35 - The Legend of Yajnavalkya's receiving the Veda from the Sun-God: Legend of Vyasa: Description of Svayambhuva Manvantara

The Legend that Yajnavalkya received a new Veda (the white Yajurveda) from the Sun-god is as old as the Mbh. Shanti 318.6-12. But this chapter in the Mbh. does not mention his guru's order to recant the Yajurveda learnt by Yajnavalkya from him due to his insolence and uncharitable remarks about his classmates' capacity to perform that penance.

Suta said: —

1.    Shakalya (otherwise known as) Devamitra, an intelligent noble-soul, a leading Brahmana who was the foremost among those who were conversant with the Vedas, composed five Samhitas.¹

1. In continuation of note 1. p. 333 the spiritual or academic genealogy of Paila from Shakalya onwards is as follows: 

Shakalya 

Mudgala            Gokhala       Khaliyan     Sutapas      Shaishireya  

Composition of three

Samhitas and the Nirukta                               (Son of Shakalya) 

Paila                                Ikshalaka                Shatabalaka           Gaja 

Bashkala 

Bharadvaja (expounded 3 Samhitas) 

1.    Tvapanapa                   Pannagari               Arjava.

2. He had five disciples viz. Mudgala, Gokhala, Khaliyan, Sutapas and the fifth his dear (child) Shaishireya.

3. The excellent Brahmana (?) expounded three Samhitas viz. Shaka, Vaina and Rathitara. He composed a fourth (work) the Nirukta. 

4. He had four disciples viz. Paila, Ikshalaka, Shatabalaka the intelligent and Gaja, O excellent Brahmanas. 

5. Bharadvaja, son of Bashkala, expounded three Samhitas. He had three noble-souled disciples endowed with good qualities. 

6. They were, Tvapanapa the intelligent, Pannagari the wise one and the third one Arjava. All of them were praise-worthy, of holy observances due to the power of penance. 

7. They were devoid of passion. They had great splendour. They were perfect masters of the Samhitas. 

Thus, have been described the Bahvruchas by whom the Samhitas were made to function. 

8-9. The disciple of Vaishampayana composed Yajurveda. Eighty-six splendid Samhitas² were expounded by him. He gave them to his disciples and they grasped them in accordance with the injunctions. One of them, Yajnavalkya of supreme power of penance, was excluded¹ (? by the preceptor).

2. Cf. yajurvedasya shadashiti bheda bhavanti CVS P. 31. 

1. It is not clear whether Yajnavalkya was not taught Yajurveda or was made to vomit it and hence became Veda-less one. In other words, Vaishampayana must have taught Yajur Veda to Yajnavalkya.

10. There were eightysix disciples, the propounders of diverse Samhitas and there were three different kinds in every one of them. 

11. The three kinds in the splendid last variety of Veda are the (1) Northern (2) of the middle region and (3) the eastern one. 

12-13. Shyamayani became the leader of the Udichyas (Northerners). Asuri is remembered as the first founder of (the Vedic branch) of the middle region. Alambi is the foremost among the Prachyas (Easterners). There are (thus) the three regional heads.²

2. As stated in the footnote on Ch. XXIII, the list of Charakas is different in the CVS.

Thus, the Charakas, the Brahman expounders of the Samhitas have been described. 

The sages said: 

14. Why are they (called) Charakadhvaryus? Tell the reason factually. What is the (rite) observed (by them)? For what reason did they attain the status of Charaka. 

Suta said: -- 

15. The sages had some work to do, O excellent Brahmana. After reaching the top of the Meru, they conferred with one another as follows: 

16. "If any excellent Brahmana does not turn up here within seven days, he shall (have to) perform (expiation for) Brahmana-slaughter (Brahma-Hatya). This is proclaimed as our stipulated condition." 

17. Thereafter, all of them excepting Vaishampayana went to the place where the assemblage had been fixed. (They attended along with all the members of their groups).

18. At the instance of the Brahmanas, he performed (the atonement for) Brahma-Hatya. After calling together all the disciples he said: 

19. "Perform (the expiation of) Brahma-Hatya on my behalf, O excellent Brahmanas. All of you gather together and utter the words conducive to welfare, as desired.

Yajnavalkya said: —

20. “I shall perform it single-handed. Let these sages stand by. Purified by my own penance, I shall lift it up with my power". 

21. On being told thus, he (Vaishampayana) became angry and expelled Yajnavalkya. He said “Return to me everything that has been learned by you". 

22. On being told thus, (the sage) the most excellent one among the knowers of Brahman, vomited out the Yajur Mantras that had perceptible forms and had been smeared with blood. 

23. Thereafter, the Brahmana meditated upon the sun god and propitiated him. The Veda that had come up went over to the sun and stayed there. 

24. The sun-god who was pleased with him gave unto Brahmarati (i.e., Yajnavalkya who had the fund of Vedic know ledge) those Yajur Mantras that had gone up to the Solar sphere. 

25-27. Martanda (the Sun) gave those Yajur-Mantras to the intelligent Yajnavalkya who had assumed the form of horse. (Some) Brahmanas study those Yajur Mantras by some means or the other. The Mantras had been given to (Yajnavalkya) who had assumed the form of a horse. Hence, those Brahmanas became Vajins. Those by whom (the expiation for) Brahma-Hatya had been observed are remembered as Charaka, because they had performed (Charanat) the atonement. The disciples of Vaishampayana are detailed as Charakas).²

1.    As contrasted with the Mbh and other Puranas, here it is Yajnavalkya who assumes the form of a horse and not the Sun-god, while receiving the new Veda.

