Mokshadharma Parva — The attainment of uniformity by Agni and Soma-the birth of gods, Manus etc.

How did Agni and Soma, in days of yore, attain to uniformity with regard to their original nature? Thus doubt has arisen in my mind. Do you remove it, O slayer of Madhu.

I shall recite to you, O son of Pandu, an ancient story of events arising from my own energy. Do you listen to it with concentrated mind.

When four thousand divine cycles elapse, the dissolution of the universe sets in. The Manifest disappear into the Unmanifest. All creatures, mobile and immobile, meet with destruction. Fire, Earth, Wind, all disappear. Darkness covers the universe which becomes one endless expanse of water.

When that infinite expanse of water only exists like Brahma without a second, it is neither day nor night. Neither aught nor naught exists; neither manifest nor unmanifest.

When such is the state of the universe, the foremost of Beings, viz., the Eternal and Immutable Hari originates from Ignorance, that combination of the qualities belonging to Narayana, that is indestructible and immortal, that is without senses, that is inconceivable and unborn, that is Truth's self fraught with mercy, that is endued with the form of existence which the rays of the gem called Chintamani have, that causes various kinds of inclinations to flow in diverse directions, that is divested of the principles of hostility and decay, and morality and decay, that is formless and all-pervading, and that is endued with the principle of universal Creation and of Eternity without beginning, middle, or end. There is authority for this assertion.

The Shruti declares,-Day was not. Night was not. Aught was not. Naught was not. In the beginning there was only Ignorance. She was of the form of the universe, and she is the night of Narayana of universal form. This is the meaning of the word of Tamas.

From that Purusha thus born of Tamas and having Brahma for his parent, came into existence the Being called Brahman. Brahman, wishing to create creatures caused Agni and Soma to originate from his own own eyes. Afterwards when creatures were to be created, the ceated persons came out in their due order as Brahmanas and Kshatriyas. He who came into being as Soma was none else than Brahma; and they that were born as Brahmanas were all Soma in sooth. He who came into Being as Agni was none else than Kshatriya. The Brahmanas became gifted with greater energy than the Kshatriyas. If you enquire about the reason thereof, the answer is that this superiority of the Brahmanas to the Kshatriyas is an attribute which is manifest to the whole world. It occurred as follows. The Brahmanas represent the eldest creation amonst men. None were created before who were superior to the Brahmanas. He who offers food into the mouth of a Brahmana is considered as pouring libations into a burning fire. I say that having arranged things thus, the creation of creatures was accomplished by Brahman. Having established all created beings in their respective positions, he keeps us the three worlds. There is a similar declaration in the Mantras of the Shrutis.

You, O Agni, are the Hota in sacrifices, and the benefactor of the universe. You are the benefactor of the gods, of men and of all the worlds.

There is other authority also for this You are, O Agni, the Hotri of the universe and of sacrifices. You are the instrument through which the gods and men do good to the universe.

Agni is truly the Hotri and the performer of sacrifices. Agni is again the Brahma of the sacrifice. No libations can be poured into the sacrificial fire without uttering Mantras; there can be no penances without a person to perform them; the worship of the gods and men and the Rishis is done by the libations poured with Mantras. Hence, O Agni, you have been considered as the Hotri in sacrifices. You are, again, all the other Mantras that have been declared with regard to the Homa rites of men. The duty of the Brahmanas is to officiate for others in the sacrifices they perform. The two other castes viz., Kshatriyas and Vaishyas, that are included within the twice-born class, have not the same duty, laid down for them. Hence, Brahmanas are like Agni, who uphold sacrifices. The sacrifices strengthen the gods. Thus, strengthened the gods fructify the Earth. But the result that may be gained by the foremost of sacrifices may as well be done through the mouth of the Brahmanas.

That learned man who offers food into the mouth of a Brahmana is said to pour libations into the sacred fire for pleasing the gods.

In this way the Brahmanas have come to be considered as Agni. They who are endued with learning worship Agni. Agni is, again, Vishnu. Entering all creatures, he upholds their vital airs.

Regarding it there is a Verse sung by Sanatkumara. Brahman, in creating the universe, first created the Brahmanas. The Brahmanas become immortal by studying the Vedas, and go to heaven by virtue of such study. The intelligence, speech, acts and observances, faith, and the penances of the Brahmanas keep up both the Earth and the heaven like slings of strings upholding bovine nectar.

