Philosophy and Religion / Mahabharata

Mahabharata

Markandeya-Samasya Parva

The return to Kamyaka. The narration by Markandeya. The story of the greatness of the Brahmanas. The history of Tarkshya. The history of the Vaivasvata. The wonderful child. Markandeya's words about Narayana. Prophecy for the future. Command to Yudhishthira. The history of the frogs. The colloquy between Baka and Indra. The history of Shibi. The history of Yayati. The history of Seduka and Vrishadarbha. Narrating the Kshatriya greatness. The history of Indradyumna. The merits of charity. The history of Dhundhumara. The history of Madhu-Kaitabha. The history of chaste women. The colloquy between the Brahmana and the Fowler. History of Pativrata. The history of Angiras. Birth of Skanda. Fight between Skanda and Shakra. The evil spirits. Hymn to Skanda.

Vaishampayana said:
While they (the Pandavas) were living there, the rainy season, which puts an end to summer and is agreeable to all creatures, made its appearance.

Then, hundreds and thousands of sable clouds covering the (entire) firmament and the cardinal points, emitting thundering roars and looking like (so many) awnings in the rainy season, incessantly poured down showers night and day. The effulgence of the sun disappeared from the earth; and its place was filled by the stainless splendour of lightning.

And the earth, over grown with grass teeming with gnats and reptiles, maddened with joy and saturated with water, looked serene and became delightful to all.

When the (surface of the) earth was flooded with water it could not be discerned whether the ground was even or uneven or whether there were rivers, ground.

At the close of summer, the streams full of agitated waters and careering violently with a hissing noise like (flight of) arrows, lent a grace to the woods.

The boars, the stage and the birds, drenched in water began to utter various sounds that could be heard in the forests.

The Chatakas, the peacocks, the male kokilas and the excited frogs all intoxicated (with joy) began to frolic about.

Thus, while the Pandavas were wandering about in dry sandy tracts at the neighbourhood of mountains the delightful rainy season so various in aspect and resounding with (the roar of) the clouds passed away.

Then came autumn, crowded with ganders and cranes, when the forest tracts were over grown with verdure and the streams became clear.

The sky and the stars shone with a stainless lustre and the country was swarmed with beasts and birds. This season of autumn became auspicious to the high-souled sons of Pandu.

(Then) the nights free from dust and cool with clouds were adorned with numerous stars, planets and the moon.

And (the Pandavas) beheld the rivers and the tanks, full of cool water and beautified with lilies and lotuses and pleasant (to the eye)

And they experienced a great delight in wandering along the sacred Sarasvati whose banks resemble the firmament and are covered with canes.

And those wielders of strong bows were highly glad at seeing the auspicious Sarasvati fall of limpid water.

O Janamejaya, while dwelling there they passed the most sacred night of the full moon in the month of Kartika.

And in company with the righteous and high-souled ascetics, the Pandavas, the best of the Bharatas, spent that juncture in excellent devotion.

And when the dark fort-night set in immediately after, the sons of Pandu together with Dharma and their charioteers and cooks proceeded to the forest of Kamyaka.

Vaishampayana said:
Arriving at (the forest of) Kamyaka and being hospitably received by the saints, Yudhishthira and the other Pandavas began to dwell there with Krishna.

While those sons of Pandu were securely dwelling at that place they were surrounded by multitudes of Brahmanas.

And a certain Brahmana said "Shauri, the dear friend of Arjuna, of mighty arms, possessed of self-restraint and endued with high intellect, will come (here).

Because it is known to Hari that you the perpetuators of the Kuru race have arrived here; and he is always desirous of seeing you and seeks your welfare.

And Markandeya, who has lived for ages, has performed severe austerities, has studied the Vedas and who is given to devotion, will very soon come and join you."

And at the very moment when the Brahmana was saying these he saw Keshava coming thither. And that foremost of car-warriors, the son of Devaki, desirous of seeing those most exalted of the Kurus, arrived on a chariot yoked with the horses named Saivya and Sugriva and accompanied by Satyabhama as Indra by the daughter of Puloma (Sachi).

Getting down from the car, Krishna following the usual custom, greeted with great delight, the intellectual Dharmaraja and the highly powerful Bhima.

He then paid his adoration to Dhaumya and (in his turn) was greeted by the twins. Then embracing Gudakesha (Arjuna of the curly hair) he spoke soothing words to Draupadi.

And that tormentor of foes, the descendant of the Dasharhas, having met with his beloved and heroic Arjuna after a long time, embraced him again and again.

And similarly Satyabhama, the beloved queen of Krishna, embraced Draupadi, the dear wife of the Pandavas.

Then the Pandavas together with their wife and priest paid then respects to the lotus-eyed (Krishna) and surrounded him on all sides.

And the learned Krishna being joined with the Partha, Dhananjaya (winner of riches), the slayer of demons looked as, beautiful as that high-souled divine lord of all created beings (Shiva) when united with Kartikeya (his son).

Then he who wore a coronet on his head (Arjuna) having related in detail to the elder brother of Gada (Krishna) all the incidents in connection with their forest life asked how are Subhadra and Abhimanyu?

And the destroyer of (the demon) Madhu, having, in the usual manner greeted Arjuna, Draupadi and the priest (Dhaumya) and having eulogised the king Yudhishthira took his seat with them and spoke these words.

"It is asserted (by the wise), O Pandava, that righteousness is superior to winning kingdoms and, O king, in order to foster it (virtue), asceticism is necessary. And you, who have performed your duties in strict obedience to truth and candour have conquered both this world and the next.

You first studied (the Vedas) by observing the proper rites; you have next acquired mastery over the whole science of weapons; and then having obtained wealth by pursuing the methods followed by the Kshatriyas you have performed all the ancient sacrificial rites.

You are neither addicted to sensual pleasures, nor/O king of kings, do you perform anything from motives of self-interest nor do you subserve your duties to greed of wealth. It is (for these reasons) that you have been styled the virtuous King.

O King, although you have won kingdoms, wealth and are surrounded by all sorts of luxury, you are ever bent on charity, truthfulness, asceticism, faith, meditation, forgiveness and patience.

When the inhabitants of Kuru Jangala beheld (the modesty of) Krishna outraged in the assembly hall, O Pandu who but yourself could brook that (beastly) conduct (on the part of the Kurus) so very odious to virtue and custom?

It admits of no doubt that with all your desires gratified you will soon creditably govern your subjects. And when your promise (to spend twelve years in exile) will be fulfilled, we will try our utmost to chastise the Kurus."

Then, the chief of the Dasharhas said to Dhaumya, Bhima, Yudhishthira, the twins (Nakula and Sahadeva) and Draupadi "it is by your good fortune that Kiriti (Arjuna who wears a coronet on his head) has returned with a merry mind after having been well-versed in the science of weapons."

And the lord of the Dasharhas (Krishna) together with friends said to Yajnaseni the daughter of Yagnasena (Krishna) "fortunate it is that you have been again united with Dhananjaya (the winner of wealth) all hale and hearty.

O Krishna, O Yajnaseni, these young sons of yours chiefly given to the acquisition of the science of arms are all of good behaviour and always follow in the footsteps of their worthy friends.

And, O Krishna, although your father and your brothers try to tempt them with a kingdom and territories, the boys find no pleasure in the abodes of Yajnasena or of their maternal uncles.

And, O Krishna, safely proceeding towards the country of the Anartas when your sons, chiefly bent on the acquisition of arms, enter the city of the Vrishnis, they do not even long for celestials happiness.

And Subhadra always instructs them carefully to observe good manners as you yourself or the venerable Kunti would do.

O Krishna, as the son of Rukmani (Pradyumna) is the tutor and guide to Aniruddha, Abhimanyu Sunitha and Bhanu, so he is to your sons also.

And Prince Abhimanyu, an able teacher always gives instructions to them brave and active as they are, in the arts of wielding maces, swords, buckles and other weapons and of driving cars and riding horses.

And the son of Rukmani, having thoroughly instructed and having duly conferred weapons upon them, takes much delight in witnessing the valour of your sons and of Abhimanyu.

And O daughter of Yajnasena, when your sons go out for field sports, each of them is followed by cars, horses, vehicles and elephants."

Krishna, then addressing the Dharmaraja, said "O king, let the Dasharha warrior, the Kukuras and the Andhakas, obeying your orders remain wherever you wish.

O monarch, let the army of the Madhus, the strength of whose bows is as impetuous as the wind and led by Halayudha (the wielder of the plough) and consisting of cavalry, infantry, horses, chariots and elephants, prepare to carry out your commands.

O Pandava, send Suyodhana, the son of Dhritarashtra, the vilest of sinners together with his friends and followers to the path of the lord of Subha (Soila) the son of the earth.

Dwell where you please, O monarch, during the period appointed by you in the assembly hall; but at the end of which let the city Nagpur (Hastina) await your arrival therein when the Dasharha warriors have cut down the forces of your enemies.

(During the appointed period) abandoning your sorrow and getting rid of your sin, wander at pleasure wherever you like; and then with a merry heart you will enter the renowned city of Hastina and also your principality."

Then the high-souled Dharmaraja, being informed of the views thus clearly expressed by that best of men and praising the same and looking at Krishna spoke these words with joined hands to him.

"O Keshava, it admits of no doubt that you are the refuge of the Pandavas; and the Parthas are under your protection. When the time for action will arrive, you will undoubtedly do all that you have just said.

We will spend the period of twelve years, as we have promised, in lonely forests. And then having duly completed the period of our incognito life, O Keshava, the sons of Pandu will place themselves under your protection.

May this intention of yours, always remain in you. For O Keshava, the Parthas, the sons of Pandu, firm in truth and devoted to charity and duty, together with their friends, relations and their wives are (always) under your protection."

Vaishampayana said:
O Bharata, when the descendant of the Vrishnis and the Dharmaraja were thus conversing, the high-souled Markandeya, of great devotion, grown wise by austerities, who had lived many thousands of years, was seen to approach (there). Being immortal and without signs of senility, endued with beauty and magnanimity.

He looked like a youth of twenty five years old. When that wise saint who had seen many thousands of years made his appearance,

All the Brahmanas and the Pandavas together with Krishna paid their adoration to him. And when that most exalted of saints, thus honoured, was peacefully seated, Keshava giving expression to the views of the Brahmanas and the Pandavas thus addressed him.

Krishna said:
The Pandavas, the assembled Brahmanas, Draupadi, Satyabhama as well as myself are all desirous of hearing your most excellent words.

(Gracious) narrate to us (therefore) the sacred events of ancient ages and the eternal rules of righteous conduct by which kings, women and saints should be guided.

Vaishampayana said:
When they were all seated the divine saint Narada too, of pure soul, came there to see the Pandavas.

Then, all those highly intellectual and most exalted of mortals, honoured that magnanimous saint by offering him, according to the usual custom, water to wash his feet and the oblation called Arghya.

Learning that they were about to hear the words of Markandeya, the divine saint Narada signified his assent to the proposal.

Then the eternal Krishna, who knows well what is the convenient moment, spoke to Markandeya, with a smile "O Brahmarshi, kindly relate to the Pandavas whatever you wish to say"

Thus addressed, Markandeya, of great austerities replied “wait a moment. I will relate lots of events."

Thus spoken to, the Pandavas together with the Brahmanas waited a little looking at that great saint glorious as the noon-day sun.

Vaishampayana said:
(Then) the son of Pandu, the king of the Kurus, seeing that the great sage was desirous of speaking, asked him, with the intention of suggesting topics for narration.

"You are ancient in age and are therefore conversant with the events relating to all the gods, the demons, the high-souled sages and the royal saints.

We consider you deserve all honour and adoration; and we have, for a long time, been desirous of seeing you. This son of Devaki too has come here to pay us a visit.

When I consider that I have been deprived of happiness for no fault of mine and when I see the wicked sons of Dhritarashtra prospering in every respect it strikes me that man is the agent of his meritorious or wicked acts and that he reaps the fruits of his own deeds. How can then God be the agent?

And O the best of those conversant with the Supreme Being, why does man become subject to pleasure or pain? Is it in this world or in another existence that he reaps the fruits of his acts?

O best of Brahmanas, how is it that the consequences of the good or evil acts of an embodied being follow him in this world or after his death in the next?

Do we reap the fruits of our acts in this life or in another existence? And O descendant of Bhrigu, where do the results of the acts of an animated creature rest after his death?"

Markandeya said:
"O the best of speakers, this question is worthy of you and is just what you should ask. You are well informed of whatever is fit to be known But it is for the sake of form that you are asking the question.

I will now narrate to you how men experience pleasure and pain in this world and in the next. Listen to me with an undivided attention.

Prajapati (the lord of all created beings) who first sprang into existence, created for the corporeal beings, bodies, stainless, pure and given to virtue.

O the most exalted of the Kurus, the primary men had all their desires gratified, were given to virtuous deeds and were truthful, godly and pure.

They were all as good as the gods themselves, could soar to the heavens, come down again and range at pleasure wherever they liked.

They had control over their life and death, had few difficulties and no fear had all their desires gratified, were free from troubles.

Could visit the high-souled gods and the saints; were well-versed in all the religious ordinances; had self-control and were devoid of envy.

They lived for a thousand years and had as many sons. But in process of time their powers, were limited to walking solely on the earth's surface.

And they became subject to lust and anger, practised falsehood and duplicity for subsistence and were overpowered by greed and ignorance. And when these (wicked) men died,

They were born among lower animals or driven to hell and again and again had to suffer the pain of rebirth in this wonderful world on account of their vicious deeds.

Then their desires, their aims, their knowledge and their rituals bore up fruit; They were afraid of everything their reason was clouded and they were oppressed with sorrow.

And they were generally marked by their wicked deeds, born in low family, afflicted with various diseases and became evil-minded and the terror of others.

Their life became short and wicked and they paid the penalty of their terrible deeds; were covetous of everything, became atheists and indifferent in mind.

O son of Kunti, the fate of a creature after death depends upon his acts in this world. As regards your question as to where the treasure of the acts of the wise and the ignorant remains,

And where they reap the fruits of their own meritorious or vicious deeds, hear the decisions on the subject,

Man by his original subtle frame, made by the creator, accumulates a great store of good and evil deeds.

When his days are numbered he leaves this frail body and is immediately born among another order of creation; and he never remains disembodied even for a single moment.

In that new existence his (good and evil) acts always follow him like his shadow and the consequences thereof make his existence either pleasurable or painful.

The wise only by means of spiritual insight know that every creature is chained to an unchangeable fate by the destroyer (Yama) for his virtue or vice and that he is unable to get rid of the consequences of his acts in good or evil fortune.

O Yudhishthira, I have related (to you) the fate of those whose intelligence has been clouded with ignorance. Now hear of the excellent state attained to by the wise.

These men are of great ascetic merits, learned in all the religious books (i.e. the Vedas and the Tantras), firm in duty, devoted to truth, engaged in ministering to the comforts of their elders;

Are well behaved, given to the practice of yoga, of forgiving spirit, self-controlled, energetic, well-born and are endowed wit the signs of greatness.

Owing to their control over their passions they are well-governed in mind; by practising Yoga they are devoid of disease and by the absence of sorrow and fear they are free from (mental troubles).

In course of birth whether timely or premature or while confined in the womb, (in short) in every state, they know the relation subsisting between their own souls and the eternal spirit, by spiritual insight.

The high-souled saints gifted with positive and intuitive knowledge being born in this world of actions attain to the celestials regions again.

O monarch, by practising Yoga or by Destiny or by their own acts, men attain to (happiness or misery). Do not thing otherwise.

O the best of speakers, O Yudhishthira, hear an instance of what I deem to be the highest good in this world.

Some men enjoy happiness in this world but not in the next; some attain it in the next world but not in this; while others neither in this world nor in that to come.

They, that possess vast wealth, sport themselves every day richly adorning their persons (with ornaments and dresses). Such men, O destroyer of powerful enemies being addicted to physical enjoyment, attain to happiness in this world but not in the next.

O slayer of foes, those who are absorbed in spiritual thoughts, devoted to asceticism, engaged in the study of the Vedas and who mortify their bodies, have a control over their passions and abstain from killing animals, enjoy happiness in the next world but not in this.

Those that first lead a virtuous life and honestly acquire wealth in due time and then marry and perform sacrificial rites, attain happiness both in this world and in that to come.

And those stupid persons who have neither learning nor asceticism, nor charity and who do not multiply their kind and are not given to worldly joys attain to happiness neither in this world nor in the next.

You are highly powerful, vigorous, endued with celestials energy, well read and in order to serve the purpose of the gods have come down (from the heavens) and been born in this world for the extirpation (of the wicked people).

Having achieved glorious deeds and having gratified all the gods, the saints and the Pitris, you, who are so heroic, devoted to spiritual meditation, self-controlled, given to purity and engaged in self-extertion will at length in due course.

Gradually attain to that excellent heavenly region, the abode of the virtuous, by means of your own (meritorious) deeds. O the lord of the Kurus, let no doubt, trouble your mind on account of your misfortune, for this affliction will lead to your (ultimate) happiness.

Vaishampayana said:
Then the sons of Pandu said to the magnanimous Markandeya "(kindly) narrate to us of the greatness of the Brahmanas which we are very desirous of hearing."

Thus addressed, the highly energetic and divine Markandeya of great austerities and well versed in all the departments of religious writs replied (to them).

Markandeya said:
Once upon a time a handsome and vigorous young prince of the Haihaya race, conqueror of enemies' cities, went out to hunt.

While he was wandering in the forest covered with grass and creepers he saw near (him) a Muni wrapped up in an antelope's skin which served as an upper garment.

And mistaking him for a deer he killed (the Muni). Afflicted at heart and smitten with grief for what he had done,

The lotus-eyed prince went to the distinguished Haihaya Chiefs and informed them of the matter.

O child, on hearing of it and seeing the (dead body) of the Muni who lived on fruits and roots they became sick at heart.

Then all those (kings) making enquiries here and there as to whose son the Muni was, soon arrived at the hermitage of Arishtanemi, the son of Kashyapa.

And bowing down to that high-souled sage constantly engaged in austerities they remained standing there and the Muni too busied himself to welcome them.

They then said to that magnanimous sage, "we are no longer worthy of your reception in as much as we have unfortunately killed a Brahmana."

And that Brahmanical sage said to them "how have you killed a Brahmana? Say where he is; and you all behold the power of my devotional exercise."

The chiefs, then having truly related to him all that had taken place and having returned to the place (where the corpse of the Rishi was) did not find it there.

And searching about for it they returned covered with shame and devoid of consciousness like one in a dream. Then, O the conqueror of your enemy's cities, that sage, the son ofKashyapa, said to them.

"O kings, is this the Brahmana who was killed by you? He is indeed my son devoted to great austerities."

And O king, beholding that Rishi they were highly amazed and they all exclaimed "it is indeed highly wonderful.

How has the dead been restored to life? Is it by the strength of asceticism that he has been brought to life again?

O Brahmana, we are (very) curious to hear it, if indeed it can be heard." (Thereupon) he replied "O kings, death cannot display its power before us.

I will relate to you the reason here of briefly and argumentatively. As we strictly adhere to our own duties, we are not afraid of death.

We speak well of the Brahmanas and never vilify them; therefore we do not fear death.

As we entertain our guests with food and drink and regale our dependents with plenty of food and then eat what is left; so we have no fear of death.

We are peaceful, charitable of forgiving disposition, fond of visiting sacred shrines, benevolent and we dwell in holy places; therefore we entertain no fear of death. And as we associate with men of devotional spirit, death has no fear for us.

I have told you a bit only (of our devotional power). Now devoid of pride and vanity you all return together (to your homes).

O best of the Bharatas, (then) those kings, saying "be it so" and bowing down to that great sage returned cheerfully to their country.

Markandeya said:
Hear from me again of the great glory of the Brahmanas. We have heard that a royal sage Vainya by name was engaged in celebrating the horse-sacrifice and that Atri was prepared to go to him for alms. But at last actuated by religious motives he abandoned his desire for riches.

After much deliberation (as to what he should do) that highly energetic (sage) became desirous of living in the forests and calling his wedded wife and sons together spoke to them thus

May it be your inclination to go to the forests soon; because (by repairing there) we shall attain the highly blissful and tranquil fulfillment (of our desires).

To this his wife, actuated by virtuous motives, also replied "go to the high-souled Vainya and beg of him immense wealth.

That royal sage engaged in horse sacrifice will give you the wealth begged by you. Then, O Brahmanic sage, having received from him vast wealth.

And having distributed it among the sons and the attendants, you may go whither you like. This is the highest virtue as instanced by men versed in religion.

Atri said:
O highly fortunate (wife), I have been told by the noble-minded Gautama that Vainya is religious, conversant with (the principles of the science of) profit and devoted to truth.

But he is surrounded by Brahmanas who are very envious of me. As Gautama has informed me of this I dare not go there.

For even if I speak these (highly) beneficial and religious words calculated to bring about the fulfillment of one's desires they will oppose me with speeches productive of no good.

But, O highly wise (wife), I relish your proposal and will (therefore) go there. Vainya will bestow on me cows and immense wealth.

Markandeya continued:
Saying this, that sage of great devotion, soon repaired to Vainya's sacrifice. And reaching the sacrificial altar he eulogised the king. With noble speeches and then said these words.

Atri said:
“O king, you are indeed blessed, you are the lord of all beings and are the greatest sovereign on earth.

The sages pay their adorations to you. And there is none conversant with religion besides you." Thereupon that sage of great austerities (Gautama) said to him in anger.

Gautama said:
O Atri, do you not repeat such (foolish words) again. Your understanding is not yet matured. In this world, Mahendra, the lord of all creatures, is the greatest monarch.

O king of kings, thereupon, Atri replied to Gautama "this king is as much the dispenser of our destiny as Indra, the lord of all creatures. Your intellect is clouded with ignorance and you have no sense at (all)."

Gautama said:
I am sure, it is not I but you who are labouring under a misconception in this matter. Desirous of obtaining his favour you are flattering the king before this assembly of men.

You are not conversant with what is the highest duty nor do feel any need for it. You are ignorant as a child; why then have you grown so old in years?

Markandeya continued:
When they were thus quarreling before the Munis who were engaged in the sacrifice, the latter enquired "What is the matter with these two men?

Who did admit them to the court of Vainya? What is it that they are clamouring for?"

Then the highly righteous Kashyapa versed in all duties stepping between the disputants inquired of them the cause of their quarrel.

Thereupon, Gautama addressing that assembly of the most exalted sages said. "O the best of Brahmanas, hear the cause of our dispute.

Atri says that Vainya rules over our destiny. But we entertain a grave doubt on the point.

Markandeya said:
Hearing this, those high-souled sages soon repaired to

The righteous Sanatkumara in order to solve their doubt. And he (Sanatkumara) of great devotional spirit, hearing their words, addressed them with these words of true religious import.

Sanatkumara said:
As (when) fire united with the wind burns down forests, so (when) a Brahmana's energy is united with that of a Kshatriya and vice versa it consumes all enemies.

The king is noted for establishing religion and he is the protector of his subjects. He is (like) Indra (a protector of all beings) like Shukra (a propounder of morals) like Brihaspati (an adviser) and (therefore) he is (justly) styled the ruler of our destiny.

Is there (therefore) anybody who considers himself above worshipping the individual to whom such appellations as ‘Prajapati' (the lord of all creatures), 'Virata', 'Emperor', 'Kshatriya' (one who preserves from pain), 'lord of earth,' and 'Monarch', are applied in praise?

The monarch is further styled 'the prime cause,' (of social order), 'the conqueror of battles,' (and therefore) the preserver of the (peace), 'the watchman', 'the contented', 'the lord', 'guide to heaven,' 'the easily victorious', 'Vishnu like.'

'Of effective wrath,' 'the victorious in wars’ and 'the introducer of true religion.' The Rishis afraid of committing sins made over the (temporal) powers to the Kshatriyas.

Like the sun among the gods in heaven who destroys darkness by his rays the king among men eradicates sin from the earth.

Therefore by the authority of the Shastras the greatness of the king is established. And I declare for him who has spoken in favour of the king.

Markandeya said:
Then the high minded king, greatly satisfied with the victorious party who first spoke in high terms of him, gladly addressed him with these words.

'O Brahmanic sage, as you have styled me the greatest and best of men, here and have compared me with the gods,

I will therefore confer on you immense and various sorts of riches and one thousand well-dressed and well-adorned Shyama maids.

I bestow on you one hundred millions of coins and ten Bharas (each bhara is equal to 32 maunds) of gold. According to my belief you are conversant with everything.

And the energetic Atri, thus honored by the king and having rightfully accepted all the wealth returned home.

And having distributed that wealth among his sons, that self-contained sage gladly went to the forests with the view of performing asceticism.

Markandeya said:
O conqueror of hostile cities, O hero in this connection, Sarasvati, when asked by that intelligent Rishi Tarkshya, said (the following). Hear it.

Tarkshya said:
O blessed lady, what is the best thing for a man to do here (on earth) and how he must act so that he may not deviate from (the path of) virtue. O beautiful lady, tell me all, so that being instructed by you I may not deviate from the path of my own duty (Dharma).

When and how must one offer oblations to the fire and when must he worship, so that his virtue may not be destroyed? O blessed lady, tell me all, so that I may live in this world without any passion, craving or desire.

Markandeya said:
Thus questioned by that cheerful Rishi and having seen him eager to learn and at the same time possessed of great intelligence, Sarasvati spoke these virtuous and beneficial words to the Brahmana Tarkshya.

Sarasvati said:
He who knows Brahma, he who perceives the Supreme with purity and equanimity goes to the celestials region and obtains the supreme bliss with the immortals.

Many large, beautiful and sacred lakes are there, abounding in fishes, flowers and golden lotuses. They are like holy shrines and their very sight drives away all grief.

Pious men, specially adored by the Apsaras, who are virtuous, well-adorned and golden-complexioned, live in contentment on the banks of these lakes,

He who gives away cows (to the Brahmanas here) goes to the highest region. By giving bullocks he goes to the solar region, by giving clothes he goes to the lunar region and by giving gold he goes to the region of the immortals.

He who gives away a beautiful cow with a fine calf, a cow which is easily milked and which does not run away lives in the celestials region as many years as there are hairs on the body of that cow.

He who gives a fine, strong, powerful and young bullock which is capable of drawing the plough and of carrying burdens goes to the region obtained by men who give away ten kine.

When a man gives away a well-caparisoned Kapila cow with money and with a bronze milk pot, he finds that cow, becoming a giver of boons, has come to his side by her own distinguished qualities.

He who gives away cows obtains so many merits as are the number of hair on the body of those cows. He also saves (from hell) his sons, grandsons and ancestors up to the seventh generation (upwards and downwards).

He, who presents to a Brahmana sesame made up in the form of a cow having horns made of gold with money and a brazen milk pail, goes easily to the region of the Vasus.

A man by his own acts falls into the dark depth of the lower region infested by evil spirits, as a ship (goes down) tossed by the tempest on the high sea. But gift of kine saves him in the next world.

He who gives his daughter in marriage in the Brahma form, who gives away land to the Brahmanas and duly makes other presents goes to the region of Purandara.

O Tarkshya, the virtuous man who continually offers oblations to the sacred fire for seven years sanctifies by his this action his seven generations upwards and downwards.

Tarkshya said :
O beautiful lady, tell me who ask you the rules of the Agnihotra as explained in the Vedas. I shall learn from you the time-honoured rules for perpetually keeping the sacred fire.

Goddess Sarasvati explained that "O Sage! the person impure physically and mentally both viz who has unwashed hands, denied of conscious on Vedas and inexperienced to dealing with the essence of Vedas is unentitled to offer the oblation in the fire. The Gods are always interested to know the deposition of others, they prefer sanctity and this is the reason they do not accept the oblations offered by a man without obeisance.

A man having no expertise in Vedic hymns should not be appointed in the work of offering the oblations to gods, because it proves merely a futile exercise. O tearkshya! such a man nor properly known to Veda is considered as alien to the offering projects. Hence, he is not entitled to join with Agnihotra.

The people sacrosanct in heart by virtues of observing the austerity, who execute offering in their day to day exercise, accept only residual to the offering ; Access to the abode of cows field with pleasing fragrance and their eyes see a supreme soul, the truth.

Tarkshya said: O Goddess! having attracting complexion you are in the form of soul and the supreme wisdom inserted in metaphysics and the topics related to the consequence of action. You too are a goddess of conscience. Assuming you in this both forms I ask the real identity of yours.

Sa O sage! I am Sarasvati in the form of learning, came duly summon by the offering made by Brahmanas with a purpose of alleviating your lurking doubts. You are devotee, hence I have explained the above said topics solemnly because I exist in the internal disposition of devotees.

Tar enquired again O nice goddess! nobody here is worth comparison with you. You are perceived luminating like goddess Lakshmi. Your complexion with this supreme radiance is a divine one. You also hold the divine conscience concomitant to it. (I am curious to know its reason).

Sarasvati replied: O scholar! you really are great man. O great Bhrahmin! my divine complexion is due to noble deeds of performed by the persons engrossed with offering or accumulating the best thing to their account which automatically satiates and gives radiance to me.

O scholar! put it properly in your understanding that the offerings made by Brahmins are consisting of the wooden products like Shruva, fuel, the glittering items like gold etc. and physical items like Brihi etc. These all items as a gross effect provide me with divine complexion and conscience both.

O Goddess! kindly describe that supreme position of emancipation where is left no place for agony for which sake the great sages imposed due checks on their sensories and the people of high degree patience inter into. This is because that supreme position as perceived to the yogis having expertise in Samkhya and Karma. I am absolutely alien to that element of emancipation.

Sarasvati replied : Position of Brahman all immortal is for which the yogis observed regular perseverance and consider austerity as only wealth and ultimately get-read of the net work of agony as a result of taking over that supreme position. The experts in Vedas shelter to that very supreme position.

A huge tree of cane in the form of cosmos within that supreme Brahman is existed. Its branches are unending and represent the luxuries and the words etc. are the fragrant giving the material pleasures added with this tree. The root to that cosmos formed tree is Avidya (ignorance). A number of reverse flowing continuously are in the form of temptation and luxuries. These rivers are emanated from the root of that ignorance. These rivers appear attractive having pure water with fragrance extraneously and float the satiating matters like water and as sweet as honey.

However, these all are incapable to give any fruitful result like fried barley, field with a number of pores like sweet bread, impure as the flesh, void like dry vegetable and generate malice to the heart and mind not lesser than marsh inspite of appearing like sweet dish. These are distinct to each other like sand particles and these flow inside the branches of that cane tree (Calamus).

O sage! the supreme position belongs to me which is duly worshipped by Indra, Agni and Vayu and other gods including Maruts through arranging several offerings in order to attain that supreme position known as Brahman.

Vaishampayana said:
Then that son of Pandu (Yudhishthira) spoke thus to the Brahmana Markandeya, "narrate (to me) the history of Vaivasvata Manu."

Markandeya said:
O king, O foremost of men, there was a mighty great Rishi; he was the son of Vivasvata and he was as effulgent as Prajapati.

He far excelled his father and grand-father in prowess, in strength, in fortune and also in religious penances.

Standing on one leg and with uplifted arms, that chief of men performed severe asceticism in the extensive Badari.

With head downwards and with steadfast eyes he performed these severe austerities for ten thousand years.

Once upon a time when he, with wet clothes on and with matted looks on his head, was performing such austerities, there came a fish on the banks of the Chirini and spoke to him thus.

"O exalted one, I am a helpless little fish; I am afraid of the large ones; a vow-observing Rishi, you should extend your protection to me,

Especially when this is the fixed custom amongst us that the big fishes prey upon the smaller ones. Therefore be pleased to save me from being drowned in the sea of terrors. I shall requite you for your help to me."

Having heard these words of the fish, the Vaivasvata Manu was filled with pity and took out the fish from the water with his own hands.

The fish which had a body as bright as the rays of the moon, after being taken out of the water, was again put back in an earthen water vessel.

O king, thus being reared, that fish grew in size and Manu carefully tended it as if were a child of his.

After a long period of time that fish grew to be so large that there was no room for it in that vessel.

Manu saw that the fish again spoke to him thus, "O exalted one, appoint a better habitation for me."

Then the exalted Manu, that conqueror of hostile cities, took it out of that vessel and carried it to a large tank and put it (into its water).

The fish began to grow even there for a long period of time, till at last though the tank was two yojanas in length and one yojana in breadth. O lotus eyed son of Kunti, O ruler of men, he had no room (even) there to play about. Manu saw that the fish again spoke to him thus,

"O exalted one, O pious one, O sire, take me to the Ganga, the favourite wife of the Ocean or do what you think proper.

O sinless one, as I have grown to this size through your favour, I shall cheerfully do what you command me."

Having been thus addressed, the up-right, continent and the adorable Manu took the fish to the river Ganga and put it into its water with his own hands.

O chastiser of foes, the fish there also began to grow for some time and then seeing Manu it spoke to him thus,

"O lord, I am unable to move about in the Ganga on account of my huge body. Therefore, O exalted one, take me soon to the sea."

O son of Pritha, Manu took it out of the Ganga and carried it to the sea and put it there.

Notwithstanding its huge size Manu easily carried it and its touch and smell were also pleasant to him.