2. The Brahmana, who performed penance for warding off the sin of Brahma-Hatya of their guru are called Charakas—a popular etymology. 

Thus, these Charakas have been recounted. Now understand the Vajins.

28-30. There are fifteen Vajins. They are the disciples of Yajnavalkya viz. - Kanva, Baudheya Madhyandina, his son, Vaidheya, Addha, Bauddhaka, Tapaniya, Vatsa, Jabala, Kevala, Avati, Pundra, Vainoya and Parashara.¹ These are mentioned as Vajins. They are fifteen excellent men. The branches of Yajur Mantras should be known as one hundred and one.

1. Cf. the list of disciples of Yajnavalkya in CVS. p. 32 as that list somewhat differs from the list in the Bd. P.

31. Jaimini taught his son Sumantu.² Sumantu taught his son Sutvan.

2. VV. 31-55 give the genealogy of Samaveda Teachers. It is different from that in CVS. Our text gives it as follows: 

Jaimini 

Sumantu 

Sutvan 

Sukarman (studied 1000 Samhitas) 

(One thousand disciples, one per Samhita. (But these were killed by Indra as noted in CVS. p. 43)

Paushyanji (Studied 500 Samhitas) 

King Hiranyanabha alias Kaushalya (Studied 500 Samhitas and Eastern Samagas) Prince Kruta

(Udichya (Northern) Samagas) 

Laugakshi 

Kushumi (Kuthumi in Va.P.) 

Kushidi

Langali

School of Laugakshi 

Nadayaniya 

Tandiputra

Anovaina 

Susahas

Sunaman

School of Kushumi 

Aurasa 

Parashara 

Nabhirvitta

Kauthuma, son of Parashara had six followers—Langalas alias Shalihotras viz. Halini, Jyamahani, Jaimini, Lomagayani, Kandu and Kohala, these expounded 6 Samhitas.

32-33. Sutvan taught his son Sukarman, Sukarman quickly studied a thousand Samhitas and expounded them to a thousand disciples who had the splendour of the sun. As they were studying during the days (when they should not be studied) Indra slew them. 

34. Thereafter, for the sake of his disciples he performed Protest fast unto death (Prayopaveshana). On seeing him furious, Indra granted him a boon. 

35. “You will have two disciples of great vigour and unequalled splendour. Let those two extremely intelligent (disciples) studies the thousand Samhitas. 

36-38. O excellent Brahmana, these highly fortunate gods (Devas) have become furious". 

After saying this to Sukarman of great fame, the glorious Vasava (Indra) saw that the anger of the Brahmana had calmed down and (so) the lord vanished suddenly. His disciples were (1) The intelligent and highly excellent Brahmana Paushyanji and the second one (2) Hiranyanabha alias Kaushalya who was a king. Paushyanji taught half a thousand (i.e., 500) Samhitas.

King Hiranya-nabha

Prince Kruta

Composed 24 Samhitas (taught one to each student) 

Senior disciples 

1. Radi 

2. Radaviya (Mahavirya in Va.P.)

3. Panchama 

4. Vahana 

5. Talaka 

6 Manduka (Pandaka in Va P.) 

7. Kalika

8. Rajika 

9. Gautama

10. Ajabasta

11. Soma-rajayana

12. Pushti

13. Parikrushta

14. Ulukhalaka.

Junior Disciples

1, Sali (Vaishala in Va.P.)

2 Anguliya

3. Kaushika

4. Shalimanjari

5. Paka (Kapiya in Va.P.)

6. Shadhiya

7. Kanini 

8. Parasharya 

It may be noted that the number of disciples is 22, to make it 24, we must add their teachers Hiranya-nabha and Kruta. 

Lastly this Purana differs considerably from the CVS in names of teachers of the Samaveda (vide CVS, pp. 43-46).

39. The splendid disciples of Paushyanji were known by the name Udichya Samans. Kaushilya studied five Samhitas called Sattvas* (?)

*Sattvani pancha in the text is wrong, as Kaushalya studied five hundred Samhitas. Va. P.61.35 correctly reads Shatani pancha.

40. The disciples of Hiranyanabha are remembered as Prachya Samagas. The four disciples of Paushyanji were Laugakshi, Kushumi, Kushidi and Langali. Now understand the different branches of these.

41. The different branches of the school of Laugakshi are - Nadayaniya, Tandiputra (son of Tandi), from him a fine scholar named Anovaina, Susahas son of Sakoti, and Sunaman. Understand these as the members of the different branches of the school of Laugakshi. 

42-44. Kushumi had three disciples viz. Aurasa, Parashara and the brilliant Nabhivitta. Thus, the Kausumas are remembered of three types. 

Shaurishu and Shrungiputra (son of Srungi) --these two observed holy rites for a long time. 

Ranayaniya and Saumitri were experts in Sama Veda. Shrungiputra of great penance expounded three Samhitas. 

45. Vaina, Prachinayoga and Surala were excellent Brahmanas. Kauthuma Parasharya (son of Parashara) expounded six Samhitas.