There is no duty higher than Truth. There is no one more worthy of respect than the mother. There is none more efficient than the Brahmana for conferring happiness both in this world and the next.

The inhabitants of those kingdoms where Brahinanas have certain means of inaintenance become very wretched. There the no oxen do not carry the people or draw the plough, nor do cars of any kind bear them. There milk kept in jars is never churned for producing butter. On the other hand, the dwellers become shorn of every prosperity, and follow the ways of robbers.

In the Vedas, the Puranas, the histories, and other authoritative writings, it is said that the Brahmanas, who are the souls of all creatures, who are the creators of all things, and who are at one with all existent objects, originated from the mouth of Narayana. Indeed, it is said that the Brahmanas first issued of that great boongiving gods mouth when he had controlled his speech as a penance. The Brahmanas are distinguished above the gods and Asuras, since they created by myself in my indescribable form as Brahma as I have created the gods and the Asuras and the great Rishis and placed them in their respective situations and have to punish them occasionally. On account of his amorous assault on Ahalya, Indra was cursed by Gautama, her husband, through which Indra got a green beard on his face. Through that curse of Kaushika, Indra lost also, his own testicles which loss was afterwards compensated by the substitution of the testicles of a ram. When in the sacrifice of king Sarjjati, the great Rishi Chyavana wanted to make the twin Ashvins sharers of the were sacrificial offerings, Indra objected. Upon Chyavanas insisting, Indra tried to hurl his thunderbolt at him. The Rishi paralysed Indras arms. Enraged at the destruction of his sacrifice by Rudra, the great Rishi Daksha once more began to practise severe austerities, and attaining to high power caused something like a third eye to appear on the forehead of Rudra. When Rudra became ready for the destruction of the triple city belonging to the Asuras, the preceptor of the Asuras, viz., Ushanas, provoked beyond patience, tore a matted lock from his own head and hurled it at Rudra. From that matted lock of Ushanas originated many serpents. Those serpents began to bite Rudra, at which his throat became blue. During a period, long gone by, at the time of the selfborn Manu, it is said that Narayana had seized Rudra by the throat and hence did Rudras throat become blue. On the occasion of churning the Ocean for ambrosia, Brihaspati of Angiras's family sat on the shores of the Ocean for performing the rite of Puruscharana. When he took up a little water for the purpose of the initial rinsing, the water seemed to him to be very muddy. At this Brihaspati became angry and cursed the Ocean, saying,-Since you continue to be so dirty without caring for the fact of my having come to touch you, since you have not become clear and transparent, therefore from this day you shall be tainted with fishes and sharks and tortoises and other aquatic animals! From that time, the waters of the ocean have become filled with various sorts of sea-animals and monsters. Vishvarupa, the son of Tashtri, formerly, became the priest of the gods. He was, on his mothers side, connected with the Asuras, for his mother was the daughter of an Asura. While publicly offering to the gods their shares of sacrificial offerings, he privately offered shares thereof to the Asuras. The Asuras, headed by their king Hiranyakashipu, then went to their sister, the mother of Vishvarupa, and begged a boon from her, saying,-Your son Vishvarupa by Tashtri, otherwise called Trishiras, is now the priest of the gods. While he gives to the gods their shares of sacrificial offerings publicly, he gives us our shares of the same privately. On account of this, the gods are being advanced and we are being weakened. You should, therefore, curse. influence him that he may take up our cause! Thus addressed by them, the mother of Vishvarupa went to her son who was then living in the Nandana forest (of Indra) and said to him,-How is it, son, that you are engaged in advancing the interests of your enemies and weakening that of your maternal uncles? You should not act in this way. Thus begged by his mother, Vishvarupa thought that he should not disobey her words, and as the result of that thought he went over to the side of Hiranyakashipu, after having paid proper respects to his mother. Upon the arrival of Trishiras, king Hiranyakashipu dismissed his old Priest, viz., Vashishtha the son of Brahman, and appointed Trishiras to that office. Enraged at this, Vashishtha cursed Hiranyakashipu, saying,-Since you dismiss me and appoint another person, as your Priest, this Sacrifice of yours shall not be completed, and some being, the like of whom has not existed before, will kill you! On account of this Hiranyakashipu was killed by Vishnu in the form of a man-lion. Vishvarupa, having taken up the side of his maternal relations, began to practise severe austerities for advancing them. Moved by the desire of making him swerve from his vows, Indra sent, to handsome Apsaras. Seeing those celestialnymphs of transcendent beauty, the heart of Vishvarupa became moved. Within a very short time he became greatly attached to them, the celestial nymphs said to him one day,-We shall not tarry here any longer. In fact, we shall return to that place whence we came! The son of Tashtri replied,-Where will you go? Stay with me. I shall do you good! Hearing him say so, the Apsaras rejoined, We are celestial nymphs called Apsaras. We chose in days of old the illustrious and boongiving Indra of great power!-Vishvarupa then said to them, This very day I shall so ordain that all the gods with Indra at their head shall cease to be!