When that fish was thrown into the sea by Manu, it smilingly spoke these words to Manu,

"O exalted one, you have protected me with special care; hear what you should do in the fullness of time.

O exalted one, O greatly blessed one, the dissolution of all this mobile and immobile world is now near at hand.

The proper time for purging off this earth is almost come; therefore I tell you what will be good for you.

The terrible doom has now come to the mobile and the immobile things of the creation, those that have locomotion and those that have not.

You should (at once) build a strong and huge ark and furnish it with a long rope. O great Rishis, get into it with the seven Rishis.

Take with you all the different seeds which were enumerated in the days of yore by the twice-born Brahmanas; and you must separately and carefully preserve them.

O beloved of the Rishis, while remaining in that ark wait for me; and I shall appear to you in the shape of a homed animal. O ascetic, recognise me then.

I now depart, you should act according to my instructions, for without my help, you cannot save yourself from the fearful flood."

He (Manu) then thus replied to that fish, "O lord, I do not doubt all that you have said. I shall do all this.”

Giving instructions to each other, they both went away as they pleased. O great king, then Manu as told by the fish,

O chastiser of foes, O hero, procured all the different seeds and set sail in an excellent vessel on the surging sea.

O ruler of earth, O conqueror of hostile cities, he thought of that fish and that fish also, knowing his thought,

O best of the Bharata race, appeared there with horns in its head. O foremost of men, seeing in the ocean that fish with the horn emerging like a rock (as he was told before, he (Manu) threw the noose (made by the rope) on the head of that fish.

O foremost of men, O conqueror of hostile cities, fattened by the noose, the fish towed the ark with great force over the salt water. O best of men, it dragged him in that vessel in the roaring and bellowing sea. Tossed by the tempest on the great ocean, the vessel reeled about like a drunken harlot. O conqueror of hostile cities, neither land nor the four cardinal points of the horizon could be then distinguished.

O foremost of men, there was water everywhere; the water covered the heaven and the sky. O best of the Bharata race, when the world was thus flooded,

None but Manu, the seven Rishis and the fish could be seen. O king, for many years it diligently dragged the boat on the flood. Then,

O descendant of Kuru, O best of the Bharata race, it then dragged the ark to the peak of the Himalayas. Then that fish smilingly spoke thus to those Rishis.

"Without delay bind the ark to peak of the Himalayas." O best of the Bharata race, they soon time the vessel there.

On the Himalayan peakon hearing the words of the fish. Since that day that great Himalayan peak is called Naukabandhana.

And is celebrated as such up to date. O son of Kunti, know this. Then that fish thus spoke to those Rishis assembled together,

"I am the Lord of creatures, Brahma; none is greater than myself. In the form of a fish I have saved you from this fear.

Manu will create all beings, gods Asuras and men and all those who have power of locomotion and who have not.

By practising severe asceticism, he will acquire this power. With my blessings, illusion will have no power over him."

Having said this, the fish disappeared in a moment. Vaivasvata Manu also became desirous of creating the creatures.

In this work of creation, illusion overtook him: he therefore performed great asceticism. Having obtained ascetic success, O best of the Bharata race, Manu again took up the work of creation in proper and exact order. I have thus narrated to you the old story called the Legend of the Fish.

He who every day hears this old history of Manu obtains all happiness and all other objects of desires and goes to heaven.

Vaishampayana said:
Then Dharmaraja Yudhishthira again asked the illustrious Markandeya in all humility.

"O great Rishi, you have seen many thousands of ages pass away. In this world there is none who is seen to be so long lived as you.

O foremost of Brahmanas, there is none equal to you in years except the high-souled Brahma Parameshthi.

O Brahmana, you worship Brahma at the time of the great dissolution of the universe when this world becomes devoid of sky, the celestials and the Danavas.

-When that dissolution ceases and the grandsire awakes, you alone, O great Rishi, see the Parameshti (Brahma) duly recreate the four orders of beings after having filled the cardinal points with air and placed the waters in their proper places.

O foremost of Brahmanas, you have worshipped in his own presence the great Lord and the grandsire of all creatures with your soul in great Samadhi.

O Brahmana, you have many times seen with your eyes, the primeval acts of creation. Being deeply engaged in severe asceticism, you have also excelled the celestials themselves.

You are considered to be one who is near Narayana in the next world. In the days of yore you had many times seen the supreme creator of the world with spiritual eyes and with renunciation which first opened your pure and lotus-like heart, the only place where the multiform Vishnu of universal knowledge might be seen.

Hence through the favour of Parameshti, O Brahmana Rishi, neither death nor old age that causes the destruction of the body has any power over you.

When neither the sun nor the moon nor fire, nor earth, nor air, nor sky, remains,

When the world with its mobile and immobile creation being destroyed looks like an ocean, when the celestials, the Asuras and the great Nagas are destroyed,

When (at such a period) the lord of creatures takes his seat on a lotus and sleeps there, then you alone remain to worship him.

O foremost of Brahmanas, you have seen with your own eyes all that happened before. You alone have seen many things by your senses. There is nothing in all the world that is not known to you. Therefore, I eagerly desire to hear all about things.

Markandeya said:
Bowing down to that self-existent, primordial Being, who is eternal, undeteriorating and inconceivable who is both endued and devoid of attributes, I shall explain to you all. O foremost of men, Janardana clad in yellow garb,

Is the great mover and creator of all; he is the soul and the framer of all things. He is the lord of all; he is called great, incomprehensible, wonderful and immaculate,

He is without beginning and without end, he pervades all the world, he is unchangeable and undeteriorating. He is the creator of all. But himself is increate, the cause of all power.

His knowledge is greater than that of all the celestials. O foremost of kings, alter dissolution, all this wonderful creation,

O best of men, again comes to life. It is said Krita Yuga constitutes four thousand years, including its morning and evening which comprise four hundred years. Treta Yuga is said to comprise three thousand years.

Its morning and evening comprise three hundred years. The Yuga that follows is called Dvapara and it is said to comprise two thousand years.

Its morning and evening comprise two hundred years. It is said that Kali Yuga constitutes one thousand years.

Its morning and evening comprise one hundred years. Know that the duration of the morning and evening (of a Yuga) is the same.

After Kali Yuga is over, Treta Yuga comes again; and thus it is said that all the Yugas comprise a cycle of twelve thousand years.

One full thousand of such cycles would constitute a day of Brahma. O foremost of men, when this universe is withdrawn and taken back within its (original) home, (namely) Brahma himself, that disappearance of all things is called by the learned "the universal dissolution." O best of the Bharata race, at the end of the last mentioned one thousand years, men become addicted to falsehood. O son of Pritha, they then perform sacrifices and gifts by representatives.

Vows observed by representatives are also introduced. The Brahmanas perform acts that should be performed by the Shudras and the Shudras take to earn wealth.

The Kshatriyas also adopt the practices of the Brahmanas. In the Kali Yuga the Brahmanas will abstain from sacrifices and the study of the Vedas. They will give up their staff and deer skin and they will eat everything. O child, the Brahmanas will give up prayer and the Shudras will betake themselves to these.

O ruler of men, the course of the world then looks subverted, there are the signs of the universal dissolution. Then will rule over the earth many Mlechchha kings.

These sinful kings addicted to falsehood will govern their subjects on principles that are false. The Andhras, the Shakas, the Pulandas, the Yavana kings,

The Kambojas, the Balhikas and the Abhiras will then O foremost of men, be endued with courage and they will possess the sovereignty of the earth. O descendant of Bharata, at the end of the Kali Yuga such becomes the stale of the world. Not a single Brahmana then adheres to the duties of his order.

O king, the Kshatriyas and the Vaishyas also follow practices contrary to those of their own orders. Men become short-lived, weak in strength, energy and prowess.

They possess little strength and diminutive bodies; and they hardly become truthful. The country becomes deserts and all directions are filled with beasts and wild animals.

When the end of the Yuga comes, the uttering of the Vedas become futile. The Shudras address (others) saying "Bho;" while the Brahmanas address (others) saying "Noble Sir."

O foremost of men, at the end of the Yuga animals enormously increase. O rulers of men, perfumes even do not become agreeable to our sense of smell.

O foremost of men, the tastes of things do not become so agreeable to our sense of taste as at other times. Women give birth to numerous children who become of diminutive body, destitute of good conduct and good manners. O king at the end of the Yuga women's mouth serves the purpose of intercourse.

O king, at the end of the Yuga, famine ravages the habitations of men and the highways are infested by women of ill fame. O king, all women become hostile to their husbands and destitute of all modesty.

O ruler of men, cows yield little milk; trees are crowded with swarms of crows; they do not produce any fruits and flowers.

O ruler of earth, the Brahmanas, polluted with the sin of killing the twice-born, accept gifts from kings who are addicted to falsehood.

Filled with covetousness and ignorance; and bearing the outward symbols of religion, the Brahmanas afflicting the people of the earth rove about for alms.

Men, leading domestic life, being afraid of the weight of taxation, become deceivers; while Brahmanas assuming the disguise of ascetics earn wealth by trade. O foremost of men, many Brahmanas become from their avarice of wealth religious mendicants of the Brahmacharya order.

O king, men at such a time behave contrary to the mode of life to which they belong; they become addicted to intoxicating drinks, they become capable of violating even the bed of their preceptors. They are deluded with the desires of this world and they pursue things that only give pleasure ministering to flesh and blood.

O foremost of men, at the end of the Yuga the hermitage of ascetics becomes crowded with sinful and insolent wretches who always praise the life of dependence.

O descendant of Bharata, the illustrious chastiser of Paka (Indra) never showers rain according to the season. The seeds that are scattered on earth never spring forth.

Unholy both in thought and deed, men take pleasure in envy and malice. O sinless one, the earth becomes full of sin and immorality.

O ruler of earth, he who becomes virtuous in such periods does not at all live long. The earth becomes devoid of virtue in every shape.

O foremost of men, traders, becoming full of deceit, sell their goods with false weights and measures.

The virtuous men do not prosper, only the sinful men then exceedingly prosper. Virtue then loses her strength and sin becomes all powerful.

Those that are devoted to virtue then become poor and short-lived. At the end of the Yuga those that are sinful become wealthy and long-lived.

At the end of the Yuga people behave sinfully even in places of public entertainment, in cities and towns. Men then always seek the accomplishment of their ends by means that are sinful.

Having earned fortunes that are really small, men become intoxicated with the pride of wealth. O king, many men at the end of Yuga try to rob the wealth that has been secretly deposited with them by others out of trust. Full of sinful practices, they shamelessly declare, "they have nothing in deposit."

Beast of prey and other animals and birds are seen to lie down in places of public entertainments, in cities and towns, as well as in sacred temples.

O king, girls of seven and eight years of age, give birth to children and boys of ten or twelve years beget offspring.

In their sixteenth year men are over-taken by decripitude. And a man's life is soon run out.

O great king, when men become so short-lived, mere youths act like old men, while all that is seen in the youths is seen in old men.

Women, prone to impropriety of conduct and distinguished by bad manners, deceive even the best of husbands and forget themselves with servants and slaves, even with animals.

O king, even women who are the wives of good men forget themselves with others even at the life time of their husbands.

O king, at the end of those thousands of years and when men become so short-lived, a draught takes place which extends for many years.

O lord of earth, then men and (other) creatures, possessing but little strength and vitality, die of starvation by thousands.

O ruler of men, seven blazing suns then appear in the sky and drink up all the waters of the earth that are in the rivers and in the seas.

O descendant of Bharata, O best of the Bharata race, then everything of the nature of wood and grass, whether dry or wet, is burnt down and reduced to ashes.

O descendant of Bharata, then the fire (called) Samvartaka helped by the wind appears on earth which has been already burnt (to ashes) by the seven suns.

Thereupon it (fire), penetrating the earth and reaching the nether region, creates great terror to the celestials, the Danavas and the Rakshasas.

O ruler of earth, burning down the nether region and also everything on this earth, that fire then destroys all things in a moment.

That Samvartaka fire, helped by that inauspicious wind, consume this world which extends for hundreds of thousands of yojanas.

That lord of all things, that fire, blazing forth in great effulgence, burns down this universe with the celestials, the Asuras, the Gandharvas, the Yakshas, the Nagas and the Rakshasas.

Then there rise in the sky great masses of clouds resembling herds of elephants all adorned with garlands of lightning beautiful to look at.

Some of them are of the colour of blue lotus, some like lilies, some like the colour of the filaments of the lotus and some are red.

Some are yellow as turmeric, some are of the colour of a crow's egg, some are like that of the lotus leaves and some red as vermilion.

Some in shape are like palatial cities, some resemble herds of elephants, some are in the form of lizards and some of crocodiles and sharks.

O great king, the clouds adorned with garlands of lightning that gather in the sky on that occasion, are terrible to behold and they fearfully roar. Those masses of clouds charged with rain soon cover the whole of the firmament.

O great king, those masses of clouds then flood with water the whole earth with her mountains, forests and mines.

O foremost of men, then commanded by Parameshthi (Brahma) those clouds roaring fearfully soon flood all places.

Pouring a great quantity of water and filling the whole earth (with it), they extinguish that fearful, terrible and in auspicious fire.

Commanded by the supreme lord, they shower continually for twelve years and fill the earth with their downpour.

O descendant of Bharata, the ocean then over-floods it bounds; the mountains fall down in fragments and the earth sinks under the increasing flood.

Then suddenly moved by the wind, those cloud go over the entire expanse of the sky and then disappear from the view.

O ruler of men, O descendant of Bharata, the Self Create, lord, the first cause, the deity whosoever abode is the lotus (Lakshmi) drinks up these fearful winds and goes then to sleep.

Then when earth becomes one great ocean, when all mobile and immobile creatures have been destroyed, when the celestials and the Asuras are annihilated, when the Yakshas and the Rakshasas are no more,

O ruler of earth, when there is no human being, when trees and wild animals have disappeared, when the firmament itself has ceased to exist, I alone in affliction rove about.

O foremost of kings, once thus roving over that one great ocean, my heart was filled with great affliction on not seeing any creature,

O ruler of men, then thus roving about for a long time, I became fatigued; but I did not get any resting place.

O ruler of earth, thereupon one day I saw in that great expanse of water a great and wide extending banian tree.

O great king, O descendant of Bharata, I then saw seated on a cot overlaid with a celestials bed and attached to one of the far-extending boughs of that banian tree.

A boy with a face as beautiful as the lotus or the moon, O ruler of men, with eyes as large as the petals of full blown lotuses.

O ruler of earth, thereupon I was filled with great astonishment and (I asked myself) "how can this child alone lie here when all the world is destroyed."

O ruler of men, though I knew the Present, the Past and the Future and though I took the help of ascetic meditation, I could not learn anything about the boy.

Possessing the lustre of the Atasi flower and adorned with the mark of Srivatsa, he appeared to me as if he were the abode of Lakshmi.

That lotus-eyed and greatly effulgent boy with the mark of Srivatsa then thus spoke to me in words highly pleasant to the ear.

"O child, I know you are fatigued and you are eager for rest. O descendant of Bhrigu, O Markandeya, rest here as long as you like.

O foremost of Rishis, enter into my body and rest there. That is the place assigned to you be me. I am gratified with you."

O descendant of Bharata, thus addressed by that boy, a sense of total disregard possessed me in respect both of my long life and state of manhood.

Then suddenly that boy opened his mouth and as fate would have it, I having lost all power of locomotion, entered his mouth.

O ruler of men, thus suddenly entering his stomach, I beheld the whole earth (there within it) with all its cities and kingdoms.

O foremost of men when wandering about in his stomach, I saw within it, the Ganga, the Satalaj, the Sita, the Yamuna, the Kausi, the Charmanvati, the Vetravati, the Chandrabhaga, the Sarasvati, the Sindhu, the Vipasa, the Godavari, the Vasvokasara, the Nalini, the Narmada, the Tamra, the Vena of fearful currents and sacred waters, the Suvena, the Krishnavena, the Irama, the Mahanadi, the Vitasta, that large river Kaveri, the Vishalya, the Kimpuna and many others.

O chastiser of foes, I saw there also the ocean inhabited by alligators and sharks, that mine of gems, that excellent abode of waters.

I saw there also the sky adorned with the sun and the moon, blazing in great effulgence and possessing the lustre of the sun.

O king, I saw there also the earth beautiful with the forests and woods. O king, (I also saw) many Brahmanas engaged in many sacrifices,

Many Kshatriyas engaged in doing good to all the other orders, many Vaishyas engaged in the pursuits of agriculture and many Shudras engaged in serving the Brahmanas. Then wandering in the stomach of that high-souled being,

I saw the mountains of Himavat and Hemakuta. I also saw the Nishada and Shveta abounding in silver.

O ruler of earth, I saw also the mountain Gandhamadana and O foremost of men, I also saw Mandara and the great mountain Nila.

O great king, I saw also the golden mountain Meru, also Mahendra and also that excellent mountain Vindhya.

I also saw there the mountains of Malaya and Paripatra. These and many mountains.

Were seen by me in his stomach. They were all decked with gems and jewels. O ruler of men, I saw also there the lions, the tiers and the bears.

O ruler of the earth, all the other creatures that are on earth were all seen by me in his stomach as I was wandering about there.

O foremost of men, having entered his stomach, as I wandered about, I saw the whole race of the celestials, Indra and others,

The Saddhya, the Rudra, the Adityas, the Guhyakas, the Pitris, the Nagas, the birds, the Vasus, the Asmas,

The Gandharvas, the Rishis, the Daityas, the Danavas, the Nagas,

The son of Singhikas and all other enemies of the celestials. Whatever mobile and immobile things I saw on earth.

O king, I saw them all in the stomach of that high-souled one. O lord, living on fruits, wandering over the entire universe which was there, I lived within his body for many hundred years. But I did not see the end of his body.

O king, though I continuously roved about within his body in great anxiety, I could not find the limit of the body of that high-souled one.

Then in both thought and deed I sought the protection of that boon-giving and preeminently great deity and duly acknowledged his superiority.

O king, O foremost of men, then I suddenly came out of the open mouth of that high-souled one by means of a great gust of wind.

O king, O foremost of men, I then saw seated on the branch of the banian tree that immeasurably effulgent being in the form of a boy, with the mark of Srivatsa, who had swallowed up the universe.

O foremost of men, that greatly effulgent boy with the mark of Srivatsa and with yellow robes on, being gratified wit me smilingly thus spoke to me,

"O foremost of Rishis, O Markandeya, you were living for sometime within my body, I shall however speak to you."

As he said to me, within that very moment, I acquired as if new sight; in consequence of which I saw myself possessed of true knowledge and freed from the illusions of the world.

O child, having seen the inexhaustible prowess of that immeasurably effulgent being, I worshipped his revered and well-shaped feet with soles as bright as the burnished copper and with toes of mild red colour. Having placed them reverentially on my head and joined my hands in humility and having gone to him with all reverence, I saw that Divine Being who is the soul of all things and whose eyes are like the petals of lotus. Having thus bowed to him with joined hands I spoke to him thus, "O God, I desire to know you and also your this wonderful illusion.

O excellent one, having entered into your body through your mouth, I have seen the entire universe in your stomach.

O god, the celestials, the Danavas, the Rakshasas, the Yakshsas, the Gandharvas, the Nagas, may the whole universe mobile immobile are all within your body.

Though I continuously ran over your body, yet through your grace, O god, my memory did not fail.

O great lord, I have come out through your desire and not mine. O lotus-eyed one, I desire to know you who are faultless.

Why do you stay here becoming a boy and swallowing up the universe? You should explain to me all this.

O sinless one, O chastiser of foes, why does the universe is within your body? How long will you stay here?

O lord of celestials, I desire to hear all this in detail and as they all happened. O lotus-eyed one, it is not improper for a Brahmana to desire to know it.

O lord, what I have seen is wonderful and inconceivable." Having been thus addressed by me, that highly effulgent and blessed god of gods, that foremost of all speakers, duly consoling me, thus spoke to me.

The Deity said:
O Brahmana, even the celestials do not know me truly. But as I am pleased with you, I shall tell you how I created the universe.

O Brahmana Rishi, you have filial piety and you have also sought my protection; you have also seen me with your eyes and your Brahmacharya is also great.

In days of yore, I called the waters by the name of Nara and because the waters have ever been my Ayana (abode), I am called Narayana.

O foremost of Brahmana, I am Narayana, the source of all things, the eternal, the unchangeable; I am the creator of all things and also the destroyer of all.

I am Vishnu, I am Brahma, I am Indra, the lord of the celestials. I am king Vaisravana (Kubera), I am Yama, the king of the deceased spirits.

O foremost of Brahmanas, I am Shiva, I am Soma, I am Kashyapa, I am the lord of all treated things; I am Dhata, Vidhata, I am the sacrifice embodied.

Fire is my mouth, the earth my feet, the sun and the moon are my eyes, the heaven is my head, the sky and the directions are my ears. And the waters are my sweats (of the body).

Space wit the cardinal points are my body and the air is my mind. I have performed many hundreds of sacrifices in which Dakshina were in abundance.

I am ever present in the sacrifices of the celestials; those that know the Vedas offer sacrifices to me. On earth those chief Kshatriyas, those kings who desire to obtain heaven.

And those Vaishyas who also desire to attain to those blessed region, all worship me. Becoming Shesha it is I who support (on my head) this earth bounded by the four seas and decked by Meru and Mandara. Assuming the form of the boar in the days of yore I raised up this universe sunk in water. O foremost of Brahmans, becoming the fire that issues forth from the Equine mouth.

It is I who drink up the water and create them again. From my month Brahmanas, from my arms the Kshatriyas, from my thighs the Vaishyas,

From my feet the Shudras, one after the other, sprang up through my great energy. The Rig, the Sama, the Yaju and the Atharva Vedas,

Issued forth from me and disappear also in me. The Brahmanas, devoted to asceticism, those that value peace as the highest attribute, those that have their souls under complete control, those that are desirous of knowledge, those that are freed from lust and wrath and envy, those that are unweded to earthly things, those that have their sins completely destroyed, those that possess gentleness and virtue, those that are free from pride, those that have a full knowledge of the soul-all these worship me with profound meditation. I am the fire called Samvartaka, I am the wind called Samvartaka.

I am the Samvartaka sun, I am the Samvartaka fire. Those that are seen in the skies in the shape of stars,

O foremost of Brahmanas, know them to be the pores of my skin. The oceans, those mines of gems and the four directions.

Know, they are my robes, my bed, my abode. They have been spread by me to accomplish the purposes of the celestials.

O excellent man, know that desire, anger, joy, fear and ignorance are all different forms of myself.

O Brahmana, whatever is obtained by men by the practice of truth, charity, asceticism, peace, harmlessness towards all creatures and other such good deeds is obtained through my arrangements. Led by my laws, men rove about within my body, their senses being always overwhelmed by me. They do not move according to their will, they are moved by me.

The Brahmanas, that have thoroughly studied the Vedas, that have obtained tranquility in their souls and that have subdued their anger, obtain a high reward by performing many sacrifices. But such reward is not obtained by men who are wicked in their acts, who are overwhelmed with covetousness, who are mean and disputable, who have their souls unblessed and impure. Therefore, O Brahmana, know that this reward which is obtained by only self-controlled men and not obtained by ignorant and foolish men-this which is attainable by asceticism alone, produces high merits.

O excellent man, at those times when virtue and morality decrease (in the world) and sin and immorality increase, I create myself.

When fearful and vicious-minded Daityas and Rakshasas, that are incapable of being killed by even the foremost of the celestials, are born on earth, I then take my birth in the families of virtuous men. And assuming a human form, I restore peace by destroying all evils.

By my own Maya I create the celestials, the men, the Gandharvas, the Rakshasas and all the mobile and immobile things. And I again destroy them all (when the time comes).

For the preservation of virtue and morality I assume a human form and when the times come I assumes form that are inconceivable.

In the Satya Yuga I become white, in the Treta Yuga I become yellow, in the Dvapara I become red and in the Kali Yuga I become black.

In that Kali Yuga, the virtue remains only three fourths. When the end of Kali Yuga comes, I assume the fearful form of death and destroy all the three worlds with all their mobile and immobile creatures. I then cover the universe with three steps. I am the soul of the world, I am the source of all happiness.

I am the humbler of all pride, I am omnipresent, I am infinite. I am the lord of the senses, I am great in power. O Brahmana, I alone set the wheel of the Time in motion. I am formless.

O foremost of Rishis, I am the destroyer of all creatures and I am also the cause of all efforts of all creatures. My soul completely pervades all creatures. O chief of Brahmanas, none knows me.

It is I whom the pious and the devoted worship in all the worlds. O Brahmana, whatever pains you have felt within my stomach.

O sinless one, know all that was for your happiness and good fortune. Whatever worlds with their mobile and immobile beings you have seen (within my stomach).

Everything has been ordained by my soul which is the source of all existence. The Grandsire of all the worlds is half of my body.

I am named Narayana, wielding the conch, the discus and the mace. O Brahmana Rishi, for a period of thousand times of the four Yugas,

I, who am the soul of the universe sleep, overwhelming all creatures in unconsciousness, O foremost of Rishis, then do I stay here for everlasting time,

O foremost of Brahmanas, in the form of a boy, though I am old, stay here until Brahmana wakes up. I who am Brahma have given you boons.

I am gratified with you, O the adored of the Brahmana Rishis. Seeing one vast expanse of water and seeing that all mobile and immobile creatures are destroyed.

You were afflicted with arrow. I knew this and it is for this reason I showed the universe when you entered within my body.

You became astonished and bewildered by seeing the entire universe (with in my stomach). O Brahmana Rishi, therefore you were soon brought out by me.

I have spoken to you about that Soul which is inconceivable even to the celestials and the Asuras. As long as that great ascetic, the holy Brahma, does not awake,

O Brahmana Rishi, till then, live here happily and trustfully.

O foremost of Brahmanas, when that Grandsire of all creatures will awake. I shall alone create all creatures having bodies, also the firmament, the earth, the light, the atmosphere, the water and also all mobile and immobile creatures on earth.

Markandcya said:
O child, having said this that greatly wonderful deity disappeared. I then saw this varied and wonderful creation start into life.

O king, O best of the Bharata race, O foremost of all virtuous men, I saw all this wonderful sight at the end of the Yuga.

The lotus-eyed deity whom I saw in days of yore, that foremost of beings is Janardana (Krishna) who has now become your relative.

O son of Kunti, in consequence of the boon bestowed upon me by that deity O my child, memory does not fail, that the period of my life is long and that death itself is under my control.

That deity is Krishna, the descendant of Vrishni, the ancient supreme lord, the inconceivable Hari, the mighty-armed hero, who seems to sport (in the world).

He is Dhata, Vidhata, the destroyer of all, the Eternal, the bearer of Srivatsa mark on his breast, he is Govinda, the lord of all creatures, the highest of the high.

Seeing the chief of the Vrishnis, this Primeval Deity, this victorious God, wearing the yellow robe, my recollections come back to me.

This descendant of Madhu (Krishna) is the father and mother of all creatures, O foremost of the Kurus, take refuge in this great protector.

Vaishampayana said:
Having been thus addressed, the sons of Pritha and those two foremost of men, the twins, with Draupadi, all bowed down to Janardana (Krishna).

That foremost of men (Krishna), deserving of all honour, being thus revered by them, comforted them with sweet words.

Vaishampayana said:
The son of Kunti, Yudhishthira again asked the great Rishi Markandeya about the future government of the earth,

Yudhishthira said:
O Rishi, O descendant of Bhrigu, O foremost of speakers, the account of the destruction and recreation of things at the end of Yuga which we have heard from you is highly wonderful.

I am very curious to know what will happen in the Kali Yuga and when virtue will be destroyed, what would remain.

What will be the power of men then and what will be their food and what their amusements; what will be the length of their life, what their dress and what also will be the limit of time, after attaining which the Krita (age) will again begin. O Rishi, tell me all this. All that you narrate is varied and delightful.

Vaishampayana said:
Having been thus addressed, that great Rishi again began to narrate, delighting that foremost of the Vrishni race (Krishna) and the Pandavas.

Markandeya said:
O king, hear all that has been and heard by me and all that has been known to me by intuition through the grace of the god of gods.

O best of the Bharata race, hear as I narrate the account of the world when the sinful time would come.

O best of the Bharata race, in the Krita age, everything was free from deceit and guile, avarice and covetousness. Virtue like a bull was among men with four legs complete.

In the Treta sin took away one of its legs; and virtue had then (only) three legs. In the Dvapara, sin and virtue are mixed half and half.

O best of the Bharata race, in the dark age (Kali) virtue being mixed with three parts of sin lives by the side of men. Accordingly virtue is said to wait upon men with only fourth part remaining. O Yudhishthira, know that the period of life, the energy, the intellect and the physical strength of men (gradually) decrease in every Yuga. O Yudhishthira, the Brahmanas, the Kshatriyas, the Vaishyas and Shudras will practise morality and virtue with deceit and men in general will deceive their fellow men by spreading the (false) net of virtue. Men with false pride of learning by their acts will make truth concealed.

In consequence of the loss of truth the lives of men will be short and in consequence of the shortness of life they will not be able to acquire much knowledge.

In consequence of the littleness of knowledge, they will have no wisdom. And for this, covetousness and avarice will overwhelm them all. Men being wedded to avarice, anger, ignorance and desire,

Will display enmity towards one another and will desire to take one another's life. Thus virtue diminished and their asceticism and truth gone Vaishyas. Brahmanas and Kshatriyas will all be equal to the Shudras. The lowest (orders of men) will rise to the middle (orders of men) and the middle will certainly descend to the lowest.

At the end of Yuga such will be the state of the world. The robes made of flax will be considered the best and Koradushaka grain will be considered to be the best.

At the end of Yuga men will consider their wives as only friends; they will live on fish and milk of goats and sheep's, for cows will then be extinct. At this time even those that always observe vows will become covetous.

At the end of Yuga men will be opposed to one another and seek one another's life. They will be atheists and thieves.

They will dig even the banks of streams with their spades and sow grains there. But even these places will prove barren to them at this period of time.

Those men who are devoted to the rites in honour of the deceased and of the celestials will be covetous and will also appropriate and enjoy what belongs to others.

The father will enjoy what belongs to the son and the son what belongs to the father. At such time things forbidden by the Shastras will be enjoyed by men.

The Brahmanas will speak ill of the Vedas and they will not observe any vows. Their understanding being clouded by the science of controversy, they will neither perform sacrifices nor Homas. Deluded by the sciences of controversy, their heart will be led away to things mean and low.

Men will till low-lands and employ cows and calves that are but one year old in drawing the plough and carrying the burdens.

Sons having killed their fathers and fathers having killed their sons will incur no opprobrium by doing it; and they ever will take glory in them.

The whole world will be filled with Mlechchha conduct and Mlechchha notions. All (religious) rites and sacrifices will cease; there will be joy no where and general festivities will disappear.

Men will rob the possessions of helpless persons, of those that are friendless and of those that are widows.

Possessing little energy and strength and no knowledge and being addicted to avarice, ignorance and sinful practices, men will accept with joy the contemptuous words. O son of Kunti, the kings with their hearts wedded to sin, having no knowledge and always being proud of their wisdom will fight with one another with the intention of taking one another's lives. The Kshatriyas will be at the end of the Yuga the thorns of the earth.

Full of avarice, swelling with pride and vanity, unable and unwilling to protect (their subjects) they will take pleasure in punishing (their subjects).

Again and again attacking the good and the honest and feeling no pity for them even when they will cry in grief, the Kshatriyas will, O descendant of Bharata, rob them of their wives and wealth.

When this Yuga will come, no one will ask for a girl (for marriage) and no one also will give away a girl. The girls will themselves choose their own husbands.

The kings with their mind darkened by ignorance and discontented with what they have, will at such a time rob their subjects by every means in their power.

There is no doubt the world will be then Mlechchhafield. When this Yuga would come, the right hand will deceive the left and the left the right.

Men with false pride of learning will diminish truth. The old will display the folly of the young and the young will show in them the dotage of the old,

The cowards will have the reputation of bravery and the brave will be as melancholy (fools) as the cowards. At this age men will not trust one another.

Full of avarice and ignorance all the world will have but one sort of food, sin will increase and virtue will fade away.

O ruler of men, the Brahmanas, the Kshatriyas and the Vaishyas will disappear, leaving no trace of their orders. At this time all men will be of one order.

Fathers will not forgive their sons and the sons will not forgive their fathers; at this time wives will not serve their husbands.

When this age will come men will seek those countries where men's staple food is wheat and barley.

O king, men and women will become perfectly free in their conduct. When this age will come, they will not tolerate one another's acts.

O Yudhishthira, the whole world will be then Mlechchha field; men will no more gratify the celestials performing the Shraddha ceremony.

O ruler of men, no one will listen to the words of others and none will be considered as another's preceptor. The whole world will be enveloped by fearful (intellectual) darkness.

Then the length of men's life will be sixteen years. When this age would come men will die at this age.

Girls of five and six years will give birth to children and boys of seven or eight years of age will be fathers.

O king, O foremost of monarchs, when this age would come the wife will not remain content with her husband and the husband also will not remain content with his wife.

