36 - The Lineage of Manu: Manvanteras - Milking of the Earth

Samshapāyana said: 

1. I wish to hear about the remaining Manvantaras1 in the proper sequence and also about the rulers of the Manvantaras as well as those whose leaders are Shakra (Indra) and (other) Devas. 

1. The description of Manväntaras is one of the five essential Characteristics of a Puråna. Puranas like Bh. P. VIII. 1.29, NP. 1.40.17-37, VP.III. Chap. 1 and 2, KP. I.51, Vå. P. 62 describe the various manwantaras. Each Manu presides over the world for seventy-one cycles of four Yugas. He has his separate set of Indra, gods, Saptarpis etc. There is a general agrement of Purånas about the names of the first seven Manus (including the present one viz. Vaivasvata). But there are some differences in the names of future Manus but most of them are bracketed under a common name Såvarni such as Dharma Såvarni, Rudra Săvarni etc. Our Purana, however, gives some different names such as Rauchya, Bhautya of the future Manus. 

Suta said: 

2. Understand even as I recount succinctly and in detail about those Manvantaras which have gone by and which are yet to come. 

3-5. The following six are the Manus of the past viz. Svayambhuva Manu at the outset; then Svårochișha Manu, then Uttama, Tamasa, Raivata and Chåkșhușha. I shall mention the eight (Manus) of the future (four of whom are) Såvarni, Rauchya, Bhautya and Vaivasvata. I shall narrate these (later on) before Vaivasvata Manu. The five Manus of the past know them to be Manasas (Mental Sons). 

6-7. I have already recounted to you the Manvantara of Svayambhuva Manu. Henceforth, I shall mention succinctly the creation of the subjects by the second noble-souled Manu Svărochișha.1 In the Manvantara of Svārochișha the Tușhitas were the gods. 

1. Just as in the 1st Manvantara, Svāyambhuva (the son of god Brahmă) was the presiding Manu, Yåmas were the gods, Yajna, the incarnation of Vișhnu officiated as Indra and the seven sages were Marichi, Atri, Angiras, Pulaha, Kratu, Pulastya and Vasishtha were the Saptarshis, VV. 6-20 describe the 2nd Manvantara in which Svărochișha was the Manu, the twelve Tushitas and 12 Påravatas were the gods (Devas), Vipashchit was the Indra and the seven sages (the descendants of the seven sages of the previous Manvantara) viz.. Urja, Stamba, Präna, Rushabha, Datta, Nischala and Arvariyan were the Sapta-rushis and Chaitra, Kimpurusha and other nine sons of Manu Svårochisha. 

Thus we find such sets of gods, sages, Indra etc. in each Manvantara in. the following verses. 

It may be noted that there are some variations in the names of these gods. and sages in different Puranas. 

8-12. So also the scholars Pārāvatas. Thus two groups are remembered. 

The sons of Kratu (also known as) Svärocișh were born of Tușhita. The Pārāvatas were Vásișhthas (? Sons of Vasișhtha). Two groups are remembered (each consisting of) twelve. These twenty-four Devas are considered as Chandajas. 

The Tușhitas are—Divasparśha, Jāmitra, Gopada, Bhasura, Aja, Bhagavan, Draviņa of great strength, Aya of powerful arms, Mahaujas of great virility, Chikitvän who was well-known, Amsha and Ruta the twelfth among them. These are glorified as Tușhitas. 

These were the sons of Kratu. They were Somapayins. (Imbibers of the Soma juice). 

13-15. The Päravatas were as follows: 

Prachetas the shining one, Viśhvadeva, Samañja, the famous Ajihma, Arimardana, Ayurdana, Mahamana, Divya mana, Ajeya of great fortune and grandeur, Yaviyān (younger one) of great strength, Hots and Yajvan. Thus the Päravatas, have been recounted. Thus these were the Devas in the Sväro cișha Manvantara. 

16. The twentyfour gods were the Somapas (Imbibers. of Soma juice) then. Their Indra then was Vipaśhcit, well known all over the worlds. 

17-18. The seven sages were-(1) Orja son of Vasișhtha, (2) Stambha son of Kaśhyapa, (3) Prāņa son of Bhrugu, (4) Rșhabha son of Angiras, (5) Datta son of Pulastya, (6) Niśhcala Atreya son of Atri and (7) Arvarivån son of Pulaha. 

19-20. The following are declared as the nine sons of Svärochisha Manu, viz. Chaitra, Kimpurușha, Kệtanta, Vibhruta, Ravi, Bruhaduktha, Nava, Satu and Shruta. They were the perpetuators of the line of lord Manu. They have been thus enumerated in the Puranas. This is the second Manvantara. 

21. These four viz. Manu, the seven sages, the Devas and the Pitrus--constitute the root (the basis) of a Manvantara and their descendants are the subjects. 