-Saying this, Trishiras began to recite mentally certain sacred Mantras of great efficacy. By virtue of those Mantras he began to increase in energy. With one of his mouths he began to drink all the Soma that Brahmanas devoted Sacrifices poured on their sacred fires with due rites. With a second mouth he began to eat all the food. With his him many third mouth he began to drink up the energy of all the gods headed by Indra. Seeing him swelling with energy in every part of his body that was strengthened by the Soma he was drinking, all the gods then, with Indra in their company, went to the Grandfather Brahman. Arrived at his presence, they addressed him and said, — All the Soma that is duly offered in the sacrifices celebrated everywhere is being drunk by Vishvarupa. We no longer get our shares. The Asuras are being advanced, while we are being weakened! You should, therefore, ordain what is for our behoof! After the gods ceased, the Grandfather replied, — The great Rishi Dadhichi of Bhrigu's race is now engaged in practising severe austerities. Go, ye gods, to him and solicit a boon from him. Do ye so arrange that he may renounce his body! With is bones let a new weapon be made called the Thunder-bolt!-Thus instructed by the Grandfather, the gods proceeded to that place where the holy Rishi Dadhichi was practising austerities. The gods, headed by Indra, addressed the sage, saying.-O Holy One, your austerities, we trust, are being well performed and uninterrupted !-The sage Dadhichi said,-Welcome to all of you! Tell me what I should do for you! I shall certainly do what you will say!-They then told him,You should renounce your body for benefiting all the worlds!—Thus prayed, the sage Dadhichi, who was a great Yogin and who considered happiness and misery equally, without being at all dispirited, concentrated his Soul by his Yoga power and renounced his body. When his Soul left its temporary tenement of clay, Dhatri, taking his bones, created a dreadful weapon called the Thunderbolt. With the Thunder-bolt thus created of the bones of a Brahmana, which was impenetrable by other weapons and irresistible and permeated by the energy of Vishnu, Indra struck Vishvarupa the son of Tashtri. Having killed the son of Tashtri thus, Indra cut off the head from the body. From the lifeless body, however, of Vishvarupa, when it was pressed, the energy that was still living in it gave birth to a powerful Asura named Vritra. Vritra became the enemy of Indra, but Indra killed him also with the Thunder-bolt. On account of the sin being thus doubled of Brahmanicide, Indra became stricken with a great fear and as the consequence thereof he had to relinquish the sovereignty of heaven. He entered a cool lotus-stalk that grew in the Manasa lake. On account of the Yoga power of lightness, he became very minute and entered the fibres of that lotus-stalk. When the king of the three worlds, the husband of Shachi, had thus disappeared from sight through fear of the sin of Brahmanicide, the universe became kingless The qualities of Darkness and Ignorance attacked the gods. The Mantras uttered by the great Rishis lost all efficacy. Rakshasas appeared on all sides. The Vedas were about to disappear. The denizens of all the worlds, having no king, lost their strength and began to fall an easy prey to Rakshasas and other evil Beings. Then the gods and the Rishis, in a body, made Nahusha, the son of Ayush, the king of the three worlds and duly crowned him as such. Nahusha had on his forehead full fivehundred luminaries of great effulgence, which had the virtue of defeating every creature of energy. Thus equipt Nahusha continued to govern heaven. The three worlds were restored to their normal state. The inhabitants of the universe more became happy and cheerful. Nahusha then said,-Everything that Indra used to enjoy is before me. Only, his wife Shachi is not by!-Having said this, Nahusha proceeded to where Shachi and, addressing her said,-blessed lady, I have become the king of the gods! Do you accept me!-Shachi replied, saying,-You are by nature, of a pious conduct. You belong, again, to the race of Soma. You should not attack another person's wife!-Nahusha, thus addressed by her, said,-I now occupy the position of Indra, I deserve to enjoy the dominions and all the precious possession of Indra. There is no sin in wishing to enjoy you. You were Indra's and, therefore, should be mine!-Shachi then said to him, I am observing a vow that has not yet been finished. After performing the final ablutions I shall come to you within a few days! Taking this promise from Indra's wife, Nahusha left her. Meanwhile Shachi, stricken with pain and grief, anxious to find her lord and assailed by her fear of Nahusha, went to Brihaspati. At the first sight Brihaspati took her to be stricken once was with anxiety. He immediately took to Yogameditation and learnt that she was intent upon doing what was necessary for restoring her husband to his true position. Brihaspati then addressed her, saying,-Equipt with penances and the merit that will be yours on account of this vow that you are observing, do you invoke the boon-giving goddess Upashruti! Invoked by you, she will appear and show you where your husband is living!—While observing that very austere vow, she invoked with the help of proper Mantras the boon-giving goddess Upashruti. Invoked by Shachi, the goddess appeared before her and said, I am here at your command! Invoked by you, I have come! What wish of yours shall I satisfy.-Bowing to her with the head down, Shachi-blessed lady, you should show me where my husband is! You are Truth! You are Rita! Thus addressed, the goddess Upashruti took her to the lake Manasa. Arrived there, she pointed out to Shachi her lord Indra living within the fibres of a lotus-stalk. Seeing his wife pale and emaciated, Indra became highly anxious. And the king of heaven said to himself,-Alas, great is the sorrow that has befallen me! I have fallen off from the position that is mine! This my wife, stricken with grief on my account, finds out my lost self and comes to me here! Having thought thus, Indra addressed his dear wife and said, In what condition are you now?-She answered him,-Nahusha asks me to become his wife. I have obtained leave from him, having fixed the time when I am to go to him! Indra then said to her,-Go and say to Nahusha that he should come to you on a car never used before, viz., one to which some Rishis should be yoked, and arriving at yours in that state he should marry you! Indra has many beautiful and charming vehicles. All these have borne you. Nahusha, however, should come on such a vehicle that Indra himself had never used! Thus advised by her husband, Shachi left that place with a joyous heart. Indra also once more entered the fibres of that lotus stalk. Seeing the queen of Indra return to heaven, Nahusha addressed her saying,-