When this age would come, the possession of men will be small and they will falsely bear the marks of religion. The world will be filled with avarice and jealousy. No one will be a giver to the other.

The country will be afflicted with dearth and famine. The roads will be filled with lustful men and unchaste women. Women will also hate their husbands.

When this age will come, men will certainly adopt the Mlechchha conduct; they will eat all things; they will be free in all their all acts.

O best of the Bharata race, led by avarice, men will deceive one another when they will buy and sell.

When this age would come, men will perform the ceremonies and rites without knowing the ordinances; they will behave as they would like.

When this age would come, led by their nature, men will act with cruelty and will speak ill of one another.

People will pitilessly destroy trees and gardens. Men will be filled with anxiety for their livelihood.

O king, led away by covetousness, men will kill the Brahmanas and appropriate and enjoy their wealth.

The Brahmanas, being persecuted by the Shudras and afflicted with fear and exclaiming "Oh" "Alas", will rove over the world with none to protect them.

When men will kill others, when they will be wicked, cruel and destroyers of all animals, then will that (Kali) Yuga would come,

O perpetuator of the Kuru race, O king, the foremost of Brahmanas, being persecuted by the robbers, will like crows fly in fear and in great speed to rivers, to mountains and to inaccessible regions. Being afflicted with tasks imposed on them by cruel kings,

O ruler of earth, they will lose all patience in this fearful age. They will do all improper works and become the servants of the Shudras.

The Shudras will explain religion, Brahmanas will listen to them and settle their duties by accepting such interpretations (as made by the Shudras).

The low will become the high and all sources of things will appear in contrary shape. Abandoning the celestials, men will worship the bones.

At this age, the Shudras will cease to serve the Brahmanas. In the hermitages of the Brahmanas, in their schools and colleges,

In places sacred to the gods and in sacrificial grounds and in sacred tanks, the earth will be disfigured with tombs and walls containing bones and they will have no temples dedicated to the celestials.

All this will take place in the (Kali) Yuga. Know these are the signs of the (Kali) Yuga. When men become always fierce, sinful, carnivorous, addicted to intoxicating drinks then does the (Kali) Yuga come. O king, when flowers will be produced in flowers, the fruits in fruits, then does the (Kali) Yuga come. In this Yuga the clouds pour rain unseasonably.

Ceremonial rites of men do not follow one another in due order and the Shudras quarrel with the Brahmanas.

Soon is the earth filled with the Mlechchhas and Brahmanas for fear of heavy taxes fly in all directions.

All distinctions among men disappear. With honorary tasks and offices, men go to the forests and live on fruits and roots.

When the world will be so afflicted, there will be no rectitude of conduct. Disciples will not heed their preceptors instructions, nay they will even try to injure them.

Preceptors impoverished for the want of wealth will be disregarded by men. Friends and relations and kinsmen will perform friendly offices for only the sake of wealth.

When that age would come, every one will be in want. All the directions will be in a blaze; the stars and the constellations will have no brilliancy and the planets and planetary conjunctions will be inauspicious. The curse of the wind will be confused and innumerable meters will flash though the sky, foreboding great fear.

The sun will appear with six other suns. There will be great noise on every side and everywhere there will be (great) conflagrations.

The sun from his rising to setting will be covered by Rahu. The exalted deity of one thousand eyes (Indra) will unceasingly shower rains,

When this age will come, crops will not grow in (great) abundance. The women will always be very harsh in speech; they will become pitiless and fond of weeping.

They will never obey the orders of their husbands. When this age will come, sons will kill fathers and mothers.

Women living uncontrolled will kill their husbands and sons. O great king, Rahu will then devour the sun out of season.

When this age, will come, fire will blaze up in all directions. Travellers, being unable to obtain food, drink and shelter even, when they ask for them, will lie down on the wayside. Crows, snakes, vultures and kites and other animals and birds will utter discordant cries.

When that age would come, men will abandon their friends and relatives, servants and followers. When this age will come, leaving the countries, directions, towns and cities that they occupy, men will one after the other seek for new ones. “Oh father, O son," uttering such frightful words,

Men in great affliction will rove over the (various) countries. When this terrible age would be over,

Creatures would come into existence again beginning with the Brahmanas. When that age will pass away, creation will again increase,

Providence will again be propitious at will. When the sun, the moon and the Brihaspati.

Will with the constellation of Pushya enter the same, the clouds will incessantly shower rains and stars and planets will be auspicious.

The planets, duly revolving in their orbits will be greatly propitious. Abundance, prosperity, wealth and peace will be every where.

Impelled by Time a Brahmana named Kalki Vishnuyasha will be born. He will possess great energy, intelligence and prowess.

He will be born at a village called Sambhala in a blessed Brahmana family. As soon as thought of, vehicles, weapons, warriors and arms and armours will all be at his command. He will be the imperial sovereign ever victorious by the strength of his virtue.

He will restore order and peace in this world overcrowded with creatures and contradictory in its laws. That effulgent and greatly intelligent Brahmana will destroy all things. He will be the destroyer of all and he will be the makes of a new Yuga, That twice-born one surrounded by the Brahmanas, will exterminate all the low and despicable Mlechchhas wherever they will be found.

Markandeya said:
Then exterminating all robbers, he (Kalki) will duly give away this earth at a great horse-sacrifice to the Brahmanas.

Having established the blessed rectitude ordained by the Self-create (Brahma), that doer of virtuous and renowned deeds will then enter a charming forest.

The people of the earth will imitate his conduct. When thieves and robbers will be exterminated by the Brahmanas, there will be again prosperity (on earth).

When the countries will be (all) subjugated, that foremost of Brahmanas, having cast away the deer-skins, lances and tridents and other weapons.

Showing his reverence for the excellent twice-born ones was engaged in killing the thieves. That Kalki, will rove over the earth being adored by the foremost of Brahmanas.

The heart-rending cries of "O father," "O mother" "O son", will rise when he will exterminate the thieves and robbers.

O descendant of Bharata, when at the appearance of the Krita Yuga sin will thus be completely destroyed and virtue will flourish men will again be engaged in religious rites.

Well-planted gardens, sacrificial grounds, large tanks, Vedic schools and colleges, ponds and temples will (all) reappear every where; various sacrifices will also begin to be performed at the appearance of the Krita age.

Brahmanas will be honest and good. Being devoted to asceticism, they will be Rishis.

The hermitages occupied by the wicked wretches will once more be the homes of men devoted to truth. Men in General will begin to honour and practise truth. All seeds sown on earth will grow.

O king of kings, every kind of crop will grow in every season. Men will devotedly practice charity, vows and religious rites.

The Brahmanas, devoted to meditation and sacrifices will be of virtuous soul an cheerful disposition. The kings will virtuously govern the earth.

In the Krita Yuga, the Vaishyas will devote themselves to trade, the Brahmanas will be devoted to their six duties and the Kshatriyas will be devoted to the display of prowess.

The Shudras will be devoted to the service of the other three orders. Such will be the Dharma in Krita, Treta and Dvapara Yugas.

O son of Pandu, I have now narrated to you everything. I have told you the periods embraced by the several Yugas, that which is known to all.

Thus have I now told you everything appertaining to both the past and the future as narrated by Vayu in his own Purana adored by the Rishi.

Immortal as I am, I have many times seen and ascertained the courses of the world. I have now told you all that I have seen and felt.

O undeteriorating one, hear now my words with your brothers relating some thing else to clear your doubts about religion.

O foremost of virtuous men, O king, you should always fix your soul on virtue; for, virtuous-minded men obtain bliss both here and hereafter.

O sinless one, listen to the auspicious words that I tell you (now). You should never humiliate a Brahmana for a Brahmana, if angry, can destroy the three worlds by his vows.

Vaishampayana said;
Having heard these words of Markandeya, the foremost of the Kurus, the greatly intelligent and highly effulgent king (Yudhishthira) spoke these words of wisdom.

Yudhishthira said:
O Rishi, if I am to protect my subjects, what course of action must I follow? How should I behave, so that I may not fall away from the duties of my order?

Markandeya said:
Be king to all creatures and be devoted to their good. Love all without hating anyone.

Be truthful, be self-controlled, be ever engaged in protecting your subjects. Practise virtue and avoid sin and worship the Pitris and the celestials.

Whatever you have done from ignorance, expatiate it by giving away in charity. Abandoning pride, always possess humility.

Conquering all the world, remain in joy and be happy. This is the course of conduct that accords with the rules of virtue. This is and this was what is considered as virtue.

Therefore, O child, do not be aggrieved by your this present calamity. There is nothing past of future that is not known to you.

O child, the wise men are never be overwhelmed when they are persecuted by Time. O mighty-armed hero, Time rises superior even to the dwellers of heaven. O child, time afflicts all creatures. O sinless one, let not doubt come into your mind regarding what I have told you.

If doubt comes to your mind, your virtue will be destroyed. O best of the Bharata race, you are born in the celebrated Kuru dynasty.

You should practise in thought, in word and in deed that which I have told you.

Yudhishthira said:
O foremost of Brahmanas, the words which you have spoke to me are sweet to hear. O lord, I shall carefully follow them at your command. O foremost of Brahmanas, I have neither avarice, nor lust, nor fear, nor pride. O lord, I shall act according to what you have told me.

Vaishampayana said:
Having heard the words of the intelligent Markandeya. O king, the Pandavas became exceedingly glad along with the wielder of the (bow) Sharnga (Krishna) and with all those foremost of Brahmanas and with all those that were there.

Having heard the blessed words of the ancient history told by the intelligent Markandeya, they were (all) filled with astonishment.

Vaishampayana said:
The son of Pandu spoke thus to Markandeya, “You should speak to me about the greatness of the Brahmanas.”

Markandeya replied, "Hear the account of the Brahmanas in the days of old."

Markandeya said:
A king of Ayodhya, born in Ikshvaku's dynasty, named Parikshit (once) went out hunting.

Pursuing a deer alone on a single horse he went away to a great distance (from his followers and retinue).

Fatigued and afflicted with hunger and thirst, he saw in that part of the country where he was (thus) led, a dark and dense forest.

He entered it (the forest). Seeing in the deep forest a charming lake, he with his horse bathed there.

Thus being refreshed and placing some lotus-stalks before the horse (for him to eat), he sat on the side of the lake. Lying down there he heard a sweet strain of music.

Hearing it he reflected, "I do not see any trace of any human being here: whose strain of music is then this?"

He then saw a damsel of great beauty and grace gathering flowers and singing (as she was doing it). She soon came near the king.

To her said he, "O blessed lady, who are you and to whom do you belong?" "She replied, I am a maiden." The king said, "I ask you to be mine."

To him replied the maiden, "Give me a pledge, only then I can be yours." The king asked about the pledge and the maiden said, "I must never see water."

The king asked, "Be it so" and he then married her. Having married her, the king Parikshit sported with her in great joy and sat with her in silence.

When he was thus living, his soldiers arrived at that spot.

Seeing the kings, the soldiers stood surrounded him. Cheered by the arrival of his soldiers, the king entered a Palakin and went to his city. Arriving at his own city, he lived with her in privacy.

Even those who were stationed near him could not see him. Thereupon his chief minister asked those women that waited upon him, "What is your business?" The women said,

"We see here a matchlessly beautiful damsel and the king has married her giving her a pledge, namely that he would never show her any water."
Having heard all this, he (the minister) made an artificial forest containing many trees with numerous fruits and flowers. He excavated a large and deep tank within that forest in one of its comers. He covered it with a net of pearls and its water looked like ambrosia. One day he spoke thus to the king in private. "This is a beautiful forest having no water any where. Sport here in joy."

At these words of the minister, he (the king) entered that forest with his beautiful wife. One day when he was sporting in that charming forest, he became tired and fatigued and afflicted with hunger and thirst. He then saw a bower of Madhavi (creeper).

Entering it with his beloved, the king saw a tank full of water which was transparent and which was as sweet as nectar. Seeing it with his beautiful wife, he sat down on its bank.

Then the king thus spoke to that lady, "Cheerfully bathe in this water." Having heard his words, she got down under the water, but she did not reappear again.

When the king searched for her, he did not find any trace of her. He then ordered the water of the .tank to be pumped out. He thereupon saw a frog sitting at the mouth of a hole. On seeing this, the king passed the following order in anger.

"Kill all frogs wherever they are to be found. Whoever wishes to see me, let him come to me with a dead frog as tribute."

When this fearful destruction of frogs went on, the frightened frogs went to their king and told him all that had happened.

Thereupon the king of the frogs, assuming the garb of an ascetic Brahmana, came to that monarch and thus spoke to him,

"O king, do not allow anger to take possession of you. Be king, you should not destroy the innocent frogs."

O undeteriorating one, do not destroy the frogs. Pacify your wrath. The prosperity and ascetic merit of those that have their souls steeped in ignorance always suffer diminution. Pledge yourself not to be angry with the frogs. What need have you to commit such a sin? what purpose will be served by killing the frogs?"

To him the king whose heart was full of the grief for the disappearance of his dear one thus spoke,

"I will never forgive the frogs. I will certainly destroy them. My beloved wife has been devoured by one of these wicked wretches. The frogs therefore will always deserve to be killed by me. O learned man, you shall not intercede on their behalf."

Having heard his words, he (the frog king) thus spoke with his senses and mind much pained, "O king, be kind. I am the king of the frogs, named Ayu. She was my daughter, named Sushobhana. This is but an instance of her bad character. She had deceived many other kings before. Then the king said, “I desire to have her. Let her be given to me by you."

Thereupon her father bestowed her upon him and he spoke to her thus, "Wait upon this king."

Having said this, he thus cursed his daughter in anger, "As you have deceived many kings, for your this untruthful conduct, your sons will be haters of Brahmanas."

Having obtained her, the king became greatly enamoured of her for her great accomplishments. Feeling that he had, as it were, obtained the sovereignty of the three worlds, he bowed down his head to the king of the frogs. Honouring him in due form he thus spoke with his voice choked with tears of joy, “I have been much favoured.”

The king of the frogs, then biding farewell to his daughter, went away whence he had come.

After sometime, the king begot on her three sons. They were named, Shala, Dala and Bala. Sometime after, the king, their father, installing the eldest son on the throne, went to a forest with the desire of practising asceticism.

One day Shala, when out in hunting, saw a deer and pursued it on his car.

He spoke to the charioteer "Drive me faster." Having been thus addressed the charioteer said to the king,

"Do not entertain such a purpose. This deer is incapable of being caught by you. If however Vami horses were yoked to your chariot, then you could have caught it."
Thereupon the king said to the charioteer. Tell me all about the Vami horses or else I shall kill you," Having been thus addressed by the king, the charioteer became greatly frightened. He was afraid of the king, he was also afraid of the Vamadeva; and therefore he did not tell the king anything. Thereupon the king uplifting his sword again said to him. "Tell me soon or I will certainly kill you." Being afraid of the king, the charioteer said, "Vami horses are those that belong to Vamadeva, they are as fleet as the mind.

When he said this, the king thus spoke to him, "go (at once) to the hermitage of Vamadeva." Having gone to the hermitage of Vamadeva, he thus spoke to that Rishi,

"O exalted one, a deer shot by me is flying away. You should make me capable of catching it by giving me your pair of Vami horses. The Rishi replied, "I give you my pair of Vami horses; but after accomplishing your object, you must soon return them to me." Having taken those horses and having obtained the Rishi's permission, the king yoked the paid of Vami horses to his car and then pursued the deer. When he had left the hermitage, he thus spoke to his charioteer. "There (two) jewels of horses the Brahmanas (by no means) deserve to possess. They must not be returned to Vamadeva." Having said this and caught the deer, he returned to his capital and kept the Vami horses in the inner apartments of his palace.

Thereupon the Rishi reflected, "This prince is young. Having obtained an excellent pair of horses, he is sporting with them in great joy without returning them to me. Alas! What a pity!"

Having thus thought in his mind, he spoke to one of his disciples after full one month had passed away. “O Atreya, go and ask the king what he had done with the Vami horses. He should return them to your preceptor.”
He went to the king and spoke to him as instructed. Thereupon the king replied, "These two horses deserve (only) to be possessed by kings. The Brahmanas do not deserve to possess jewels of such value. What business have Brahmanas with horses? Go back with contentment."

Going back he told all to the preceptor. Having heard this sad news, Vamadeva was filled with wrath and he himself went to the king and asked for his horses. But he declined to give him what he asked.

Vamadeva said:
O king, give me my Vami horses. By them you have accomplished something which was impossible to be accomplished by you. By transgressing the practices of both the Brahmanas and the Kshatriyas, do not cause your own death by the terrible curse of Varuna.

The king said:
O Vamadeva, these two excellent, well-trained and docile bulls are fit animals for Brahmanas. Go with them wherever you like. Even the Vedas carry person, like you, (what will you do with horses)?

Vamadeva said:
O king, the Vedas indeed carry persons like us, but that is in the next world. But in this world animals like these (horses) carry me and also men like me and also all others.

The king said:
Let four asses carry you or four mules of the best kind or four horses as fleet as the wind. Go away with these, the pair of Vami horses deserve to be possessed only by the Kshatriyas. Therefore, know that those (Vami horses) are not yours.

Vamadeva said:
O king, very severe vows have been ordained for the Brahmanas. If I have observed them, then let four fearful and mighty Rakshasas of terrible appearance and iron body pursue you at my command and kill you and then carry you on their sharp lances after cutting up your body into four parts.

The king said:
O Vamadeva, let those that are armed with bright lances and swords and that know you to be a Brahmana who desires to take life in thought, word and deed, at my command cut you down with all your disciples,

Vamadeva said:
O king, when you receive from me these Vami horses, you had said, I will return them." Therefore give me back my Vami horses, so that you can save your life.

The king said:
Hunting is ordained for the Kshatriyas. I do not punish you for your untruthfulness. O Brahmana, obeying all your commands, I shall obtain the blessed region.

Vamadeva said:
A Brahmana can never be punished in thoughts, words or deeds. That learned man who succeeds by ascetic austerities on knowing a Brahmana to be so does not attain to prominence in this world.

Markandeya said:
O king, when the king had been thus addressed by Vamadeva, there rose four fearful-featured Rakshasas. As they with up lifted lances in their hands came to the king with the intention of killing him, he thus cried aloud,

"O Brahmana, if all the Ikshvakus, if Dala (my brother), if all these Vaishyas tell me, even then I will not give up these Vami horses to Vamadeva, for these men can never (then) be virtuous."

When he was thus speaking, they (the Rakshasas) killed him and that lord of earth fell on the ground. Thereupon learning in the death of the king, the Ikshvakus installed Dala on the throne."

Then the Brahmana Vamadeva went to his kingdom and spoke thus to the king Dala, "O king, it has been ordained in all the Shastras that men should give away to the Brahmanas.

O king, if you fear sin, then give me my Vami horses back without any delay." Having heard these words of Vamadeva, that king spoke thus to the charioteer in anger,"

Bring me one of those beautiful but poisonous arrows that are kept with you, so that pierced by it, Vamadeva may lie prostrate on the ground in pain and be torn by the dogs.

Vamadeva said:
O ruler of men, I know you have a son ten years old, born of Shyenajita, your queen, Urged by my word, soon kill your that beloved boy by these fearful arrows

Markandcya said:
O king, when Vamadeva had said this, the (arrows) killed the prince in the inner apartment. Hearing that he had been killed by his arrows, Dala spoke these words.

The king said:
O Ikshvakus, I shall today of your good. I will with great force kill this Brahmana. Bring me another of my greatly effulgent arrows. O rulers of earth, behold my prowess today.

Vamadeva said:
This fearful and poisonous arrow that you aim at me, O ruler of men, you shall not be able to aim or to shoot,

The king said:
O Ikshvakus, behold, I am incapable of shooting the arrow that has been taken by me; I fail to kill this Brahmana. Let Vamadeva be blessed with a long life.

Vamadeva said:
Touching your queen with this arrow, you may cleanse yourself off this sin.

Markandeya said:
The king did as he was directed and then the princess spoke thus to the Rishi.

The Queen said:
O Vamadeva, let me be able to instruct duly this foolish, husband of mine from day to day imparting to him words of grave import. Let me always wait upon and serve the Brahmanas; and by this, O twice born one, let me acquire the sacred regions after death.

Vamadeva said:
O princess, O beautiful-eyed lady, you have saved this royal dynasty. Ask of me a matchless boon. I will grant you whatever you ask. O faultless lady, ruler over your these kinsmen and over the kingdom of the Ikshvakus.

The Queen said:
O exalted one, this is the boon I ask, that my husband may now be freed from his sin and that you may think well of his son and kinsmen. O foremost of Brahmanas, this is the boon I ask.

Markandeya said:
Having heard her these words, O foremost of the Kurus, the Rishi said, "Be it so." Thereupon that king, becoming exceedingly happy and bowing to the great Rishi, gave him his Vami horses.

Vaishampayana said:
The Rishis, the Brahmanas and Yudhishthira then asked Markandeya how the Rishi Baka was (so) long-lived. Markandeya thus spoke to them all.

"The greatly ascetic royal sage Baka was long-lived; you need not enquire of its reason."

O descendant of Bharata, having heard this, the son of Kunti Dharmaraja Yudhishthira with his brothers thus again asked Markandeya.

"We have heard that both the high-souled Baka and Dalbha were immortal; and these (two) Rishis, held in universal reverence, were the friends of the lord of the celestials (Indra).

O exalted one, I desire to hear the account of the meetings of Indra and Baka which is both full of joy as well as grief. Tell me all this in detail.

Markandcya said:
O king, when the fearful war between the Devas and the Asuras was over, Indra became the lord of all the worlds.

The clouds copiously rained and people had an abundance of harvests. They had no malice or ill will, they were devoted to the duties of their own order. They were all devoted to virtue.

Adhering to the duties of their own order, people became very happy. Having seen all people happy, the slayer of Bala,

O king, the lord of the celestials Indra himself became very happy. Seated on his (elephant) Airavata, he saw his happy subjects.

(He also saw) various hermitages and many auspicious rivers, prosperous towns, villages and rural regions, all enjoying plenty in everything.

(He also saw) kings devoted to virtue and skillful in protecting their subjects; also tanks and reservoirs, wells and lakes and small ponds all full of water and adorned with the foremost of Brahmanas engaged in the observance of various excellent vows. O king, then descending on the charming earth, Shatakratu (Indra).

When, O king, towards a blessed country abounding in numerous trees and situated in the region of the east near the sea.

It was a charming hermitage frequented by beasts and birds. The king of the celestials saw in that charming hermitage Baka.

Baka also seeing the chief of the celestials became exceedingly happy. He received him with the offer of Argha and water to wash his feet and also fruits and roots.

Having comfortably seated himself, the boon-giving, slayer of Bala, the king of the heaven, asked Baka the following questions.

Indra said:
O Rishi, O sinless one, you have lived for one hundred thousand years. O Brahmana, tell me what are the sorrows of those who live forever.

Baka said:
To live with persons who are disagreeable, to be separated with persons that are agreeable and beloved, to associate with the wicked, these are the evils which they that are immortal have to bear.

What could be greater evil than (to witness) that death of sons and wives, of kinsmen and friends and than the pain of dependence on others.

I believe there is no more pitiable sight in the world than that of men destitute of wealth being insulted by others (who possess wealth).

The acquisition of family dignity by those who do not possess it and the loss of family dignity by those who possess it, unions and disunion's, these are to be witnessed by one who lives forever.

O deity Shatakratu, those that have no family dignity gain wealth, what could be greater reverses of family dignity than this? All this you are to see happening before yours eyes (if your live forever).

What can be a greater sorrow than (to witness) the reverses of the celestials, the Danavas, the Gandharvas, men, the Nagas and the Rakshasas?

They that are nobly born suffer affliction by coming under the subjection of low-born men; the poor are insulted by the rich, what can be a greater sorrow than (all) this?

Innumerable instances of such contradictory dispensations are seen in the world (by one who lives forever). The foolish and the ignorant are happy while the learned and the wise are miserable. Many instances of misery are seen among men in this world.

Indra said:
O greatly exalted one, tell me what are the joys of those that live forever, joys adored by the celestials and the Rishis?

Baka said:
He who cooks even leaves at the eighth and twentieth part of the day.

And he who has no wicked friend, who is happier than he? He in whose case the day is not counted is not called voracious.

O Maghavan, even he is happy who cooks only little leaves (for his food). Earned by his own efforts, he who eats even fruits and leaves in his own house deserves to be respected. He, who eats in another's house the food given to him in contempt, even if that food be rich and palatable, does a thing which is hateful. Therefore the wise cry "fie" on the food that a mean wretch like a dog or a Rakshasa eats at another's house. If after feeding the guests and the servants and offering food to the Pitris, an excellent Brahmana.

Eats what remains, there can be none happier than he. O Shatakratu, there is nothing sweeter or holier.

Than that food which such a person takes after having fed the guests with its first portion. Each mouthful that the Brahmana eats after having fed the guests produces the fruit of giving away one thousand kine. Whatever sins might have been committed by him in his childhood are all destroyed.

If the water that is in the hands of a Brahmana who has been fed and honoured with Dakshina be sprinkled (on the feeder), then all his sins are instantly destroyed.

Markandeya said:
Having talked over this and various other auspicious things with Baka, the chief of the celestials went to heaven.

Vaishampayana said:

Thereupon the Pandavas again thus spoke to Markandeya.

"You have spoken to us about the greatness of the Brahmanas, we now desire to hear about the greatness of the royal order the Kshatriyas." To them replied the great Rishi Markandeya, "Hear now of the greatness of the royal order." A king of the Kuru dynasty named Suhotra went on a visit to the great Rishis and as he was returning he saw king Shivi, the son of Ushinara. As they met, they each saluted the other as best fitted to his age. Considering each equal to the other, they did not allow way to each other. At this time Narada came. (He said) why are, you standing here thus blocking each others way?

They said to Narada, "O exalted one, you should not speak thus. The sages of old have said that way should be given to one who is superior or abler. We that stand blocking each other's way are equal to each other in every respect. If properly judged, there is no superiority or inferiority between us." Having been thus addressed, Narada recited the following slokas.

O descendant of Kuru, he who is cruel behaves cruelly towards even those who are humble and he who is humble behaves humbly and honestly towards even those are wicked. He who is honest behaves honestly towards even those who are dishonest, why then should not he behave honestly with one who is honest.

He who is honest considers the service that is done to him, as if it were one hundred times greater than it (really) is. This is the custom among the celestials. The ruler of earth, the son of Ushinara, certainly possesses greater goodness than you.

One should conquer the mean by charity, the untruthful by truth, the wicked by forgiveness and the dishonest by honesty.

Both of you are generous-minded. Let one of you stand aside (giving the way slokas." Having said this, Narada became silent. Having heard this, the descendant of Kuru, (king Suhotra), walking round Shivi and praising his many good deeds, gave him the way and went away.

It is thus that Narada has described the greatness of the royal order.

Markandeya said:
Now hear another story. One day when the king Yayati, the son of Nahusa, was sitting on his throne surrounded by the citizens, a Brahmana came there for (the purpose of begging) wealth for his preceptor. And he thus spoke, "O king, I bet wealth for my preceptor according to the pledge (I gave him).

The king said:
O exalted one, tell me what was your pledge.

The Brahmana said:
O king, in this world when a man asks for alms, men the him who asks for it. I ask you therefore (to tell me) with what feelings you will give me what I ask and on which I have set my heart.

The king said:
Having given away anything, I never boast of it; I never also listen to the prayers for things which cannot be given. But I (always) hear the prayers for things than can be given. Giving away, I always become happy.

I shall give you one thousand kine; the Brahmana who asks me for a gift is always very dear to me. I am never angry with a man who asks of me and I am never sorry for having given away.

Markandeya said:
Having said this. the king gave one thousand kine to the Brahmanas and the Brahmana also obtained one thousand kine.

Vaishampayana said:
The Pandavas again said, "Tell us again of the greatness (of the Kshatriyas).

Markandeya said, "O great king, there were two kings, named Vrishadarbha and Seduka. Both of them were learned in the precepts of morality and skillful in the weapons of offence and defence.

Seduka knew that Vrishadarbha had from his boyhood a mental vow, namely that he would never give no other metal to a Brahmana except gold and silver.

Once upon a time, a Brahmana having completed his study of the Vedas, came to Seduka; and uttering a benediction upon him he begged (wealth for his preceptor);

Saying "Give me one thousand horses." Seduka spoke to the Brahmana,

"It is not possible for me to give you this for your preceptor.

Therefore go to Vrishadarbha; he is, O Brahmana, a (very) virtuous king; go and beg of him. He will give you, for it is his vow."

Thereupon the Brahmana went to Vrishadarbha and begged one thousand horses. That king (however) struck him with a whip.
Then the Brahmana said, "I am innocent, why do you strike me thus?"

Having said this, he was going to curse the king, when the latter said," Do you curse him who does not give you what you ask? Is this the conduct proper in a Brahmana?"

Brahmana said:
O king of kings, sent to you by Seduka I came to you to beg. For your bad conduct, I am going to curse you.

The king said:
I shall now give by whatever tribute comes to me before the morning is expired. How can I send away a man empty-handed who has been whipped by me?

Markandeya said:
Having said this, he gave the Brahmana whatever came to him that day which was not than the value of one thousand horses.

One day the celestials resolved that they should go to the earth and try the virtue of the ruler of earth, Shivi. Saying "very well" Agni and Indra went (to earth).

Agni, assuming the form of a region flew away from Indra who pursued him in the form of a hawk.

The region fell on the lap of the king Shivi who was seated on a costly seat.

Thereupon the priest thus spoke to the king," Afraid of the hawk, this region has come to you for his life with the intention of saving it.

The learned men have said that the fall of region on one's lap forebodes a great danger. The king who understands men should save himself by giving away wealth."

Thereupon the region thus spoke to the king. "Afraid of the hawk and desirous of saving my life, I have come to you for the safety of my life. I am a Rishi. Assuming now the form of a region I have come to you to seek the protection of my life. I consider you my life.

Know me as one who is learned in the Vedas, as one leading the life of a Brahmachari, as one who possesses self-control and asceticism. Know me also as one who have never spoken a harsh word to his preceptor, as one possessed of every virtue and as one that is sinless.

I recite the Vedas, I know their prosody, I have studied all the Vedas letter per letter. I am not a region. Therefore do not given me up to the hawk. Giving up a learned and a noble man is never a good gift."

Thereupon the hawk spoke thus to the king."

Creatures are not at once born in their own order. You may have been in a former birth begotten by this region. O king, it is not proper for you to interfere with my food by protecting this region.

The King said:
Has any one seen before that birds speak the pure speech of man? knowing what the region says and also what the hawk says, what is good for us to do?

He, who gives up a frightened creature seeking protection of his enemies, does not get protection when he is in need of it. The clouds do not shower seasonably for him and the seeds, though sown, do not grow for him.

He, who gives up an afflicted creature seeking protection of its enemies, sees his offspring die in childhood. The forefathers of such a man can never live in heaven. The very celestials decline to accept his havya, the libation of ghi poured by him into the fire.

He who gives up an afflicted creature seeking protection of his enemies is struck by the thunderbolt hurled by the celestials with Indra at their head. Being a very narrow-minded person, the food he eats is unsanctified and he soon falls from the celestials region.

O hawk, let Shivis put before you a bull cooked with rice in the place of this region. Let them carry meat in abundance to the place where you like (to take them).

The Hawk said:
O king, I do not ask for a bull or any other meat or meat more than what is in that region. He (the region) is my food today ordained by the gods. Therefore give him up to me.

The king said:
Let my men see and carefully carry the bull to you with its every limb entire. Let that bull be the ransom for this frightened creature. Do not kill this region.

O hawk, I will give up my own life, but I will not give up this region. Do you not see this creature looks like a sacrifice with the Soma juice? O blessed one, do not take so much trouble for it; I will never give up this region.

O hawk, if it pleases you order me to do something which may be agreeable to you and for doing which the Shivi people may praise me and bless me in joy. I promise that I shall do whatever you will tell me to do.

The Hawk said:
O king, if you give me as much flesh as would be equal in weight to this region, flesh cutting off from your right thigh, then can the region be saved by you, then would you do what would be agreeable to me and what the Shivi people would speak in high terms of praise.

Thereupon he cut off a piece of flesh from his right thigh and weighed it with the region, but the region weighed heavier.

He cut off another piece of flesh, but still the region weighed heavier. Then he cut off pieces of flesh from all parts of his body and placed them on the scale, but the region still weighed heavier.

Thereupon the king himself got on the scale; he did not feel the least grief for it. Seeing this the hawk then and there disappeared exclaiming "saved". Thereupon the king said,

"O bird, O region, I ask you, let the Shivi people know who this hawk is. None except the lord of creation can do what he did. O exalted one, reply to my question.

The Pegion said:
O son of Suratha, I am the smoke-bannered deity, Vaishvanara (Fire). The hawk is the husband of Sachi, the wielder of thunder (Indra). You are the foremost of men, we came to try you.

O king, these pieces of flesh that you have cut off from your body with your sword to save me, have made gashes in your body. I shall make these marks auspicious. They will be handsome, golden-coloured and sweet-scented.

Earning great fame and being respected by the celestials, you will long rule over these men. A son will be born to you from your side who will be named Kapotaroma.