46. Asurayana and Vaishakhya were devotedly attached to the elderly Vedic scholars. 

The intelligent Patanjali was the son of Prachina Yoga. 

47. The branches of (the school of) Kauthuma, son of Parashara are remembered as six, Langala (otherwise known as) Salihotra expounded six Samhitas. 

48. Halini, Jyamahani, Jaimini, Lomagayani, Kandu and Kohala-these six are remembered as the followers of Langala. 

49. These were the disciples of Langali and Samhitas were founded and promulgated by them. One alone, a prince Kruta (was made the disciple of Hiranya-Nabha. 

50. He composed twenty-four Samhitas. The foremost among bipeds expounded them to his disciples. Understand their names. 

51-55. Radi, Radaviya, Panchama, Vahana, Talaka, Manduka, Kalika, Rajika, Gautama, Ajabasta, Somarajayana, Pushti, Parikrushta and Ulukhalaka (were the elder ones). The younger ones were Sali, Anguliya, Kaushika, Shalimanjari, Paka, Shadhiya, Kanini and the virtuous soul Parasharya—Thus the Samagas have been recounted.

Among all the Samagas, Paushyanji and Kruta are declared as the most excellent ones. They were expounders of Samhitas. 

O Brahmanas! Sumantu divided Atharvan into two and gave them to his disciples.¹

56-58. He gave Kabandha the black (Atharvan Mantra). That scholar Kabandha classified it into two even as he listened to it and passed them on, one to Pathya and the second to Devadarsha. That lordly sage classified it into four. Devadarsha's four disciples were Moda, Brahmabala, Pippalada and Shaulkayani was the fourth one. He was conversant with Dharma and he was established (and engrossed) in penance. All these four disciples of Devadarsha were firm observers of holy rites. 

1. VV. 55-62 give the list of branches and teachers of the Atharva Veda. It is different from the information in CVS, pp. 46-49. The genealogy in this Purana is as follows: 

Sumantu 

Kabandha (received Black Atharvan) 

pathya

Devadarsha 

Moda 

Brahmabala 

Pippalada 

Shaulkayani 

Jajali

Kumudadi

Shaunaka

Babhru 

Saindhavayana or Munjakejya 

59. Know that the further excellent classification of Pathyas is three-fold. (The disciples were) Jajali, Kumudadi and the third one is remembered as Shaunaka. 

60. Shaunaka divided the Samhita into two and handed over one to Babhru. The intelligent sage transferred (taught) the second Samhita to (a disciple) named Saindhavayana.

61-62. Saindhava (otherwise known as) Munjakeshya split into two the Samhita already divided into two. 

The excellent divisions¹ of Atharvan Samhita are as follows:- Nakshatrakalpa, Vaitana, the third one Samhita-Vidhi, the fourth one the Kalpa of Angiras and the fifth one Shantikalpa.

1. The divisions of the Atharva Veda are five: (1) Nakshatra-Kalpa, (2) Vaitana, (3) Samhita-Vidhi (4) Angiras-Kalpa (5) Shanti-Kalpa. Probably (2) is the Vidhana-Kalpa and (3) is the Samhita-Kalpa as in the CVS, p. 46.

63-65. O excellent sages, Khadga* (?) expounded the Purana along with me.²

*This reading is meaningless. Va P.61.55 reads shatshah (krutva)' dividing in six parts. O excellent sages! Having divided in six parts the Purana has been assigned by me (to my pupils).

2. VV.63-69 sum up the position regarding the Purana tradition entrusted to Romaharshana, the Suta. Although he had six disciples, the Puranas were composed by Romaharshana (the original Samhita), Kashyapa, Savarni and Shamshapayana. These Puranas consisted of four Padas (parts) each and of 4000 verses in each Purana (except that of Shamshapayana).

The following are said to be my disciples who cling closely to the Puranas viz. Atreya, the intelligent Sumati, Kashyapa, Akrutavrana, Bharadvaja, Agnivarchas, Vasishtha, Mitrayu, Savarni, Somadatti, Susharman and Shamshapavana. Three Samhitas were composed by three of them. 

66. Kashyapa, Savarni and Shamshapayana are the composers of Samhitas. My Samhita shall be the fourth one. These four are the original (purana) Samhitas. 

67. All of them have four Padas (feet/sections). All of them have the same import. In the alternate reading, they are futile in the same way as the branches of the Vedas.

68-69. All of them comprise four thousand verses except Shamshapayanika. Laumaharshanika is the original one. Kashyapa is the next one. Savarnika is the third one embellished with straight-forward statements and themes. The Shamshapayanika Samhita is embellished by impressive and inspiring themes. 

70.¹ There are altogether eight thousand and six hundred Ruk Mantras. There are fifteen, ten and ten more Ruks (35 i.e., altogether 8635).

1. VV. 70-72: According to this text the Rugveda consists of 8635 Ruks, but actually the number is 10552 of the Shakala Samhita according to Satvalekar's Svadhyaya Mandal edition-a figure supported by (V.S. p. 17. The Sama Veda is said to be of 8014 mantras, though actually the present Sama Samhita consists of 1810 mantras out of which only 75 are of Sama, the rest belong to the RV. The CVS. com., however, supports our Purana as follows: 

Ashtau Samasahashrani samani cha chaturdasha.