The time you had fixed is over!-Shachi said to him, as directed by Indra. YO king a number of great Rishis to the car he rode, Nahusha started from his place for coming to where Shachi was living.

The foremost of Rishis, viz., Agastya born within a jar, of the semen of Maitra-varuna, saw those foremost of Rishis insulted by Nahusha in that way. Nahusha struck Him with his foot. Agastya said to him,-Wretch, as you are doing a highly improper act, do you fall down on the Earth! Be changed into a snake and do you continue to live in that form as long as the Earth and her hills continue!-As soon as these words were uttered by the great Rishi, Nahusha dropped down from that vehicle.

The three worlds once more became kingless. The gods and the Rishis then in a body proceeded to where Vishnu was and appealed to him for encompassing the restoration of Indra. Approaching him they said,-O holy one, you should rescue Indra who is overwhelmed by the sin of Brahmanicide!-The boon-giving Vishnu replied to them, saying,-Let Shakra perform a Horse-sacrifice in honour of Vishnu. He will then be restored to his pristine position!-The gods and Rishis began to search for Indra, but when they could not find him they went to Shachi and said to her,-0 blessed lady, go to Indra and bring him here! Requested by them Shachi once more went to the lake Manasa, rising from the lake, Indra came to Brihaspati. The celestial priest Brihaspati then inade arrangements for a great Horse-sacrifice, substituting a black antelope for a good horse every way fit to be offered up in sacrifice. Causing Indra, the lord of the Maruts, to ride upon that very house Brihaspati led him to his own place.

The lord of heaven was then worshipped with hymns by all the gods and the Rishis. He continued to rule in heaven, purged off of the sin of Brahmanicide which was divided into four parts and ordained to live in woman, fire, trees, and kine. It was thus that Indra, strengthened by the energy of a Brahmana, succeeded in killing his enemy it was thus that Indra once more regained his position.