You will get out of your own body this son named Kapotaroma. You will see him become the foremost heroes of the Saurathas blazing in fame and possessing exceeding bravery and great beauty.

Vaishampayana said:
The Pandavas again spoke thus Markandeya-, "Tell us again about the greatness (of the royal order)." And Markandeya said, "In the horse sacrifice of Ashtaka the descendant of Vishvamitra, all the kings came.

His brothers, Pratardana, Vasumana and Shibi, the son of Ushinara also came. When the sacrifice was over, he was going with his brother on a car when he saw Narada coming. They saluted him and said, "Come with us on this chariot."

Saying "So be it" he got on the car. One of them, having gratified the celestials Rishi, the exalted Narada, said, ‘All four of are blessed with long life and possess every virtue. We shall therefore go to a certain celestials region and live there for a long time. But who will among us fall down first?’ The Rishi said "This Ashtaka will fall first."

He asked, "For what cause?" The Rishi said, "I lived for a few days in the palace of Ashtaka. He one day took me out of the city on his car. I saw there thousands of cows each distinguished by various colour. I asked him whose kine are these. He said, "I myself have made gifts of them." By these words he flourished his own praise; for this reason he will fall (first). (He said), "we shall then remain, there who among us will fall first?"

The Rishi said, "Pratardana." "What is its cause?" "I also lived in the house of Pratardana. One day he took me in his car.

While doing so, a Brahmana said to him, "Give me a horse." He said, "After my return, I shall give you." The Brahmana said, "Give it to me without any delay." He then unyoked the horse on the right (side of the car) and gave it to him.

There came to him another Brahmana desiring to get a horse. Saying as before, he then unyoked the horse on the left (side of the car) and gave it to him. He then went on. But another Brahmana, desiring to get a horse again, came to him. He then gave him the horse yoked to the left front of his car.

When proceeding, another man desirous of getting a horse, also came to him. He said to the Brahmana, "On my return I shall give (you the horse)." But the Brahmana said, "Give it to me without delay." He gave the Brahmana the only horse he had. He, then himself seizing the yoke of the car, began to drag it. He said, "There is now nothing (to give) to the Brahmanas."

The king had no doubt given away (in charity), but he did it with detraction. For this reason he will fall (first). (He asked), "We shall then remain two, who among us will fall first?"

The Rishi said, "Vasumana will fall first."

He asked "For what cause?" Narada said, "Wandering about I came to the house of Vasumana.

He was engaged in the ceremony of Svastivachana for a flowery car; and at that time I came there. When the Brahmanas finished the Svastivachana ceremony, then the car became visible to them.

I praised that car and then the king spoke to me thus, "O exalted one, this car has been praised by you, let this car therefore by yours."

Once upon a time, I again went to him. I went there because I was in need of a car and the king said, "It is yours." For the third time I went to the king and praised a car. The king exhibited the flowery car to the Brahmanas and looking at me said, "O exalted one, you have enough praised the flowery car." He simply said this but he did not give it to me. For this he will fall down (from heaven).

One said, "Between the one thus will go with you and you yourself who will go and who will fall? Narada again said, "Shibi will go, but I shall fall down. "He said "what is its cause?" Narada said-I am not the equal of Shibi. (One day) a Brahmana came to Shibi and spoke to him thus. "O Shibi, I have come to you for food," To him Shibi replied, "What shall I do, command me."

The Brahmana then said, "Your son Brihadgarbha should be killed and cooked by you for my food." Thereupon I waited to see.
He (Shibi) killed his son and cooking him in the proper way, placed it on a vessel and then taking it on his head he went to search for the Brahmana.

When he was thus searching, some one spoke to him thus, "The Brahmana whom you search, having entered the city, is setting fire to your house in anger, setting fire to your treasure house, your arsenal, your apartment for females and to your stables for horses and those for elephant."

Shibi heard all this without any change of colour in his face. Entering the city, he thus spoke to the Brahmana, "O exalted one, the food is ready." Hearing this the Brahmana stood silent. From surprise he stood with down-cast looks.

He then gratified the Brahmanas and said "O exalted one, eat." Looking at Shibi for a moment he said.

"Eat it yourself." Thereupon Shibi said, "Be it so", He then without the least hesitation took down the meat.

The Brahmana then caught hold of his hand and thus spoke to him, "You have (really) conquered anger. There is nothing which you cannot give to a Brahmana." Then the Brahmana worshipped that greatly exalted one.

And as he (Shibi) looked in front, he saw his son standing before him like a celestials boy adorned with ornaments and full of fragrance all over his body. The Brahmana having done all this disappeared.

It was Vidhata himself who had thus come to try in disguise that royal sage. When he (Vidhata) had disappeared, the ministers thus spoke to the king, "You know everything, why did you then do all this?"

Shibi said:
It was not for fame or for wealth or from desire of acquiring any object of enjoyment that I did all this. This path is (never) sinful; it is for this I do all this.

The path trodden by the virtuous is laudable; my heart is always inclined to such a path. I know this noble example of Shibi's greatness; and therefore I have narrated it to you.

Vaishampayana said:
The Rishis and the Pandavas again asked Markandeya, "Is there any who possesses longer life than you?"

He told them, "Yes, there is a royal sage named Indradhyumna. His virtue being diminished, he fell from heaven crying "my achievements are lost." He came to me and asked, "Do you know me?"

To him said I, "From our eager desire to acquire virtue we do not stay at one place. We live for one night only in one village or in one town. A man like us therefore can not possibly know who you are. The fasts and vows that we are to observe make us weak in body, therefore we are unable to follow worldly pursuits to earn wealth."

He said to me, "Is there any one who possesses a longer life than you?" I replied, "There lives an owl named Pravarakama on the Himalayas. He is older than I. He may know you. The part of the Himalayas where he lives is far from this place."

He became a horse and carried me to the place where that owl lived. Then he asked it, "Do you know me?"

It reflected for some time and then said, "No, I do not know you". Having been thus addressed, the royal sage Indradhyumna asked the owl,

"Is there any one who possesses a longer life than you?" Having been thus addressed, it said, "Yes, there is a lake called Indradhyumna; in it lives a crane named Nadijangha. He is older than we. You can ask him," Thereupon Indradhyumna taking both myself and the owl went to the lake where Nadijangha lived.

We asked the crane, "Do you know this king Indradhyumna." He reflected for a moment and then said, "I do not know the king Indradyumna." Thereupon we asked him, "Is there any one more long-lived than you?" He said, "Yes. Here lives in this lake a tortoise named Akupara. He is older than I. He might know something of this king. Therefore ask Akupara."

Then that crane asked the tortoise Akupara. He said, "Our intention is to ask you something. Please come to us." Hearing this, the tortoise came out of the lake to the bank where we all were. When he came, we asked him, "Do you know this king Indradyumna?"

He (tortoise) reflected for a moment. His eyes were filled with tears and his mind was much agitated. He trembled all over his body and became almost senseless. Then with joined hands he said, "Why don't I know this king? He placed sacrificial stakes one thousand time when kindling the sacrificial fire.

This lake was made by the feet of the king given away by this king to the Brahmanas as Dakshinas when the sacrifice was completed. I have lived here ever since.

When we were hearing all this from the tortoise, a celestials car came there from the celestials region and an invisible voice was heard which said, "Come and go to the place, you desire to obtain in heaven. Your achievements are great. Therefore cheerfully come to the place (set apart) for you."

Here occur these Slokas, "The report of virtuous acts spreads all over the earth and it reaches heaven. As long as the report lasts so long it is said that he lives in heaven.

The man, the report of whose evil deeds is talked about, is said to fall down; and he lives in the lower region as long as that evil report lasts.

Therefore a man should be virtuous if he desires to obtain heaven. Abandoning a sinful mind, he should seek refuge in virtue."

Having heard this, the king said, "Let the car stay here so long I do not take back the old persons from the places whence I brought them."

Having brought me and the owl Pravarakama to our respective places, he went away in that car to the place which was a fit region for him. Long-lived as I am saw all this.
Vaishampayana said :
Thus Markandeya told all this to the Pandavas.

The Pandavas said:
O blessed one, you acted properly in causing king Indradhyumna who had fallen from heaven to regain it. He (Markandeya) said, "The son of Devaki Krishna also had thus rescued the royal sage Nriga who had fallen into hell. He caused him to regain heaven.

Vaishampayana said:
Having heard from the highly exalted Markandeya the story of the royal sage Indradyumna's regaining heaven, the king Yudhishthira, the great monarch, again asked the Rishi,

"O great Rishi, tell me how a man should practice charity to go to the regions of Indra.

Is it by practicing charity when leading the domestic life or in boyhood or in youth or in the old age (that one goes to Indra's abode)? Tell me the respective merits of charity in different stages of life.

Markandeya said:
The life, that is useless, is of four kinds and the charity which is useless is of sixteen kinds. That life is useless in which there is no son born, in which one has no virtue. In which one lives on food given by another and in which one cook (food) for himself only, without giving to the Pitris, the celestials and the guests and one who eats before all these.

The gift to one who has fallen away from the path of virtue and the gift of wealth which has been earned wrongly and dishonestly are both useless. The gifts to a fallen Brahmana, to a thief to a false preceptor, are also useless.

The gift to an untruthful man, to one who officiates at sacrifices performed by all classes of people residing in a village, to one that sells the Vedas to a Brahmana who cooks for a Shudra, to one who is by birth a Brahmana, but who does not perform the duties of his order, is all in vain. The gift to one who has married a girl already in her puberty, to a woman, to one who sports with a snake and to one who is engaged in minimal services, is also in vain. These are the sixteen useless charities.

He who gives away wealth out of fear or anger. Enjoys the fruits of that charity when he remains in the womb of his mother. The man who gives away (wealth) to the Brahmanas, enjoys its fruits while he is in old age.

O king, therefore, the man who desires to get to the path of heaven should under all conditions give away (wealth) to the Brahmanas.

Yudhishthira said:
By what means do the Brahmanas, who receive gifts from all the four orders, save others as well as themselves?

Markandeya said:
By Japa, by Mantras by Homa and by the study of the Vedas, they (Brahmanas) build a Veda boat and with it they save others as well as themselves.

The celestials themselves are gratified with that man who gratifies the Brahmanas. At the command of a Brahmana a man obtains heaven.

O king, you will certainly go to heaven for your worshipping the Pitris and the celestials and for your showing great reverence to the Brahmanas,

Even if your body be dull and weak and full of phlegm. He who desires to obtain virtue and heaven should worship the Brahmanas.

One should with great care feed them at the lime of Shraddha ceremonies, but those among them (Brahmana) that are cursed or fallen, that are either exceeding handsome or excessively black, that have diseased nails, that are lepers, that are deceitful, that are bastards, born of widows or of women with their husbands in exile and that support themselves by the profession of arms, all these should be excluded. A censurable Shraddha consumes the performer as fire consumes the wood.

If those that are to be employed in a Shraddha happen to be dumb, blind or deaf, care should be taken to employ them with the Brahmanas who are learned in the Vedas.

O Yudhishthira, hear now what you should give away. He who knows the Vedas should give away to only those Brahmanas who are able to save both the giver and himself, for he only is to be considered a competent (Brahmana) who can save the giver and himself.

O son of Pritha, the sacred fire does not become so much gratified in receiving the libations of Ghee, the offering of flowers and sandal paste and other perfumes as by the entertainment of guests.

Therefore with all care entertain guests. O king, those that give to his guests water to wash his feet, butter to rub over his tired legs, light in darkness and food and shelter, do not (at all) go before Yama.

The removal of garlands of flowers offered to the gods, the removal of the remnant of a Brahmana's food, serving with prepared pastes, the shampooing of a Brahmana's legs, O foremost of kings, each of these gives better fruits than the giving away of kine.

A man certainly rescues himself (from hell) by giving away Kapila cow, therefore a Kapila cow, decked with ornaments, should be given to a Brahmana.

One should make gifts to a person nobly born, one who is learned in the Vedas, one that is fair, one who leads a domestic life, but who is burdened with wife and children, one who duly worships the sacred fire and one who has done you no service.

O best of the Bharata race, O descendant of Bharata, you should always give away to such men and not to those who are wealthy. What merit is there to give (wealth) to one who is wealthy?

One cow must be given to one Brahmana. One single cow must not be given to many Brahmanas. If that cow is sold, three generations of the giver's family would be lost. Such a gift will neither rescue the giver nor the Brahmana who takes it.

He who gives away eighty Ratis of pure gold, obtains the everlasting fruit of giving away one hundred pieces of gold.

He who gives away a strong bull capable of drawing the plough, does not ceriainly meet with any calamity; he finally goes to heaven.

He who gives away land to a learned Brahmana, has all his desires fulfilled.

The tired traveller, with weakened limbs and with feet besmeared with dust, asks for the name of him who gives him food. There are men who answer him by telling him the name. That wise man who informs the toil-worn travellers the name of the persons who give them food is certainly considered equal in virtue as the giver of food himself.

O Yudhishthira, Therefore (even) abstaining from other kinds of gifts, give away food. There is no virtue so great as that of giving well-cooked and pure food to the Brahmanas according to one's ability. That man by his this act obtains the companionship of Prajapati.

There is no gift superior to that of food. The food is the foremost and the first of all things. It is said that food is Prajapati. Prajapati (again) is considered as year and the year is sacrifice.

From sacrifice all mobile and immobile creatures take their birth. For this reason it has been heard by us that food is the foremost of all things.

Those, that give away lakes and large tanks, wells and ponds, shelter and food with sweet words, have not to bear the up-braiding of Yama.

Earth is always satisfied with that man who gives rice and wealth earned by his own labour to the Brahmanas whose behaviour is good. She pours upon such a man showers of wealth.

The giver of food walks first, then follows the speaker of truth; and then the man who gives away to a person who does not ask. But all these three go to the same place.

Vaishampayana said:
Being filled with curiosity, Yudhishthira, with his brothers, again asked the illustrious Markandeya.

Yudhishthira said:
O great Rishi, what is the distance of the region of Yama from that of men? What is its measurement? How does a man pass over it and by what meant? Tell me all this.

Markandeya said:
O king, O foremost of all virtuous men, your this question relates to a great mystery. It is sacred and it is much praised by the Rishis. I shall speak to you about this Dharma.

O ruler of men, the distance of the region of Yama from the abode of men is eighty-six thousand yojanas.

The way is over space. There is no water there and it is terrible to look at. There is nowhere in that region any shade of any tree, any water and any resting place, in which the traveller when fatigued, may take rest for some time.

Along this path are forcibly taken by messenger of Yama, obedient to his command, all men and women and all creatures that have life.

O ruler of earth, O king, those that have given horses and other good conveyances to the Brahmanas, go along (this path) on those animals and conveyances. Those that have given umbrellas thus (to the Brahmanas) go along this path with umbrellas, warding off the sun's rays.

Those that have given food go along without any hunger and those that have not given food go along afflicted with (great) hunger. Those that have given cloths go along attired in cloths and those that have not given cloths to along naked,

Those that have given gold go along in happiness, well adorned in ornaments. And those that have given land go along with their every desire completely gratified.

Those that have given grains go along without being afflicted with any want; and those that have given houses go along on cars.

Those that have given king go along with cheerful hearts without ever being afflicted by thirst. Those that have given lights go along in great happiness lighting the way before them.

Those that have gives kine go along in happiness, their sins being all destroyed. Those that have fasted for a month, go along on cars drawn by swans.

O son of Pandu, those that have fasted for six nights, go on cars drawn by peacocks. O son of Pandu, he who fasts for three nights taking only one meal without a second goes to a region free from disease and anxiety. The water has this excellent property that it produces happiness in the region of the dead.

There they see a river named Pushpodaka. They there drink cool water which is like the very ambrosia.

He who is of evil deed drinks there puss which is the thing that has been ordained for him. O great king, that river fulfills one's all desires.

O king of kings, worship there these (Brahmanas) in all due form. Weakened with travelling and besmeared with the dust on this way, the traveller asks for the name of him who gives food and comes in hope to his house to worship him with all care, for he is a great Brahmana.

As he proceeds all the celestials with Vasava (Indra) follow him. If he is worshipped, they are gratified; and if he is not worshipped they become cheerless.

O king of kings, therefore duly worship these (Brahmanas). I have thus spoken to you on one hundred subjects. What do you desire to hear from me more?

Yudhishthira said:
O lord, O virtuous man, I desire to hear you again and again on sacred subjects relating to virtue and morals.

Markandeya said:
O king, I shall now speak on another sacred subject relating to eternity which destroys all sins. Listen to me with all others.

O best of the Bharata race, the merit equal to that of giving away a Kapila cow in Pushkara (Tirtha) is obtained by washing the feet of the Brahmanas.

As long as the earth remains moist with the water touched by the feet of a Brahmana, so long do the Pitris drink water from the lotus leaves.

If a guest is welcomed, Agni is gratified. If he is offered a seat, Indra is gratified. If his feet are washed, it is the Pitris who are delighted. If he is fed, it is Prajapati (Brahma) himself who is gratified.

One should with subdued soul give away a cow when the feet and the head of her calf are visible. Before her delivery is complete, a cow with her calf in the air in the course of falling from the uterus to the earth is to be considered as equal to the earth herself.

O Yudhishthira, he is adored in the celestials region as many thousand Yugas as there are hairs on the bodies of that cow and the calf.

The person who donets a black cow duly ornamented with jwels including nose-ring made of gold and the hoof made of silver.

O descendant of Bharata, he who, having accepted a gift, gives it away immediately to a person who is virtuous and honest, obtains great merit. He certainly obtains the fruit of giving away the whole earth to her utmost limits with her oceans, seas and caves, her mountains and forests and woods.

The Brahmana, who eats in silence from a plate, keeping his hands between his knees, succeeds in saving others.

Those Brahmanas who abstain from drink and who are never spoken by others as having any fault and who daily read the Samhitas are capable of saving others,

Havya (libation of ghee) and Kavya (edible offerings) should all be presented to a Brahmana who is learned in the Vedas. As an offering of ghee to Agnis is never in vain, so a gift to the Brahmanas learned in the Vedas is never in vain.

The Brahmanas have anger as their weapon; they never fight with weapons made of iron or steel. The Brahmanas kill their enemies with anger, as the wielder of thunder killed the Asuras.

O sinless one, the theme relating to virtue and morality is now over. Having heard them, the Rishis, in the Naimisha forest, greatly delighted.

O king, (hearing them) they were freed from grief, fear and anger and they were cleansed of their sins. Those men who hear them are freed from the bondage of rebirth.

Yudhishthira said:
O greatly wise one, O foremost of virtuous men, what purification is there by which a Brahmana might always be pure. I desire to hear it.

Markandeya continued:
There are three kinds of purity, namely purity in speech, purity in deed and purity by water. He who takes to these certainly obtains heaven.

That Brahmana who adores (the goddess) Sandhya in the morning and in the evening and who recites the sacred Gayatri, who is the mother of the Vedas, is cleansed from all his sins after being sanctified by the latter. Even if he accepts in gift the entire earth with her oceans, he does not suffer the least unhappiness.

Those planets in the sky including the sun that may be inauspicious and hostile towards him soon become favourable and auspicious towards him for his these acts. And those that are auspicious and favourable become more auspicious and favourable.

The terrible Rakshasas who feed on animal food and who have gigantic and fearful appearances, all become incapable of doing any injury to a Brahmana who practices these purifications.

They incur no fault in consequence of teaching, of officiating at sacrifice and of accepting gifts from others. The Brahmanas are like the blazing fire.

Whether learned in the Vedas or not, whether pure or impure, they should never be insulted, for Brahmanas are like fires, 'covered with ashes.

A fire that blazes forth in a place of cremation is never impure, so is a Brahmana either learned or ignorant is always pure. He is superior to a celestials.

Cities adorned with walls and gates and palaces lose their beauty if they are not inhabited by Brahmanas.

O king, that is really a city in which live Brahmanas learned in the Vedas, who duly observe the duties of their order and who possess learning and ascetic merit.

O son of Pritha, whether it be a forest or a pasture ground where learned Brahmanas live is called a city. It is also a Tirtha.

By going to a king who protects (his subjects) and to a Brahmana who possesses ascetic merits and also by worshipping them both, one may be immediately cleansed off all his sins.

The learned men have said that ablutions in the sacred Tirthas, recitations of the names of holy ones and conversations with the good and the virtuous are all praiseworthy acts.

Those that are virtuous and honest always consider themselves sanctified by the holy companionship of persons like themselves and also by the water of pure and sacred conversation.

Carrying of the three stays, the vow of silence, matted locks (on head), shaving of the head, wearing barks and deer skins, observing vows, practicing ablutions, worshipping of fire and living in the forest emaciating the body, all these are useless to one if his heart be not pure.

O king of kings, the indulgence of the six senses is (very) easy if purity be not its aim. Abstinence is itself difficult to acquire and it is more so if purity be not its aim. Among all the senses mind is the most dangerous.

These high-souled, men who do not commit sin in word, in deed, in heart or in soul, are said (really) to perform asceticism; but not those who make their bodies emaciated by fasts and penances.

He who has no feeling of kindness for his relatives even if his body be pure cannot be free from sin. That hard-heartedness of his mind is his great enemy to asceticism.

He who is always pure, who is endued with virtue and who practice virtue all his life, even if he leads a domestic life, is a (real) Rishi. He is freed from all sins.

Fasts and other penances, however they may weaken and dry up the body which is made of flesh and blood, cannot destroy sins.

The man whose heart is without holiness suffers torture by undergoing penances only being ignorant of their meaning. He is never freed from sins of such acts. The fire he worships does not consume his sins.

Through holiness and virtue alone men can go to the regions of bliss and their vows and fasts can become efficacious. Living on fruits and roots, observing the vow of silence, living on air, shaving one's head, abandoning a fixed home, having matted locks on head, lying underthesky, observing daily fasts, worshipping the fire, bathing in water and lying on the ground, these alone cannot lead one to heaven.

Those only that are endued with holiness succeed by knowledge and by (virtuous) deeds to conquer disease, decrepitude and death and they alone obtain a very high state.

As seeds that have been scorched by fire do not produce the plant, so the pains that have been burnt by knowledge cannot affect the soul.

The inert body, which is like a block of wood when destitute of soul, is certainly very short-lived like the forth in the ocean.

He who obtains a view of his soul that dwells within every one's body by the help of one or the half of a rhythmic line (of the Vedas) has no need for anything else.

Some, by obtaining a knowledge of the identity of the supreme soul from but two letters (of the Vedas) and some, from hundreds and thousands of slokas, acquire salvation; for the knowledge of one's identity with the supreme soul is the sure sign of salvation.

The learned old men have said that neither this world, nor that hereafter, nor bliss can come to one who is full of doubts. Faith is the certain sign of salvation.

He who knows the true meaning of the Vedas also understands their true use. He is frightened at the Vedic rites as man at a conflagration.

Abandoning dry discussion, take to Smriti and Shruti. Seek with the help of your reason the knowledge of the undying one who is without a second. One's search (for a thing) becomes in vain from the defect of means.

Therefore one should carefully try to obtain knowledge by means of the Vedas. The Vedas are the supreme soul, they are his body, they arc the truth. The soul, that is bound by the animal organism belonging to a man in whom all the Vedas are manifest, can (only) know Him.

The existence of the celestials as stated in the Vedas, the efficacy of (religious) acts and the capacity for action of beings furnished with bodies are noticeable in every Yuga.

Independence from and the annihilation of these are to be sought by means of the purity of the senses. Therefore the suspension of the function of the senses is the true fasting.

One may obtain heaven by asceticism, one may obtain objects of enjoyments by the practice of charity, one may have his sins all destroyed by bathing in Tirthas, but complete emancipation cannot be obtained without knowledge.

Vaishampayana said:
O king of kings, having been thus addressed, the greatly illustrious (Yudhishthira) replied, "O exalted one, I desire to hear about the rules of charity which is (really) meritorious.

Markandeya said:
O king of kings, O Yudhishthira, O monarch, the rules of charity which you desire to hear from me are highly valued by him.

Hear about the mysteries of charity as they have been expounded in the Shrutis and Smritis. O Yudhishthira, he who performs a Shraddha in the conjunction of Gajachhaya at a place fanned by the leaves of an Ashvattha tree enjoys its fruits one hundred thousand Kalpas.

O ruler of earth, he who gives food to one who is dying of hunger and he who founds a home of charity with a person to look after it both acquire the fruits of (performing) all sacrifices.

He who gives away a horse at a Tirtha where the current of the water runs in an opposite direction obtains merits that are inexhaustible. A guest who comes for food is Indra himself. If he is entertained with food, Indra confers on the feeder merits that are inexhaustible. As men cross rivers and seas by boats, so is he saved from all his sins (by giving board to guests).

Therefore what is given to the Brahmanas produces, like the gift of curds, inexhaustible merits. A gift on a particular festive day produces twice the merit and on a particular season produces ten times the merit.

And in a particular year produces one hundred times the merit (than gifts made at any other time). A gift made on the last day of the month produces inexhaustible merit. A gift made when the sun is on the solicit points, a gift made on the last day of the sun's path through Ubra, Asris, Gemini, Vrigo and Pisces and a gift made during the eclipses of the sun and the moon produce merits that are inexhaustible.

The learned men say that gifts made during the seasons produce merit that is ten times, those made during the change of seasons one hundred times and those made during the day when Rahu is visible one thousand times greater than what is produced at other times. A gift made on the last day of the sun's course though Libra and Aria produces merit that is everlasting.

O king, no one can enjoy landed property who does not give away lands; no one can drive on cars and conveyances who does not give them away. With whatever, desire one gives away to the Brahmanas, one enjoys the fruition of that gift in the next birth.

Gold has been produced from fire, the earth from Vishnu and the kine from the sun. Therefore he who gives away gold, land and kine obtains all the regions of Agni, Vishnu and the Sun.

There is nothing so everlasting as a gift. Is there any thing in the three worlds that is more auspicious? It is therefore that they who are greatly intelligent say that there is nothing higher in the three worlds than making gifts.

Vaishampayana said:
O great king, having heard from the high-souled Markandeya the account of the attainment of heaven by the royal sage Indradhyumna, that foremost of the Bharatas, Yudhishthira, again thus asked that sinless great ascetic and long-lived Markandeya.

Yudhishthira said:
O virtuous one, you know all the celestials and the Danavas, the Rakshasas, also various royal dynasties and many everlasting dynasties of the Rishis.

O foremost of Brahmanas, there is nothing in this world which you do not know. O Rishis, you know also excellent stories of men, of the Nagas, of the Rakshasas, of the celestials, the Gandharvas, the Yakshas, the Kinnaras and the Apsaras.

O foremost of Brahmanas, I desire to hear from you all these accounts. Why did that invincible descendant of Ikshvaku, known by the name of Kuvalashva change and assume another, namely Dhundhumara?

O best of the Bhrigu race, I desire to know in detail why the name of the highly intelligent Kuvalashva underwent a change.

O descendant of Bharata, having been thus addressed by Yudhishthira, the great Rishi Markandeya narrated the story of Dhundhumara.

Markandeya said:
O king Yudhishthira, I shall tell you all. Listen to me. The story of Dhundhumara is a moral story, hear it.

O ruler of earth, hear why the royal sage Kuvalashva of the race of Ikshvaku came to be known as Dhundhumara.

O descendant of Bharata, O child, there was a celebrated great Rishi named Uttanka. He had his hermitage in a charming forest.

O great king, Uttanka performed server asceticism. In order to secure the grace of Vishnu that lord (Uttanka) performed that severe penance for many hundreds of years.

Being gratified with him that exalted deity (Vishnu) appeared before him in his embodied form. As soon as the Rishi saw him, he gratified him in all humility and with many hymns.

Uttanka said:
O god, all mobile and immobile creatures with the celestials, the Asuras and the human-beings have been all created by you.

O greatly effulgent one, Brahma himself, the Vedas and all things that are capable of being known, have been all created by you. O lord, the sky is your head and the sun and the moon are your eyes.

O undeteriorating one, the winds are your breaths, the fire is your splendour, the directions are your arms and the great ocean is your stomach.

O god, O slayer of Madhu, the hills and the mountains are your thighs, the atmosphere is your hips, the goddess earth is your led and the plants are the down of your body.

Indra, Soma, Agni and Varuna, the celestials, the Asuras and the great Nagas, all wait upon you and adore you with various hymns.

O lord of earth all created things are pervaded by you. The great Rishis and the greatly effulgent Yogis all adore you with hymns.

O foremost of men, when you are pleased the universe enjoys peace; when you are angry, a great fear pervades all. You are the only great dispeller of all fears; you are the supreme one.

O god, you are the cause of happiness of both the celestials and the human beings. By your three steps you covered all the three worlds.

It was you who destroyed the Asuras when they were in their great affluence. Through your prowess the celestials obtained peace and happiness.

O greatly effulgent one, it was your anger that vanquished the great Daitya chiefs. You are the creator, you are the destroyer of all the creatures of this world. Adoring you, the celestials have obtained happiness and bliss."

There was Hrishikesha (Vishnu) praised by the high-souled Uttanka. Vishnu then thus spoke to Uttanka, "I am gratified, Ask for a boon."

(Uttanka said), "It is (already) a great boon to me that you have become visible to me, you who are Hari, the eternal being, the celestials creator, the lord of the universe."

Vishnu said, "O excellent one. I am pleased with your this littleness of desire and great devotion. O Brahmana, O twice-born one, you should certainly accept some boon from me."

Thus requested by Hari to ask for a boon, O best of the Bharata race, Uttanka with joined hands asked for a boon.

"O lotus-eyed deity, if your exalted self is pleased with me, O lord, then let my heart be always devoted to virtue, truth and contentment. Let my mind be always devoted to you."

(The deity replied), "O Brahmana, all this will happen to you through my favour. A Yoga will be manifest in you. Through its power you will perform a great act for the dwellers of heaven as also for the three worlds.

A great Asura, named Dhundhu, is now undergoing severe austerities in order to destroy the world. Hear who will kill him.

O child, a mighty and invincible king of the race of Ikshvaku, known by the name of Brihadashva, will be the ruler over earth. His son will be very illustrious, self-controlled and holy; he will be known by the name of Kuvalashva.

O foremost of Brahmanas, that best of kings will be endued with Yoga power derived from me. Commanded, by you he will be the slayer of Dhundhu." Having said this to that Brahmana Vishnu disappeared.

Markandeya said:
O king, when Ikshvaku died, the greatly virtuous Shashada, becoming the king of Ayodhya began to rule over this earth.

Shashada had a powerful son, named Kakutstha. Kakutstha had a son named Anenas. Anenas had a son named Prithu.

Prithu had a son named Vishvagashva and Vishvagashva begot a son, named Adri. Adri had a son called Yuvanashva and Yuvanashva begot Shravasta.

From this Shravasta, the city called Shravasti was founded. The son of Shravasta was the greatly powerful Brihadashva.

The son of Brihadashva was known by the name Kuvalashva; Kuvalashva had twenty one
thousand sons.

All these sons were powerful and fierce, but they were learned. Kuvalashva became superior to his father in all qualifications.

O great king, in due time his father Brihadashva installed that foremost of heroes and virtuous men, Kuvalashva, on the throne.

Having thus made over the royal dignity to his son, that ruler of earth, that chastiser of foes and the greatly intelligent Brihadashva retired into a forest to perform asceticism.

O rulers of men, O king, when the royal sage Brihadashva was about to go away into the forest, that best of Brahmanas, Uttanka, heard of it.

The greatly effulgent and the high-souled Uttanka came to that foremost of all wielder of arms, that best of men, (Brihadashva) and asked him not to do it.

Uttanka said:
O king, your duty is to protect men. You should perform your that duty. Let us be freed from all anxieties through your favour.

O king, the earth, being protected by your august self, will be freed from all anxieties. Therefore you should not retire into the forest.

Great merit is the fruit of protecting men in this world. Such merit can never be acquired in a forest. Therefore, let not your heart have such an inclination.

O king of kings, such a (great) merit is not seen in anything else as it is seen in the protection of men as done by the royal sages in the days of yore.

O ruler of earth, the subjects should (always) be protected by the kings; you should therefore protect your people. I shall not be able to perform asceticism in peace.

Near my hermitage there is a large desert, a sea of sand, known by the name of Ujjalaka. It occupies a level country and it has no water.

It extends many yojanas in length and breadth. There lives a fearful and greatly powerful Danava chief. He is the fearful son of Madhukaitabha and his name is Dhundhu. O king, this immeasurably powerful one lives underneath the ground.

O great king, kill him and then retire into the forest. He is now engaged in the severe penances with the intention of destroying the world and as well as the celestials.

O king, he has become incapable of being killed by the celestials, the Daityas, the Rakshasas, the Nagas, the Yakshas and the Gandharvas for his obtaining. O king, a boon from the Grandsire of all creatures.

Kill him and be blessed. Let not your heart be led away to any other course. By killing him you will certainly achieve a great thing and also eternal and undying fame.

O king, when at the end of every year that wicked Asura, lying covered with sands, wakes up and begins to breathe, then the whole earth with her mountains, forests and woods begins to tremble. His breath raises up clouds of sands and covers the very sun. For seven days continually the earth trembles and sparks and flames of fire mixed with smoke spread all over the ground. For all this, O king, I cannot enjoy peace in my hermitage. O king of kings, kill him therefore for the good of the world.