22. The following is the conclusion in the scriptural texts-The deities are the sons of the sages; the Pitrus are the sons of the Devas, and the sages are the sons of the Devas. 

23. The Kshatriyas and the Vaishyas (were born) of Manu. and the Brāhmaṇas of the seven sages. Thus the Manvantara. has been recounted succinctly and not in details. 

24-25a. The details of the Svårochisa Manvantara should be known from that of the Svayambhuva Manvantara. It is not possible to describe it in details even in hundreds of years, on account of the repeated multiplicity of the subjects in every family. 

25b-27a. In the third Manvantara of Uttama,1 five groups of Devas are mentioned. I shall mention them. Under stand. 

VV. 25b-41 describe the 3rd Manvantara called Uttama. 

They are Sudhåmans, Vaśhavartins, Pratardanas, Shivas and Satyas. Each of these groups consists of twelve Devas. 

27b-28. The twelve Sudhamans are called (1) Satya, (2) Dhruti, (3) Dama (4) Danta (5) Kshama (6) Kșhåma (7) Dhvani (8) Suchi (9) Ișha (10) Urja (11) Sreshtha and the twelfth one Suparna by name. 

29-31. The Vamshavartins (Vaśhavartins) are mentioned as follows: Sahasradhära, Vishväyu, the two Samitaras, Bruhat, Vasu, Višhvadha, Viśhvakarman, Mänasa, Viråjasa, Jyoti and Vibhasa. 

The Pratardanas are glorified. They are-Avadhya, Avarati, lord Vasu, Dhișhnya, Vibhavasu, Vitta, Kratu, Sudharman, DhRutadharman, Yasasvija, Rathormi and Ketuman. 

32-33. There are twelve other (Devas) worthy of par taking of their shares in the Yajña viz. Hamsasvara, the liberal minded Pratardana and Yashaskara, Sudána, Vasudana, Sumañjasa, Visa, Yama, Vahni, Yati, Suchitra and Sutapas. They are to be known as Shivas. 

34-36. Understand the names of the Satya group of gods as they are viz, Dikpati, Vakpati, Viúva, Sambhu, Svampdika, Divi, Varcodhaman, Brhadvapus, Aśhva, Sadaśhva, Kșhema and Ananda. These twelve Devas who are worthy of paRutaking of their shares in the Yajfia are recounted as Satyas. 

Thus these were the gods in the Manvantara of Uttama. 

37. They were the sons of Uttama, the Prajapati, the Angiras (?). The Indra (leader) of those Devas was well-known by the name SuShanti. 

38. Vasișhtha had seven sons well known as Våsișhthas. All those were the seven sages in the Manvantara of Uttama. 

39-40. Uttama the noble-souled Manu had thirteen sons viz. Aja, Parashu, Divya, Divyausadhi, Naya, Devămbuja, the unequalled Mahotsäha, Gaja, Vinīta, Suketu, Sumitra, Sumati and Shruti. 

41. These were the progenitors of the race of Kshatriyas. This is the third Manvantara. Thus the creation of Uttama has been recounted along with that of Svárochisha.

42-43. Understand the creation of Tamasa1 in detail and in due order. In the fourth Manvantara of Tåmasa, the Manu, the sets (of Devas) proclaimed are viz. Satyas, Surūpas, Sudhis and Haris. Those Devas in the Manvantara of Támasa were the sons of Pulastya.

1. VV. 42-50 detail the fourth Manvantara Tåmasa. 

44-48. Each of those sets of Devas consisted of twenty-five (Devas). (Defective text) In that Manvantara the Indriyas (? sense-organs) are remembered as the Devas. It is through the sense-organs that people understand things. The sages affirm (about the sense-organs). They have their testi monies. Manas (the Mind) the eighth one (?) is that at the head. 

Shibi of great exploits, is the Indra of those Devas. O excellent ones, understand those seven sages who were in that Manvantara. They were-Kavya the son of Angiras, Pruthu the son of Kaśhyapa, Agni the son of Atri, Jyotirdhaman the son of Bhrugu, Charaka the son of Pulaha, Pivara the son of Vasishtha and Chaitra the son of Pulastya. 

49-50. The following were the sons of Tamasa, the Manu viz. Janujangha, Shanti, Nara, Khyati, Shubha, Priyabhrutya, Parīkșhit, Prasthala, Drudheșhudhi, Kruśhāśhva and Krutabandhu. 

Understand the groups of Devas mentioned in the fifth (? second) Manvantara of Svärochisha. * 

* Some misprint, the order of Manvantaras is confined here.

51-54. They were Amitabhas, Abhūtarayas, Vikunthas and Sumedhas. 

Varișhthas were the splendid sons of Varișhtha the Prajapati**(?). 

** Vå. P. 62-46 reads "the sons of Charișhņu" for 'Varisthas hereof. 

There were fourteen very brilliant Devas in each of the four Ganas (sets of gods). 