71-73. ²Along with the Valakhilya and Suparna hymns they are stated to be seven* (?)

* The text is obscure. Va P. 61.62b reads, 

valakhilyah sahapraishah sa-savarnah prakirtitah | "Valakhilyas along with Shavarnas and with assistant Priests'--But there, this line is a continuation of previous two lines which are identical with V. 70 hereof.

2. The number of mantras of Adhvaryava is given as 12000 Yajur mantras, (12330 in Svadhyaya mandal edition).

The Saman Mantras altogether are eight thousand and fourteen. The Samagas sing this along with the Aranyakas and “Ho-Ha" **

** Sahomam 'along with homa' in Va P. 61.63.

The Adhvaryava consists of twelve thousand verses² and Yajur Mantras. Vyasa composed as many Yajur and Brahmana Mantras along with Gramya (rural), Aranyaka (Forest) and recitation of sacred texts (scriptural divisions).

2. The number of mantras of Adhvaryava is given as 12000 Yajur mantras, (12330 in Svadhyaya mandal edition).

74. Henceforth, there is the qualifying adjective Purva (former) for the Kathas (Stories) (?). The Ruk, Brahmana and Yajus are remembered as containing Gramya, Aranyaka Mantras (?).

75. So also the additional hymns known as Khilas and Upakhilas of the disciples of Hari-dru. Similarly, the additional Mantras of Taittiriyas are remembered as Parakshudras (every short verses like Kshudra sukta).

76. In the Veda of Vajasaneyakas, the total number of Ruk Mantras is reckoned as one thousand nine hundred. The Brahmana portion is four times that.¹

1. This verse is a quotation from Katyayana as per com. of CVS, p. 39. The number of verses in Vajasaneyi Samhita is 1900 as per our text and Katyayana. But V. 77 states that the total no of Yajur mantras, RKS along with Shukriya (i.e., Vajasaneyi Samhita Ch. 36-40 or the Pravargya section of Saman verse and Khila mantras is 8880 according to Yajnavalkya.

77. The total number of Yajur Mantras and Ruks is eight thousand eight hundred and eighty, along with Shukriya (Samas belonging to Pravargya and) Khila (Additional) Mantras according to) Yajnavalkya. 

78-81. Similarly, listen to the number of verses) of Charana Vidyas (a school of Atharva Veda) along with its extent (number).

The total number of Ruks (according to various Shakhas) is said to be six thousand twenty-six.² Yajur Mantras, it is said, are somewhat more than this. 

There are eleven thousand ten Ruks.

There are ten thousand and eighty Ruks. 

There are one thousand and thirty Ruk Mantras according to the authorities. 

This much is the extent of Ruk Mantras. 

Another thing about Atharvan Mantras. It is the conclusion that according to Bahvruchas the Atharvan Mantras are five thousand.

2. VV 78-81 give the extent of the Atharva Veda. According to our text the number of Ruk (mantras) in the Atharva is 6026 but the Svadhyaya Mandal edition gives 5977 mantras. I believe the plural Charana-Vidydnam in V. 78a should be interpreted to include the nine schook of the Atharva Veda such as Paippala, Shaunaka, Danta and others mentioned in CVS. But the CVS, later states that the five Kalpas viz. Nakshatra, Vidhana, Vidhi-Vidhana, Samhita and Shanti each consists of 500 (Pancha-Shatani) mantras, but the total of these is given twelve thousand (CVS, PP 46-47). It appears that our Purana writer gives traditional round figures without verifying (and counting the mantras in) the original Samhitas.

82. It should be known by the sages that there are a thousand more excepting twenty (i.e., nine hundred and eighty). What is said here is in accordance with Angirasas.¹ They have Aranyakas also.

1. The old name of the Atharva veda was Atharvangirasa. The Atharvan mantras were auspicious while the Angiras mantras pertain to black magic. According to this Purana the number of such mantras (including those in the Brahmana portion) is 980. 

83. Thus, the number is reckoned. The different branches are mentioned. The originators of the branches and the causes of difference (are also mentioned). 

84. There are differences of branches (of Vedic schools) in all the Manvantaras in this manner, The Shruti (as uttered by) Prajapati is eternal. These are remembered as their alternative recensions. 

85-86. On account of the fact that the Devas are not eternal, the Mantras originate, again and again.² The differences among the Shrutis during Dvapara Yugas have been recounted.

2. It is a pet theory of our author that Devas are not eternal but mantras are so, and they manifest themselves again and again in the new world order on new creation of the universe.

Thus, after classifying the Vedas and handing them over to his disciples, the godly excellent sage went to the forest for performing penance. 

87-89a. These different schools of Vedic branches have been evolved by his disciples and the disciples of his disciples. 

There are fourteen Vidyas (Lores) viz. the six Vedangas. (Ancillary subjects), the four Vedas, the Mimamsha and Nyaya Vistara (Logic), Dharmashastra and Purana (Mythology). 

Four more lores viz. Ayurveda (Medicine), Dhanurveda (Science of archery) Gandharva (Musicology), these three together with Arthashastra (Economics, Political economy) constitute (along with the former ones) the eighteen lores.³

3. Traditionally there are fourteen vidyas (lores or sciences) but by adding four subsidiary Vedas, they are regarded as eighteen. CVS, p. 47 gives the following relations between vedas and upavedas. 