When this Asura will be killed, the three worlds will be in peace and happiness. My opinion is that you are quite competent to kill him.

Your energy will be increased by that of Vishnu, the ruler of earth. A boon was granted by Vishnu in the days of yore. Namely that he who will kill this fearful and great Asura would be pervaded by the matchless energy of Vishnu himself.

O king of kings, bearing that (Vishnu) energy which is hardly to be borne by any other on earth, kill this Daitya of fearful power.

The greatly powerful Dhundhu, O ruler of earth, is incapable of being killed by any other man, even if that man tries for one hundred years to kill him.

Markandeya said:
Having been thus addressed by Uttanka, O foremost of the Kurus, that invincible royal sage spoke thus to Uttanka with joined hands.

"O Brahmana, your this visit will not be in vain. O lady one, my this son, known by the name of Kuvalashva, is both active .and steady; and he is also matchless in prowess on earth.

He will certainly accomplish that which is pleasing to you. Surrounding by his brave sons all of whom possess arms like maces. O Brahmana, give me leave to depart, for I have now abandoned all weapons."

Having been thus addressed by him, that immeasurably, effulgent Rishi said, "So be it." And the royal sage, after ordering his son to obey the command of the high-souled Uttanka, retired into an excellent forest.

Yudhishthira said:
O exalted one, O great ascetic, who was this greatly powerful Daitya? Whose son and whose grandson was he? I desire to know all this.

O great ascetic, I never heard of this greatly powerful Daitya. O exalted Rishi, O greatly wise one, O great acetic, I desire to know all this in detail with all its true particulars.

Markandeya said:
O king, O ruler of men, O greatly wise one, hear all this as I narrate it in detail with all its true particulars.

O best of the Bharata race, when the world became one great ocean and all mobile and immobile creatures were killed,

He who is the source and creator of the universe, the eternal and undeteriorating Vishnu, whom the Rishis endued with ascetic success call the lord of all the worlds, that being of great sanctity, then lay in Yoga sleep on the wide hood of the snake Shesha of immeasurably energy.

The creator of the universe, the greatly blessed one, the exalted and undeteriorating Hari, lay on the hood of the snake encircling the whole world.

When he (thus) lay asleep, a lotus as beautiful and effulgent as the sun sprang from his navel. From the sun-like effulgent lotus sprang the Grandsire.

That lord of the worlds, Brahma, who is the four Vedas, who has four forms and four faces and who possesses great strength and prowess.

Once upon a time the two greatly powerful Danavas, Madhu and Kaitabha saw the lord Hari of great effulgence adorned with a crown and the Kaustubha gem and clad in purple silk robe, lying stretched for many yojanas on that excellent celestials bed furnished by the hood of the snake which itself lay extended far and wide blazing in its own beauty and lustre which resembled like one thousand suns concentrated in one mass.

Madhu and Kaitabha became greatly astonished on seeing the lotus-eyed Grandsire sitting on the lotus. They then began to terrify Brahma of immeasurable prowess. The illustrious Brahma, frightened by them, began to tremble on his seat. At his trembling, the stalk of the lotus began to tremble and thus Keshava awoke and he saw those two greatly effulgent Danavas.

Seeing them the deity said to them, "O mighty heroes, be welcome. I am gratified with you. I shall therefore give you some excellent boons."

O great king, those two greatly proud and powerful Danavas then laughingly replied to Hrishikesha, that slayer of Madhu,

"O deity, O foremost of the celestials, ask some boons from us. We are inclined to grant you some boons that you think proper.

The Deity said:
I shall accept a boon from you. There is a boon which I desire (to have from you). Both of you are indeed endued with very great prowess. There is none equal to you (on earth). O heroes of matchless prowess, allow yourselves to be killed by me. This is what I desire to do for the good of the world.

Madhu Kaitabha said:
O foremost of Purushas, we have never before spoken an untruth, not even in joke, what to speak of the other occasions? Know that we are always firm in truth and morality.

There is none equal to us in strength, in appearance, in beauty, in virtue, in asceticism, in charity, in conduct, in goodness and in self-control.

O Keshava, a great danger has overtaken us. Therefore do what you say. None can prevail over Time.

O deity, O lord, O foremost of all the celestials, there is one thing, however, which we want to be done by you. You must kill us at a place which is absolutely uncovered.

O exalted one, O deity, O divine being, we desire to become your sons. Know this is the boon that we desire to get from you. Let not that which you spoke first be false.

The Deity said:
Be it so. I shall do as you desire. Every thing will happen as you wish.

Then Govinda (Vishnu) reflected; but he could not find any uncovered place. When the slayer of Madhu could not find such a place, either in heaven or on earth, that foremost of the celestials then saw his thighs absolutely uncovered. And there, O king, the slayer of Madhu, cut off the heads of Madhu and Kaitabha with his sharp discus.

Markandeya said:
O great monarch, they (Madhu and Kaitabha) had a son, Dhundhu by name, who was most illustrious and possessed of immense power and energy; and who also observed severe asceticism.

He remained for a time, standing on one leg; and became lean as the skeleton. Much pleased Brahmana granted him a boon, which he asked of the Lord in the following way:

"Such a boon is asked by me, as will render me incapable of being killed by either the celestials, the Danavas the Yakshas or by the snakes, Gandharvas or Rakshasas.'

The grandsire answered him, saying, "So be it and do you go away". Having been thus addressed, he touched his feet by his head and went away.

The most courageous and energetic Dhundhu, too, speedily advanced to Vishnu, after gaining this boon and also recollecting the murder of his father (by that god).

The unconquerable Dhundhu at first defeated all the celestials as well as the Gandharvas; and then he began to cruelly oppress the other celestials with Vishnu at their head.

O foremost of the Bharata race, that wicked-minded one came to a country where there was an ocean of sands, known by the name of Ujjalaka. O illustrious one, he, lying in an under-ground cave excavated in the bed of sands, greatly harassed the asylum of Uttanka.

The fearfully powerful son of Madhu and Kaitabha, Dhundhu, laid himself there (in that cave), performing severe religious austerities, with a view to destroy the three worlds.

While, at this time, he was taking his breath, resting very close to the asylum of the Uttanka, who was like the fire in effulgence, then O ruler of the earth, O foremost of the Bharata race, the great king Kuvalashva departed to that country with the Brahmanas, Uttanka and all his sons.

The repressor of enemies, the ruler of men, Kuvalashva was accompanied by the most powerful sons, who were twenty-one thousand in number.

Thereupon at the injunction of Uttanka, the omnipotent Lord Vishnu, imparted to him his own energy, with the object of doing good to the three worlds.

When the haughty one was gone away, a loud noise was heard in the heaven, uttering the words-'this invincible hero will this day be the slayer of Dhundhu.'

The celestials showered heaven-grown flowers upon him from the sky; as also the divine kettle-drums played spontaneously without cessation.

While that intelligent one was proceeding onwards, cool breezes began to blow and showers were poured forth by the chief of the gods, making the earth free from dusts.

O Yudhishthira, the cars of the gods were seen on the sky just when the great Asura, Dhundhu, was below the heaven.

Propelled by curiosity the celestials with the Gandharvas, as well as the great sages, beheld from heaven the combat between Kuvalashva and Dhundhu.

O son of the Kuru race, thereupon that ruler of men, supplied with the energy of Narayana went speedily in all directions with all of his sons. Kuvalashva, excavated that sea of sands.

While the sons of Kuvalashva were digging that sea, they found out, after seven days, the greatly powerful Dhundhu.

O foremost of the Bharata race, the monstrous body of that hero lay in the interior of those sands and shone as the sun in splendour.

Thereupon O great monarch, Dhundhu lay asleep, occupying the whole of the western point of the horizon; and he looked effulgent like the all-destroying fire.

Then the ruler of the earth, and entirely surrounded as he was by all the sons of Kuvalashva. He was also assaulted with the sharp arrows, the maces and clubs, as well as with the axes, iron spikes, shafts and sharp and bright swords. Having been thus wounded, the greatly powerful one rose up in anger; and swallowed up all the various sorts of weapons in great excitement.

Thereupon he vomited from his mouth the fire, that was like the Samvartaka (appearing at the end of the Yoga); and he burnt the sons of the king by these his own flames.

Surrounding the three worlds with the fire emitted from his mouth, the wrathful one seemed in a moment to be a miracle like Lord Kapila of old, who consumed the sons of Sagara (by the fire of his wrath).

O foremost of the Bharata race, after the sons were thus consumed by the fire of wrath, the ruler of earth, Kuvalashva, endued with great energy, approached that high-souled one (Asura) who, now awake, was like a second Kumbhakama.

O great king, a current of water flowed copiously from the body of the monarch, who now extinguished those flames, O king, by that stream of water endued with the Yuga prowess, he extinguished the fire by the stream of water flowing from his body.

O best of kings he then repressed the evil-spirited Daitya by the weapon, called Brahma, with the object of benefiting the three words. O best of the Bharata race, thus having been repressed by that weapon the great Asura, who was the enemy of the gods, as well as the chastiser of all foes, the sage-like king, Kuvalashva became a second chief of the three worlds.

And from that day the lofty-minded king Kuvalashva became known by the name of Dhundhumara and was thought to be unconquerable on account of his slaying Dhundhu.

Thereupon all the celestials as well as the great sages became highly gratified with him. Having been solicited by them to take a boon from them, he folded his hands and bowed down to them; and, O king, being highly delighted, he addressed them, saying,

'Grand me the boon that I may give wealth to the best of the Brahmanas and that I may be unconquerable in respect to all enemies; and I may have friendship with Vishnu; and that I may not entertain any animosity against any body.

That I may have heart always turned towards virtue; and also that I may have an everlasting abode in heaven.’ Thereupon the celestials, with the sages and Gandharvas, as also with the intelligent Uttanka, highly gratified, said to the king "So be it," O monarch, then they also saluted him with various other blessings.

The celestials as well as the great sages departed to their respective residences. O Yudhishthira, then the king (Kuvalashva) had still three son left.

O descendant of the Bharata race, they (the sons) were called Dridhashva, Kapilashva and Chandrashva, from whom, O king, has sprung the line of greatly powerful kings belonging to that most illustrious race oflkshvaku.

O blessed one, O the most excellent, thus was slain by Kuvalashva. The great Daitya, Dhundhu, the son of Madhu and Kaitabha. The king Kuvalashva, too, came to be known by the name of Dhundhumara.

By his assuming this appellation, he really became, from that time forward, one of innumerable virtues. Now I have related to you the whole account, which you asked me. By this act of his (Kuvalashva's) the story of Dhundhu's death has become famous.

For it has been associated with the glory of Vishnu. The person, who listens to this history becomes virtuous; and also father of children; and listening to it on the holy days, he becomes blessed with longevity and good fortune. Becoming delivered from all diseases, he even gets no fear of indisposition.

Vaishampayana said:
O best of the Bharata race, thereupon king Yudhishthira asked the most enlightened Markandeya a question that is too difficult to be understood.

O you that are possessed of great energy, I desire to listen to the best account of a woman's greatness. O Brahmanas, you relate to me in detail the principles of pure morality.

O Brahmanical sages, O foremost of men, the sun, the moon, the earth and the fire look like the deities in their embodied forms.

O holy one, O excellent one, O descendant of the Bhrigu race, the father, the mother and the preceptor-these and others, as ordained by the celestials, also appear as deities.

All venerable persons are to be respected, as also the women who are devoted to one husband. The service, that chaste women offer to their husbands, seems to me to be very difficult.

O lord, it behoves you to relate to us the excellency of chaste women, who, O blameless one, putting a check upon all their senses and even restraining their minds, always think their husbands as gods. O holy one, O lord, O Brahmana, the worship that sons offer to their fathers and mothers and also what wives render to their husbands, appears to me be fraught with difficulty. In fact, I do not find anything more difficult than the duties of chaste women (to their husbands).

O Brahmanas, what the wives of good behaviours perform carefully (in respect to their husbands) and also what the sons do to their father and mother, are indeed, highly difficult.

To those women who are attached to one lord; and those who speak the truth; and those who conceive in their womb a child for full ten months;

And to those women also who in due time are subject to great troubles and suffer extraordinary pains, what is more wonderful than these?

O worshipful one, women give birth to their children with great pain to themselves; and, O foremost of the Brahmanas they bring them up with great affection.

That the persons, who are desirous of doing evils to others and who are always engaged in cruel deeds, discharge their duties, is, in my opinion, highly difficult.

O twice-born one, relate to me the detailed account of the virtue of the Kshatriya race. O Brahmana, the acquisition of virtue becomes very difficult for the lofty-minded ones, for they have to perform certain cruel deeds (in obedience to their racial duties).

O worshipful one, O you that do know answers to all questions, I desire to listen to the answers that you will relate; for, O foremost of the Bhrigu race, O you of excellent vows, I always worship you.

Markandeya said:
O the best of the Bharata race, I will relate to you in detail the whole history of your question, although it is too difficult to state; you listen to me, as I tell you.

Some consider the mother to be superior and some again consider the father as such. The mother, however, performs the most difficult thing; for she propagates the species.

The fathers, too, by observing severe asceticism, by the adorations of the celestials and by chanting their praises, by undergoing the rigour of heat and cold, by repeating incantations and also by other expedients desire to possess children.

O hero, thus having obtained a child after having recourse to these painful expedients, a child which is difficult of attainment, they always think what the child would do in the future.

O descendant of the Bharata race, both the father and the mother aspire that the son is possessed of fame and celebration, wealth and subjects, as also virtue.

O best of kings, the son who satisfies these aspirations of the parents, is considered to be virtuous. The son, whose father and mother are always satisfied with him, establishes everlasting reputation and virtue both in this world and the next.

She needs no sacrifices, nor she is required to perform Shraddha or to observe abstinence. When the wife offers all her services to her husband. In fact, thereby he alone obtains heaven.

O king, O Yudhishthira, remembering this fact, listen to the virtue of chaste women with as much attention as possible.

Markandeya said:
O descendant of the Bharata race, there was a high class Brahmana, known by the name of Kaushika, who was a student of the Vedas and was rich with the wealth of devotion, himself a great devotee and possessed of virtuous behaviour.

That foremost of the Brahmanas had finished the study of the Vedas with the Angas and the Upanishadas. On a certain day, he was reciting the Vedas, seated on the root of a tree.

On that occasion there sat on the top of the tree a female crane, which at the time voided excrement on the body of the Brahmana.

Thereupon the twice-born one, who was greatly enraged, beholding the female crane, intended to do her an injury. The crane was looked by him, when he became insensible with great rage.

Having been injured by the Brahmana, the crane fell down upon the ground; and as she fell, the Brahmana, seeing her insensible and lifeless,

Became oppressed with compassion and lamented for her, saying, 'I have committed a crime forced by passion and anger.'

Markandcya said:
Having uttered these words several times, the educated Brahmana entered a village for alms and O foremost of the Bharata race, after having gone round the sacred families in the village.

He, at last entered a house where he used to come before. There he asked by saying- ‘Give’. Thereupon he was answered by a female, saying, 'wait'.

While the matron was cleansing the vessel for giving the alms, then, her husband entered the house all of a sudden. O foremost of the Bharata race, oppressed with great hunger.

The chaste house-wife, seeing her husband and neglecting that Brahmana, gave to her husband water for rinsing the feet and mouth, as also a seat.

Then the black-eyed matron served her husband with sweet food and drink and stood by his side, as if to attend to all what he would want. O Yudhishthira, that lady, devoted to her husband, daily ate the remnants of her husband's dish.

That lady, always pursuing the thoughts of her husband, regarded the husband, as a celestials; and either in action, thought or speech, she never considered her husband otherwise.

Her thoughts all turned towards her husband; and she was always engaged in serving her lord. She was virtuous and was skillful in good behaviours; and also was ever beneficent to her relatives.

She was always attentive to what was beneficial to her husband and with her controlled passions she daily attended to the service of the gods, the guests, the mother-in-law, the father-in-law and the servants.

While thus engaged in the service of her husband, she of beautiful eyes saw the Brahmana, who was still waiting for alms.

Remembering this she was ashamed. Then, O foremost of the Bharata race, that chaste and famous lady went away to give alms to the Brahmanas.

The Brahmana said:
O the most excellent of women, what was this, that you requested me to wait and that you have not dismissed me?

Markandcya said:
O foremost of individuals, seeing that Brahmana greatly enraged and effulgent in energy, the chaste lady addressed him in friendly expressions.

The Woman said:
O learned one, it behoves you to grant me forgiveness. My husband is my chief god. He was very hunger and fatigued. Finding him thus, I served him.

Brahmana said:
The Brahmanas are not regarded by you to be superior, rather you supposed your lord to be superior to all. Living a domestic life you disrespect the Brahmanas.

Not to mention the men on earth, even Indra bows down to them. O proud one, do you not know or have you not heard from old men that really the Brahmanas are like fire and even can burn the wheel earth.

The Woman said:
O sage-like Brahmana, O you who are possessed of the wealth of asceticism, do not consider that I am the female crane. Wrathful as you are, what will you do to me by this your wrathful look? Really I never disrespect the Brahmanas, who are like the celestials themselves, possessed of great energy.

O Brahmanas, O sinless one, you should forgive this fault of mine. I know the energy of the Brahmanas, as also the superior position of those who are possessed of great intelligence.

By their wrath the ocean was made brackish and undrinkable. (I know also the energy of) the sages, blazing with asceticism, and who are possessed of restrained souls. The fire of their wrath has not been appeased us yet in the woods Dandaka.

Owing to his disregard of the Brahmanas, the evil-minded Vatapi, the crooked, but great Asura, having advanced to the sage, Agastya, was digested by him.

Thus the superior energy of the high-souled Brahmanas has been heard. O Brahmana, the high-souled ones possess immense wrath, as also a good deal of forgiveness. O Brahmana, O sinless one, it behoves you to grant me forgiveness in this matter of my transgression.

O regenerate one, the merit, that is derived from the worship of my husband, is liked by me. Of all the gods, my husband is my highest deity.

O the most excellent of the Brahmanas, I cultivate that special virtue viz., the serving of my husband as the highest god. O Brahmana, you observe what results from the worship of one's husband.

It is known to me that the female crane was consumed by you with your wrath: But, O best of the Brahmanas, the wrath of persons, that resides in their body, is their mortal enemy.

The gods know him to be a Brahmana, who forsakes his wrath and spiritual ignorance; and who also speaks the truth here and comforts the preceptor, who having himself injured, never injures others.

Who again, possesses passions all controlled; and who is holy, virtuous and ever devoted to the studies of the Vedas and who has a control over the wrath and desires. The gods know him to be a Brahmana.

Who again, acquainted with virtue and possessed of energy, consider man to be equal to him. Who is conversant with all systems of religion. The gods know him to be a Brahmana.

Who himself studies and teaches others; and who, again, performs sacrifices himself and presides at the sacrifices performed by others, who gives away according to his means. The gods know him to be a Brahmana.

Who that foremost of the Brahmanas, is a Brahmachari, possessed of liberality and always attends to the studies, who carefully studies (the Vedas). The gods know him to be a Brahmana.

What is agreeable to the Brahmanas repeats before them. The mind of those, who always walk in the path of truth, never takes pleasure in untruth.

The virtue of the Brahmana is said to consist in the study of the Vedas, in the repression of all passions and in the simplicity of manners.

O best of the Brahmanas, the persons, who are versed in morality, consider the subduing of the senses, truth and simplicity of behaviours to be the eternal and highest virtue. Virtue is eternal and difficult of attainment. It is established upon truth. Virtue, again, rests entirely upon Shruti, which is the saying of old men.

O foremost of the Brahmanas, virtue seems to be varied and fine. You, too, are holy, virtuous and devoted to the study of the Vedas.

O all-powerful one, in my opinion, you do not know the real essence of virtue. O Brahmana, O regenerate one, if you do not know that highest virtue, go to the city of Mithila and there you ask the virtuous Fowler

That fowler lives in Mithila, who is ever ready to serve his father and mother, who is truthful and who has a control over his passions. O foremost of the twice-born ones, He will explain to you the different systems of religion. If you like, you, O blessed one, may go there.

I tell you, is merely an exaggeration; and, therefore, O sinless one, you should excuse me. For to them, who really learns virtue, the women are incapable of being injured.

The Brahmana said:
O beauteous lady, be happy. I am much satisfied with you. My wrath has been appeased. The chiding's uttered by you will prove most beneficial to me. O beautiful one, be happy. I shall go there and perform what is advantageous to me.

Markandeya said:
Thus dismissed by her, Kaushika, the foremost of the twice-born ones, came out; and, chiding himself, returned to his own house.

Continuously mediating upon that wonder, which the woman had told and reproaching himself very often, he appeared as if he was a criminal.

Thus meditating upon the fine way of virtue, he said, I should, indeed, respectfully agree to her speech; and, therefore, go at once to Mithila.

Surely there lives in that city a fowler, who possess a soul under complete control and who also is thoroughly versed in the principles of morality. This day I will go to him, who possesses wealth of asceticism in order to ask him about the principles of morality.

Thus meditating in his mind and relying upon the statement of the woman, which was ensured by her knowledge of the death of the female crane, as also by her happy discourse bearing upon the principles of virtue, he (Kaushika), being filled with curiosity.

(He) departed to Mithila and crossed over forests, villages and cities. Then at last he came to Mithila, which was governed by king Janaka. The city was decorated with the flags hoisted by men of various creeds. It was echoed with the sound of sacrifices and festive celebrations. Also the city looked most beautiful.

Having entered that beautiful city, he saw that it was adorned with magnificent porches, buildings and splendid palaces; and protected on all sides by lofty walls and also filled with numberless cars.

The city was traversed by several broad roads, lined with innumerable shops. It was also covered over with innumerable horses, cars, elephants and warriors.

The Brahmana saw the town full of men, who were enjoying health and cheer and were always engaged in the celebration of festivities; as also he saw there various other things.

Having entered the city, he searched after the virtuous Fowler. Some regenerate persons pointed out to him the place, where he repaired and saw the Fowler seated in the midst of a butcher's yard.

The twice-born person stood at a distant corner; for the fowler, devoted to asceticism, was then selling venison and the flesh of the buffalo; and a large number of buyers gathered round him in right earnest.

Understanding that the twice-born one had come to him, he (fowler) suddenly got up from his seat and went to the place, where the Brahmana was standing in seclusion.

The Fowler said:
O virtuous one, O foremost of the regenerate ones, I salute you. You are welcome! I am the fowler. Indeed, be you happy! Command me what I will do for you.

The words, that a woman told to you, viz., you go to Mithila, are all known to me. I know also with what object you have come here.

Hearing these words of his, the Brahmana became greatly astonished. The regenerate person went on meditating-Oh! this is the second marvel!

The fowler then addressed the Brahmana, saying-Indeed, you are now staying at a place, that is not at all proper for you. O holy one, O faultless one, should you like, let us go to my own abode.

Markandeya said:
The Brahmana, highly gratified, addressed him, saying, "So be it". Making the Brahmana proceed before him, he (fowler) departed towards his own abode.

Having entered his beautiful abode, he honoured him with a seat. Accepting the water that was given to him for washing the feet and face, the foremost of the regenerate ones.

Seated himself at his ease. Thereupon he addressed the fowler, saying, "It appears to me that this business is not really suitable to you. O father, I greatly regret that you should adopt such a dishonourable profession".

The Fowler said:
This profession belongs to my race; and it has descended to me from my father and grandfather. O twice-born one, do not be sorry for the reason of my adopting the profession that belongs to my own family.

Fulfilling the duties of my own trade, to which I am already destined by the creator, I carefully devote myself, O best of the regenerate ones, to the service of my superiors as well as the old men.

I always speak the truth; and I never envy other persons. As also I give away to the best of my power; and live upon what is left after the service of the gods, the guests and my own dependents.

I never speak evil of anything; neither I hate anything, however great. O best of the twice-born persons, the actions done in the past existence always follow the doer.

In this world the chief professions of men are agriculture, the rearing of cows and trade. But in the next world, the acquaintance in ethics and the three special branches of knowledge (the three Vedas) prove most conducive.

Service of other three classes has been the fixed duty of the Shudra. Agriculture has been fixed for the Vaishyas; and fighting has been ordained for the Kshatriyas. The vow of Brahmacharya, devotion, repetition of the mantras and truthfulness are always to be observed by the Brahmanas.

The king should govern, in accordance with the dictates of virtue, the subjects, who always stick to their fixed profession. He should also appoint men to their own profession, who have really fallen from it.

The king should always be feared by his subjects; because he is their lord. The kings, again, should check their subject, who has gone away from his fixed profession, even as they restrain the deer by the arrows.

O twice-born sage, O best of the Brahmanas, there is none here in the kingdom of king Janaka, who has fallen from his ordained duties. In fact, all the four classes strictly follow their respective duties.

Janaka is such a king that, even if his son be a cruel and a criminal one, he puts him under punishment. But he never inflicts penalty upon the virtuous.

With the assistance of the spies appointed by him, he casts a virtuous look upon all things. O best of the regenerate ones, prosperity, kingdom and the power of inflicting punishment rest with the Kshatriyas.

Indeed, the kings, practising their own special virtues, crave for immense prosperity. In fact, the king is the preserver of all the four classes.

O regenerate one, I never slay the hogs and buffaloes myself. They are slain by others. O twice-born sage, only I always sell their flesh afterwards.

I never eat flesh myself. Really I have an intercourse with my wife during her season. O twice-born one, I always fast during the day and eat only during the night.

A person, being born bad, may be of good character. Again, he may turn out virtuous, even if he be a slayer of animals by birth or profession.

Virtue diminishes in strength on account of the misconduct of the kings; and sin becomes predominant. Thereon the subjects grow less.

Then also the formidable monsters, dwarfs and those, who have crooked backs and wide heads and those, who have lost the power of procreation, the dead and blind persons as also those, who have their eye-sight paralysed, begin to take birth.

In consequence of the criminality of the rulers of the earth, the subjects undergo continuous harms. But Janaka is such a monarch, that he looks upon his subjects with virtuous eyes.

He is ever kind to all his subjects, who perform their fixed duties. As for myself, those who praise me or those men who blame me, all of them I satisfy with deeds well done.

But those kings, who lead their lives in the strict observance of their duties and are ever busy (in the performance of honest deeds) and who can bear austerity and possess smartness and promptitude, never depend upon anything for their support.

Giving away food incessantly to the best of one's power, patience and firm belief in virtue, necessary regard for all creatures always, these virtues are present only in that person, who has wholly abandoned the world (the worldly pleasures); but in none else.

One should do away with falsehood. He should render good to all without being asked. He should never forsake virtue out of lust or anger or malice.

One should not express unnatural joy at good fortune or succumb under calamities. He should not grow dispirited, when overpowered by poverty or forsake his virtue when so overpowered.

If on a certain occasion one commits a wrong, he should not commit it again. One should direct his soul to what contributes to the happiness of others.

There should be no wrong over wrong; rather one should deal honestly. The sinful person, who desires to commit a crime, is slain by himself.

By committing a crime one becomes wicked and dishonest. Those who consider that there is no virtue or those, who laugh at the pure and good, these vicious men undoubtedly find decay in the long run. The wicked person daily grows flatulent, even as the leather bag inflated with wind.

The ideas of those, who are destitute of all sensibilities and who also are most worldly, are worthless. The inner soul points him out (as a fool), even as the sun discovers all features during the day.

The fool cannot shine in this world only by praising himself. Rather the learned man, even if he be dirty and anointed, shines gloriously in this world.

He never speaks ill of any one; nor does he utter his own praise. No person is found on earth, who shines with all the excellent qualities.

The person, who repents for his sins, is freed from them. If one declares that he would not commit the sin again, he is delivered from committing a second one.

O best and foremost of the Brahmanas, he may also be saved from sin by the performance of any one of the ordained acts. O Brahmana, this is Shruti, which may be referred to as one this relating to virtue.

A person, who was formerly virtuous, having committed sins out of ignorance, can destroy those sins afterwards. O monarch, the virtue of persons shines again (drives off all sins), if sins are committed out of mistake.

After having committed a sin, one should consider that he is no longer a man. The gods behold his sin, as also the monitor that is within him.

The person, who with piety and without detestation, hides the faults of the honest, like holes in his own garment surely desires to provide for the means of salvation.

After having committed the sin, if a person really seeks salvation, he is delivered from all his sins, even as the moon looks bright after it has come out of the clouds.

Thus seeking salvation, a man is freed from all his sins, even as the sun, upon rising, displays its lustre after it has driven off all darkness.

O best of the twice-born ones, do you know that temptation forms the ground-work of all sins. Men, that are destitute of enough of knowledge, having been given to temptation, commit sins.

Sinful persons hide themselves under the guise of virtue, even as the wells remain undiscovered on account of the grasses growing over and covering them. The self-control, which they seem to possess, their holiness, their speeches regarding virtue, all these are witnessed in them. But good behaviours are hardly found in them.

Markandeya said:
Indeed, that greatly wise Brahmana asked the virtuous flower, saying, "O foremost of men, how shall I know the virtuous behaviours?"

O best of virtuous persons, you are blessed! I desire to hear this from you. O lofty-minded one, O Fowler, tell me the details of it truly.

The Fowler said:
O foremost of the regenerate ones, sacrifice, gift, austerity, the study of the Vedas and truthfulness, these five holy things are always noticed in a virtuous conduct.

Having control over desires, anger, haughtiness, avarice and wickedness, those who take pleasure in virtue because it is virtue, are, in the opinion of the honest and wise, really reckoned to be virtuous.

Those persons who perform sacrifices and are ever devoted to the study of Vedas, have no behaviours other than what are practised by the virtuous. Indeed good behaviours form the second attribute of the pious.

O Brahmana, rendering services to the superiors, truthfulness, worthlessness and gift, these four are ever present in those, who are really virtuous.

Once can wholly obtain credit by directing the heart towards virtuous behaviours. This he gains only be practising the above four; otherwise to gain this becomes impossible.

Truth constitutes the essence of the Vedas. Control over passions constitutes the essence of truth. And self-denial (refraining from the worldly enjoyments) forms the essence of self-control. These attributes are always present in a virtuous conduct.

Those persons, who, being intelligent and full of delusions, hate these virtues, surely tread in the sinful path. The men who follow them fall in the abyss of decay.

They, who are virtuous and are devoted to the observance of the vows, to the Shrutis and to self-denial; and they who have ascended the paths of virtue and are engaged in speaking truth and observing virtues;

They, who are endued with the virtuous behaviours; they, who follow the orders of the preceptors; and they, who minutely observe the import of the scriptures, obtain the highest intelligence.

Forsake the atheists, who are notorious, wicked and always entertain cruel ideas. Take shelter under knowledge and always worship those, that are virtuous.

By means of the boat of endurance you cross over that river, which is replete with such creatures as the desires and temptations. Its waters are the fine senses and the shoals found therein are the successive births.

As great is virtue or as it consists in the practice of intelligence and yoga, it looks very beautiful, when acquired and added to a virtuous behaviour, like the dye on a white garment.

Absence of malice and truthfulness are most beneficial to all creatures. Absence of malice constitutes the chief virtue, which, again, is founded upon truth. Indeed, all our desirabilities find their scope, when they are all based upon truth.

Truth is the supreme virtue, which is specially adopted by the pious. Good behaviour forms the peculiar virtue of the honest and the wise. Those, that are holy, possess good conduct.

Every creature frames principles of his own according to his inherent tendency. The vicious man, who can not restrain his own self, becomes subject to these vices, viz., desires, wrath and others.

It is an immortal maxim that justice constitutes virtue. The virtuous say that evil behaviours constitute sin.

Those men are reckoned to be virtuous, who never show wrath, pride or haughtiness and malice or whose conduct is ever marked by simplicity and quiet due.

Those again, are said to possess virtuous conduct, who carefully follow the rites laid down in the three Vedas; who are holy; who possess piety and sacred character; who serve the superiors; and who also have the power of restraining the self.

The actions and behaviours of those great men are difficult of acquisition. The sins of those men, who are made pure by means of their own actions, die out of themselves.

This pious behaviour is most wonderful, ancient, inchangeable and eternal. The wise men's who with sanctity lead a virtuous life secure heaven.

The holy men, who are atheists, as also who are unaustentatious and who are respectful towards the degenerate persons and who, again, are familiar with the holy rites, are deserved to live in heaven.

The explanation of virtue is threefold. The first is called the supreme virtue, which is inculcated in the Vedas. The second is what is laid down in Dharmashastras. The third is called the honest behaviour, which is observed by the pious.

Crossing over (the ocean of) knowledge, the performance of ablutions in the places of pilgrimage, forgiveness, truthfulness, simplicity, sacredness are the characteristics of virtuous conduct.

Those who, are king to all creatures and who are never malignant and who never speak ill of anybody, are always dear to the twice-born ones.

Who are familiar with the results of good or evil actions, are reckoned by the wise to be virtuous. Again, those who are just and virtuous and well disposed towards all and who are honest and have obtained heaven, who possess sacred characters and constantly tread in the path of virtue.