The following fourteen are remembered as the Devas called Amitabhas in the Svärochisha (Charișhnava in Vå. P.) Manvantara viz, Ugra, Prajña, Agnibhava, Prajyoti, Amruta, Sumati, Virāva (? Våviråva), Dhaman, Nāda, Shravas, Vrutti, Råshi, Vāda and Shabara. 

55-56. They know that the names of the set (called) Abhūtarayas are as follows: - Mati, Sumati, Ruta, Satya, Edhana, Adhruti, Vidhșruti, Dama, Niyama, Vrata, Vișhnu, Sahas, Dyutiman and Sushravas. 

57-60. Vrusha, Bhettru, Jaya, Bhima, Suchi, Dänta, Yashas, Dama, Nätha, Vidvan, Ajeya, Krušha, Gaura and Dhruva. These have been glorified as Vikuntha (class of gods). 

Understand the (gods called) Sumedhas. They are Medhas, Medhatithi, Satyamedhas, Prušhnimedhas, Alpamedhas, Bhūyomedhas the lord, Dipti-Medhas, Yasho-Medhas, Sthira- medhas, Sarvamedhas, Sumedhas, Pratimedhas, Medhajas and Medhahantru. 

61-62. Vibhu of great exploits and manliness was their Indra. 

In the Raivata1 Manvantara the seven sages were Devabāhu the son (or descendent) of Pulastya; the descendant of Kashyapa named Sudhaman; Hiranyaroman the descendant of Angiras, Vedashri the descendant of Bhrugu, Urdhvabahu the descendant of Vasișhtha, Parjanya the descendant of Pulaha, and Satyanetra the descendant of Atri. 

1. W. 51-65 describe what is generally known as Raivata Manvantara but is wrongly called Svārochisha in this text. Vå. P. calls this Chárișhnava Manvantara. It is in VV. 61-62 that our text corrects itself and calls this as Raivata Manvantara. 

63-64. The sons of Raivata were: - Mahāvirya, Susambhavya, Satyaka, Haraha, Shuchi, Balabandhu, Nirámitra, Kambu, Șhrunga and DhrutaVrata. 

This is the fifth Manvantara. 

65. Svärochisha, Uttama, Tamasa and Raivata-these four Manus are considered as belonging to the family of PriyaVrata. 

66-67. In the sixth Manvantara2 viz. Chakșhușha Manvantara, the five sets of Devas are remembered viz. Adyas, Prasūtas, Bhavyas, Pruthukas and the Lekhas of great majestic lustre. All of them were heaven-dwellers. They are called after the names of their mothers (?).3 

2. VV. 66-81 give the outline of the 6th--Chakshusha Manvantara. 

3. Does the author want to suggest the existence of matriarchical society in the 6th Manvantara? 

68. They were the grandsons of Aranya (?) the Prajapati, who was the son of Atri. Each of these groups is remembered as comprising of eight Devas. 

69. Antariksha, Vasu, Havya, Atithi, PriyaVrata, Shrota, Mantă and Anumantă-these are glorified as Adyas. 

70-72. Śhyenabhadra, Svetachakșhus, Mahāyashas, Sumanas, Prachetas, Vanenas, Suprachetas and Muni of great inherent strength-these are mentioned Prasūtas. 

Vijaya, Sujaya, Mana, Syoda (?) (Udyana in Vā. P.) Mati, Parimati, Vicheta's and Priyanishchaya—these Devas are remembered as Bhāvyas. 

Understand now the Pruthukas. 

73-74. Ojișhtha, god Shakuna, Vånahrushta, Satkruta, Satyadrushti, Jigișhu, Vijaya and Ajita of great fortune—these are the heaven-dwellers (named) Pruthukas. I shall mention the (group of gods called) Lekhas also by name. Understand. 

75-76. Manojava, Praghasa, Prachetas of great fame, Dhruva, Dhruvakṣhiti, Achyuta of great vigour, Yuvanas and Bruhaspati-(thus) the Lekhas have been gloriously recounted. Manojava of great virility became their Indra then. 

77-78. The following were the seven sages in the Chākșhușha Manvantara viz. Uttama the son (descendant) of Bhrugu; Havișhman the son of Angiras; Sudhåman the son of Kaśhyapa; Virajas the son of Vasișhtha; Atinăman the son of Pulastya; Sahișhnu the son of Pulaha and Madhu the son of Atri. 

79-80. The following ten were the sons of Chakșhusa Manu born of Nadvalā viz. Oru, Pūru, Shatadyumna, Tapasvin, Satyavák, Křuti, Agnișhțut, Atirätra, Sudyumna and Abhimanyu the tenth. This is the sixth Manvantara. 

