narrated by the preceptor Sukra. “One should always leave at a distance a bad friend, a bad country, a bad son and a bad wife.
There can be no friendship for an evil friend and attachment for a bad wife. One cannot expect Pinda from a bad son and one cannot rely on a bad king (119-120).
Who can trust a bad friend ? One cannot live in a bad country. People are always afraid of a bad king and a bad son always brings on misery (121).
That wretch of a man, who being weak and having none to protect him, coufides in a man who does him injury, does not live long (122).
Do not trust a faithless man and do not place too much confidence even on a man who is faithful. Fear, begotten by confidence, destroys all the roots (123).
That stupid man, who serves a man and confides in a low caste, does not survive long (124).
As earth-worms are devoured by birds as soon as they are born, so men, obtaining advancement from a king, undoutedly meet with destruction soon (125).
As a ceeper destroys a huge tree so even a learned man, resorting to mildness of nature and destroying his body, daily brings about the lestruction of his enemies (126).
An enemy, first becoming mild, delicate and emaciated, gradually makes the body lean and then kills us as an earth-worm gradually erradicates a tree (127).
Having made this promise in the presence of the ascetics “I shall not destroy anybody” Hari, afterwards, O king, killed Namuchi with a foam (128).
A man destroys his enemy either with poison, fire or water whether he be asleep, drunk or careless (129)
In fear of future enmity men do not leave the remnant of enemies. Remembering this, example, O king, they bring about the entire extermination of their enemies (130).
O king, the remnant, of enemies, debt and fire, becomes again united and assumes proportion. Therefore the remnant of these three should never be kept (131).
An enemy laughs, talks, takes food from the same plate, sits on the same seat, but he always keeps in mind that sin (13).
Even contracting a relationship with an enemy one should not trust him. The king of gods, though himself a son-in-law, killed Puloma (133).
As a deer does not approach a hunter so a wise man should not near him who speaks sweet words keeping enmity at heart (134).
It is not proper to live near enemy who has prospered. He brings about our destruction as a river destroys a tree (135).
Even obtaining advancement from an enemy one should not trust him. Securing prosperity from him one meets with destruction like an earth-worm (136).
Learned persons, who are to protect themselves, should always keep in mind these verses chanted by the preceptor Sukra, O king, (137).
By making your son blind I have committed a great iniquity so I place no no confidence in you (138).
Having said all this the bird at once flew up into the sky. I have thus O king, described to you, what took place for merly between Pujanyā and the king Brahmadatta.
O highly intelligent one, O Yudhisthira, I shall describe to you the ancient history of Srādha as accosted by you which was recounted by:Sanatkumar in response to a question from Mārkandeya (139-141).
O king, hear what happened in the days of yore to Gālava, Kundarika and Brahmadatta the (three Brahmacharins in their seventh birth who longed for the fruit of Srāddha and good actions (142-143).
21. An account of the seven Brāhmanas
MARKANDEYA said:—The people perform Srādha and even the Yogins do the same. So I shall describe to you its most excellent fruit (1).
O descendant of Bharata, religious knowledge gradually evolved from what Brahmadatta had obtained in his seventh birth (2).
O you of great intellect shorn of sins, hear what in the days of yore the Brahmanas obtained by performing Srādhas to the neglect of religion (3).
O my son, I saw with my celestial vision at the field of Kurukshetra the seven impious Brāhmanas engaged in performing religious rites for ancestral manes as pointed out by Sanatkumār (4).
Vāgdustha, Krodhana, Hingsra, Pishuna, Kavi, Khasrima and Pitrivarti-these seven Brāhmanas, by name and action, were the sons of Koushika and the disciples of Garga.
When after imprecating a curse their father left the house, they, taking the vow of celebacy, began to live in the house of Garga (5–6).
Once on a time at the command of their preceptor they all went to the forest to tend the milch-cow Kapilā with its calf that had been obtained fairly (7).
O descendant of Bharata, being stricken with hunger on the way they cherished the sinful desire of killing the cow (8).
Kavi and Khasrima, however, did not wish it then and they two could not prevent the other Brāhmanas (9).
Of these the Brahmana Pitrivarti, who used to perform daily Srādha and other evening rites and abide by virtuous ways, said in anger to his brothers (10):—
“If you are all bent upon slaying this cow then we all, with our minds controlled, dedicate it to the ancestral manes (11).
By this, even this cow will acquire virtue no doubt. And if we perform a pious rite for our ancestral manes we shall not commit an iniquity (12).”
Thereupon, O descendant of Bharata, they all, having agreed to this, killed the cow and having dedicated it to the ancestral manes, took its meat (13).
Having taken the meat of the cow they all said to their preceptor:—“The cow has been killed by a tiger and here is her calf” (14).