Veda 

The Rugveda 

The Yajurveda

The Samaveda

 The Atharvaveda

Upaveda

The Ayurveda (Science of medicine)

The Dhanurveda (Military Science)

The Gandharvaveda (Music) 

The Artha Shastra (Economics, Politics, Administration, Architecture.

89b-90a. It should be known that Brahmarshis are the earliest ones, thereafter the Devarshis and then the Rajarshis.¹ Thus, the sources of origin of the sages are three.

1. VV.89-103 define the terms Brahmarshi, Devarshi, Rajarshi, enumerate their names and describe their powers, competence etc.

90b-91. Expounders of Brahman (or Veda) are born in the five families viz.-Kashyapas, Vasishthas, Bhrugus, Angirasas and Atris. 

Since they approach (rushanti) Brahma, they are remembered as Brahmarshis. 

92-95. The Devarshis are the sons of Dharma, Pulastya, Kratu, Pulaha, Pratyusha, Deva (Prabhasa as per Va.P.) and Kashyapa. Know them by name. 

The Devarshis (divine sages) Nara and Narayana are the sons of Dharma; the Valakhilyas are the sons of Kratu; Kardama is the son of Pulaha; Kubera is the son of Pulastya; Dala is the son of Pratyusha; Narada and Parvata are the sons of Kashyapa. 

They are remembered as Devarshis because they approach the Devas. 

96. The kings born of the family of Manu, the family of Pururavas, the scions of the families of Ikshvaku and Nabhaga—these should be known as Rajarshis (saintly kings). 

97. Since they approach the subjects befriending and delighting them, they are called Rajarshis. 

Brahmarshis devoid of impurities are remembered as those who are well established in the region of Brahma. 

98. The splendid Devarshis should be known as those who are well established in the world of the Devas, 

All Rajarshis are considered to be those who are well established in the world of Indra. 

99-103. I shall tell the characteristics of those who, on account of their nobility of birth, penance and ability to utter (compose and recite) mantras, are proclaimed as Brahmarshis (Brahmanical sages), divine sages Devarshis) and Rajarshis (Royal sages) 

They have the knowledge of the past, present and future; they invariably utter the truth; they are self-contented, self-enlightened and famous on account of their penance; they are able to realise everything even while in the womb; they com pose and recite Mantras, are able to go everywhere on account of their masterly super-power; they are Devas, Brahmanas and Kings—those who have acquired all these are considered to be sages. 

Seven of them with seven characteristic good features are remembered as the seven Sages.¹

1. VV. 104-108 describe the special qualifications and characteristics of Saptarshis (Seven Sages) as it is their job to create law, order and dharma at the beginning of a Yuga and establish a well organised society.

104-106. They are long-lived; they compose Mantras; they have divine vision acquired from Ishvara (God); they have started their own lineage; they are perpetually engaged in the enlightenment and can perceive things directly; they have six holy rites; they are modest householders; they deal with every one impartially, faultlessly and in a manner that they cause good religious acts. They sustain themselves by means of tasty exudations prepared by themselves and not all base; they are intelligent householders; they live deep inside the forests.

107. In Kruta and the other Yugas, at the very outset the establishment of the four castes and stages of life is carried out by all of them. 

108. In the early years of the advent of Treta-Yuga again, these seven sages introduce and establish the division of social classes (Varnas) and stages of life everywhere. 

109-110. Heroes and warriors are born again and again in their lineage. The father begets a son and the son later on becomes a father(?). Thus, the line continues without a break till the end of the Yuga. The number of these householders is said to be eighty-eight thousand. 

111. These householders) resort to the Pitruyana to the South of Aryaman (Sun). They take wives unto themselves and perform Agnihotra sacrifices and they are remembered as causes of progeny. 

112. The householders are innumerable. They resort to cremation grounds. Eighty-eight thousand of them are placed in the Northern path.

113. They are the sages with sublimated sexual impulses and it is reported that they have reached heaven. Composers of Mantras and Brahmanas are born at the end of the Yuga. 

114-115. Thus, they are repeatedly reborn in the Dvapara Ages. They are the composers of Kalpa texts (Ritualistic Texts) and different scriptures and treatises on Arsha-Vidya* (Lores pertaining to the Sages).

*bhagya-vidyas 'Commentatorial Lores' in Va P. 61.3. 

Vedic rites are put into practice by them again and again in the Dvapara Yugas in the Vaivasvata Manvantara. 

116. The vedas were classified twenty-eight times by the great sages.¹ During the first Dvapara, the Vedas were classified by the self-born lord himself.

1. As mentioned before, Vyasa is the designation of the sage who classifies the mass of Vedic mantras in four Samhitas in Dvapara Yuga. The list of such Vyasas is given in VP. III 3, Bh. P. I.4. 14-25, KP I.52. The following were the 28 Vyasas in each of the various Dvapara Yugas according to our Purana. 1. The Self-born god (Svayambhu) 2. Prajapati, 3. Ushanas, 4. Bruhaspati, 5. Savitri, 6. Mrutyu, 7. Indra, 8. Vasishtha, 9. Sarasvata, 10. Tridhaman 11. Trivarsha, 12. Sanadvaja, 13. Antariksha, 14. Dharma, 15 Traiyaruni, 16. Dhananjaya, 17. Krutanjaya, 18. Rujisha, 19. Bharadvaja, 20. Gautama, 21. Uttama, 22. Haryavana, 29. Vena. 20. Vajashravana 25. Somamukhyayana, 26. Trunabindu, 27. Tataja, 28. Shakti, 29. Parashara 30. Jatukarna 31. Dvaipayana, 32. Future Vyasa V Drauni (Ashvatthaman). 