81. His creation is reckoned on the basis of Vaivasvata Manvantara the current one. Thus the Manvantara of Chakșhușha Manu (has been recounted) in detail and in the due order. The sages said: 

82. Whose successor and heir was Chakșhușha? In whose family was he born? Recount factually unto us all other persons born of his family. 1

1. V. 82-102 trace the genealogy of Chakshusha Manu from Atri Uttanapada Dhruva etc. 

Suta said: 

83. Listen to the succinct account, O Brahmanas of the creation of Chåkșhușha in whose family was born Pruthu the valorous son of Vena. 

84-86. There are other lords of subjects (such as Dakșha, the son of Prachetas. 

Atri, the Prajapati, accepted Uttanapada as his son. Since the Prajapati was a king, he became his adopted son. He was given in adoption by Svāyambhuva Manu to Atri for some reason, after the advent of the sixth future Manvantara of Chákșhușha. With this as introduction I shall recount it, O Brahmaņas. 

87-88. Sünrută, the beautiful lady of excellent hips, the daughter of Dharma, gave birth to the four sons of Uttanapåda. That lady, well-known by the name Sünrutā, was the splendid mother of Dhruva. That lady of sparkling smiles was born of Lakșhmi, the wife of Dharma. 

89-90a. Uttånapada begot the sons Dhruva, Kirtiman, Ayușhmān and Vasu. He begot two daughters of sparkling smiles viz. Svara and Manasvinī. The sons of these two ladies (have already been) mentioned. 

90b-93a. In the first Treta Yuga, the grandson of Svayambhuva (Manu), Dhruva of great virility, performed a penance without taking in food for ten thousand years according to the divine reckoning. He was desirous of (and prayed for) acquiring great fame. Praying for great fame, he practised all the Yogic rites. Brahma who was delighted with him, bestowed on him the excellent abode among the luminaries. It is divine and devoid of rising and setting, till the total annihilation of all living beings. 

93b-95. On seeing his great grandeur and prosperity, Ušhanas, the preceptor of the Daityas and the Asuras sang this verse :- 

O! How wonderful is the power of his penance'! O (how commendable is) his learning! O (how great is the holy rite, whereby the seven sages stand by, after keeping this Dhruva above them. 

The heaven is attached to Dhruva. He is the master and lord of the heaven. 

96. Bhūmi (the queen of Dhruva) gave birth to the two kings, Srushţi and Bhavya, (the sons of) Dhruva. 

Lord Srușhti, told his own shadow, "Become a woman", 

97. Since he was a man of truthful speech, the shadow became a woman immediately with a divine body. She was embellished with divine ornaments. 

98. Srushţi begot of Chāyā (His spouse, the shadow) five sons devoid of sins viz. Prächinagarbha, Vrușhabha, Vruka, Vrukala and Dhruti. 

99-100. Suyarchã, the wife of Prachinagarbha, gave birth to a son named Udaradhi who was Indra in his previous birth. This lord attained the status of Indra by practising Yogic feats for the period of a Manvantara, by taking food once at the end of a thousand years. 

101. Bhadrā gave birth to Divanjaya, the son of Udaradhi. Varangi gave birth to Ripu (the son) of Divanjaya who was a conqueror of his enemies. 

102. Bruhati gave birth to Chakșhus with all splendour (as the son) of Ripu. Manu, the great scholar, who made the race of Brāhmaṇas and Kșhatriyas function, was his son. Pușhkariņi (otherwise known as) Váruņi gave birth to Chakșhușha Manu. 

The sages said: 

103. Wherefore is the daughter of Prajapati, O sinless one, is called Väruni? Mention this along with the underlying fact. Indeed, you are an adept in detailed narration. 

Suta replied: 

104. Udaka, the son of Aranya, attained the status of Varuņa. Therefore, she was known as Vāruņi. She became well-known thus, on account of her brother. 

105. Ten splendid sons were born of Manu and Nadvala, the daughter of Viraja, the Prajapati. They were of great vigour and vitality. 

106-107a. They were Uru, Pūru, Satyadyumna, Tapasvin, Satyavák, Kruti, Agnistut, Atirátra, Sudyumna (these nine) and Abhimanyu the tenth. These were the sons of Manu and Nadvala. 

107b-108. Agneyi gave birth to Uru's six sons of great splendour viz. Anga, Sumanas of good reputation, Gaya, Shukra, Vraja and Ajina. 

Sunithả gave birth to a single child of Anga (named) Vena. 

109. There was a great commotion on account of the fault and crime of Vena. For the sake of a progeny, the sages churned his right hand. 

110-112. When his hand was churned, the handsome Pruthu was born. After producing his son Pruthu of famous valour, the sages said "O subjects (be) joyous. This is your king. He is born with an armour, wielding a bow. He appears (as if) burning on account of his splendour. This king will bestow sustenance on you all". Pruthu, the son of Vena, the ancestor of all Kshatriyas protected all the worlds then. 

113. That king was the first among those who were crowned and anointed after the Rājasūya sacrifice. Two clever bards Sūta, Magadha were also born for the purpose of eulogising him. 