In days of yore, while the great Rishi Bharadvaja was saying his prayers by the side of the divine Ganga, one of the three feet of Vishnu, when he assumed his three-footed form, reached that place. Seeing that strange spectacle Bharadvaja attacked Vishnu with a handful of water, upon which Vishnu's bosom received a (mystic mark). Cursed by that foremost of Rishis, viz., Bhrigu, Agni was obliged to become a devourer of all things.

Once on a time, Aditi, the mother of gods, cooked some food for her sons. She thought that, eating that food and strengthened by it, the gods would succeed in killing the Asuras. After the food had been cooked, Vudha, having finished the observance of an austere vow, came before Aditi and said her,Give me alms! Though thus solicited Aditi gave him none, thinking that no one should eat of the food she had cooked before her sons, the gods, had first taken it. Enraged at the conduct of Aditi who thus refused to give him alms, Vudha who was Brahma's self through the austere vow he had finished, cursed her, saying that as Aditi had refused him alms she would have a pain in her womb when Vivasvat, in his second birth in the womb of Aditi, would be born in the form of an egg. Aditi reminded Vivasvat at that time of the curse of Vudha, and it is, therefore, the Vivasvat, the god who is worshipped in Shraddhas, coming out of the womb of Aditi, passed by the name of Martanda.

The Prajapati Daksha begat sixty daughters. Amongst them, thirteen were bestowed by him upon Kashyapa; ten upon Dharma; ten upon Manu; and twenty-seven upon Soma. Although all the the twenty-seven who called Nakshatras and conferred upon Soma were cqual in beauty and accomplishments, yet Soma became more attached to one, viz., Rohini, than the rest. Filled with jealousy, the rest of his wives, leaving him, went to their husband, saying,-O holy one, although all of us are equal in beauty, yet our husband Soma is wholly attached to our sister Rohini!-Enraged at this representation of his daughters, the celestial Rishi Daksha cursed Soma, saying, that thenceforth the disease phthisis should attach his son-in-law and live in him. Through this curse of Daksha, phthisis attacked the powerful Soma and entered into his person. Attacked by phthisis thus Soma came to Daksha. The latter addressed him, saying,-1 have cursed you because of your unequal conduct towards your wives. The Rishi then said unto Soma,—You are being reduced by the disease phthisis that has attacked you. There is a sacred water called Hiranyasarah in the Western ocean. Going to that sacred water, do you bathe there!-Advised by the Rishi, Soma went there. Arrived at Hiranyasarah, Soma bathed in that sacred water. Performing his oblation, he purged himself off of the sin. And because that sacred water saw illumined (abhasita) by Soma, therefore was it from that day called by the name of Prabhasa. On account, however, of the curse imprecated upon him in day of yore by Daksha, Soma, to this day, begins to decrease from the night of the full moon till his total disappearance on the night of the new moon whence he once more begins to increase till the night of full moon. The brightness also of the lunar disc from that time got a stain, for the body of Soma, since then, has come to show certain black spots. In fact, the splendid disc of the moon has, from that day, come to show the mark of a hare.

Once on a time, a Rishi name Sthulashiras was practising very severe austerities on the northern breasts of the mountains of Meru. While engaged in those austerities a pure breeze, full of all sorts of delicious perfumes, began to blow there and fan his body. Scorched as his body was by the very severe austerities he was practising, and living as he did upon air alone to the excusion of every sort of food, he became highly pleased at that delicious breeze which blew around him. While he was thus pleased with the delicious breeze that fanned him, the trees around him, showed their flowers for making a display and extorting his praise. Displeased at this conduct of the trees which has the outcome of jealousy, the Rishi cursed them, saying,-Henceforth, you shall not be able to put fourth your flowers at all times.

In days of yore, for doing good to the world, Narayana was born as the great Rishi Vadavamukha. While practising severe austerities on the breast of Meru, he called the Ocean to his presence. The Ocean, however, disobeyed his command. Engaged at this, the Rishi, with the heat of his body, solidified the waters of the Ocean and made them as saltish in taste as the hurnan sweat. The Rishi further said, your waters will henceforth be not drinkable. Only when the Equine-head, roving within you, will drink your waters, they will be as sweet as honey!-It is for this curse that the waters of the Ocean to this day are saltish and are drunk by no one else than the Equine-head.