It is strange that 31 Vyasas should be mentioned instead of the prescribed no. 28. Moreover, there are discrepancies in the lists of Vyasas in other Puranas. For example, KP. I.52 gives the following different names of Vyasas 11. Rushabha, 12. Sutejas, 14. Suchakshus, 22. Narayana, 24. Valmiki.

117. During the second Dvapara, Prajapati was the Vedavyasa (classifier of the Vedas). In the third Dvapara, Ushanas was the classifier and Bruhaspati (was such arranger) in the fourth. 

118. Savitri was the classifier in the fifth Dvapara; lord Mrutyu is remembered (as the Vyasa) in the sixth Dvapara. Indra (did the same) in the seventh and Vasishta in the eighth 

119. Sarasvata in the ninth, Tridhaman in the tenth; Trivarsha in the eleventh and Sanadvaja (was the Vyasa) there after (i.e., in the 12th). 

120. Antariksha (was Vyåsa) in the thirteenth; Dharma in the fourteenth; Traiyaruņi in the fifteenth and Dhananjaya in the sixteenth. 

121. Krutañjaya in the seventeenth; Rujișha in the eighteenth; after Rujīșha, Bharadväja was the Vyasa and Gautama (was so) after Bharadvaja. 

122. After Gautama it was Uttama; Haryavana is rem embered (as Vyāsa) thereafter; Vena was after Haryavana and Vājaśhravas is remembered (as Vyāsa) thereafter. 

123-124. Somamukhyāyana was after Vajaśhravas and Trunabindu thereafter. After Trunabindu it was Tataja; Shakti is remembered (as Vyåsa) after Tataja; Parāśhara (was so) after Shakti. Jätukarna came thereafter and Dvaipāyana is remembered (as the Vyāsa) thereafter. 

125-126. Thus twentyeight Vedavyasas are the ancient ones. In the future Dväpara, when Dvaipayana Vedavyasa passes away, Droņi of great power of penance, shall become Vedavyåsa. In the future also there will be the classifications of branches (of Vedic Schools). 

127-128. Brahmå had acquired Brahman (Vedic knowledge) that is imperishable by means of penance. Holy rite is also acquired by means of penance and fame by the holy rite. Again, truthfulness is acquired by splendour and the imperishable Bliss is acquired by truthfulness. The pure, immoRutal Brahman, the imperishable Bliss, is enveloped and pervaded by Satya (Truth). Brahman alone is called Amruta (nectar immoRutal). 

129. It is eternal, determined as this one-syllabled Om alone. It is designated as the Brahman on account of its greatness or inconceivable) vastness and its quality of firmness. 

130. Obeisance to that Brahman that is established in Pranava (i.e. Omkara); that is remembered again and again as Bhūr, Bhuvaḥ, Svah in the Vedas—the Atharvan, Ruk, Yajus and Saman. 

131. Obeisance to that excellent Brahman that is desig nated as the cause of annihilation and origination of the Universe and that is the esoteric secret beyond Mahat. 

132. It is unfathomable, unlimited and imperishable or inexhaustible. It is the source of origin of delusion of the Universe. It gets the aims of human life realised through illumination and activity. 

133. It is the firm support of those who have the knowledge of Sankhya system; it is the goal of those who have perfect control over their minds and sense-organs; it is mentioned as Avyakta (unmanifest one); the Brahman is the eternal material cause Prakruti. 

134. It is indicated and extolled as (by means of the following terms): Pradhana (chief), Atmayoni (source of the origin of the self), the mysterious secret Being or Consciousness; Avibhaga (undivided), Shukra (pure), Akshara (imperishable) and Bahudhatmaka (that which appears as multiformed). 

135. Perpetual and repeated obeisance unto that Supreme Brahman. In the Kruta Yuga (as) there is no religious rite, how can there be persons who have not done their reli gious duties? 

136-142. Whatever is done once in the world, that which is committed and omitted, what should be heard and what is heard, whether good or bad, what should be known and pondered over, what should be touched and eaten, what should be seen or heard or smelt somehow (is Brahman itself). 

What is shown by it is understood by the Devarshis. Who is competent to seek and find out what has not been pointed out? It is God alone who has declared all things, everything and every one. Whenever anything is done by anyone, he identi fies himself with it. 

What is done here before, is not spoken about by another. When something is done by some-one, somewhere and somehow, it is done by it alone (i.e. Brahman). The act (merely) appears to be that of the doer. 

Virakti (Absence of passion), Atirakti (too much of passion), knowledge and ignorance, pleasure and displeasure, dharma and adharma (virtue and evil), happiness and sorrow, death and immoRutality, the state of being above, below or at the sides--all these belong to that Brahman) that is the cause of the unseen (destiny). 

143-144. They belong to the self-born lord, the eldest Brahma Parameshthin the highest Deity). During the Tretă Yugas, again and again it becomes understandable to every one. What is to be understood as one (the State of being a Single Veda) is divided and classified during Dvåpara Yugas again and again. Brahmå communicated these Vedas at the begin ning, during the Vaivasvata Manvantara. 