114-115. This cow (viz. the earth) was milked by that intelligent great king (for the sake of) vegetables for the subjects who were desirous of sustenance. He was accompanied by the Devas, the groups of sages, the Pitrus, the Dänavas, the Gandharvas, the groups of celestial damsels, the serpents, the Punyajanas (the demons and goblins), the mountains, the trees and the creepers. 

116. Being milked in the different vessels, Vasundhară (the Earth containing rich deposits) yielded them milk as desired by them. The subjects sustained their lives thereby. 

Samšhapāyana requested1: - 

1. The story of Pruthu and his milking of the earth is a Puranic transfor mation of the Vedic conception of milking of the Viraj cow. The Viraj Sukta (AV. VIII 10) forms the basis of the Purånic legend. This purānic legend records the right of the sages (public leaders) to do away with a wilful tyrant. "This Pruthu, the son of Vena is a Vedic king and is recorded to have worshipped the Ashvins in his sacrificial chambers (AV. XX. 140.5). The milking of Viraj cow by Pruthu with the earth as a milking pail and Vaivasvata Manu as the calf is recorded in AV. VIII 10.24 (but here Chakshușha Manu is made the calf see V. 202). 

The whole episode is a development of an ancient Vedic legend and has been depicted in various Puråņas as in Bh. P. IV. 18, Mbh. Shanti 59.98-128 Mt. P. ch. 10. 1-35, Vå. P. 62. 103-197 (to mention a few). The different motifs introduced here show how social order was established by Pruthu who was the first crowned and anointed king. The ideal kingship and the happy condition of subjects here is covetable even today. 

117-121. Osage of great noble rites, recount the birth (and life-story) of Pruthu in detail, how formerly the Earth was milked by that noble-souled (Pruthu), how (he was accompanied) by the Devas, the Någas (serpents) the Brahmanical sages, the Yakshas, the Rákșhasas, the Gandharvas and the celestial damsels formerly, how and by what means (he milked them). Even as we ask, tell us about their different special vessels, the milker, the milk, as well as the different calves used by them. Tell us in due order the special types of milk (yielded by her). For what reason was the hand of Vena churned formerly by the infuriated great sages of yore? Mention that reason unto us.

Suta Narrated 

122. I shall recount to you, O Brāhmaṇas, the birth of Pruthu, the son of Vena. Listen to it with concentration and purity of mind, o excellent Brahinaņas. 

123. This Brahman (i.e. the story as sacred as the Vedas) should not be communicated to one who is not pure, to one who is a sinner, to one who is not a disciple, to one who is antagonistic and under no circumstances to one who does not observe holy rites. 

124-125. The origin of Pruthu the son of Vena is conducive to the acquisition of wealth, fame, longevity and merit. It is on a par with the Vedas. It is an esoteric secret mentioned by the sages. If any person who is free from jealousy listens to this story or recounts this to others after making obeisance to the Brāhmanas, he will never have an occasion to repent over his omissions and commissions of acts. 

126. There was a king named Anga. The lord was on a par with Atri and was born of the family of Atri. He was a Prajāpati and a zealous protector of Dharma. 

127. Vena was his son. He was not very much devoted to pious activities. This lord of the subjects was born of Sunithả the daughter of Mrutyu. 

128. That Vena was the son of the daughter of Kala (god of death). Hence, on account of a (hereditory) default of his maternal grandfather, he turned his back on Dharma (Virtue) and carried on his activities in the world as he pleased. 

129. That king brought to a standstill (prohibited) holy rites and devout practice. Transgressing the (injunction of the) Vedas, and scriptures he became engaged in sinful activities. 

130. He was devoid of practice of self-study of the Vedas and the chanting of Vașhatkāra. While he was ruling over the kingdom, the gods never drank the Soma juice in great Yajñas. 

131. "No Yajna should be performed. No monetary or other gifts should be offered", this was the cruel solemn declaration of that Prajapati, when his (utter) ruin was imminent. 

132. (He declared) I should be worshipped and honoured in the Yajña by the gods and the twice-born ones. Yajñas should be performed (unto me) and Homas should be offered on my behalf (i.e. with me as the object of worship)". 

133. As he exceeded the bounds of decency (because) he had many heroic acts to his credit, all the great sages with Marichi as their leader spoke to him then. 

134. "O king, we are going to initiate a religious rite lasting for a hundred years. Do not commit any sinful deed. This is not the eternal Dharma. 

135. You are born in the family of the god of death. Undoubtedly you are a Prajapati. Formerly, you had entered into a contract stipulating, "I shall protect the subjects." 

136-139. As all those Brahmana sages said thus, Vena, of evil intellect, laughed and said "Who else is an expert on account of the things understood by me? Who clse is the creator of the dharma whom whose words) should I listen to (obey)? Who is equal to me on the Earth in regard to heroism, power of penance and truthfulness? You are all slow-witted souls. Certainly, you do not know me factually. I am the source of origin of all the worlds and particularly of all righteous acts. If I so wish I may burn the entire Earth or flood it with water. I may create or swallow (destroy) it. No doubt need be entertained in this respect". 