Who are liberal in gifts and unselfish, who show favour to the distressed and who are revered by all, who possess the wealth of knowledge, who are devotees and who are kind to all creatures, are virtuous according to the honest and wise.

The persons, who are charitable, secure prosperity in this world and abodes of happiness, in the next. The virtuous men, if approached and solicited by the honest and wise, give away alms to them with the best of his power, even at the denial of the comforts of his wife and dependents. Looking to their own interest and having an eye upon virtue and the ways of the world.

The men, who thus practise virtue, obtain the greatest amount of virtue through eternal ages. Persons, who possess the attributes of truthfulness, abstention from injuring others, modestly and simplicity and who are not malicious and proud, who are mild and self-sacrificing, who have self-control and forbearance, intelligence and patience, who are kind towards all creatures and who are free from desires and malice, are said to be the witnesses of the world.

These three are reckoned to constitute the highest way of the pious, viz., a man must not offend anybody. He must be charitable. Also he must speak the truth always. Those great men of highest virtue.

Who are kind on all occasions and who are filled with compassion, obtain the greatest contentment and ascend the superior path of virtue; and whose acquisition of virtue is most certain.

Harmlessness, forgiveness, peacefulness, contentment, agreeable speech, giving away passions and excitements, the service of the virtuous characters and actions performed in accordance with the dictates of the Shastra constitute the superior path of the honest and the wise.

Those who constantly follow the path of virtue and daily worship the virtuous, can ascend the palace of knowledge. It is they only who are freed from that greatest terror (rebirth). O best of Brahmanas, it is they only who have the power of observing the several aspects of human nature.

O foremost of Brahmanas I have thus related to you all about the virtuous as well as the vicious, behaviours according to my own knowledge or as I have heard on the matter. O Brahmana, O foremost of the twice-born ones, I have done justice to the subject of virtuous conduct, which I had introduced.

Markandeya said:
O Yudhishthira, that virtuous fowler then said to that Brahmana, "The acts that I perform are certainly cruel, there is no doubt.

O Brahmana, Destiny in all powerful; it is difficult to overcome the consequences of our past actions. This is the Karma, evil arising from sins committed in a former life.

O Brahmana, I am always assiduous in eradicating this evil. The Destiny has already killed one when he is killed by another, the executioner is but an instrument.

O foremost of Brahmanas, we are but such agents in consequence of our Karma, O twice-born one, those animals that are killed and the most of which are sold, also acquire Karma, for the celestials the guests and servants are entertained and Pitris are gratified with this dainty food.

It is mentioned in the Shruti that herbs, vegetables, deer, birds and the wild animals are the ordained food for all creatures.

O foremost of Brahmanas, the son of Ushinara, Shibi of great forbearance, obtained heaven which is very difficult to obtain, by giving away his own flesh.

O foremost of Brahmanas, knowing this to be the duty of my order, I do not give it up. Knowing this to be the result of my own acts, I earn my livelihood by doing it.

O Brahmana, to abandon one's own duty is considered to be sin. To stick to one's own duty is certainly a meritorious act.

The acts done before (in one's own former birth) never leave any creature. In determining the various effects of Karma, the Creator did see it.

A man, being under the influence of evil Karma, must always consider ‘how he can done for his Karma and how he can extricate himself from an evil doom.’

There are various ways in which evil Karma might be expiated, such as, by making gifts, by speaking truth and by serving the preceptor, by worshipping the order of the twice-born, by becoming devoted to virtue, free from pride and idle talk. O foremost of Brahmanas, I do these things.

Agriculture is considered to be a praise-worthy occupation, but it is well-known that even in it great harm is done to animal life. In ploughing the ground, various creatures and animal lives are destroyed. What is your opinion on this matter?

O foremost of Brahmanas, Vrihi and other so called seeds of rice are all living organisms, what is your opinion on this matter?

O Brahmana, Men hunt wild animals and kill them to eat their meat; they also cut up trees and plants. O Brahmana, there are innumerable animal organisms in trees and fruits and also in water, do you not think so?

O Brahmana, the whole universe is full of animals and animal organisms. Do you not see that fish preys upon fish and various other species of animals prey on various other animals and there are also some who prey upon one another.

O Brahmana, a man kills innumerable animals that live in the ground by trampling them by their feet. What have you to say to this?

Even wise and learned men kill many animals in various ways when sleeping or resting. What have you to say to this?

The earth and the sky are all full of animal organisms. Which are unconsciously killed by men from ignorance, what have you to say to this?

O foremost of men, who is there on earth who does not do harm to any creature? After full consideration, this is the conclusion (that I have come to) that there is none who has not killed an animal.

O foremost of Brahmanas, even the Rishis whose vows are not to destroy animals, (do destroy animals). Only on account of their very great care, they commit less destruction (of animals).

Men of noble birth and great accomplishment perpetrate wicked acts in defiance of all and they are not ashamed of it.

Good men acting in an exemplary way are not praised by other good men, nor bad men acting in a contrary way are praised by other wicked men.

Friends are not agreeable to friends, however accomplished they might be. Foolish pedantic men (ever) find fault with the virtue of their preceptors.

Such reverses of the natural orders of things, O foremost of Brahmanas, are always seen (in this world). What is your opinion as to the virtuousness or otherwise of this state of things?

There can be said many things as regards the goodness or the badness of our actions. But he who sticks to the Dharma of his own order acquires great fame.

Markandeya said:
O Yudhishthira, that foremost of all virtuous men, that pious fowler, then skillfully thus again spoke to that best of Brahmanas.

The Fowler said:
It is ordained by the old as found in the Shruti that the ways of virtue are subtle, diverse and infinite.

In life being at risk and in marriage, it is proper to speak an untruth. Sometimes by untruth, truth is maintained and by truth untruth is maintained.

Whatever conduces to the greatest good of all creatures is considered to be the truth. Virtue is thus perverted. Do you mark its subtle ways?

O excellent one, man's actions are either good or bad and he undoubtedly reaps their fruits. The ignorant man, having attained to an object state, grossly abuses the gods, not knowing that it is the result of his own evil Karma.

O foremost of Brahmanas, the foolish men, designing men and the fickle men attain the very reverse of happiness or misery.

Neither learning nor good morals, nor personal exertion can save them. If the fruits of one's exertions were not dependent on any thing else, men would have obtained the object of their desire by their own exertions. Able, intelligent and diligent men.

Are seen to have been baffled in their efforts; and they attain the fruits of their actions. Persons who are always active in injuring others and in practising deception lead a happy life in this world. There are many who obtain prosperity without any exertion.

There are other again who with the greatest exertion are unable to obtain what is their own dues. The miserly persons with the object of having sons worship the celestials and perform asceticism.

These sons, remaining for ten months in the womb, (when born) become the stains of their family. Other enjoy luxury, wealth and coins amassed by their ancestors.

The diseases from which men suffers are certainly the result of their own Karma. They then behave like small deer in the hands of the hunters. They are afflicted with mental troubles. O Brahmana, as deer are stopped by the hunters, so these diseases are checked by able and skillful physician with their many drugs. Those that have objects of enjoyments suffer from severe bowl complaints.

Behold, O foremost of all virtuous men, he cannot enjoy. O those who possess great strength of arms suffer from misery.

O foremost of Brahmanas, they are enabled to earn their livelihood with (only) good deal of difficulty. Thus men are helpless, afflicted with grief and illusion and

Again and again tossed and overpowered by the powerful current of his own actions. If there were absolute freedom of action, then no creature would die and none would be subject to decay or await his evil doom. Every body would then attain the object of his desire. All persons try to excel their neighbours; they try to do it with the utmost of their power, but the result becomes the reverse.

Many persons are born under the influence of the same star and the same auspicious good luck, but a great diversity is observed in all their actions.

O Brahmana, O excellent one, none can be the dispenser of his own destiny. The actions done in a former life is seen to produce fruits in this life.
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O Brahmana, it is said in the everlasting Shruti that the soul is eternal and everlasting, but the bodies of all creatures are liable to be destroyed here (in this world).

Thereupon when death occurs, only the body is destroyed, but the spirit bound in the bonds of actions goes elsewhere.

The Brahmana said:
O excellent one, learned in the mystery of Karma, O foremost of speakers, how does the spirit become eternal? I desire to hear this in detail.

The Fowler said:
The spirit does not die, in death it simply has a change of abode. They are mistaken who foolishly say that all creatures are to die. The soul only goes to another body and its this change of abode is called the Death.

In the world of men none reaps the fruits of another man's Karma. Whatever one does, he is sure to reap the fruits of his own actions, for the consequences of Karma are never destroyed.

The virtuous become endued with great virtue and the sinful become the perpetrators of wicked deeds. Men's actions follow them and influenced by these (fruits of his actions) they are born again.

The Brahmana said:
Why does the soul take its birth and how does it become sinful or virtuous? O excellent one, how does it come to belong to a sinful or virtuous man?

The Fowler said:
This mystery belongs to the subject of procreation, but I shall briefly describe it to you. O foremost of Brahmanas, the soul is again born with its accumulated load of Karma, the virtuous ones in the virtuous and the sinful ones in the sinful.

By performing (only) virtuous actions, it attains to the state of the celestials. By a combination of good and bad (actions), it acquires the state of human beings. By indulging in sensuality and similar vicious propensities, it is born as lower animals and by sinful acts it goes to hell.

Afflicted with the miseries of birth, death and dotage, man is destined to rot here (on earth) from the evil effects of his own actions (in a previous birth).

Passing through hell and also through thousands of various births, our souls bound by the bonds of their own Karma travel (for everlasting time).

Animate creatures become miserable in the next world from their own actions and as the result of those miseries they are (again) born as lower animals.

Then they again accumulate a new store of actions and consequently they suffer misery over again, as does a diseased man who eats unwholesome food.

Although they are thus afflicted with misery, they consider themselves to be (very) happy and comfortable; and consequently their bonds (of Karma) are not loosened and new Karma thus again arises.

Suffering from various miseries, they turn in this world like a wheel. If they cast off their bonds (of actions) and if they purify themselves by their actions,

If they perform asceticism and practise religious meditation, then, O foremost of Brahmanas, men by their these acts can attain to the region of bliss.

By casting off their bonds (of Karma) and by purifying Karma, men attain those regions of bliss where misery is unknown.

The sinful man who is addicted to vices never comes to the end of his course of inequities. Therefore we must do what is virtuous and forbear from doing what is sinful.

Whoever with a heart full of gratitude and free from malice try to do what is good, obtain wealth, virtue, happiness and heaven.

Those who are freed from sin, those who are wise, forbearing, righteous and self-controlled enjoy continuous bliss in this world and in the world next.

O Brahmana, man must follow the standard of virtue of the good; and in his acts he must imitate the example of the virtuous. There are virtuous men learned in the holy Shastras and conversant in all moralities. Man's proper duty consists in his following his own proper avocations such being the case, these avocations never become confused and mixed up.

The wise man delights in virtue and he lives by virtue. O foremost of Brahmanas, such a man with the wealth of virtue which he thus acquires waters the root of the plant (particular righteousness) in which he finds most virtue. The virtuous man thus acts and his mind becomes thus calm.

He is pleased with his friend, in this world and he also enjoys happiness in the world next. O excellent one, know, virtuous men acquire sovereignty over all and obtain (the pleasure) of beauty, flavour, sound and touch according to their desire. O Brahmana, (an enlightened) man is not satisfied with the fruits of virtue.

Not satisfied with it, he with the light of spiritualism becomes indifferent to pain and pleasure; the worldly vices cannot influence him. Of his own free will, he becomes indifferent to all worldly pursuits, but he does not forsake virtue. Observing every thing worldly as transcient, he tries to renounce everything and not calculating on mere charge, he devises means for the attainments of salvation. Thus does he renounce all worldly pursuits and shuns all sins.

He thus becomes virtuous and he thus finally attains salvation. Tara (meditation) is the chief requisite for obtaining salvation, resignation and forbearance are its roots.

By this means he obtains all the objects of his desire. By subduing his senses and by means of truthfulness and forbearness, O foremost of Brahmanas, he obtains the supreme state of Brahma.

The Brahmana said:
O foremost of all virtuous and vow-observing men, you talk of the senses; what are they? How might they be subdued? What is the good of subduing them? How does a creature obtain the fruits of doing it? I eagerly desire to know all about these matters.

Markandeya said:
O Yudhishthira, O ruler of men, hear what the virtuous fowler said to that Brahmana when he was thus asked by him.

The Fowler said:
O foremost of Brahmanas, men's minds are first bent towards acquiring knowledge. When that is acquired, they indulge in their desires and anger.

For that end, they labour and perform great works and indulge in their much desired pleasures of beauty, of flavour.

Then follows attachment, then follows envy, then avarice and then illusion (extinction of all spiritual light).

When men are thus influenced by avarice, envy and attachment, their understanding does not lean towards virtue; and they then practise the very mockery of virtue.

O foremost of Brahmanas, practising virtue with hypocracy, they remain satisfied in acquiring wealth by dishonourable means. And with the wealth thus acquired, their intelligence becomes attached to the evil ways; they were then filled with the desire to commit sins. O foremost of Brahmanas, when their friends and the learned men remonstrate.

They are ready with various answers which are neither sound nor convincing. From their attachment for evil ways, they are guilty of threefold sins.

They commit sin in thought, in word and also in action. Addicted to evil ways, all their good qualities are destroyed.

These men of evil deeds form friendship with men of similar character and therefore as its result, they suffer misery in this world as well as in the next.

All sinful men are of this nature. Now hear about the virtuous man. He discerns evils by means of his spiritual sight. He is able to discriminate between happiness and misery. He is full of respectful attention to men of virtue; and by practising virtues, his mind becomes inclined to virtue.

The Brahmanas said:
You have given a true exposition of virtue which none else is able to do. Your spiritual power is great and you appear to me to be a great Rishi.

The Fowler said:
The greatly powerful Brahmanas are worshipped with the same honours as our ancestors. They are before others always propitiated with offerings of food. Wisemen in this world do what is pleasing to them with all their heart.

O foremost of Brahmanas, after having bowed down to Brahmanas as a class I shall now tell you what is pleasing to them. Learn now the Brahma Philosophy,

This whole universe, which is unconquerable and which abounds in great elements, is Brahma (himself). There is nothing high than this.

Earth, air, water and sky are the great elements. Form, flavour, sound, touch and taste are their characteristic properties.

These latter also have their (own peculiar) properties correlated to each other. Of the three qualities they are characterised by each in order of priority.

The sixth property is consciousness which is called mind. The seventh is intelligence and then follows Egoism.

Then are the five senses, then the soul, then the moral qualities, called, Sattva, Raja and Tama. These seventeen are said to be the unknown or incomprehensible qualities. I have told you all this, what else do you wish to know?

Markandeya said:
O descendant of Bharata, having been thus addressed by that Brahmana, the virtuous fowler again began to speak (on things) so pleasing to the mind.

The Brahmana said:
O foremost of all virtuous men, it is said that there are five great elements. Will you describe to me in detail the properties of those five (elements)?

The Fowler said:
The earth, water, fire, air and sky, all have properties enter-lapping each other. I shall describe them to you.

O Brahmana, the earth has five qualities, water four, fire three and the air and the sky together three.

Sound, touch, form, flavour and taste, these five qualities belong to earth.

O foremost of Brahmanas, O twice-born one, O vow-observing Rishi, sound, touch, form and taste have been described to you as the properties of water.

Sound, touch and form are the three properties of fire; sound and touch are the two properties of the air; and sound is the property of the sky.

O Brahmana, these fifteen properties inherent in five elements, exist in all substances of which this universe is composed.

O Brahmana, they are not opposed to one another; they exist in proper combination. When this universe is thrown into a state of chaos then every corporeal being in proper time assumes another body. It perishes also in due order.

There (everlastingly) exist the five elementary substances of which all the mobile and immobile world is composed. Whatever is perceptible by the senses is called Vyakta (manifest) and whatever is not perceptible by the senses is called Avyakta (not manifest).

When a person engages in Tapa after having duly subdued his senses which have their own proper objective play in the external conditions of sound, form, then he sees that his own spirit pervades the whole universe and the universe is also reflected in him.

He who is bound to the bonds of his previous Karma, although learned in the highest spiritual wisdom, is cognizant only of his own soul's objective existence, but the person whose soul is never affected by the objective conditions around is never subject to ills, owing to its absorption in the primal spirit of Brahma. When a person has overcome illusion, his manly virtues consisting the essence of spiritual wisdom turn to spiritual enlightenment which illuminates the intelligence of all beings. Such a being is called by the omnipotent, the intelligent one who is without beginning and without end, self-existence, immutable, incorporeal and incomparable.

O Brahmana, what you have enquired of me is the result of self-discipline. This self-discipline can only be acquired by subduing the senses. It can not be acquired by any other means.

Heaven and hell both are dependent on our senses. When subdued, they lead us to heaven and when indulged in, they lead us to hell.

This subjugation of the senses is the highest means of attaining spiritual advancement; it is also at the root of all our spiritual degradation.

By indulging in them, a person contracts vices and by bringing them under control, he attains salvation.

The self-controlled man who acquires over his six senses is never tainted with win; and consequently evil has no power over him.

Man's body has been compared with a chariot, his soul with a charioteer and his senses with the horses. A skillful man drives about without confusion, like an able charioteer with well-broken horses.

That man is an excellent driver who knows how to patiently wield the reins of these and horses, namely the six senses inherent in our nature.

When our senses become ungovernable like horses on the road, we must patiently rein them in, for with patience we are sure to get the better of them.

When man's mind is overpowered by any one of these senses running wild, he loses his reason and becomes like a ship tossed by the tempest in the sea.

Men are deceived by illusion in hoping to reap the fruit of those six things the effects of which are studied by persons of spiritual insight who thereby reap the fruits of their clear perception.

Markandeya said:
O descendant of Bharata, when the fowler expounded these abstruse points, the Brahmana with great attention asked about other subtle points.

The Brahmana said:
Truly describe to men who duly now ask you the respective virtues of the three qualities, namely Sattva, Raja and Tama.

I shall tell you what you ask me. I shall separately describe to you their respective virtues. Listen to them.

Tama is characterised by illusion. Raja incites men to action, Sattva is of great splendour and therefore it is called the greatest of them all.

He who is greatly under the influence of spiritual ignorance, who is foolish, senseless and given to (day) dreaming, who is idle, unenergetic, full of anger and haughtiness, is said to be under the influence of Tama.

O Brahmana Rishi, that excellent man who is agreeable in speech, thoughtful, free from envy, industrious in action from an eager desire to reap its fruits and of warm temperament, is said to be under the influence of Raja.

He who is resolute, patient, not subject to anger, free from malice and is not skillful in action from want of a selfish desire to reap its fruits and who is wise and forbearing, is said to be under the influence of Sattva.

When a man endued with Sattva quality is influenced by worldliness he suffers misery but he hates worldliness when he realises its full significance. Then a feeling of indifference to worldly affairs begins to influence him. And then his pride decreases and uprightness becomes more prominent. His conflicting moral sentiments are reconciled and then self-restraint in any matter (for him) becomes unnecessary.

O Brahmana, a man may be born as a Shudra but if he is endued with good qualities, he may attain to the state of a Vaishya. Similarly that of a Kshatriya and if he is steadfast in rectitude he may even become a Brahmana. I have described to you all these virtues, what else do you wish to learn.

The Brahmana said:
How is it that the (vital) fire in combination with the earthly elements (matter) becomes the corporeal (living creatures)? And how does the (vital) air (the breath) according to the nature of its seat excites to action (the corporeal living creatures)?

Markandeya said:
O Yudhishthira, this question being put to the fowler by the Brahmana, the fowler thus replied to that high-souled Brahmana.

The Fowler said:
The vital spirit manifesting itself it seat the consciousness causes the action of the corporeal frame. The soul being present in both of these acts.

The past, the present and the future are inseparably associated with the soul. It is the highest of the possessions of all creatures. It is the essence of Supreme Spirit and we adore it.

It is the animating principle of all creatures, it is the eternal Purusha. It is great, it is the intelligence and it is the Ego, it is the seat of all elements.

Thus while seated here (in the corporeal form), it is sustained in all its external or internal relations by the subtle eternal air called Prana and afterwards each creature goes its own way by the action of another subtle air called Samana.

This (Samana) transforming itself to Apana air and supported by the head of the stomach carries the refuge matter of the body, such as urine to the kidneys and intestines.

It is present in the three elements of actions, exertion and power and then in that state is called Udana by men learned in the physical science.

When it manifests itself by its presence at all the junction points of the system, it is known by the name of Vyana.

The internal heat is diffused over all the tissues of our system and supported by these kinds of air, it transforms our food and the tissues and the humours of our system.

By the coalition of Prana and other airs, a reaction ensues and the heat generated thereby is known as the internal heat of the human system which causes digestion of food.

The Prana and the Apana airs are interposed within the Samana and the Udana airs. The heat generated by their coalition causes the growth of the body.

That portion of its seat extending to as far as the rectum, is called Apana and from that, arteries arise in the five airs Prana. Prana acted on by the heat, strikes against the extremity of Apana region and then recoiling, it reacts on the heat. Above the navel is the region of undigest food and below it, the region of digestion. Prana and all other airs of the system are seated in the navel.

The arteries issuing from the heart run upwards and downwards and also in oblique directions, they carry the best essence of our food and are acted upon by the ten Prana airs.

This is the way, by which go to the highest state, the Yogis who have overcome all difficulties who are patient and self-controlled and who have their souls seated in their brains. The Prana and Apana are thus present in all creatures.

Know that the soul is embodied in the corporeal disguise, in the eleven alloteopus conditions (of the animal system) and that though eternal, its normal state is apparently modified by its accompaniments even like the fire purified in its pan, eternal yet with its course altered by its surroundings; and that the divine thing which is kindred with the body is related to the latter in the same way as a drop of water to sleek surface of a lotus leaf on which it rolls; know that Sattva Raja and Tama are the attributes of all life. Life is the attribute of spirit and spirit again is the attribute of the Supreme Soul.

Inert and insensible matter is the seat of the living principle which is active in itself and induces activity in others. That by which the seven worlds are incited to action is called the most high by men of high spiritual insight.

Thus in all these elements the eternal spirit does not show itself, but is perceived by the learned in spiritual science by reason of their high and keen perception.

A pure-minded man, by purifying his heart, is able to destroy the good and evil effects of his actions and obtains eternal bliss by the enlightenment of his inner spirit.

This state of peace and purification of heart is likened to the state of a person who, in a cheerful state of mind, sleeps soundly or to the brilliance of a lamp trimmed by a skillful hand.

Such a pure-minded man living on frugal diet perceives the supreme spirit reflected in his own mind and by practising concentration of mind in the evening and early in the morning sees the Supreme Spirit which has no attributes, in the light of his heart, shining like a dazzling lamp and thus he obtains salvation.

Avarice and anger must be subdued by all means, for this constitutes the most sacred virtue that people can practice. It is considered to be the means by which men cross over to the other side of this sea of misery and pair.

A man must preserve his virtue, being overcome by anger, his righteousness by pride, his learning by vanity and his soul by illusion.

Leniency is the best of virtues and forbearance is the best of the powers; the knowledge of the spirit is the best of all knowledge and truthfulness is the best of religious vows.

To tell the truth is good and the knowledge of truth also is good, but what conduces to the greatest good of all creatures is known as the highest truth.

He whose actions are performed not with the object of securing any reward or blessing, who has sacrificed all to the requirements of his renunciation is a real Sanyasi and is really wise.

Communion with Brahma cannot be taught to us even by our spiritual preceptor; he can only give us a clue to the mystery; renunciation of things of the material world is called Yoga.

We must not do harm to any creature and must live in amity with all. In this our present existence we must not avenge ourselves on any creature.

Self-abnegation, peace of mind, renunciation of hope and equanimity, these are the ways by which spiritual enlightenment can always be secured. The knowledge of self is the best of all knowledge.

It this world as well as in the next, renouncing all worldly desires and assuming a solid indifference, in which all suffering is at rest, people should fulfill their religious duties with the aid of their intelligence.

The Rishi who desires to obtain salvation which is very difficult to obtain, must always perform austerities, must be forbearing, self-controlled and must give up that longing fondness which binds him to the things of the earth.

The attributes that are perceptible in us become non-attributes in Him. He is not bound by anything. He is perceptible only by the expansion and development of our spiritual vision. As soon as the illusion of ignorance is dispelled, this supreme and unalloyed bliss is obtained. By foregoing the objects of both pleasure and pain and by renouncing the feeling which binds him to the things of the earth, one attains to Brahma.

O excellent Brahmana, I have told you in brief all that I have heard. What else do you desire to hear.

Markandeya said:
O Yudhishthira, when all this about the mystery of salvation was told to the Brahmana, he was highly pleased. He then thus spoke to the virtuous Fowler.

The Brahmanas said:
All this that you have told me is rational. It appears that there is nothing in connection with the mysteries of religion which you do not know.

The Fowler said:
O foremost of Brahmanas, chief of the twice-born, behold with your own eyes all the virtues that I possess and by reason of which I have attained to this success (blissful state).

O exalted one, arise, soon enter this inner apartment. O virtuous one, you should see (first) my father and my mother.

Markandeya said:
Having been thus addressed, he went in and saw a magnificent and charming house, divided in suits of rooms, resembling the abode of the celestials adorned by the gods. It was furnished with seats and beds and filled with excellent perfumes.

His adorable parents, after their meal, were comfortably seated there on excellent seats, with white robes on. Seeing them the Fowler prostrated himself before them with his head at their feet.

The Aged ones said:
O virtuous one, arise, arise, may virtue protect you. We are much pleased with your virtue. Be blessed with a long life,

And with knowledge, high intelligence and fulfillment of your desires. O son, you are good and dutiful son, we are always taken care by you.

There is not even among the celestials such a one as to deserve worship from you. By always subduing your senses you have acquired the self-control of the twice born.

Your father, grand-father and great grand-fathers are, O son, always pleased with you, for your (great) self-control and for your reverence for us.

In thought, in word or in action, your attention to us never flags and it appears, even at present, that you have no other thought in your mind.

O son, as the son of Jamadagni, Rama tried to serve his old parents, so have you done to please us, nay you have done more.

Then the virtuous Fowler introduced the Brahmana to his parents; they received him with the usual salutation of welcome.

The Brahmana accepting their welcome, enquired if they with their children and servants were well and if they were always enjoying good health.

The aged ones said:
O Brahmana, we are all well in our home with all our servants. O exalted, one, have you come here without any difficulty?

Markandeya said:
The Brahmana replied in gladness by saying, "Yes, I am not face any difficulty". Then the virtuous Fowler thus spoke to the Brahmana.

The Fowler said:
O exalted one, these my father and mother are the idols I worship with whatever adoration due to the gods.

Thirty three million gods with Indra at their head, are worshipped by all men, so are these aged parents of mine worshipped by me.

As the Brahmanas try to procure offerings for their gods, so do I, with diligence for these two (my aged parents).

O Brahmana, these my father and mother are my supreme gods. O twice-born one, I always try to gratify them with the offering of fruits, flowers and gems.

To me they are like the three sacred fires mentioned by the learned. O Brahmana, they are to me as the sacrifices in the four Vedas-

My five vital airs, my wife, children and friends are all for them. With my wife and my children, I always serve them.

O foremost of Brahmanas, with my own hands I assist them in bathing; I also wash their feet, I give them food.

I speak to them only what is agreeable, avoiding all that is unpleasant and disagreeable. I even do that which is not virtuous, to please them.

O foremost of the twice-born, O Brahmanas, I am always diligent in always waiting upon them. The parents, the sacred, fire, the soul, the preceptor, these five. O foremost of Brahmanas deserve the highest worship from a person who seeks prosperity. By properly serving them, one acquires the merit of perpetually keeping up the sacred fires. It is the eternal and invariable duty of all who lead domestic life.

Markandeya said:
Having introduced both of his parents to that Brahmanas as his highest Gurus that virtuous-minded fowler again thus spoke to the Brahmana.

The Fowler said:
Behold the power of my this virtue by which my spiritual vision has extended. For this reason you were told by that self-controlled and truthful and chaste lady, 'Go to Mithila, there lives a Fowler who will explain to you the mysteries of religion.'

The Brahmana said:
O virtuous and vow-observing man, thinking of what that truthful, well-behaved and chaste lady told me, I am of opinion, that you really possess very high qualities.

The Fowler said:
O foremost of Brahmanas, O Lord, what that chaste lady told you about me, was certainly said with full knowledge of the facts.

O sire, I have explained to you all this as a matter of favour. O Brahmana, hear what will be good for you.

O foremost of Brahmanas, O faultless one, you have wronged your father and mother, for you have left home for learning the Vedas without their permission.

You have not properly acted in this matter, for your ascetic and aged parents have become completely blind from grief at your loss.

Go back to please them. May this virtue never forsake you. You are an ascetic, you are high-souled; you are always devoted to your religion,

But all has become in vain, therefore soon go back to console your parents. Have regard for my words and do not act in any other way. I tell you what is good for you, O Brahmana return even today.

The Brahmana said:
O man of virtuous practices, what you have said is certainly true. Be blessed, I am much pleased with you,

The Fowler said:
O foremost of Brahmanas,. as you assiduously practice these divine, ancient and eternal virtues which are so difficult to be acquired even by pure-minded men, you seem to be a divine being. Return soon to the side of your parents and be quick and diligent in honouring your father and mother, for I do not know, if there is any virtue higher than this.

The Brahmanas said:
By good luck, I have come here and by good luck I have met with you. Such expounders of religion are difficult to get in this world.

There is hardly one man among one thousand, who is leaned in the mysteries of religion. O foremost of men, I am highly pleased with you. Let prosperity and good fortune by yours.

O sinless one, I was at the point of falling into hell, but I have been saved by you. It was ordained and therefore I did meet you.

O foremost of men, as the fallen king Yayati was saved by his virtuous grandson, so have I now been saved by you.

I shall serve my father and mother at your command. No vicious-minded man can ever expound the mysteries of virtue and vice.

As it is very difficult for a Shudra to learn the mysteries of eternal religion. I do not consider you to be a Shudra. There must be some reason for all this.

You must have been born as a Shudra as a result of your past Karma (in a previous birth). O high-souled one, I eagerly desire to learn truth of this matter. Tell this to me with attention and according to your inclination.

The Fowler said:
O foremost of the Brahmanas, O sinless one, Brahmanas are worthy of all respect from me, hear about the story of my previous existence.

O son of the best of Brahmanas, I was a Brahmana previously (in my another birth); I was well-read in the Vedas and earned in the Vedangas.

Through my own fault I have been degraded to my present state. A certain king learned in the science of arms was my friend.

O Brahmana, from his companionship, I too became proficient in archery. Once upon a time the king went out hunting,

Surrounded by his ministers and followed by his best warriors. He killed many deer near a hermitage.

O foremost of Brahmanas, I too shot a swift and fearful arrow. A Rishi was wounded by that arrow with head bent.

The Brahmana fell down on the ground and screaming aloud said "I have done no wrong, what wretch has done this?

O lord, taking him for a deer I soon went near him and saw that Rishi pierced by my that arrow with head bent.

For my wicked deed I was very much aggrieved in my mind. I said to that Rishi of severe austerities who was loudly crying lying on the ground, “I have unconsciously done this.” I again said to that Rishi "you should pardon me for this sinful act."

But the Brahmana, becoming exceedingly | angry said, "You shall be born as a cruel fowler in the Shudra order."

The Fowler said:
O foremost of the best of Brahmanas, having been thus cursed by the Rishi, I said “Pardon me, O Rishi, I have unconsciously done this wicked act. You should pardon all (my fault). O exalted Rishi, be graceful (to me).”

The Rishi said:
The curse that I have pronounced can never be falsified. This is certain. But for kindness I shall do you a favour.

Even taking your birth as a Shudra, you will be virtuous, you shall certainly serve and wait upon your parents.

By (thus) serving them, you will acquire great success. You shall also remember the events of your past life and shall go to heaven.

On the expiration of this curse, you shall again become a Brahmana. I was thus in the days of yore cursed by that greatly effulgent Rishi.

O foremost of men, thus was he propitiated by me. O best of men, I extricated the arrow from his body.

I took him to the hermitage, but he was not deprived of his life, (he recovered from the wound). I have thus narrated to you all that happened to me before. O foremost of men and also now I can go to heaven hereafter.

The Brahmana said:
O greatly intelligent one, all men are thus subject to happiness or misery. You should not therefore grieve for it.

O virtuous man, O man learned in the ways of the world, in obedience to the customs of your present caste (Fowler), you have pursued these wicked ways.

These being the duties of your profession, the stain of evil Karma will not attach to you. After living here for sometime you shall again become a Brahmana.

There is no doubt that even now I consider you to be a Brahmana, for the Brahmana who is vain and haughty who is sinful and evil-minded and who is fond of degraded practices, is no better than a Shudra.

The Shudra who is, endued with righteousness, self-control and truthfulness, is considered by me as a Brahmana. A man becomes a Brahmana by his own good act.

By his own evil Karma a man meets with an evil and terrible doom. O foremost of men, I believe that all your sin is destroyed.