The daughter, named Uma, of the Himavat mountains, was sought by Rudra in marriage. (Ater Himavat) had promised the hand of Uma to Mahadeva the great Rishi Bhrigu, approaching Himvat, said to him-Give this daughter of yours to in marriage!-Himavat replied to him-Rudra is the bridegroom already selected by me for my daughter!-Enraged at this reply, Bhrigu said-Since you refuse my suit for the hand of your daughter and insult me thus, you will no longer contain jewels and gems!—To this day, on account of the Rishi's words, the mountains of Himavat have not any jewels and gems. Such is the glory of the Brahmanas.

It is through the favour of the Brahmanas that the Kshatriyas are able to possess the eternal and undecaying Earth as their wife and me enjoy her. The power of the Brahmanas, again, is made up of Agni and Soma. The universe is kept up by that power and, therefore, is upheld by Agni and Soma united together.

It is said that the Sun and the Moon are the eyes of Narayana. The rays of the Sun form the eyes. Each of them, viz., the Sun and the Moon, give strength and heat to the universe respectively.

And because of the Sun and the Moon thus warming and strengthening the universe, they are considered as the Harsha (joy) of the universe. It is on account of these acts of Agni and Soma that keeps up the universe that I pass by the name of Hrishikesha, O son of Pandu! Indeed, I am the boon-giving Ishana the Creator of the universe.

Through potency of the Mantras with which libations of clarified butter are poured on the sacred fire, I take and appropriate the share of offerings made in sacrifices. My complexion also is of that in sacrifices. My complexion also is of that foremost of gems called Harit. It is for these reasons that I pass by the name of Hari.

I am the substantial residence of all creatures and am considered by persons wellversed in the scriptures to be at one with Truth or Necta. I am, therefore, called by learned Brahmanas by the name of Ritadhama.

When in days of old the Earth became submerged in the waters and was not seen, I the discovered her and raised her from the Ocean. Therefore the gods worshipped me by the name of Govinda.

Shipivishta is a name. The word Shipi means a person who has no hair on his body. He who pervades all things in the form of Shipi passes by the name of Shipivishta.

The Rishi Yashka, with quiet soul, in many a sacrifice invoked me by the name Shipvishta. It is therefore that I came to bear this secret name.

Having adored me by the me by the name of Shipivishta, the highly intelligent Yashka, succeeded in restoring the Niruktas which were lost on the Earth and sunk into the nether regions.

I was never born. I never take birth. Nor shall I ever be born. I am the Soul of all creatures. Hence I pass by the name of Aja (unborn).

I have never uttered anything mean or obscene. The divine Sarasvati who is Truth, who is the daughter of Brahman and is named Rita, represents my speech and always lives in my tongue.

The existent and the non-existent have been merged by me in my Soul. The Rishis living in Pushkara which is considered as the residence of Brahmana called me by the name of Truth. even

I have never swerved from the quality of Goodness, and know that the quality of Goodness has emanated from me. In this birth also of mine, O Dhananjaya, my ancient quality of Goodness has not left me so that in this life, establishing myself on Goodness, I began to perform acts without ever wishing for their fruits. Purged off of all sins as I am by virtue of the quality of Goodness which is my nature, I can be seen by the help of that knowledge only which flows from adoption of the quality of Goodness. I am reckoned also among those who follow that quality. For these reasons am I known by the name of Satvata.

I till the Earth, taking the form of a large plough-share of black iron. And because my complexion is dark, therefore, am I called Vaikuntha.

I have united the Earth with Water, Ether with Mind, and Wind with Fire. Therefore am I called Vaikuntha.

The cessation of separate conscious existence by identification with Supreme Brahma is the highest stage for a living agent to acquire. And since I have never swered from that condition, I am, therefore, called by the name of Achyuta.

The Earth and the sky are known to extend on all sides. And because I uphold them both, therefore, am I called by the name of Adhokshaja.

Persons well-versed in the Vedas and engaged in interpreting the words used in those scriptures worship me in sacrifices by calling upon me by the same name.

In days of yore, the great Rishis, while practising severe austerities, said,-No one else in the universe, save the powerful Narayana, is capable of being called by the name of Adhokshaja.

Clarified butter which keeps up the lives of all creatures in the universe forms my effulgence. It is, therefore, that Brahmanas well-versed in the Vedas and possessed of concentrated souls call me by the name of Ghritarchis.

There are three well-known ingredients of the body. They have their origin in action, and are called Bile, Phlegm, and Wind. The body is called a union of these three. All living creatures are kept up by these three, and when these three become weakened, living creatures also become weakened. It is, therefore, that all persons well-versed in the scriptures of the science of Life call me by the name of Tridhatu.