140. Vena was thus defiled excessively on account of his ignoble behaviour. When he could not be dissuaded from his arrogance, the great sages became infuriated. 

141. Even as he was struggling, the extremely infuriated great sages scized him by means of both the arms. They twisted and churned the left hand of that very powerful king. 

142. It is reported that at the outset an extremely short person was born of that hand that had been crushed and churned. He was dark in colour too. 

143. He was extremely frightened. With all his sense organs in utter confusion, he stood there with joined palms. On seeing him distressed and bewildered they said_ “Nishida” (sit down). 

144. He became a person endowed with endless exploits and established the community of Nișhadas (tribal people, hunters). Moreover, he created the Dhivaras (fishermen) originating from the sins of Vena. 

145. Other tribal people who have their abodes on the Vindhya, viz. the Tamburas, the Tuburas, the Khashas and others with special interest in sinful activities–Understand them as persons born of the sins of Vena. 

146. Again the infuriated great sages whose anger had been aroused, churned the right hand of Vena as though it was the Arani (the piece of wood used to kindle the sacred fire by means of attrition). 

147. Pruthu was born of that hand that resembled a lotus. He was called Pruthu because he was born of the big (Pruthu) palm of hand. 

148-150. He shone with his body (as if) blazing like fire. He wielded the primordial bow of loud report named Ajagava. For the sake of security and protection, he held arrows and the coat of mail of great lustre. When he was born all the living beings everywhere became extremely delighted. They approach ed the great King. Vena went to heaven (like a) saintly king on account of the birth of a noble-souled good son. 

151-152. That tiger among men was saved from the hell named put by his noble son. Rivers and the seas took gems and jewels as well as water for the sacred sprinkling (at the time) of coronation and all of them approached him. Lord Grand father (god Brahma) came along with Angiras and the immortal ones (gods). 

153-154a. All the living beings, both mobile and im mobile approached the ruler of men, the son of Vena, the protector of the subjects, of great splendour, with Supreme sovereignty* and sprinkled him with the sacred water. 

* Rajaraja or Kubera is inappropriate in the context. Hence the emendation--raja-rajyena is adopted from Vā.P.62.135. 

154b-155a. That great king was anointed (as a sovereign) by gods, the sons of Angiras. Valorous Pruthu, the son of Vena, was the first (primordial) king of great fortune. 

155b. His subjects had been antagonized by his father but they were conciliated and kept satisfied by him. 

156-159. Thenceforth, he was named Räjä (king) on account of his Anurāga (Affection, love). When he wished to march against the ocean, the waters became stunned and paralysed. Even the mountains crumbled down. But (none of his) flagstaffs got broken. The Earth bore rich harvest without being ploughed. The cows yielded plenty of milk as desired by everyone (or yielded everything desired). There was honey in every cluster of flowers. 

At the very same time, while he was performing a sacrifice, while the Soma juice was extracted, Sūta was born of the Sautya day (i.e. the day on which the Soma juice was extracted). After he had been born thus, Magadha (bard) was born.1 

1. VV. 156-173. As usual the author gives the popular etymologies of Suta and Magadha, and records the duties allotted to them. The relation. between Magadhas and their home-land Magadha is clear but not so about Suta and Anupa (south Malwa). 

160. He was born while the Sāmagas (those who sing the Saman hymns very well) were singing and when Shubhanda** (pertaining to the Viśhve-Devas had arrived. Hence he is. called Magadha. 

** misprint for srug-bhanda ‘vessel containing wooden ladles' vide Vā.P. 62.141. 

161-162. The Havis offerings of Bruhaspati got mingled with those of Indra. He invoked Indra by means of the Daiva (divine) Mantra. It was then that Sūta was born. Thereby a default occurred there and therefore an expiation too in the holy rites (became due). For the Havis offering of the preccp tor got mixed and therefore over-powered by the Havya of the disciple. 

163-165. On account of the (mingling) activity of the lower and the upper, the progeny became one mixed in caste as in the case of one born of the womb of a Brāhmaṇa lady fron a source of origin belonging to a lower caste viz. from a Kșhatriya. The Sūta has similarity with the previous earlier one and hence it is mentioned that he has the same duties as the previous one (i.e. the Brahman). It is the middle dharma of Sūla, the duties of Kșhatriyas. (He has these duties also) viz. looking after and maintaining chariots, elephants and horses. Practice of medicine is the lowliest duty. It was for the sake of culogising Pruthu that both of them were called there by the great sages. 

166. All the sages told those two-"Let this king be eulogiscd. This is a job befitting you and this ruler of men is a deserving person". 