You must not grieve for it, for men like you, who are so virtuous and learned in the ways and mysteries of the world, can have no cause of grief.

The Fowler said:
The bodily disease should be cured with medicines and the mental ones by spiritual wisdom. This is the power of knowledge. Knowing this, the wise should not behave like boys.

Men of low intelligence are overpowered with grief at the occurrence of something which is not agreeable to them or non-occurrence of something which is good or much desired. Every creature is subject to this (law). It is not merely a single creature or a class, that is subject to misery. Congnisant of this evil people quickly mend their ways, if the perceive it at the very out-set, they succeed in curing it altogether.

Whoever grieves for it, only makes himself miserable. Those wise men whose knowledge has made them happy and contented and who are indifferent to happiness and misery, are really happy. The wise are always contented and the foolish are always discontented.

There is not end to discontent and contentment is the highest happiness. The man who has attained the highest state does not grieve. They are always conscious of the final destruction of all creatures. One must not give way to discontent, for it is like a virulently poisonous snake. It kills persons of undeveloped intelligence just as a child is killed by an enraged snake.

That man has no manliness whose energies do abandon him and who is overpowered with perplexity, when an occasion for displaying vigour presents itself.

Our actions are with certainty followed by their effects. Whoever merely gives himself up to passive indifference (to worldly affairs) accomplishes no good.

Instead of grumbling, one must try to find out the means by which he can be freed from all misery.

He who has attained the highest state, being conscious of the great deficiency of all matter and seeing before him the final doom, never grieves.

O excellent man, O learned one, I too do not grieve. I wait abiding my time. For this reason I am riot confined (in any way).

The Brahmana said:
You are wise great in knowledge and vast in your intelligence; O virtuous one, you are content with your wisdom. I have nothing to complain in you.

O foremost of all virtuous men, (now) farewell. May prosperity come to you, may virtue protect you and may you be ever steady in the practice of virtue.

Markandeya said:
The Fowler with joined hands said to him, "So be it." That foremost of Brahmanas then walked round him and went away.

When the Brahmana returned home he assiduously and duly began to serve his old father and mother.

O Yudhishthira, O child, O foremost of virtuous men, I have thus told you in detail all that you asked me:

The virtue of women's devotion to their husbands and the filial piety as described to the Brahmana by the virtuous fowler.

Yudhishthira said:
O foremost of all virtuous men, O best of Rishis, O Brahmana, wonderful is this excellent moral story.

Listening to you, O learned man, O exalted one, my time has passed away as if it were but a (fleeting) moment. But I am not as yet satiated with hearing about Dharma.

Vaishampayana said:
Having heard this excellent discourse on religion, Dharmaraja (Yudhishthira) again asked the Rishi Markandeya thus-

Yudhishthira said:
Why did in the days of yore, Agni hide himself in water and why did the greatly effulgent Angirasa convey the oblations by becoming Agni, when Agni had disappeared?

O exalted one, there is but one fire, but it is seen, according to the nature of its actions as many. I desire to hear all this.

How Kumara (Kartikeya) was born, how he came to be known as the son of Agni and how he was begotten by Rudra (Shiva) on Ganga and Krittika?

O best of the Bhrigu race, O great Rishi, I desire to hear all this in detail. I am filled with great curiosity.

Markandeya said:
This is the old history cited as an instance, in which (is related) why Agni in wrath went to the forest to perform asceticism.

And why the exalted, Angirasa, transforming himself into Agni, destroyed all the darkness and distress (the world) by his splendour.

O mighty-armed hero, in the days of yore Angiras performed severe asceticism in his hermitage. That highly exalted one even excelled Agni. Becoming such he illuminated the whole universe.

Agni was then performing asceticism and he became greatly aggrieved with that effulgence. That greatly powerful deity was greatly sorry, but he did not know what to do.

The exalted one thus reflected, "Another Agni was created by Brahma.

As I am practising asceticism my services as Agni have been dispensed with." He then considered how he could again become the deity of fire.

Seeing the great Rishi giving heat to the entire universe, he came to him with fear; thereupon Angiras said.

"Soon become Agni, the protector of the world, you are celebrated over the three stable worlds.

You Agni was first created by Brahma to dispel darkness. O destroyer of darkness, do you quickly occupy your own place."

Agni said:
My reputation has been destroyed in this world, you have become the fire, people will know you as Agni and not me.

I have relinquished my god-hood of fire, do you become primeval fire. I shall act as the second Prajapatya fire.

Angiras said:
O deity of fire, do you become the fire-god and the destroyer of darkness. Do you attend to your sacred duty of clearing people's way to heaven. O god, make me your first child.

Markandeya said:
O king, having heard the words of Angiras, Agni did as desired; Angiras had a son, named Brihaspati.

O descendant of Bharata, knowing him to be the first son of Angiras by Agni, the celestials came and enquired about the mystery.

Having been thus addressed by the celestials, he told them the reason; and the celestials accepted the explanation of Angiras.

I shall (now) describe to you various sorts of fire of great effulgence which are known to the Brahmanas by their respective names.

Markandeya said:
O perpetuator of the Kuru race, he who was the third son of Brahma had a wife named Subha. Hear about her sons.

O King, his son Brihaspati was very famous, high-souled and vigorous. His genius and learning were very great. He was highly renowned as a counsellor.

Bhanumati was the name of his eldest daughter; she was the most beautiful of all his children.

Angira's second daughter was called Raga, she was so named because she was the source of all creatures' love.

Sinivali was the third daughter of Angiras. Her body was of such slender make, that she was visible at one time and invisible at another and therefore she was likened to the daughter of Rudra.

Archishmati was his fourth daughter, she was so named because of her great effulgence; the fifth was Havishmati, so named from her accepting Havish (oblations); the sixth daughter of Angiras was named Mahishmati, who was very pious.

O high-minded one, his seventh daughter was named Mahamati; she was always present at sacrifices of great splendour and that adorable daughter of Angiras whom they called matchless and about whom me cried kuhu, kuhu, in wonder was called Kuhu.

Markandeya said:
Brihaspati had a celebrated wife belonging to the lunar world. He begot on her six sons, all of them by different fires and one daughter.

The fire in which oblations of ghee are offered at the Paumamashya and at other sacrifices was a son of Brihaspati and that high-souled one is called Shanyu.

At the Chaturmasya and the Ashvamedha sacrifices, animals are first offered in his honour; this powerful fire is indicated by numerous flames.

Shanyu's wife was called Satya; she was of matchless beauty; she sprang from Dharma for the sake of truth, the blazing fire was his son and he had three daughters of great religious merit.

The fire which is honoured with the first oblations at sacrifices is his first son called Bharadvaja, the second son of Shanyu is called Bharata in whose honour oblations of Ghee are offered with the sacrificial laddle at all the Paumamasya sacrifices.

Besides these, there were then other sons, of whom Bharata was the eldest. He had a son named Bharata and a daughter called Bharati.

The Bharata Agni was the son of Prajapati Bharata Agni. O best of the Bharata race, because he was greatly honoured, therefore he was called "great".

Vira was the wife of Bharadvaja, she gave birth to Vira. It is said by the Brahmanas that he is worshipped like Soma with offering of Ghee.

He is joined with Soma in the secondary oblations of Ghee and is called Rathaprabhu and Rathadhvana and Kumbhareta.

He begot a son on his wife Sarayu named Siddhi and covered the Sun with his splendour. As he is the presiding genius of fire, he is always mentioned in all fire hymn.

The fire Nischyavana only praises the earth; he never suffers in reputation, splendour and prosperity.

The sinless fire Satya blazing with pure flame was his son. He is free from all stain, he is not defiled by sin, he is the regulator of time.

That fire has another name called Nishkriti, because he accomplishes the Nishkriti of all creatures; when properly worshipped, he gives good fortune.

Satya son is called Svana who is the generator of all diseases, he inflicts severe sufferings on men for which they loudly cry. He moves in the intelligence of all creatures; the other fire is called Vishvajit by men of spiritual wisdom.

O descendant of Bharata, the fire, which is known as the internal heat by which all foods are digested, is called Sarvabhuk and was begotten by him.

He is self-controlled, he is of great religious merit, he is a Brahmachari and he is worshipped by the Brahmanas at the Paka sacrifice.

The sacred river Gomati was his wife and by him all religious-minded men perform their sacrifices.

That terrible water-drinking sea fire called Vadava has the tendency to go upwards and hence it is called Urdhvabhaga. It stands in the Prana.

The sixth son is called the Svishtakrit, for him oblations became Shveta; Udagdvara oblations are always made in his honour.

When all creatures are calmed the fire named Brihaspati becomes full of fury. This inexorable, fearful and highly wrathful fire is the daughter of Brihaspati. He is known by the name of Svaha and is present in everything.

He had a son like whom there was none in heaven in personal beauty. And therefore he was called by the celestials "Karna Agni”.

He had another son, called Amogha, who was the destroyer of all his enemies in battle. Assured of success he controls his wrath. He is armed with a bird, he is seated on a chariot and is adorned with garlands of flowers; she had another son named Uktha, praised by the three Uktha. He is the originator of the great words (the Vedas) and he is therefore called Samasvasa.

Markandeya said:
He performed severe asceticism lasting for many hundred years with the desire of getting a virtuous son equal to a Brahmana, in reputation when invocation was made with Vyahriti hymns and with the aid of the five sacred fires, namely Kashyapa, Vasishtha, Pranaka, the son of Prana, the son of Angira, Chyavana and Trivarcha, there was a bright fire full of the animating principle and of five different colours.

Its head was brilliant as the flaming fire, its arms were as bright as the sun; its skin and eyes were gold coloured and its feet, O descendant of Bharata, were black.

Its five colours were given to it by these five men, by reason of their great penance. This celestials being is therefore described as appertaining to five men and he is the progenitor of the five tribes.

Having performed asceticism for ten thousand years, that being of great merit, produced the terrible fire appertaining to the Pitris in order to begin the work of creation and from his head and mouth respectively.

He created Brihat and Rathantara, who quickly steal life away. He created Shiva from his naval, Indra from his prowess and wind and fire from his soul.

And from his two arms and hymns Udatta and Anudatta. He also created the mind and the five senses and other creatures. Having created these he produced the five sons of the Pitris.

Of these Pranidhi was the son of Brihadratha, Mahattara the son of Kashyapa, Bhanu was the grand son of Chyavana and Saubhara, the son of Varcha.

Anudatta the son of Prana. These twenty five beings were created by him. Tapa also created fifteen other gods who obstruct sacrifices. (They are) Subhima, Bhima, Atibhima, Bhimabala and Abala, Sumitra, Mitravan, Mitrajna, Mitravardhana, Mitradharman, Surapravira Vira, Suresha, Suvarchas and Surahanta.

These deities were divided into three classes of five each. Placed here in this world, they destroy the sacrifices in heaven.

They frustrate their objects and spoil their oblations of Ghee; they do this only to spite the sacred fires carrying oblations to the celestials.

If the priests are careful, they place the oblation in their honour outside the sacrificial altar; to that particular place where the sacred fire may be placed, they cannot go.

They carry the oblations offered by the votaries by means of wings. When appeased by hymns they do not frustrate the sacrificial rites.

Brihaduktha, another son of Tapa belongs to the earth. He is worshipped in the world by virtuous men who perform Agnihotra sacrifices.

Of the son of Tapa, who is known as Rathantara, it is said by the priests that oblation offered in his honour is offered to Mitravinda. The celebrated Tapa was thus very happy with his sons.

Markandeya said:
The fire named Bharata was bound by severe rules of asceticism; Pushtimati is his another name; when he is satisfied he grants pushti (development) to all creatures and therefore he is called Bharata.

The fire named Shiva is ever engaged in worshipping the force (of nature). As he always relieves the sufferings of creatures, he is called Shiva.

When Tapa acquired great ascetic merit, an intelligent son, named Purandara was born to him to inherit all these ascetic merits.

Another son was also born to him, named Ushma. This fire is seen in all vapours. Another son named Manu was also born; he officiated as Prajapatya.

The Brahmanas learned in the Vedas then speak of the deeds of the fire named Shambhu. Then the Brahmanas speak of the greatly effulgent fire (called) Avasathya.

Tapa thus created the five Urjaskara fires, they were as brilliant as gold. They all partake of the Soma in sacrifices.

The greatly exalted sun, when fatigued is known as the Prashanta (fire). He created the fearful Asura and various other creatures of the earth.

Angira also created the Prajapati Bhanu, the son of Tapa. He is also called Brihadbhanu by Brahmanas learned in the Vedas.

Bhanu's wife was Supraja and Brihadbhanu, the daughter of Supraja; they gave birth to six sons, hear about their progeny.

The fire who gives strength to the weak is called Balada. He is the first son of Bhanu.

The fire, who appears as terrible when all the elements are in tranquility, is called the Manyuman fire; he is the second son of Bhanu.

The fire in whose honour oblations of Ghee are poured in the Darsha and Paurnamasya sacrifices is known as Vishnu in this world. He is called Dhritiman or Angira.

The fire to whom with Indra, the Agrayana oblation is made is called Agrayana fire. He is the (fourth) son of Bhanu.

The fifth son of Bhanu, is Agraha who is the source of the oblations which are daily made for the performance of the Chaturmasya rites. Stubha is the sixth son of Bhanu, Nisha was the name of another wife of that Manu who was known under the name of Bhanu. She gave birth to one daughter, the two Agni-somas and also five other fire deities. The effulgent fire, who is honoured with the first oblations with the deity of clouds, is called Vaishvanara.

The fire who is called the lord of all the worlds is named Vishvapati, the second son of Manu.

The daughter of Manu is called Svistakrit, for by offering oblations to her, one acquires great merit. That damsel named Rohini was the daughter of Hiranyakashipu;

But on account of her evil deeds, she became his wife. That fire was however a Prajapati. The other fire which sits on the vital airs of all creatures is called Sannihita. It is the cause of our perception of sound and form.

The divine spirit whose course is marked by black and white stains, who is the supporter of the fire, who though free from sin is the accomplisher of tainted Karma, whom the wise man consider to be a great Rishi, is the fire named Kapila, the propounder of that system of (Yoga) called Sankhya.

The fire, through whom the elementary spirits always receive the offering called Agra made by other creatures at the performance of all the peculiar rites in the world, is called Agrani.

Those other effulgent fires, celebrated all over the world, were created for rectification of the Agnihotra rites when marked by any defect.
If the fires inter-lap each other by the action of the wind, then the rectification must be made with the Ashtakapala rites in honour of the fire named Suchi.

If the southern fire comes in contact with the two other fires, then rectification must be made by the performance of the Ashtakapala rites in honour of the fire named Viti.

If the fire named Nivasa comes in contact with the fire called Davagni, then Ashtakapala riles must be performed in honour of the fire called Suchi.

If the perpetual fire is touched by a woman in her monthly course, then for rectification the Ashtakapala rites must be performed in honour of the fire named Vasumana.

If at the time of the Agnihotra sacrifice, the death of any creature is spoken of or any animal dies, then rectification must be made with the performance of the Ashtakapala rites in the honour of the fire Surabhiman.

The Brahmana who is unable to offer oblations to the sacred fire for three nights, on account of illness must make Prayaschitya by performing Ashtakapala rites in honour of the southern fire.

He who has performed the Darsha and the Paumamasya rites, must make the rectification by performing Ashtakapala rites in honour of the northern fire named Pathikrit.

If the fire of a lying-in-room comes in contact with the eternal sacred fire, then rectification must be made with the performance of Ashtakapala in honour of the fire named Agniman.

Markandeya said:
Mudita, the favourite wife of the fire named Svaha, live in water. Svaha who was the lord of the sky, begot on his that wife a greatly sacred fire named Adbhuta. There is a tradition among the Brahmanas, namely that this fire is the ruler and the inner soul of all creatures.

That fire is adorable and effulgent, he is the lord of all the Bhutas here. And that fire under the name of Grihapati is always worshipped at all sacrifices and conveys all the oblations that are made in this world.

That great son of Svaha, the great Adbhuta fire, is the soul of the waters and the prince and the regent of the sky and the lord of everything great.

His son, the Bharata fire, consumes the dead bodies of all creatures. His first Kratu is known as Niyata at the performance of Agnishtoma.

That mighty chief fire (Svaha) is always missed by the celestials; for when he sees Niyata coming towards him, he hides himself in the sea for fear.

Seeing him in every direction, the celestials could not find him out and seeing Atharvan, the fire thus spoke to him.

"O hero, carry the oblations for the celestials. I am unable to do it for the want of strength. Becoming the red-eyed fire, be good enough to do me this favour."

Having thus spoken to Atharvan, the fire went away to some other place. But his place of concealment was divulged by the fish. Upon them he passed this course in anger.

“You shall be the food of all creatures in various ways." Then the fire spoke to Atharvan (again as he did before).

Though entreated by the celestials, he did not agree to continue to carry the oblations. He then became insensible and abandoned his body.

Leaving his material body, he entered into the nether world. Coming in contact with the earth, he created different force and perfume arose from his puss, the Deodar tree from his bones, grass from this phlegm, the Marakata jewel from his bile and the black iron from his liver. All the worlds have been established with these three substances. The clouds were made from his nails and corals from his arteries.

O King, various other metals were produced from his body. Thus leaving his material body, he lay absorbed in meditation.

He was roused by the penance of Bhrigu and Angirasa. The mighty Agni, thus gratified by their penance, blazed forth in great effulgence.

But seeing the Rishi, he in fear again entered the great ocean. When he thus disappeared, all the worlds were filled with fear and came to Atharvan for protection. The celestials and others then began to adore Atharvan.

Atharvan overhauled the whole sea and (at last) finding Agni, he himself (then) began the creation. Thus the fire was destroyed and rescued from the sea. thus was he revived by the exalted Atharvan; and thus from that time he always carries the oblations of all creatures.

Living in the sea and travelling in various countries, he produced the various fires mentioned in the Shastras.

The river Sindhu, the five rivers, the Devika, the Sarasvati, the Ganga, the Shatakumbha, the Sarayu, the Gandaki, the Charmnavati, the Mahi, the Medhya, the Medhatithi, the three rivers Tamravati, the Vetravati, the Kaushiki, the Tamasa, the Narmada, the Godavari, the Vena, the Upavena, the Bhima, the Vadava, the Bharati, the Suprayoga, the Kaveri, the Murmura, the Tungavena, the Krishnavena, the Kapila and the Sonabhadra, these rivers are said to be the mothers of the fires.

Adbhuta had a wife named Priya and Vibhurasi was his eldest son. There are as many kinds of Soma sacrifices as the number of fires mentioned. All these fires were first born from the spirit of Brahma, but they also sprung from the race of Atri.

He in his own mind conceived these sons in order to extend the creation. These fires all sprung from his Brahmic body.

I have thus narrated to you the history of the origin of the (different) fires. They are great, effulgent and matchless in prowess; and they are the destroyer of darkness.

Know that the prowess of all fires is the same as that of the Adbhuta fire as described in the Vedas. All these fires are one and the same.

This adorable and exalted being, the first-born fire, must be considered as all the fires, for like the Jyotishtoma sacrifice, he came out of Angira's body in various forms.

I have thus told you the history of the great Agni race. When duly worshipped with hymns they carry the oblations of all creatures to the celestials.

Markandeya said:
O sinless one, O descendant of Kuru, I have told you the history of the various branches of the Agni race. (Now) hear about the birth of the intelligent Kartikeya.
I shall (now) speak to you about the wonderful and famous and highly effulgent son of Adbhut, who was born of the wives of the Brahmanas.

In the days of yore, the Devas and the Danavas were always engaged in destroying one another. The fearful Danavas were always able to vanquish the Devas.

Findings his armies slaughtered by them and being eager to find out a Generalissimo for the celestials army Purandara (Indra) was filled with great anxiety.

(He thought), "I must find out a powerful person, who will be able to reorganize the celestials army, slaughtered as it is by the Danavas."

He then went to the Mandara mountain. When he was deeply engaged in his own thought, he heard a piteous voice of a woman crying.

"May some one soon come to me. Let him point out to me a protector or become my protector himself."

Purandara said to her, "Don't be afraid; you have no fear." When he said this he saw Keshin (an Asura) standing before him.

Like a hill of metals. He had a crown on his head and a mace in his hand, he held a lady by the hand. To him Vasava thus spoke,

"Why are you insolently behaving towards this lady? Know that I am the wielder of thunder. Stop from doing any violence to this lady."

Keshin said:
O chastiser of Paka, leave her alone. I desire to possess her. Do you think that you will be able to return home with your life?

Markandeya said:
Having said this, Keshin hurled his mace to kill Indra. When falling Vasava cut it down with his thunderbolt.

Thereupon Keshin in great anger hurled upon Indra a large mass of rocks. Seeing that the mass of rocks was falling (upon him) Shatakratu.

O king, cut it down with his thunderbolt and it fell on the ground. Keshin himself was wounded by that falling mass of rocks.

Having been thus wounded, he fled away leaving the damsel behind. When the Asura was gone, Indra thus spoke to the lady, "Who and whose are you? O beautiful one, what has brought you here?"

The lady said:
I am the daughter of Prajapati; I am called Devsena. My sister Daityasena has already been carried away by Keshin.

We, two sisters, always used to come with our maids to this Mandara mountain to sport with the permission of Prajapati.

The great Asura daily paid his court to us. O chastiser of Paka, Daityasena agreed, but I did not.

O exalted one, she was carried away, but I have been rescued by your prowess. O lord of the celestials, I desire that you should select for me an invincible husband.

Indra said:
You are one of my cousins, for your mother is a sister of my mother Dakshayani. I desire that you should speak to me about your own prowess.

Devasena said:
O mighty-armed deity, I am a Abala (weak woman), but my husband must be powerful. By my father's boon he will be adorable of the celestials and the Asura.

Indra said:
O lady, O faultless one, I desire to hear what sort of power your husband must wield.

Devasena said:
That mighty, celebrated and powerful being who will be ever devoted to Brahma, who will be able to conquer the Devas, the Danavas, the Yakshas, the Kinnaras, the Nagas, the Rakshashas and the evil minded Daityas and who will be able to subjugate all the worlds, should be my husband.

Having heard her these words, he (Indra) became sorry and pensive. (He thought), "There is no husband for this lady like the one she desires to possess.”

That sun-like effulgent one then saw the sun on the Udaya (rising) mountain. He also saw the greatly exalted moon entering into the sun.

It being the time of the new moon, Shatakratu saw in that Rudra (fearful) moment that the celestials and the Asuras were fighting on the Udaya mountain.

Shatakratu saw that the morning twilight was tinged with red clouds. The exalted one also saw that the abode of Varuna (ocean) had become as red as blood.

He also saw that Agni, carrying oblations offered with various mantras by Bhrigu, Angira and others, entered the disc of the sun.

He also saw the twenty four Parvas adoring the sun. The beautiful Soma was also present in the sun with such surroundings.

Having seen this union of the sun and the moon and also that terrible conjunction, Indra thus reflected.

"This fearful conjunction of the sun and the moon forebodes a terrible battle at the ends of this night.

The river Sindhu is flowing with a current of fresh blood. The jackals with fiery faces are crying to the sun.

This great conjunction is terrible and it is full of effulgence. This union of the sun, moon and the fire is very wonderful.

If Soma beget a son now, that son may become the husband of this damsel. Agni has also similar surroundings. Agni is also a deity of heaven.

If he too beget a son, that son may become the husband of this damsel.” Having thus, though the exalted one went to the abode of Brahma.

Taking Devasena with him. Saluting the Grandsire he said, "Grant this lady a good warrior for her husband."

Brahma said:
O slayer of Danavas, it shall be as you desire. The issue of this union will be very powerful and mighty.

O Shatakratu, that powerful being will be the husband of this lady and the generallissimo of your army,

Having heard this, Indra, with that damsel bowed to him; and then he went to the place where those great Brahmanas, the mighty celestials Rishis, Mahatmans and other lived.

With Indra at their head, the celestials with the desire of drinking the Soma to receive their respective shares, went to the sacrifices of those Rishis.

Having duly performed the ceremony with the blazing fire, those high-souled men offered oblation to the dwellers of heaven.

The Adbhuta fire, that carrier of oblations, was invoked with mantras. Coming out of the disc of the sun, that exalted fire restrained his speech and went there. O best of the Bharata race, entering the sacrificial fire that had been made and into which various offerings were made by the Rishis with mantras, the fire took them with him and made them over to the dwellers of heaven.

Coming out from that place, he saw the wives of those high-souled Rishis sleeping comfortably on their respective beds,

Their complexion was like that of an alter of gold. It was spotless like the disc of moon. It was scattering the beam of light like flames and their beauty was like that of galaxy in the sky.

Seeing the wives of those foremost of Brahmanas with eager eyes, his mind became greatly agitated; he was filled with desires.

Restraining his heart, he considered to be very improper it to be thus moved (will desire). He thought, "The wives of these illustrated Brahmanas are chaste and faithful. They are beyond the reach of other people's desires. I am filled with desire to possess them. I shall therefore by becoming their household fire gratify myself with daily looking at them."

Thus transforming himself into a household fire Adbhuta fire was highly gratified with seeing those gold complexioned ladies and touching them with his flames.

Attracted by their beauty, he lived there for a long time. Being filled with great love for them, he gave them his heart.

Being disappointed to win the hearts of those Brahmana women and being much afflicted by love, he went to a forest to commit suicide.

But a little while ago, Svaha, the daughter of Daksha, had bestowed her heart on him. That lady was seeking to detect his weak moments.

That faultless lady did not succeed in finding out any weakness in that cool and collected deity of fire. But now that the fire-deity had gone to the forest afflicted with the pangs of love; she thought thus, "As I am too much afflicted with love, I shall assume the disguise of the wives of the seven Rishis and in that disguise I shall find out the deity of fire who is so much smitten with their charms. He will be then gratified and my desire also will be satisfied.”

Markandeya said:
O ruler of men, Angirasa's wife possessed good behaviour, beauty and accomplishments. That lady, then assuming the disguise went to the fire, That charming lady thus spoke to him, "O Angi, I am afflicted with desire, you should satisfy me. If you refused to do it, I shall commit suicide. O Hutasana, I am Angirasa's wife, named Siva. I have come at the advice of others who have sent me to you after due deliberation.”

Agni said:
How did you know that I was afflicted with desire? How did the others, the beloved wives of the seven Rishis, as you say, know this?

Shiva said:
You are always beloved to us, but we are afraid of you. Now knowing your mind by clear signs, they have sent me to you.

O Hutasana, I have come here to satisfy my desire. Kindly gratify me. My sister-in-law are waiting for me; I must soon return.

Markandeya said :
Then Agni being exceedingly pleased lived with her; and that lady too joyfully held intercourse with him; and she also held the seed in her hand.

Then she thought that those who would see her in that disguise in the forest would speak ill of the Brahmana women and Agni.

Therefore she should be a 'Garudi' bird and go out of the forest without being seen by anybody.

Then becoming a bird, she went out of the great forest and saw the white mountain covered with the clumps of heath.

That mountain guarded by seven headed serpents with poison in their very looks and frequented by the male and famale, Rakshashas, the Pishachas, the fearful spirits and various kinds of birds and beasts.

Suddenly going up to an inaccessible peak that excellent lady threw the seed into a golden well.

Then assuming successively the forms of the wives of the illustrious seven Rishis, she held intercourse with Agni. But she could not assume the disguise of Arundhuti. On account of her great ascetic merit and her great devoition towards her husband. O foremost of Kurus, the damsel Svaha in the first lunar day threw six times into that (golden) well the seed of Agni.

Thrown there, it produced a greatly powerful male child. As it was considered by the Rishis as cast off, that child came to be called Skanda. The child had six heads, twelve ears, twelve eyes and twelve arms.

One nack and one stomach. It first assumed a form on the second lunar day; and on the third lunar day it grew to be a little child.

The limbs of Guhaka (Skanda) were developed on the fourth day. Being surrounded by a mass of red clouds flashing blazing lightnings, it shone like the sun rising in the midst of a mass of red clouds.

Seizing the fearful great bow used by the destroyer of the Asura Tripura for the destruction of the enemies of the celestials.

That mighty one uttered such a terrible roar that the three worlds with their mobile and immobile divisions became struck with fear. Hearing that sound which seemed like the roarings of big clouds, the great Nagas, Chitra and Airavata, were shaken with fear. Seeing them unsteady, that lad shining with sun like refulgence, held them with both his hands. With a dart in one hand and with a stout, red-central and big cock fast secured in another, that mighty-armed son of Agni sported about making a fearful noise.

Holding an excellent conch in two of his hands, that mighty one blew it, frightening even the most powerful creatures.

Striking the air with two hands and playing about on the hill-top, the mighty Mahasena of matchless prowess looked as if he were on the point of devouring the three worlds.

He looked like Surya when he rises in heavens. That wonderfully shining and matchlessly powerful one, seated on the top of that hill aw with many directions. He again raised up a loud roar. Hearing his those roars many creatures fell down on the ground in fear. Frightened and anxious, they sought protection.

All those persons of various orders that sought the protection of that god are known as his mighty Brahmana flowers.

Rising from his seat, that mighty deity dispelled the fear of all creature and then drawing his bow, he discharged his arrows towards the great white mountain.

With those arrows, the hill Karaneha the son of Himavat, was rent asunder. Therefore white swans and vultures now migrate to the Meru mountains.

The Krauncha hill, being fearfully wounded, fell down uttering terrible groans. Seeing him fallen, the other hills also began to scream.

That mighty being of matchless prowess, hearing the groans of the afflicted hills, was not at all moved, but uplifting his mace he yelled forth his cry.

That high-souled one then hurled his mace of great lustre. The quickly rent in two the peaks of the great white mountain.

The white mountain being thus pierced by him was greatly afraid of him and disassociating himself from the earth she fled away with the other mountains.

The earth was greatly afflicted and she was bereft off all her ornaments. She went to Skanda and she again became as shining as before.

The mountains also bowed down to Skanda and came back and stuck into the earth. All creatures then performed the Puja (worship) of Skanda on the fifth day of the lunar month.

Markandey said:
When that powerful, mighty and high-souled one (Mahasena) was born, various kinds of fearful evil omens appeared.

The nature of male and female, of heat and cold and of such other pairs of contraies was reversed. The planets, the cardinal points and the firmaments became radient with light and the earth began to roar.

The Rishis who always sought the welfare of the world, seeing these fearful omens on all sides, began with anxious hearts to restore tranquility in the universe.

Those men who lived in that Chaitraratha forest said, "All this disasters have fallen on us in consequence of Agni holding intercourse with the six wives of the seven Rishis."

Others who saw her (Svaha) as a bird said, "This has been brought about by a bird." None ever thought that Svaha was the cause of all this mischief.

Having heard that the child was hers, Svaha slowly went to Skanda and told him, "I am your mother."

The seven Rishis, hearing that a greatly powerful son was born (to them), abandoned their six wives except the adorable lady Arundhuti.

Because all the dwellers of that forest said that those six women were the cause of the birth of that child. O king, Svaha also said again and again to the seven Rishis, "O Rishis, this child is mine. Your wives are not its mother."

The great Rishi Vishwamitra, after performing the sacrifice of the seven Rishis, had followed unseen Agni when he had been afflicted with desire and therefore he knew all as they happened.

Vishwamitra was first to seek the protection of Kumara. He offered excellent prayers in honour of Mahasena.

All the thirteen auspicious rites of childhood such as the birth and other ceremonies were all performed by the great Rishi in respect of that child.

For the good of the world, he promulgated the virtues of the six-faced Skanda and performed ceremonies in hour of the cock, the goddess Shakti and the first followers of Skanda. For this reason Vishwamitra became a great favourite of Kumara.

That great Rishi told the seven Rishis all about the transformation of Svaha (as their wives) and also told them that their wives are perfectly innocent. (Even) having heard this, the seven Rihsis abandoned their wives.

Hearing of Skanda, the celestials then all spoke thus to Vasava (Indra), "O Shakra, soon kill Skanda, for his prowess is unbearable. If you do not destroy him, he will conquer us with all the three worlds. Vanquishing you, he will become the mighty lord of the celestials.”

Thus spoke Indra to those who were afflicted, ‘This child possesses great prowess. He can himself destroy (even) the creator of universe in battle with his prowess. I therefore do not dare to destory him.’ Thus said Shakra again and again.

They (the celestials) said, "You have no heroism in you, therefore you speak thus. Let the mothers of the universe go today to Skanda. They can muster at will any power they like. Let them kill this child. Saying, "So be it," they (mothers) went away.

But seeing him matchlessly powerful, they became dispirited. Considering him to be invincible, they sought his protection and said to him, "O greatly powerful one, become our son.

We are full of affection for you. We are desirous of giving you our breasts (to be sucked). The milk oozes out from our breasts." Having heard these words, the mighty Mahasena desired to suck their breasts. He received them with dur respect and complied with their request. Then that mightiest of mighty ones saw that his father Agni was coming towards him.

That Sive (the doer of good) was duly honoured by his son; and he with the mothers stayed there near Mahasena to tend him.

That lady amongst the mothers who was born of anger kept watch over Skanda with a spike in hand as a mother guards her own child.