The holy Dharma is known among all creatures by the name of Vrisha, O Bharata! Hence it is that I am called the excellent Vrisha in the Vedic lexicon called Nighantuka.

The word ‘Kapi' signifies the foremost of boars, and Dharma is otherwise known by the name of Vrisha. It is, therefore, that that lord of all creature, viz., Kashyapa, the common father of the gods and the Asuras, called me by the name Vrishakapi.

The gods and the Asuras have never been able to know my beginning, my middle, or my end. It is, therefore, that I am sung as Anadi, Amadhya, Ananta. I am the Supreme Lord, gifted with power, and I am the eternal witness of the universe.

I always hear words that are pure and holy, O Dhananjaya, and never catch anything that is sinful. Hence am I called by the name of Shuchishravas.

Putting on, in days of yore, the form of a boar with a single tusk, O increaser of the joys of others, I raised the sub-merged Earth from the bottom of the ocean. Therefore am I called by the name of Ekashringa.

While I put on the form of a powerful boar for this purpose, I had three humps on my back. Indeed on account of this peculiarity of my form at that time that I have come to be called by the name of Trikakud (threehumped).

Those who are well-versed in the science of Kapila call the Supreme Soul by the name Virincha. That Virincha is otherwise called the great Prajapati (or Brahman). Verily, I am at one with Him called Virincha on account of my imparting animation to all living creatures, for I am the Creator of the universe.

The preceptors of Sankhya philosophy, who have settled conclusions, call me the eternal Kapila living in the midst of the solar disc with but Knowledge for my companion.

On Earth I am known to be at one with Him who has been sung in the Vedic hymns as the effulgent Hiranyagarbha and who is always adored by Yogins.

I am considered as the embodied form of the Rich Veda consisting of twenty-one thousand verses. Persons well-versed in the Vedas also call me the embodiment of the Samans of a thousand branches. Thus do learned Brahmanas who are my devoted worshippers and who are few in number sing me in the Aranyakas.

In the Adhyaryus I am sung as the YajurVeda of fifty-six and fifteen and thirty branches.

Learned Brahmanas well-versed in the Atharvans consider me as identical with the Atharvanas consisting of five Kalpas and all the Krityas.

All the sub-divisions of the different Vedas with their branches, and all the verses that compose these branches, and all the vowels that occur in those verses, and all the rules of pronunciation, know, O Dhanajaya, are my work.

O Partha, He who rises and who gives various gods, is none else then myself. I am He who is the repository of the science of syllables and pronunciation that is treated of in the supplemental parts of the Vedas.

Following the path pointed out by Vamadeva, the great Rishi Panchala, through my favour obtained from that eternal Being the rules of the division of syllables and words, Indeed, Galava, born in the Vabhravya race, having acquired high ascetic success and obtained a boon from Narayana, compiled the rules about the division of syllables and words and those about emphasis and accent in utterance, and appeared as the first scholar who became conversant with those two subjects. Repeatedly thinking of the sorrow of birth and death, Kundarika and king Brahmadatta attained to that property which is acquired by persons devoted to Yoga, in course of seven births, through my favour.

In days of yore, O Partha, I was, for some reason, born as the son of Dharma, O Kuruchief, and owing to such birth of mind I was celebrated under the name of Dharmaja.

I took birth in two forms, viz., as Nara and Narayana. Riding on the car that helps the performance of scriptural and other duties, I practised, in those two forms, eternal austerities on the breast of Gandhamadana,

At that time the great sacrifice of Daksha took place. Daksha, however, in that sacrifice of his, refused to dedicate a share to Rudra, O Bharata, of the sacrificial offerings.

Moved by the sage Dadhichi, Rudra destroyed that sacrifice. He hurled a flaming dart.

That dart, having consumed all the articles of Daksha's sacrifice, came with great force towards us at the retreat of Badari.

With great violence the dart then dropped upon the chest of Narayana. Attacked by the violence of that dart, the hair on the head of Narayana became green. In fact, on account of this change in the colour of my hair I came to be called by the name of Munjakesha.

Driven off by an exclamation of Hun which Narayana uttered, this dart, losing its power, returned to Shankara's hands. At this, Rudra became greatly enraged and as the outcome thereof he rushed towards the Rishis Nara and Narayana gifted with the power of severe austerities.