145. Sages are repeatedly born in the Yugas again and again. They compose various Samhitas as they are born of each other. 

146. Eighty-eight thousand Shrutarșhis are remembered. So many Samhitås are repeated again and again. 

147. In every Yuga, those Shakhās are classified again and again by those who resorted to cremation grounds and the Southern path. 

148. In all thc Dvåpara Yugas, the Samhitas (are classi fied) by the Shrutarșhis. These Sākhas are in vogue again and again in their Gotras (families). 

149-150. The Sakhảs are the same and the composcrs too are the same. This is true till the end of the Yugas. In the same manner should be understood everything in all the Manvantaras of the past and the future.¹ 

1. This purāna repeatedly emphasises the belief that everything takes place in the manner by the same persons as in the previous Manvantara vide RV X.190.3 Dhatu yatha-pūrvam akalpayat. There is little that is absolutely unprecedented and new. 

151. There are classifications of Sakhas in all the Manvantaras. They have passed by in the past Manvantaras; they exist in the current Manvantara. Whatever is going to take place will take place in the future Manvantaras. The succeeding one should be understood by means of the preced ing one, and both should be understood by means of the current one. 

152-153a. The decisive (knowledge) regarding the Manvantara is in the same manner. Thus the Devas, the Pitrus, the sages and the Manus go up along with the Mantras and return along with them. 

153b-156. All the gods go to and from Janaloka again and again for ten Kalpas. When the time for return arrives, they come into contact with the inevitability of death. There after, they perceive birth full of defects and preceded by ail ments. So they return. Their return at that time is due to their seeing the defects. Thus they move to and fro ten times in the course of many Deva Yugas. From the Janaloka they go to Tapoloka, from where they do not return. 

157. Thus thousands of Deva-Yugas have passed by. They face death in the Brahmaloka along with the sages. 

158. It is not possible to describe them in detail and in due order because time has no beginning and numbers are endless). 

159-163. Manvantaras have elapsed along with the Kalpas, Sages, Pitrus and the Devas. They are created at the due period. The Yugas come and go. In this manner hundreds and thousands of Kalpas and Manvantaras have gone by along with the subjects. At the end of a Manvantara there is annihilation and at the end of annihilation there is creation. It is impossible to describe in due order the creation and annihi lation of the Devas, Sages, Pitrus and Manvantaras even in the course of hundreds of years.¹ 

1. This is another way of stating the eternal nature of time. 

Understand the number of years of Manvantara in human reckoning. 

164-166. The extent of Manvantaras has been calculated by persons who are experts in calculation. Every Manvantara extends to three hundred and six million seven hundred and twenty thousand years without the extra years (of Sandhyas and SandhyAmshas). This calculation of Manvantara is in accordance with human reckoning. I shall mention the Manvantara in accordance with the divine reckoning of years. 

167-168. In accordance with the divine reckoning the Manvantara comprises of cight hundred and fifty-two thousand years. Fourteen times this period is called Abhutasamplava (the annihilation of all living beings). A thousand sets of four Yugas are proclaimed as a day of Brahma.

169-170. After that all the living beings become burned by the rays of the sun. Keeping Brahmå at the head and accompanied by the Devas, Sages and the Dänavas, they enter lord Narayana, the most excellent among the gods. It is he who creates all living beings again and again, at the beginning period of all Kalpas. 

171. Thus this is considered to be Sthiti Kala (period of Sustenance) along with the Devarshis. Understand the Prati-Sandhi (Intervening periods) of all Manvantaras. 

172. What is called Yuga has been recounted by me before, O sinless ones. The period comprising of Kruta, Tretā etc. is declared as Chatur-yuga (a set of four Yugas). 

173. The lord has said that the period of Manu's reign consists of seventyone sets of four Yugas along with the extra years (of the Sandhyas and Sandhyámshas). 

174. Thus, the characteristic feature of all the Manvantaras past and future has been described by means of the present (current) one. 

175. Thus, the creation of Svayambhuva Manu has been recounted to you. I shall mention its Pratisandhi as well as that of the other.¹ 

1. VV. 176 ff. describe the pratisandhi-the transition from one Yuga to another and from one Manvantara to another. 

176. A Manvantara duly repeats itself as before along with the sages and the Devas on account of the inevitability of events. 

177-179a. The lords of the three worlds, the seven sages, the Devas, the Pitrus and the Manus who had been in existence earlier in this Manvantara, realise the imminence of their death at the time when the period of Manvantara along with the extra ycars becomes completc. They know that their reign has come to an end. On realising this, they become sad and all of them are eager to go to Maharloka. 

179b-180. When that Manvantara comes to a close, when the period of existence is complete, those Devas may stay on for the period of a Kruta Yuga. Then the future lords of the Manvantara are born. 

181-186a. So also the Devas, the Pitrus, the sages and Manu. 

When the Manvantara comes to a close, when, similarly, the Kali Yuga also comes to an end, the Kruta Yuga sets in even when the Kalishishtas (Persons who survive the final stage of Kali) are present. 

Just as the continuity of the Kruta Yuga is remembered as preceded by Kali Yuga by learned men, so also the beginning of Manvantaras is preceded by the ends of Manvantara. 