167-168. The Sūta and Magadha thereafter said to all those sages, -"We shall please the Devas and the sages by means of our activities. But we do not know anything about the performance, characteristic features and reputation of this king. Wherefore can we eulogise him? Then the brilliant Brāhmaṇas spoke: 

169. "This (king) is always devotedly engaged in his duty. He is truthful in speech. He has perfect control over his sense-organs. He is habituated to the wise pursuit of knowledge. He is liberal-minded and charitably disposed. He is never defeated in battles. 

170-173. Those two i.e. Sūta and Magadha) were engaged by the sages (with the following instructions) viz. "Let him be eulogised for his future activities". 

Sūta and Magadha eulogised him by composing songs about the past achievements of that powerful king Pruthu. At the end of that encomium, Pruthu the lord of the subjects was highly pleased. He gave the land of Anūpa (South Malwa) to Sūta and Magadha to Mágadha. Ever since then the rulers of the Earth are eulogised by Sūtas and Magadhas. They are awakened (in the morning) by Sūtas, Māgadhas and bards through words and expressions of benediction. On seeing him the subjects were extremely delighted. The great sages said: 

174. "This ruler of men, the son of Vena, shall offer you means of sustenance". Thereupon, the subjects eagerly rushed to the highly fortunate son of Vena. 

175-176. "Give us the means of sustenance as per promise by the great sages". On being approached (and requested) thus by the subjects, the mighty ruler with a desire for the welfare of the subjects, seized his bow and arrows and rushed at the Earth. Thereupon, afraid of the son of Vena, the Earth assumed the form of a cow and began to flee.1 

1. See note 1, p. 370 above. As stated therein, this is an elaboration of a Vedic legend. 

177-179. Taking the bow with him, Pruthu pursued her (i.e. the Earth in the form of a cow) as she ran. Afraid of the son of Vena, she went to Brahma's world and other worlds as well (but eventually) saw the son of Vena in front of her with the bow in his raised hand. He was shining brilliantly on account of the refulgent sharp arrows. He never failed in his aim (in hitting the target). He was noble-souled with great yogic power. He could not be assailed even by the immortal ones. Unable to get succour from elsewhere, she resorted to the son of Vena himself.

180-181. She who was worthy of always being honoured by the three worlds, joined her palms in reverence and said to the son of Vena: -"You are not able to see any sin in killing a woman. How can you sustain the subjects who had been nur tured and brought up by me? O king, all the worlds are stationed in me. This universe is being supported by me. 

182-183. The subjects who have been nurtured by me should not perish for my sake, O king. It does not behove you to kill me. You wish to do something conducive to the welfare of the subjects. O protector of the Earth, listen to these words of mine. All enterprises begun methodically with proper means become fruitful. 

184. Even after killing me, O king, you cannot protect the subjects (If you kill me, you will become incompetent to protect the subjects). I shall be present within. O lustrous one, get rid of your anger. 

185. O protector of the Earth, they say that females, even from among the lower categories of animals, should not be killed. It does not behove you to abandon righteous beha viour, in the case of living beings". 

186. On hearing these diverse statements of the Earth the magnanimous noble-souled king controlled his anger and spoke to the Earth thus: - 

187. “If anyone were to kill one or more for the sake of one whether it be himself or another, then his action is sinful. 

188. But O gentle, splendid lady, in case many flourish happily when a single person is killed, there is neither major nor minor sin in the act of his killing. 

189. Therefore, o Vasundhara (Earth), I will kill you for the sake of subjects, if you do not carry out my request that is conducive to the welfare of the world. 

190. If you turn your face against my behest, I will kill you presently with a single arrow. Establishing my prestige thus, I shall myself sustain the subjects. 

191. In compliance of my instructions, O the most excellent one among the up-holders of Dharma (piety), enliven and nourish the subjects perpetually. Indeed, you are capable of it. There is no doubt about it. 

192. Adopt also the status of my daughter. In that case I shall withdraw this terrific-looking arrow which I have raised up for slaying you". 

193. Thereupon the Earth who had been told thus, replied to the son of Vena: 

"Undoubtedly O! King, I shall carry out all these behests. 

194. Find out that calf unto me whereby I shall pour out milk out of affection. O the most excellent one among the upholders of Dharma, make me flat and level everywhere so that the milk that flows out shall spread everywhere equally". 

Suta said: 

195-200. Thereupon, he removed the heaps or collections of rocks everywhere. The son of Vena removed with the tip of his bow all the mountains that had risen up. In the Manvantaras that had gone by, the Earth had been uneven. (Now) all her uneven parts became even naturally. In the previous crea tion when the surface of the Earth was uneven, there had been no distinction between cities and villages. There were no plants or crops. There was neither agriculture nor breeding of cattle. There was no market place or trade route. Such had been the condition formerely in the Chakșhusha Manvantara. All these had been possible (or created) (only) in the Vaivasvata Manvantara. 

The subjects lived in those places wherever there was level ground. Initially the diet of the subjects consisted of fruits and roots, 

201. We have heard that at that time their sustenance was maintained with great difficulty. Everything was made available in this world even since the days of the son of Vena. 