Narayana then seized the rushing Rudra with his hand by the throat. Caught by Narayana, the lord of the universe, Rudra's throat changed colour and became dark. From that time forth Rudra came to be called by the name of Shitikantha.

In the meantime Nara, for destroying Rudra, took up a blade of grass and inspired it with Mantras. The blade of grass, thus inspired, was converted into a powerful battle-axe.

Nara suddenly hurled that battle-axe at Rudra but it broke into pieces. For that weapon thus breaking into pieces, I came to be called by the name of Khandaparashu.

Arjuna said In the battle capable of encompassing the destruction of the three worlds, who acquired the victory, O Janarddana, do you tell me this.

The Blessed and Holy One said When Rudra and Narayana thus fought all the universe became suddenly stricken with anxiety.

The god of fire ceased to accept duly poured in sacrifices with the help of Vedic Miantras. The Vedas no longer shone by inward light in the minds of the Rishis of purified souls.

The quality of Darkness and Ignorance possessed the gods. The Earth shook. The vault of the sky seemed to divide in two parts.

All the luminaries became deprived of their effulgence. The Creator, Brahman, himself dropped from his seat. The Ocean himself became dry. The mountains of Himavat became riven.

When such dreadful portents appeared everywhere, O son of Pandu, Brahman, attended by all the gods and the great Rishis, soon come to the place where the battle was going on. The four-headed Brahman, capable of being understood with the help of only the Niruktas, joined his hands and addressing Rudras, saidउवाच वचनं रुद्रं लोकानामस्तु वै शिवम्॥

Let good happen to the three worlds. Throw down your weapons, O lord of the universe, for doing good to the world.

That which is indestructible, immutable, supreme, the origin of the universe, uniform, and the supreme actor, that which is above all pairs of opposites, and inactive, has, chosing to be shown, been pleased to assume this one blessed form. This Nara and Narayana have taken birth in the race of Dharma.

The foremost of all gods, these two are observers of the highest vows and gifted with the severest penances. Through some reason best known to Him. I myself have originated from the quality of His Grace.

Eternal as you are, for you have ever existed since all the past creations, you too have originated from His anger. With myself then, these gods, and all the great Rishis, do you worship this displayed form of Brahma and let peace be to all the worlds forthwith!

Thus addressed by Brahman, Rudra iminediately renounced the fire of his anger and began to please the illustrious and powerful Narayana. Indeed, he soon placed himself at the disposal of the worshipful, boongiving, and powerful Narayana.

That boon-giving god who has his anger and the senses under control, became soon pleased and reconciled with Rudra.

Well-worshipped by the Rishis, by Brahmana, and by all the gods the great God, the Lord of the universe, otherwise called by the name of Hari, then addressed the illustrious

He who knows you knows me. He who follows you follows me! There is no difference between you and me. Do you never think otherwise.

The mark made by your lance on my chest will from this day put on the form of a beautiful whirl, and the mark of my hand on your throat will also assume a beautiful shape on account of which you shall, from this day forth, be called by the name of Shreekantha.

Having mutually caused such marks on each other's body, the two Rishis Nara and Narayana thus made friends with Rudra and sending away the gods, once more began to practise penances with a tranquil souls. I have thus told you, O son of Pritha, how in that battle which occurred in days of yore between Rudra and Narayana, the latter got the victory.

I have told you the many secret names by which Narayana is called, and what the meanings, O Bharata, are of those names, which, as I have told you the Rishis have bestowed upon the great God.

In this way, O son of Kunti, assuming various forms do I rove at will, through the Earth, the region of Brahman himself, and that other high and eternal region of happiness called Goloka. Protected by me in the great battle, you have acquired a great victory.

That Being whom, at the time of all your battles, you saw stalking in your van, know, O son of Kunti, is no other than Rudra, that god of gods, otherwise called by the name of Kaparddin.

He is otherwise known by the name of Kala and should be known as one that has originated from my anger. The enemies whom you have killed were all, in the first instance, killed by him.

Do you bend your head to that god of gods, the lord of Uma, gifted with immeasurable power. With concentrated soul, do you bend your head to that illustrious Lord of the universe, that indestructible god, otherwise called by the name of Hara.

He is none else than that god who, I have repeatedly said to you, has originated from my anger. You have before this, heard, O Dhananjaya, of the power and energy which live in him.