Out of simplicity the Brahmana took the calf. Having imposed on their preceptor by a false story all those Brāhmanas, on the expiration of their lease of life, met with death (15).
On account of their that sinful conduct towards their preceptor and for the destruction of the cow, they, possessed by envy, ruthlessness and anger, were born as the sons of a hunter.
They were all strong and liberal-minded. On account of their duly worshipping the ancestral manes and killing the cow they carried with them the knowledge of their pristine birth and actions. Those learned seven Brāhmanas were born as hunters in the province of Dashārna (16-18.
They were all intent upon performing their own duties, were truthful and shorn of avarice. They used to work only for the time that was necessary to keep their body and soul together (19).
The rest of the time they used to spend in meditation. Their names, O king, were respectively Nirvaira, Nivirta, Kshanta, Nirmangu, Kriti, Vaighasa and Mātrivarti. They were all very highly pious hunters (20–22).
Thus living and performing the duties of a hunter they worshipped and satisfied their old parents (22).
When in time their parents died, they, leaving aside their bows and arrows, renounced their lives in the forest (23).
By those pious actions they, in the next birth, became deer carrying with them the recollection of their pristine birth. Because they used to strike terror and slay (the deer) they, filled with fear, were born in the beautiful Kālanjara mountain as deer, named Unmakha, Nityavitrasta, Stabdhakarna, Vilochana, Pandit, Ghasmar and Nādi (24–25).
Recollecting their former birth and species they used to roam in the forest. They were all of subdued minds, peaceful, unmarried and used to perform good works and observe the same religious rites. Adopting the life of a Yogin they used to live there (26–27).
Leading the life of ascetics and taking a small quantity of food they gave up their lives in a desert. O king, O descendant of Bharata, even now in the desert attached to the Kālanjāra mountain their footsteps are seen (28).
By those pious actions, O my son, they were divested of all evils— and they were born in a more auspicious species, namely that of Chakravākas (29).
Leading a life of celebacy those pious ascetics were born in the holy island of Shara as seven water-fowls (30).
Their names were Nispriha, Nirmama, Kshānta, Nirdanda, Nisparigraha, Nivritti and Nivrita (31).
Those pious Chakravakas were all Brahmachārins. Abstaining from food and carrying on hard austerities they died on the bank of a river (32).
Those seven brothers have become these ganders ranging at will. These are the seven intelligent Brahmachārins carrying the recollection of their pristine birth (33).
Because born as Brahmanas they, by false words, imposed on their preceptor, they are now born as birds moving about in the world (34).
And because though for their selfish ends they worshipped their ancestral manes they have obtained a knowledge of their previous birth (35).
These ganders are respectively named Sumanā, Suchivāk, Sudha, Panchama, Chinnadarshana, Sunetra and Swatantra (36).
Of them the fifth came by the name of Pānchika in his seventh birth, the sixth by that of Pandarika,and the seventh by that of Brahmadatta (37).
On account of the hard austerities performed by them in seven births, of the Yoga practices carried on by them and of their good Karma they listened to the recitation, of the Vedic hymns in their first birth in the house of their preceptor. In consequence thereof their inclination remained pure thongh they lived in the world, (38–39).
All these Brahmachārins had the knowledge of Brahman; and having been engaged in meditation they lived there (40).
While all those birds were living together there, the highly prosperous,all-powerful and the effulgent king Vibhrāja, the head of Neepas, born in the race of Puru, along with the females of his house, came to that forest (41–42).
Beholding that prosperous king the bird Swatantra was possessed by envy and wished to become so (43).
(He thought):—“If I have done any good deed and practised Tapas, forsooth I shall become such a king. I have been greatly emaciated by hard-austerities yielding no fruits nor happiness (44).”
22. The course of the birds
MARKANDEYA said:—Thereupon his comrades the other two Chakravākas said to him:—“We shall be your ministers ever doing you good” (1).
Having said “so be it” his mind was engaged in Yoga. After they had entered into this contract Shuchivāk said to them (2).
“While deviating from the path of a Yogin and possessed by desire you pray for such a boon, hear what I have got to say in this matter (3).
Undoubtedly you will become the king of Kāmpilya and these two will be your ministers” (4).
With these words the four ganders imprecated a curse on the other three. And on account of their falling off from Yoga consequent upon their praying for a kingdom they did not converse with those three (5).
Losing their Yoga (acquirements) and having their senses bewildered the cursed ganders prayed to their comrades for relief (6).
They were propitiated and Sumanā, as the spokesman of all, communicated to them the following words of grace (7).
“Undoubtedly there will be an end of your curse. Freed from this birth you will be again born as men and practise Yoga (8).
Swatantra will be able to understand the sound of all animals. By his counsels we have secured the favour of the ancestral manes (9).
On account of our dedicating the cow to the ancestral manes after killing we have all acquired knowledge and been practising Yoga (10).”