That irascible daughter of blood who lived in blood embraced Mahasena in her breast and nursed him like a mother. And Agni, transforming himself as a teacher with a goat's mouth and followed by numerous children, began to gratify that child with toys on his that mountain abode.

Markandeya said:
The planets with their satelites, the Rishis and the mothers, Agni and numerrous other blazing countries and many other fearful dwellers of heaven waited on Mahasena with the mothers. The illustrious lord of the celestials, wishing to win victory and believing success to be difficult to be attained mounted his elephant. Airavata; and attended by the other celestials advanced towards Skanda.

Surrounded by all the celestials and armed with thunder, the mighty Indra with the object of killing Mahasena quickly marched with the fearful celestial army of great effulgence. They sounded their shrill war cry, furnished with various sorts of war materials, armed with various armours and with numerous bows the warriors rode on various animals. When Mahasena saw the gloriously attired and brilliantly adorned Shakra advancing with the determination of killing him; he to advanced to meet him. O son of Pritha, the mighty Vasava, the lord of the celestials, then uttered a loud shout to encourage his warriors. Marching quickly to kill that son of Agni and being praised by the Tredasas and the great Rishis, he at last reached the abode of Kartikeya.

Thereupon the lord of the celestials with the celestials sent forth lion-like roars. Having heard that roar, Guha also roared like the ocean.

On hearing that noise, the celestial army was agitated like the great ocean— and it was stunned and it remained fixed in one place.

Having seen the celestials come near him with the intention of killing him, that son of Agni was filled with anger and set forth rising flames of fire from within his mouth.

Those flames made the celestial army struggle on the ground. Their heads, their bodies, their arms and their riding animals were all burnt in that conflagration; they all appeared like stars displaced from their proper spheres. Thus afflicted they all abandoned the wielder of thunder and took protection of the son of Agni. Thus they secured peace. Being thus forsaken by the celestials, Indra hurled his thunder on Skanda.

O great king, it pierced the right side of Skanda and it severed that side of that high-souled being.

Being (thus) struck by the thunder, there rose another being from the body of Skanda. He was a gold-complexioned youth with a mace in his hand and celestial ear-rings in his ears.

Because he was born on account of the piercing of the thunder-bolt, he was named Vishakha. Sing that another being looking like the fearful and all destroying Agni had arisen, he (Indra) was alarmed and with joined hands he sought the protection of Skanda. That high-souled deity asked him to abandon all fear. The celestials were then filled with joy and their musicians then began to play.

Markandeya said:
Now hear about the fearful and curious-looking followers of Skanda. Struck with the thunder, (Skanda gave birth to) a number of male children.

These fearful ones (creatures) steal (the life of) little children whether born in the womb. When he was struck with thunder some female children also sprung up from the mighty one.

These children adopted Visakha as their father. That adorable and clever Bhadrasakha, with a face like that of a goat, was at the time surrounded by all his sons and daughters whom he guarded carefully in the presence of the great mothers. For this reason the dwellers of earth called Skanda the father of Kumaras. Those who desire to have sons worship the mighty Rudra in the form of the fire-god and Uma in the form of Svaha. By this means they are blessed with sons. The daughters, begotten by Hutasana named Tapa. Having gone to Skanda, were thus addressed by him, ‘What can I do for you?’

The girls said, "Do us this favour, by your blessing may we become the good and the respected mothers of all the worlds." He replied, "Let it be so." And that high-souled one again and again said, "'You shall be devided into Shivas and Ashivas (good and evil spirits). Then after having established Skanda's sonship, the mothers went away.

Kaki, Halima, Malini, Brinhata, Arya, Palala and Vaimitra, these were the seven mothers of Shishu.

They had a powerful, red-eyed, terrific and very turbulent son, named Shishu, born by the blessings of Skanda.

He was regarded as the eighth hero born of the mothers of Skanda called Virashtaka. But he is known also as the Vira-navaka when the being with the face of a goat is included.

Know that the sixth face of Skanda was that of a goat. That face, O king, is situated in the middle of the sixth. It is always adored by the mothers.

That head by which Bhadrashakha created the celestial energy and prowess is considered to be the best (of all his heads). O lord of men, these holy and wonderful events all took place on the fifth day of the bright fortninght of the lunar month and on the sixth day a very fearful battle was fought at that place.

Markandeya said:
Skanda was adorned with a golden armlet and garland; he wore a crest and crown of gold; his eyes were gold coloured and they were very bright.

He had sharp teeth, he was clad in a red garment, he looked very hand me, he had a most charming appearance, he possessed all good characteristics, he was the favorite of the three worlds.

He was a giver of boons, he was brave and youthful and he was adorned with ear-rings. When he was resting, the goddess of wealth, looking like a lotus and assuming a body, came to him.

When he became thus possessed of the goddess of wealth, that illustrious and delicate being looked like the full moon.

The high-souled Brahmanas worshipped that greatly powerful one and the great Rishis spoke thus to Skanda.

The Rishis said:
O golden egg-born one, may prosperity come to you. May you be the cause of doing good to the world. Though you have been born in six nights, all the worlds have come to your subjection.

O foremost of celestials, you have removed all their fears, therefore become the Indra of the three worlds and thus remove their cause of apprehension.

Skanda said:
O great ascetics, what Indra does with all this worlds? How does that lord of the celestials unceasingly protect the hosts of gods?

The Rishis said:
Indra gives strength, power, offspring and happiness to all beings. When propetiated that lord of the celestials bestows on all creatures all the objects of their desire.

He destroys the wicked and fulfile the desires of the righteous. That destroyer of Bala assigns to all creatures their various duties. He officiates for the sun and the moon in places where there is no sun and the moon. When occasion requires he acts for fire, air, earth and water. These are the duties of Indra. He capacities are immense. You, too, are greatly powerful; therefore, O hero, become our Indra.

Indra said:
O mighty armed one, O excellent being, make us happy by becoming the lord of all of us. You are worthy of the honour; therefore we shall instal you this very day.

Skanda said:
O Indra, continue to rule over the three worlds with self-possession and with a desire for (new) conquests. I shall remain your humble servant. I do not desire to get your sovereignity.

Indra said:
O hero, your prowess is wonderful. Therefore vanquish the enemies of the celestials. People have been greatly astonished to see your unirivalled prowess.

I have been bereft of my prowess. Defeated as I am by you, if I am now to act as Indra, I will not be able to command the respect of all creatures. Every one would be busy to bring about disunion, then O lord, they would be the partisans of one or other of us.

O greatly powerful one, when they will form themselves into two distinct factions, war as before would be the result of that disunion. In that war you will undoubtedly be able to defeat me at your pleasure and then to become the lord of all the worlds. Don't think on this subject.

Skanda said:
O Indra, you are my king as well as that of the three worlds. May prosperity come to you. Tell me if I can obey any of your commands.

Indra said:
O greatly powerful one, O Skanda, at your command I shall continue to act as Indra. If you have said this deliberately and earnestly then hear me how you can gratify your desire to serve me. Become the generallissimo of the celestial army.

Skanda said:
Instal me (then) as the generallisimo (of the celestial army) for the destruction of the Danavas, for the good of the celestials and for the well-being of Brahmanas and kine.

Markandeya said:
Thus having been installed by Indra and all the other celestials and honoured by the great Rishis, he looked exceedingly grand. The golden umbrella (held over his head) looked like a halo of blazing fire.

O foremost of men, that illustrious deity, the vanquisher of Tripura (Indra) Lord Shiva with his wife came there and put round his neck the celestial garland of gold mady by Vishwakarma.

That exalted god Vrishadhvaja (Siva) honoured him with a joyous heart. That deity is called Rudra by the Brahmanas and therefore Skanda is called the son of Rudra.

The semen ejaculated by Rudra was converted in the form of a white mountain. The constalations Krittikas etc. had transmitted the fire semen at that white mountain made of Rudras semen.

As Rudra was seen by all the dwellers of heaven to honour Guha (Skanda), the foremost of all accomplished beings is for this reason called the son of Rudra.

The child had his birth from the action of Rudra entering into the constitution of the deity of fire and for this reasort Skanda is called the son of Rudra.

O descendant of Bharata, as Rudra, that fire god, (Skanda) Svaha and the six wives (of the seven Rishis) were the cause of the birth of the great deity Skanda, so was he for that reason called the son of Rudra.

That son of the deity of fire was clad in a pair of red cloths. He thus looked like the sun peeing from behind a mass of red clouds.

The red cock given to him by the fire god became his sign. When sitting on the flag-staff of his car it looked like the very image of the all destroying fire.

The presiding deity of the power which gives victory to the celestials, which is the direction of all exertions of all creatures and which constitutes their glory, then came to him.

A mystreious charm entered into his constitution, the charm which manifests its power on the battle field. Beauty, strength, piety, power, might, truthfulness, rectitude, devotion to Brahmanas, freedom from illusion or perplexity, protection of followers, destruction of foes and care of all creatures, these, O lord of men, are the onborn virtues of Skanda.

Thus installed by all the celestials, he looked pleased and complacient. Dressed in his best style, he looked as beautiful as the full moon.

The much esteemed incantation of the Vedic hymns, the music of the celestial musicians, the songs of the celestials and the Gandharvas then rose on all sides.

Surrounded by the well fressed Apsaras, by many gay and happy looking Pishachas and by the celestials, that son of Agni sported in all his grandeur. To the dwellers of heaven, the installed Skanda looked like the sun rising after the darkness has passed away. Then thousands of the celestial forces.

Saying "You are our lord", came to him from all directions. That exalted one, surrounded by all creatures and praised and honoured by them, encouraged them in return. Satakratu (Indra) also, after having installed Skanda as the generallissimo of the celestial army.

Remembered Devasena whom he had once rescued. "This one has undoubtedly been destined by Brahma himself to be the husband of that lady," thus reflecting, the slayer of Vala (Indra) brought her adorned with all ornaments; and he then thus spoke to Skanda, "O foremost of the celestials, even before your birth this lady was destined to be your wife by the Self-create (Brahma); therefore with due rites and Mantras accept her hand, her right hand which is like a lotus." Having been thus addressed, he accepted her hands in due rites.

Brihaspati learned in Mantras performed all necessary prayers and oblations. Thus Devasena became known among men as the wife of Skanda.

She was also called by the Brahmanas as Shashti, Lakshmi, Asha, Sukhaprada, Sinivali, Kuhu, Sadvritti and Aprajita.

When Skanda was married to Devasena, the goddess of wealth in her embodied form waited upon him with diligence. As Skanda attained celebrity on the fifth lunar day, it was called Sripanchami; and as he obtained his object in the sixth, that day was considered to be a great tithi.

Markandeya said:
Those six ladies, the wives of the seven Rishis, when they learnt that Mahasena had been blessed with good fortune and he had been made the generallissimo fo the celestial army, all came to him.

Those virtuous and vow-observing ones, having been abandoned by the Rishis, came to the celestial and exalted generallisimo and spoke to him thus.

"O son, we have been abandoned by our celestial like husbands without any cause. Some spread the remour that we gave birth to you. Believing this story, they became angry and they banished us from our holy places. You should save us from this infamy.

We desire to adopt you as our son, so that, O lord, everlasting bliss might be secured to us through your favour. Repay thus the obligation you owe to us.

Skanda said:
O furltless ones, become my mothers. I am your son. You will obtain all the desires of your mond.

Markandeya said:
Thereupon Shakra (Indra), having expressed his desire to say something to Skanda, the latter said, "What is it? Tell it to me." Being thus told by Skanda, Vasava thus spoke.

"The lady Abhijit, the younger sister of Rohini, being jealous and desirous of becoming the eldest, has gone to the forest to perform asceticism.

I am at a loss to find out one to replace that fallen star. O Skanda, be blessed. Consult with Brahma about this matter.

Dhanishtha and other constellations were created by Brahma. Rohini was one of them and with her their number was full."

Having been thus addressed (by Indra), Skanda sent Kritika. She was placed in heavens. That star, presided over by Agni, shone as if with seven heads.

Vinata also said to Skanda, "You are my son entitled to offer me oblations. O son, I desire to live with you always."

Skanda said:
"So be it. I bow my head to you. Guide me with a mother's affection. Respected by your daughter-in-law, you will always live with me.

Markandeya said:
Thereupon the great mothers thus spoke to Skanda, "We are called by the learned as the mothers of all creatures. But we desire to be your mother; therefore honour and respect us.

Skanda said:
Become mothers to me and let me be your son. Tell me what I can do to please you.

The mothers said:
In the days of your, the ladies were appointed as the mothers of creatures. O foremost of deities, we desire that they are disposed of that dignity. Let us be installed in their place. Let us be worshipped instead of them by all the worlds. Restore us our those progeny whom we have been deprived of by them.

Skanda said:
You shall not get back those offsprings that have been once given away. But if you like, I can give you (new) progeny.

The mothers said:
We desire that while living with you we may be able to eat up the progeny of those mothers and their grandsons by assuming different shapes. Grant us this favour.

Skanda said:
I can grant you progeny. But what you ask is very painful. Be blessed. O mothers, I bow my head to you, do give them your protection and care.

The mothers said:
O Skanda, we shall protect them as you desire. Be blessed. O lord Skanda, we desire to live with you always.

Skanda said:
So long the children of the human race do not attain the youthful state in their sixteenth year, you will afflict them inyour various forms. I shall bestow on you a fearful and inexhaustible spirit; with this you shall live happily and you shall also be worshipped by all.

Markandeya said:
Then a mighty fiery-being sprang up from the body of Skanda to devour the progeny of the human beings.

He fell down upon the ground senseless and hungry. At the command of Skanda, that evil spirit assumed a fearful form.

Skandapasmara is the name by which it is known among the excellent Brahmanas. Vinata is called the fearful Sukani Graha.

She, who is known as Putana Rakshashi by the learned, is the Graha called Putana. That fearful and terrible Rakshashi of a hideous form is called the Pishachi Shita Putana. That fearful spirit causes abortion in women.

Aditi is also known by the name of Revati; her spirits are called Raivata. That Graha also afflicts children.

O descendant of Kuru, Diti, the mother of the Daityas, is also called Mukhamandika. That fearful spirit is very fond of little children's flesh. Those male and female children, who are said to have been begotten by Skanda, are also evil spirits; and they all destroy the foetus in the womb.

They are known as the husbands of these female spirits. Children are unawares attacked by these female creatures.

O king, Surabhi, who is called the mother of all animals of the bovine species, is ridden by Shakuni who along with her devours children on earth.

O ruler of men, Sarama the mother of gods, also habitually kills all children when they remain in the womb.

She, who is the mother of all trees, dwells in a Karanja tree. She is a giver of boons, she has a placid countenance and she is always favourably disposed towards all creatures.

Those who desire to have children bow down to her who seats on Karanja tree. Those eighteen evil spirits, fond of meat and wine and also other food of the same kind, live for ten days in the lyings in room. Kadru assuming a subtle form enters into the womb of a woman. And she there destroys the foetus. The mother is thus made to give birth to a Naga.

She who is the mother of the Gandharvas takes away the foetus. And thus the woman is seen on the earth to have an abhortive conception.

She who is the mother of the Apsaras removes the foetus from the womb. And then the learned men say that the conception has become stationary.

The daughter of the deity of blood is said to be the nurse of Skanda. She is therefore wirshipped under the name of Lohitayani on Kadamba trees.

This revered goddess acts the same part among the females as does Rudra among the males. She is the mother of all children; she is specially worshipped for their welfare. I have thus described to you all the evil spirits that preside over the destiny of children. Until children attain their sixteenth year, these spirits exercise their influence for evil and after that for good.

The male and female spirits that I have described to you are always called by men as the spirits of Skanda.

They are propitiated with burnt offerings, ablutions, unguents, sacrifices and other offerings and particularly by the worship of Skanda.

O king of kings, when they are respected and honoured in due form, they bestow on men whatever is good for them and also valour and long life.

Having made due salutation to the great god, I shall now describe to you the nature of those spirits that influence the destinies of men after they have attained their sixteenth year.

The man who sees the celestials while sleeping or while he is awake soon turn mad. The spirits under whose in fluence this happens, are called the celestial spirits.

When a man sees his deceased ancestors while he is comfortably seated or while he is lying in his bed, he turns mad. The spirit who causes this is called ancestral spirit.

The man who shows disrespect to the Siddhas and who is cursed by them in return soon turns mad. The evil spirit who causes this is called the Siddha spirit.

The spirit by whose influence a man smells sweet fragrance and becomes cognisant of various tastes and thus turns mad is called the Rakshasha spirit.

The spirit by whose influence a man is possessed by the celestial musicians (Gandharvas) is thus made mad is called the Gandharva spirit.

The evil spirit by whose influence men are always persiented by the Pishachas and thus turn mad is called the Pishacha spirit.

When a Yaksha spirit by some means or other enters the body of a human being, he immediately turns mad. Such a spirit is called the Yaksha spirit.

The illness of the man who goes mad, his mind being demoralised with vices, must be cured according to the methods prescribed in the Shastras.

Men also turn mad from perplexity, from fear, as also on seeing hideous sights. Their remedy is in quieting their minds.

There are three classes of evil spirits, some frolicsome, some gluttonous and some sensual.

Until men attain the age of one hundred years these evil spirits continue to persecute them. Afterwards fever becomes the only evil spirit that affects human beings.

Those evil spirits always avoid those who are self-controlled and self-restrained, who are of cleanly habits, who are god-fearing and free from laziness and contamination.

O king, I have thus described to you all the evil spirits that influence the destiny of man. You who are devoted to the great god (Siva) will never be troubled.

Markandeya said:
When Skanda had done all these favourite works of the mothers, Svaha appeared before him and said, "You are my son.

I desire that you should give me great happiness." To her Skanda replied, “What sort of happiness you desire to get?”

Svaha said:
O mighty-armed one, O child, I am the favourite daughter of Daksha. My name is Svaha; from my youth I am in love with Agni, but that deity does not understand my feelings. I desire to live forever with him.

Skanda said:
O lady, O beautiful one, from this day all the oblations that virtuous, men, who do not deviate from the path of virtue, will offer to the celestials and the Pitris with Mantras uttered by the Brahmanas shall always be offered to Agni coupled with the name of Svaha. Thus, O excellent one, you will always live with Agni.

Markandeya said:
Having been thus addressed and worshipped by Skanda, Svaha was greatly pleased. Being thus united with her husband Pavaka (Agni), she much honoured Skanda.

Then Brahma, the lord of creatures, said to Mahasena, "Go and see your father Maheshvara, the chastiser of Tripura.

Rudra with Agni and Uma and with Svaha have combined to make you invincible for the good of the world.

Men who are desirous of acquiring wealth should worship these five classes of spirits with the sun-flower. They should also be worshipped for the alleviation of diseases.

Minjika and Minjika, begotten by Rudra should always be worshipped by those who desire the good of their children. Those who desire to have children born to them should always worship those female spirits that live on human flesh and that are produced in trees.
Thus all Pishachas are divided into innumerable classes. O king, hear now the origin of the bells and standards of Skanda.

Airavata had two Bells named Vaijayanti. The intelligent Indra brought them and personally gave them to Guha.

Vishakha took one of those Bells and Skanda the other. The standards of both Kartikeya and Vishakha are of the red colour.

That greatly powerful deity Mahasena was very much pleased with the toys give to him by the celestials.

Surrounded by the celestials and the Pishachas and seated on the golden mountain, he looked effulgent in all the grandeur of prosperity.

That mountain covered with beautiful forests looked grand with the presence of that hero, as the Mandara with charming caves looks with the rays of the sun.

The white mountain was adorned with charming forests full of blossoming Santaka flowers and with forests of Karbira,, Parijata, Japa and Ashoka trees and also with wild tracts, overgrown with Kadamba trees; it abounded in innumerable celestials deer and birds. The roaring clouds served the purpose of musical instruments. It sounded like the murmurs of an agitated sea. The celestials, the Gandharvas and the Apsaras began to dance. There rose a loud sound of joy from the merriment of all creatures.

It appeared as if Indra with all the worlds had been transferred to the white mountain. All looked at Skanda with great satisfaction. None felt tired in doing so.

When that exalted son of Pavaka was installed as the generallissimo of the celestials army, that handsome and happy lord, riding with Parvati on a car and shining as effulgent as the sun, went to a place called Bhadravata. To his beautiful chariot were yoked thousands of lions and it was driven by Kala (himself). They passed through space and seemed as if they were about to devour the sky.

Striking terror into the hearts of all creatures in the mobile and immobile worlds, those lions flitted through the sky uttering fearful growls. In that chariot was seated Pashupati (Shiva) with the mother Uma.

Looking like the sun with flames of lightening illuminating masses of clouds which are adorned with the bow of Indra. In front of him proceeded the lord of wealth (Kubera) with his followers Guhyakas,

Riding on the backs of human beings and riding (also) on his beautiful car Pushpaka. Indra also with the celestials went riding on his elephant Airavata,

And brought up the rear of Mahadeva, the giver of boons. The great Yaksha Amogha with his followers, the Jrimbhaka Yakshas and other Rakshasas adorned with garlands of flowers were m the right wing of the army. Many celestials warriors with the Vasus and the Rudras, marched in the right wing of the army. Then marched the terrible Yama in company with Death followed by hundreds of fearful diseases. Behind him was carried the fearful, sharp and well-adorned trident of Shiva called Vijaya. The exalted lord of waters Varuna with his terrible Pasha (weapon) surrounded by innumerable aquatic animals marched slowly with the trident. The trident of the Vijaya was followed by Pattisha (weapon) of Rudra guarded.

By mace, balls, clubs and other excellent weapons. O king, Pattisha was followed by the greatly effulgent umbrella of Rudra.

And by the vessels and by the great Rishis. On the right looked beautiful the effulgent scepter followed by Bhrigu Angira and others.

Behind all these, rode Rudra on his white chariot, giving great encouragement to the celestials by his great prowess. Rivers and lakes, the seas, Apsaras, Rishis, celestials, Gandharvas, Nagas, stars, planets and other children of the celestials and also many handsome women followed him in his train. The beautiful ladies went scattering flowers all around.

The clouds went along making their obeisance to the wielder of Pinaka. Soma held a white umbrella over his head.
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And Agni and Vayu fanned him with Chamaras. O king, he was followed by the prosperity-bound Indra accompanied with the Royal sages singing the praises of Vrishadhvaja (Shiva).

Gauri, Vidhya, Gandhari, Keshini, Mitra and Savitri, all followed Parvati and so did also all those that are Vidhyas, created by the learned.

The Rakshasas Grahas (spirits) that deliver to different divisions of the army the commands (of Skanda) that are implicitly obeyed by Indra an the other celestials went in front of the army as standard-bearers.

That foremost of Yakshas, named Pingala, the friend of Rudra, who is always present in the place where corpses are burnt and who is agreeable to all people, merrily marched with him, sometime going in front of the army and sometime falling behind it, his movements were not certain.

Virtuous actions are the offerings with which the deity Rudra is worshipped by mortals. He is also called Shiva, the omnipotent god, the wielder of Pinaka; he is the great god. He is worshipped in various forms. The son of Kritika, the generallissimo of the celestials army, ever respectful to Brahmanas, being thus surrounded by the celestials forces, also followed that lord of the celestials. Then Mahadeva said these weighty words to Mahasena. "Carefully command the seventh army corps of the celestials forces."

O lord, very well, I shall command, the seventh army corps. Now tell me soon if I am to do any thing else.

Rudra said:
O son, you shall always find me in the field of battle. By looking at me and by devotion to me, you shall derive great good.

Markandeya said:
Having said this, Maheshvara (Shiva) embraced him and then permitted him to go. When Skanda was thus allowed to go, great disasters occurred.

To disturb the equanimity of the celestials. The firmament with the stars was on a blaze. The whole universe became greatly confused.

The earth tremble I and sent up a rumbling sound. Darkness covered the whole world. Seeing this fearful catastrophy, Shankara (Shiva) with the greatly blessed Uma and with the celestials and the great Rishis became greatly aggrieved. When such confusion overtook them, they saw before them a fearful and mighty army with various weapons; it looked like a mass of clouds and rocks. Those terrible and countless beings, speaking various languages, came where stood Shankara and the celestials. They hurled on the celestials showers of arrows from all directions.

And also masses of rocks, maces, clubs, Shataghnis, Prasas and Parighas (all weapons). The celestials army was thrown into great confusion by the shower of those fearful weapons and they began to waver. The Danavas made a great havoc by cutting down the soldiers, horses, elephants, chariots and arms. The celestials forces were then seen to turn their backs upon the enemy. Many of them fell, killed by the Asuras as large trees fall in the forest when a wild fire takes place. The dwellers of heaven fell with their heads cut off from their bodies. They had none to lead them in that fearful battle and they were thus killed by the enemy. Seeing his army unsteady and hard pressed by the Danavas, the lord of the celestials, the slayer of Bala, Purandara, tried to rally them by saying, "O heroes, do not be afraid; may success attend you. Take up your arms.

Resolve upon displaying bravery; you will then meet with no more misfortune and you will then be able to defeat these wicked and terrible wretches, the Danavas. Be blessed; attack the great Danavas with me." Having heard the words of Shakra, the dwellers of heaven became reassured.

And under his leadership they again attacked the Danavas. Thereupon all the celestials and the greatly powerful Marutas.

Along with the greatly exalted Sadhyas and the Vasus returned to the attack, the arrows which they angrily discharged against the enemy drank a large quantity of blood from the bodies of the Daityas and of their horses and elephants. Their sharp arrows passing through their bodies fell upon the ground looking like so many snakes falling from the sides of a hill. O king, the Daityas, thus pierced by the arrows, fell on all sides, looking like so many masses of clouds- Attacked by the celestials on the field of battle, the Danava forces.

Were struck with panic and they wavered at that shower of various arrows. Then the celestials loudly gave vent to their joy with uplifted weapons. The celestials musicians began to play various airs. Thus took place that great battle, so fearful to both sides.

The battle field was covered with blood and strewn with the bodies of both the Devas and the Danavas. The celestials however, wee soon worsted and the fearful Danavas again made a great havoc of the celestials army. The Asura drums were sounded and their shrill bugles wee loudly blown. The Danava chiefs sent forth terrific lion-like roars. Then came forward from the fearful Danava army a greatly powerful Danava, named Mahisha with a large mass of rocks in his hands.

He looked like the sun peering from among a mass of dark clouds. O king, seeing that uplifted mass of rocks about to be hurled on them, the dwellers of heaven fled in confusion.

But they were pursued by Mahisha who hurled on them the rock. O ruler of earth, by the falling of that rock, ten thousand warriors of the celestials army were killed by being crushed to the ground.

This act of Mahisha struck terror into the hearts of the celestials. With other Danavas, he again attacked them as a lion attacks a herd of small deer.

When Indra and the other dwellers of heaven saw that Mahisha was advancing to attack them, they fled leaving behind their arms and colours.

Thereupon Mahisha was greatly enraged and the quickly advanced towards the chariot of Rudra. Reaching near, he seized its pole with his hands.

When Mahisha in great wrath thus seized the pole of Rudra's chariot, the earth began to groan and the great Rishis fainted away.

Huge and cloud-like Daityas made great noise in joy, thinking that they had already won the victory.

Though the exalted Rudra was in this plight, he did not kill Mahisha, for he knew that the wicked wretch would be killed by Skanda.

The fiery Mahisha, gloating over the prize he had secured, sent up in great joy loud roars to the great alarm of the celestials and to the great joy of the Danavas.

When the celestials were in that great danger, Mahasena burning like a (second) sun came forward in great wrath.

That mighty armed lord was clad in red clothes, adorned with garlands of red flowers and incased in golden armour.

He rode on a golden chariot as bright as the sun, drawn by chest-nut horses. Seeing him the Daitya forces suddenly lost heart in the field of battle.

O king of kings, the greatly powerful Mahasena hurled a blazing Shakti (weapon) for the destruction of Mahisha. That weapon cut off his head and he fell on the ground dead.

His head, as massive as a hill, extending in length sixteen yojanas, falling on the ground barred the entrance to the country of the northern Kurus, though now the people of that country easily pass by that gate. It was seen by the Devas and the Danavas that Skanda hurled his Shakti again and again on the field of battle. It returned to his hands again and again killing thousands of the enemies. The fearful Danavas were killed in large numbers by the arrows of the greatly intelligent Mahasena. Then they were exceedingly alarmed and the followers of Skanda began to kill and cut them down and drink their blood. They in great joy exterminated the Danavas in no time.

As the sun destroys darkness or as fire destroys a forest or as the wind drives away clouds. In this manner, the illustrious Skanda defeated all his enemies.

The celestials came to congratulate him and he in his turn worshipped Maheshvara (Shiva). The son of Kritika looked as grand as the sun in all his glorious effulgence.

When the enemies (of the celestials) were completely destroyed by Skanda and when Maheshvara went away, then Purandara embraced him and thus spoke to him,

"O Skanda, O foremost of all warriors, this Mahisha who was made invincible by Brahma is (now) killed by you. The celestials were like grass to him.

O mighty armed hero, you have removed a thorn from the side of the celestials; you have killed in battle hundreds of Danavas, as brave as Mahisha, those enemies of the celestials who used to harass us always. Your followers have eaten up hundreds of Danavas.

O god, you are as invincible in battle as the husband of Uma (Shiva). This victory will be celebrated as your first great achievement.

Your fame will be everlasting all over the three worlds. O mighty armed hero, all the celestials will pay allegiance to you."

Having said this to Mahasena, the husband of Sachi with the permission of the three eyed deity (Shiva) left the place accompanied by the celestials.

Rudra returned to Bhadravata and the celestials returned to their respective abodes. The celestials were thus addressed by Rudra, "Look at Skanda as you do me.

That son of Agni, having killed the Danavas, have conquered the three worlds in one day. He has been worshipped by the great Rishis. The Brahmanas who attentively read this story of the birth of Skanda obtain prosperity in this world and the association with Skanda in the next world."

Yudhishthira said:
O high-souled and the exalted Brahmana, I desire to know the names of that great deity by which he is celebrated all over the three worlds.

Vaishampayana said:
Having been thus addressed by the illustrious Pandava in the midst of the Rishis, the exalted and the greatly ascetic Markandeya said -

Markandcya said:
(They are) Agneya, Skanda, Diptakirti, Anameya, Mayuraketu, Dharmatma, Bhutesha, Mahishmardana, Karnajit, Karnada, Kanta, Satyavak, Bhuvaneshvara, Shishu, Shighra, Suchi, Chanda, Dipatvarna, Shubhanana, Amogha, Anagha, Raudra, Priya, Chandranana, Diptashakti, Prashantatman, Bhadrakrit, Kutamohana, Shashtipriya, Pavitra, Matrivatsala, Kanyabharta, Vibhakta, Svaheya, Revatisuta, Prabhu, Neta, Vishakha, Naigameya, Suduschara, Suvrata, Lalita, Balakridanakapriya, Akashachari, Brahmachari, Shura, Shakhanodbhava, Vishvamitrapriya, Devasenapriya, Vasudevapriya, Priya and Priyakrit. These are the divine names of Kartikeya. Whoever repeats them there is no doubt he secures fame, wealth and salvation.

O foremost of the Kurus, I shall now with devotion pray to that matchless, powerful, six faced and brave Guha who is worshipped by the celestials and the Rishis. Listen to them.

O Skanda, you are devoted to Brahma you are begotten by Brahma, you are versed in the mysteries of Brahma, you are Brahmeshya, you are the foremost of those who possess Brahma, you are fond of Brahma, you are as austere as the Brahmanas, you are learned in the great mystery of Brahma and you are the leader of the Brahmanas.

You are Guha, you are Svadha, you are the holiest of the holy. You are invoked by Mantras and you are celebrated as the six flamed fire, you are the year, you are the six seasons, you are the months, the fortnights, the solar declination and the cardinal points of firmament.

You are lotus-eyed, you possess a lotus-like face, you have one thousand faces and one thousand arms. You are the ruler of the universe and you are the great oblations, you are the animating spirit of all the celestials and the Asuras.

You are the generallissimo of armies, you are fury, you are the lord, you are the great master, you are the conqueror of your enemies, you are Sahasrbhu, Sahasratushti and Sahasrbhuk.

You are the Sahasrapat, you are the earth herself, you possess innumerable forms and thousands of heads, you are endued with great strength. O god, you have with your own desire appeared as the son of Ganga, Svaha and Mahikritika.

O six-faced god, you play with the cock, you assume various forms according to your own will, you are Daksha, Soma, Marutas, Dharma, Vayu and the king of mountains.

For everlasting time you are mighty, you are the most eternal of all eternal things and you are the lord of lords, you are the origin of Truth, you are the destroyer of the children of Diti, you are the great conqueror of the enemies of the celestials.

You are the personation of virtue. Being yourself both vast and minute, you are acquainted with the highest and the lowest points of virtuous acts, you are the mysteries of Brahmana.

O foremost of the celestials, O lord of the universe, this whole creation is pervaded by your spirit. I have thus prayed to you according to the best of my power. I bow to you who possess twelve eyes and twelve hands. Your remaining attributes are beyond my conception.

The Brahmana who attentively reads this story of the birth of Skanda or narrates it to Brahmanas or hears it narrated by Brahmanas obtains wealth, long-life, fame, children, victory, prosperity, contentment and association with Skanda.

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