202. After adopting Chåkșhușha Manu as the calf, lord Pruthu milked plants and vegetables from the Earth on its own surface. 

203. Those virtuous subjects began to sustain themselves by means of that food ever since then. It is heard that the Earth was once again milked by the sages. 

204-206. Soma (The Moon) was the calf in their case. Bruhaspati (Jupiter) was the milkman. Gayatri and other (Vedic) Metres carried out the function of the Utensil (milk pot). Penance and the eternal Brahman (Vedas) was their milk (the yield). 

Again it is heard that the Earth was milked by the groups. of Devas with Purandara (Indra) as their leader, taking up (with him) a golden vessel. Maghavan was the calf and lord Savitri was the milkman. Urjă (Power, energy, Procreative energy) and honey was the milk. The deities sustain themselves by means of that. 

207-209a. It is heard that the Earth was again milked by the Pitrus by means of a Silver Vessel. The yield was Svadhả and it was conducive to their immediate contentment. Yama the valorous son of Vivasvān was their calf. The power ful god Antaka (the god of death) was the milknian of the Pitrus. 

209b-212a. It is heard that the Earth was once again milked by the Asuras with an iron vessel and the all round yield was the power of Maya (deception, illusion). Virochana, the extremely famous son of Prahlada, was the calf unto them. Rutvikdvimūrdhã (?) the son of Diti was their milkman. With the (different types of) Mayã for their milky yield all the Asuras became Máyävins (experts in making use of Maya). Those persons of great virility sustain themselves by means of Måyå. That is their great source of strength. 

212b-215a. After adopting Takshaka as their calf, it is heard, that the Earth was once again milked by the serpents, with a pot of ground (or bottle-gourd) as their vessel and poison as their milk. O excellent Brahmana, Väsuki, the valorous son of Kadru, was the milkman unto those Nagas and Sarpas (different varieties of Serpents). Those terrible beings sustain themselves by means of that alone (i.e. poison). They are excessively poisonous. They have that as their food. They are active on account of it. That is their source of vigour, they solely depend on it. 

2156-217. In a pot not annealed properly, the Earth was once again milked by the Yakșhas and the Punyajanas after adopting as their calf Vaishravana who was fond of Antardhana (becoming invisible). The milkman was Rajatanabha who was the father of Manidhara. The son of Yakșha was extremely res plendent and he was endowed with great reputation. He had perfect control over (his sense-organs). This is perfectly true because they sustain themselves by means of it (? i.e. becoming invisible). 

218-220a. The Earth was once again milked by Rakshasas and Pisachas. Their milkman was Kubera. That of Brahmi was Brahma * The powerful Sumäli was the calf. The milky yield was blood. The Earth was milked in Kapala-Pátra (skull-vessel). Antardhana (the power of becoming invisible) was milked by the Rakshasas. In all respects the Räkșhasas sustain themselves by means of that milk. 

* This is obscure-Vă. P. 62 reads Brahmopetas tu dogdha "Răkshasa called Brahmopeta was the milkman'. 

220b-222a. Then the Earth was milked by the Gandhar vas and the groups of celestial damsels with lotus as their vessel. They made Chitraratha their calf. The milky yield was pure fragrant scent. Their milkman was Vasuruchi1. (Viśhvāvasu in Vå. P the splendid son of a sage (? of Muni), the extremely powerful king of the Gandharvas, the noble-souled one resembling the sun. 

1. Mt. P. 10. 25 reads here Vararuci for Vasuruchi as the milkman and Natya Veda was the milk: 

Dogdha Vararuchir nama natya-vedasya pdragah|

 In other words, a new discoverer or inventor is the milkman and the contribution to that science or lore is the milk. 

222b-224a. It is heard that the sparkling goddess Vasundhara (Earth) was again milked by the mountains. ** The milky yield was as follows: the medicinal herbs having embodied forms and different types of precious gems and jewels. Himavān was the calf and Meru the great mountain was the milkman. The vessel was a mountain itself. Hence, the mountains are all well-established. 

** Kalidåsa in Kumara-sambhava I.2 has ditto echoed this. 

224b-227. It is heard that the Earth was once again milked by the trees and the creepers after taking up as their vessel the (leafy cup of) Palāśha tree that grows again and again when cut down or burnt. The Plaksha tree, the tree of prolific blossoms, was the calf of these famous ones (i.e. trees and creepers). It yielded the milk they desired. 

The Earth was thus a milch cow that yielded every thing they desired. It made the living beings flourish. She alone was the Dhatri and Vidhatri (one who created and laid down rules and shaped the destiny), the Vasundhara (one who holds riches) was the supporter (of every one). We have heard that the Earth (of such potentialities), the source of origin of all the worldly things mobile and immobile, the foundation of the Universe, had been milked by Pruthu for the welfare of worlds.