Hearing this only sloka, containing the story of those (seven) men, recited one shall acquire most excellent Yoga (11).
23. The story of the birds—continued
MARKANDEYA said:-Those seven ganders, ever practising Yoga and ranging in the Mānasa lake, namely Padmagarbha, Aravindaksha, Kshiragarbha, Sulochana, Uruvindu, Suvindu and Hemagarbha, used always to live upon air and water and nourish their body (1–2).
At that time shinning in the grace of his person and surrounded by his female companions the king was ranging in that forest like the king of celestials in the pleasure garden of Nandana (3).
By their earnestness and other external marks the king perceived that those birds were Yogins. Then out of shame1 and thinking upon it he returned to his own city (4).
He had a highly pious son by name Anuha. He had his eye on the minutest details of morality and accordingly became the Defender of Faith (5).
Sukha conferred upon him his accomplished and worshipful daughter Kritvi gifted with all auspicious marks and endued with the quality of goodness (6).
O Bhisma, formerly Sanatkumār mentioned that beautiful damsel to me as Pivari, the daughter of the ancestral manes Vahirshadas (7).
She was the foremost of the truthful, beyond the comprehension of persons of uncontrolled mind, was herself an ascetic, the wife of a Yogin and the mother of a Yogin (8).
I had described this to you before while giving an account of the ancestral manes. Having placed Anuha on the throne, welcomed the citizens with a delighted heart and made the Brahmanas perform the benedictory rite the king Vibhrāja repaired to the Mānasa lake, where the ganders were ranging, for carrying on hard austerities (9–10).
Having renounced all desires, abstained from food and living on air only he began to practise penances on one side of that lake (11).
O descendant of Bharata, his resolution was that he might become the son of one of them and thus acquire Yoga (12).
Having made this resolution he began to carry on hard austerities and shone there like the sun (13).
O foremost of Kurus, on account of its being rendered brilliant by Vibhrāja that forest, where the four ascetic ganders and the other three who had deviated from the path of Yoga gave up their lives, became celebrated by the name Vaibhrāja (14–15).
Being freed from sins those seven high-souled men (born as birds) were born in the city of Kāmpilya under the names of Brahmadatta and others (16).
Amongst them four, by knowledge, meditation and asceticism, mastered the holy Vedas and Vedangas and had (a good) memory. The other three remained in ignorance (17).
Swatantra was born as the highly illustrious son of Anuha by the name of Brahmadatta. According to his resolution in the previous birth as a bird he was endued with knowledge, meditation and Tapas and mastered the Vedas and Vedangas (18).
Chitradarshi and Sunetra were born as Srotrya2 Brahmanas, well read in the Vedas with all their auxiliaries, in the races Vābhravya and Vatsa (19).
For having lived with him in the previous birth they became help-mates to Brahmadatta. The others were born as Pānchāla, Pānchika and Kandarika (20).
Of them Pānchāla was welf versed in the Rig Veda and (accordingly) performed the duties of a preceptor. Kandarika was well read in the other two Vedas and acted as Chhandoga3 and Adhvaryu4 (21).
Anuha's son, the king (Brahmadatta), was conversant with the voice of all animals. He was a great friend of Pānchala and Kandarika (22).
Although they were addicted to vulgar pleasures they, on account of their pristine good deeds, were conversant with morality, temporal profit and desires (23).
Having installed the sinless Brahmadatta on the throne the foremost of ascetic kings, Anuha attained to the most excellent state (24).
Brahmadatta's wife, who was the daughter of Devala, was a great female anchorite. Her name was Sunnati (25).
Thus from Devala Brahmadatta obtained his daughter the high-minded ascetic Sunnati who was of the same temperament with him (26).
O descendant of Bharata, in his seventh birth Pānchika was the fifth, Kandarika the sixth and Brahmadatta the seventh. The remaining ganders were born as brothers in a Poor Srotrya family in the city of Kāmpilya (27–28).
Their names were Dhritimān, Sumanā, Vidvān and Tatwadarshi.” They were well read in the Vedas and gifted with keen observation (29).
They were all endowed with the recollection of the pristine birth. When after having attained to the consummation of Yoga practices and welcomed their father they were about to depart he said to them
“Verily by your renouncing me you will commit a mighty iniquity. How can you (all) depart, without removing my proverty and satisfying the other duties of a son viz—the spreading of progeny, the performing of Sraddha at Gya, and attending upon me (in my old age) (30-32).”
The twice-born ones again said to their father:—"We will make arrangements by which you will live (33).
Do you go to the sinless king Brahmadatta and recite before him and his minister the Sloka pregnant with great import (34).
He will then, with great joy, confer upon you many village and desired-for objects. Therefore O father, go there” (35).