When the previous Manvantara has come to a close and another one has begun, at the beginning of the Kruta Yuga, the seven sages and Manu who have survived, remain there biding their time. Their sages who have become exhausted wait for the incoming) Manvantara in order to celebrate the advent of the new Manvantara and for the sake of progeny. 

When the creation of rainfall begins they begin to function as before. 

186b-189. When mutually opposed pairs start functioning, when the medicinal herbs have begun to grow, when the subjects devoid of abodes have begun to stay here and there, when the agricultural activities have begun, when piety and virtue have subsided, when the whole world is devoid of gaiety, when the mobile and the immobile beings are ruined (i.e, those that had been ruined before had not been revived), when the whole society) beginning with the villages and ending with the towns has become devoid of the discipline of classification of castes and stages of life, those righteous men, the seven sages and Manu who have survived from the previous Manvantara, remain ready for their progeny. 

190-191. Even as they perform penance extremely difficult to be performed for the sake of progeny, the Devas, the Asuras, the Pitrus, the sages, the serpents, the ghosts and goblins, the Gandharvas, the Yakshas and the Råkshasas are born as before on the death of the earlier persons. 

192. Then those who have survived among them viz. the seven sages and Manu begin to expound the behaviour and conduct of life of good men at the beginning of the Manvantara. 

193-194. Men begin to perform holy rites along with the Devas. By means of the vow of celibacy they repay the debts unto the sages. By means of progeny they repay the debts unto the Pitrus, and by means of sacrifice they repay the debts unto the Devas. They abide by the Dharma consisting of the discipline of conduct for different) castes for a hundred thousand years. 

195. After establishing the three Vedas, the process of agricultural operation, administration of justice, pious rites, duties and the practice of all castes of stages of life and after building hermitages (for penance), they thought of departing to the heaven. 

196. When the earlier Devas were thus eager to proceed to heaven all of those gods who established themselves perfectly in religion stayed perfectly virtuous. 

197. When the Manvantara has passed by, they leave off all their abodes and go along with Mantras to the Maharloka that is free from ailments. 

198. They had returned from their authoritative positions. They had acquired mental Siddhis. With perfect control over their sense-organs, they remain waiting for the total annihilation of all the Bhutas (i.e. the end of the universe). 

199-200. Then, when the earlier Devas have passed away, when the abodes of the Devas have become vacant in all the three worlds, other Devas who are heaven-dwellers become present here. Thereafter, those who are endowed with the power of penance fill their (vacant) abodes. 

201-202. They possess truthfulness, virtue, vow of celibacy and learning. The passing away of the seven sages, of Manu, of the Devas, and of the Pitrus, of the past and future (has been mentioned) from the beginning. There is no break in the line of their progeny till the termination of the Manvantara. 

203. It is in this same manner that the Sthiti (continu ance in life) of those persons is also in the same order as before in all the Manvantaras till all the living beings are annihilated. 

204. The characteristic feature of the transitional stage of the previous Manvantaras of the past and future has been mentioned by Svayambhuva (son of the self-born lord) i.c. (by what is mentioned about the Svayambhuva Manvantara). 

205. The achievements (happenings of the future Manvantaras depends upon the past Manvantaras. Thus, the unbroken line of progeny continues till the annihilation of all living beings. 

206. (Defective Verses). The changes of the Manvantaras are invariably continuous in the Maharloka. The people of the Mahar and Jana worlds proceed to (and establish in) Satya-Loka. 

207. By the vision of the future) happenings there and by the knowledge of the       evident manifoldness, those who are established in Satya Loka remain steady there on account of its permanence when there is a change in the period of transi tion of Manvantaras. 

208. With the changes of the Manvantara, they leave the Satya-loka in ultimate end (?). Then on account of earnest devotion and abandonment of Vishayas (objects of sense) they enter lord Narayana alone. 

209. In all the repeated changes of the Manvantaras that have been functioning for a long time, the world of living beings does not remain (still or the same) even for a moment. It is due to the characteristic feature of the Fate that the world of living beings undergoes change by way of decrease and increase. 

210-211. Thus are the Manvantaras of those Manus of righteous souls and divine vision who are eulogised by the sages. Obtain these directly as composed by Väyu, by means of a happy mixture of detailed explanation and brief conden sation. The Manus have divine power. All the Manvantaras contain saintly kings, divine sages, Brahminical sages, Devas, and serpents. The Manvantaras are duly endowed with the lord of Devas, Seven Sages, Lord of the subjects and Pitys. 

212-215. It is meritorious to glorify the Ishvaras (Gods). They are born of noble and liberal-minded families. They have great fame. They have flourished on account of their excellent intellect. They are honoured and worshipped an account of their reputation, lustre and renown. 

This (story) is conducive to the attainment of the heaven, it is very holy; it is a great esoteric secret; it is condu cive to the birth of a son. This excellent story should be recited during the great Parvan days. It quells misery and it bequeaths longevity. 

May the lord of subjects endowed with Yogic power bestow Siddhi on me, because I have glorified succinctly the famous progeny of Aja (the unborn Lord Brahma) that is holy and that mainly consists of kings, divine sages (or Devas and Sages) and Manu. 

Thus the Svayambhuva Manvantara has been recounted in detail and in due order. What shall I describe again?