Having said this and worshipped their father they attained to beatitude as the result of the practices of Yoga (36).
24. Brahmadatta retires from the world
MARKANDEYA said:—One of (those ganders) Vibhrāja, an ascetic and anchorite as he was, was born as the son of Brahmadatta by name Viswaksena (1).
Once on a time Brahmadatta was sporting delightedly in a forest in the company of his wife like Indra in the company of Sachi (2.)
Thereupon the king heard the noise made by an ant who was soliciting a female-ant and displaying his displeasure (3).
Hearing that the poor female ant was expressing her disgust at the request of her husband Brahmadatta laughed aloud (4).
Thereat his wife Saunati was stricken with sorrow and shame. That beautiful damsel had been abstaining from food for a long time (5).
When her husband attempted to please her, that one of pure smiles said “O king, while you laughed at me I do not like to live” (6).
The king however communicated to her the cause of his laughter but she placed no confidence in his words but rather said in anger “This is not within the power of a man (7).
What man can decipher the sound of an ant save by the favour of the Providence or by the good deeds of his pristine birth (8)?
O king, if by virtue of Tapas or any other knowledge you have acquired the power of understanding the sound of animals, then by some means create confidence in me by which I may know it. Otherwise, O king, I shall renounce my life. I do swear truly” (9-10).
Hearing those harsh words of the queen the highly illustrious king Brahmadatta was greatly distressed. He then reverentially sought the protection of the Omnipotent Nārāyana, the lord of all the worlds.
Having controlled his senses and abstaining from food the highly illustrious king, within six nights, saw the Omnipotent Deity Nārāyana. The Lord, compassionate unto all creatures, said to him (11-13).
“O Brahmadatta, after the night has passed away you will attain to well-being.” Having said this the lord disappeared therefrom (14).
Having learnt a Sloka from his sons the father, of those four high-souled Brāhmanas, considered him self blessed (15).
He then desired to go to the King and his Minister. Going there, he however found no opportunity of reciting the sloka to them (16).
Thereupon having bathed in the tank and obtained the boon from Nārāyana, he, delightedly ascending a golden chariot, entered the city (17).
Kandarikā, the foremost of the twice-born, acted as his charioteer and Pānchala held the chowries (18).
Considering that to be a favourable moment the Brāhmana recited the sloka before the King and the two ministers (19).
“Having been born as seven hunters in the Province of Dashārna they were, in their next birth, born as deer on the Kālanjara mountain,-and then they were born as Chakravākas in the island of Shara.
Then they were born as ganders in the Mānasa lake. And at last they were born in Kurukshetra as Brāhmanas well read in the Vedas.
Amongst them the four, that where born of a good family, have gone to a distant region. You, deviating from the path of Yoga, are sinking” (20–21).
O descendant of Bharata, hearing this the king Brahmadatta was stupified, and the reins of the horses and chowries slipped off respectively from the hands of Kandarikā and Pānchāla. Seeing this the citizens and friends were all greatly agitated (22–23).
Having waited for a moment with his two ministers on the car the king, after regaining his consciousness, returned to the palace (24).
Thereupon recollecting the tank mentioned and regaining the Yoga power practised in the previous birth he honored the Brāhmana with various enjoyable things and chariots (25).
Then placing on the throrne his son Viswaksena, the subduer of enemies, Brahmadatta retired to a forest with his wife (26).
After the king had gone to the forest for practising Yoga Devala's daughter, the good-natured Sunnati said with great delight to the king (27) :—
"O monarch, you can understand the sound of the ants and still you are addicted to sexual desires; therefore in great anger I wanted to work you up (28).
From this birth we must attain to the most excellent state. You had deviated from the practice of Yoga and accordingly I reminded you of it” (29).
Hearing the words of his wife the king was highly pleased. And having acquired Yoga power he attained to a state which it is very difficult to obtain (30).
Having purified himself by his own actions and acquired the most excellent Sānkhya Yoga he attained to a consummate state (31).
Having instituted only Sikshā and laid down the order of the Vedas the great ascetic Pānchālya acquired renown and the status of a Yoga preceptor (32).
O son of Gangā, all this happened in the days of yore before my very eyes. Meditate on this and you will meet with well-being (23).
Others also, who will meditate on this most excellent account, will never be visited by inferior births (34).
O descendant of Bharata, listening to this highly momentous history, one has his mind always bent on practsing Yoga (35).
He, who will meditate on this, shall always enjoy peace and gradually attain to the pure state of a Yogin which it is difficult to acquire in this world (36).
VAISHAMPAYANA said:—In order to propagate the pratice of Yoga the intelligent Mārkandeya thus spoke in the days of yore by way of describing the fruits of a Srāddha (37).
The Divine Soma confers nourishment on all creatures. Therefore hear from me an account of the lunar family while describing the family of Vrishnis (38).
