8 - The race of the sages: Atri and Vasishtha 

Suta said:

1-2. “After all the progeny, both the mobile and the immobile, had been created and well-established by the noble-souled Kaśhyapa Prajāpati, he began to assign them their respective domain after crowning the chiefs of them in over lordship.¹ 

1. V 1-21 enumerate the chiefs or heads of different kinds of creation. One is reminded here of BG X-the Vibhutiyoga in a different context. 

3. He installed as king Soma, in the kingdom of Brähmaņas, creepers, constellations, planets, Yajñas and austerities. 

4. He gave the overlordship of all the Angiras to Bruhaspati. He anointed Kavya (i.e. Shukra) as the ruler over the kingdom of Bhrugus. 

5. Then he made Vişhņu, the leader of the Adityas, Påvaka (fire-god) as the leader of Vasus, Dakșha chicf of the Prajapatis and Vasava (Indra), as the head of Maruts. 

6. He made Prahlada, the delighter of Diti, the king of Daityas, Narayana, of the Sadhyas and the bull-bannered god as the king of Rudras. 

7-8. He directed Viprachitti to become the king of Dänavas; he commanded Varuņa to rule over the kingdom of waters; he made Vaiśhravana, the king of kings, Yakşhas and wealth; he installed Yama the son of Vivashvån in the kingship of Pitrus. 

9. He made the trident-bearing Girisha, the lord of all Bhūtas (goblins) and the Pishachas (ghosts); mount Himavān; the leader of all mountains and the ocean, the king of rivers. 

10. He made Chitraratha the overlord of Gandharvas, and crowned Uccaiśśhravas as the king of horses. 

11. He made Śhārdūla (tiger) the king of all deer or animals in general, and Govrşha (Bull) the king of all animals having humps. He made Garuda, the most excellent one among those who fly, the king of all birds. 

12. He made Väyu the most excellent of all powerful ones, the leader of fragrant smells, Maruts and unembodied living beings who have (however) great strength at the same time. 

13. He made Shesa the leader of all those who have fangs, Väsuki the leader of Nägas (snakes) and Takşhaka the leader of Sarisrpas (reptiles), Sarpas (Cobras) and Pannagas (serpents). 

14. He installed Parjanya, one of the Adityas, as the lord of oceans, rivers, clouds and the showering rains. 

15-17a. He made Kamadeva the lord of all groups of Apsaras. 

He made Samvatsara (the year) the lord of the Rutus (seasons), months, Artavas (product of the seasons), fortnights, Vipakshas (days of transition from one half of a lunar month to another) Muhürtas, Parvans (festival occasions of particular periods in the year) Kalās, Kashthas etc. (i.e. the various units of time), of the transits of the sun, of its movement, of Ganita (Mathematical calculations) and of the Yoga (combination of stars). 

17b-21. He crowned Sudhanvan, the well renowned son of Virajas the Prajapati, as the king in the eastern quarter. 

He installed as king Shankhapada the son of Kardama the Prajapati in the southern quarter. 

He anointed Ketuman, the unerring noble-souled son of Rajas, as the king in the western quarter. He crowned Hiraņyaroman, the invincible son of Parjanya the Prajapati, in the northern quarter. 

He made Manu, the son of Vivashvān the overlord of all human beings. 

22. This entire earth consisting of seven continents and along with the cities is being protected righteously by them within their respective territories. 

23-25a. They were formerly crowded in Svayambhuva Manvantara by Brahmå. Those who become Manu are anointed as kings. In those Manvantaras which have gone by, these kings had ruled and had gone away. When another Manvantara comes, others will be crowned. All the rulers (of Manvantaras whether) gone by or yet to come are declared as the overlords of the Manvantaras. 

25b-26a. Pruthu the excellent among men, was crowned in a Rajasūya sacrifice by these as an overlord in accordance with the injunction seen (i.c. prescribed) in the Vedas. He was very powerful. 

26b-27. After procreating these sons for the purpose of perpetuating the line, the lord of the subjects, the holy lord Kaśhyapa of great grandeur, performed great penance with a a desire for his own lineage (Gotrakama). 

28-29. “Let two sons be born unto me, two who will perpetuate my lineage.” As the noble-souled Kashyapa was contemplating thus, two sons, the parts of Brahma, appeared in front of him. They were extremely powerful. They were Vatsära and Asita, both of whom were expounders of Brahman. 

30. Nidhruva was born of Vatsära. Rebhya of very great fame was also born of him. 

Raibhya should be known (as the son) of Rebhya. Understand the son of Nidhruva. 

31. Chyavana's daughter Sumedhas was born of Sukanya. It was she who became the wife of Nidhruva and the mother of Kundapāyins (A set of ascetics drinking water from the holy consecrated pitchers in particular ceremonies). 

32. Devala of very great fame was born of Ekaparņā (as the son) of Asita. He was highly prosperous and devoutly attached to Brahman. He was the most excellent one among Shandilyas. 

33. Nidhruvas, Shandilas and Raibhyas—these are the three branches of the line of Kaśhyapa. The thunderbolt-wielding Indra and other Devas are among the children (of Kaśhyapa). 

34. (Their birth took place) when the Dvāpara Yuga began to function after the eleventh set of four Yugas of Manu, the lord of the Manvantara had elapsed.

35-36. Narişhyanta was the son of Marutta and Dama was his son. His son was Rajyavardhana whose sons were Sudruști, Nara and Kevala. Bandhumån and Vegavan were Kevala's sons. Budha was his (? Vegavan's) son whose son was King Truņabindu. 

37. He became king in the beginning of the third Tretáyuga. Ilavilā born of the womb of Alambușhă was his daughter. 

38-40. Viśhravas, the cause of the flourishing family of Paulastya, was born of her. Bruhaspati of big fame has been glorified as the preceptor of the Devas. 

Viśhravas married Devavarņini the daughter of Bruhaspati, Pushpotkață and Våkā the daughters of Mályavån and Kaikasi, the daughter of Malin. Listen to his children begot of these wives. Devavarņini gave birth to Vaishravana the eldest son. 

41-43. He was endowed with divine ways (or injunctions) and saintly learning. He had the form of Rakşhasas, strength of Asuras (demons). He had three legs, a very huge body, a stout head, a large chin, eight curved teeth, green moustache and pike-like ears. He was bright red in colour. His arms and forearms were short. He was reddish brown and very terrific. He was richly endowed with the knowledge of Vivarta (the sky or illusory nature of the world?) He was enlightened ever since his birth. 

44-46. On seeing him, his father said “This is Kubera” (ugly-bodied one). The word 'Ku' is an epithet used to indicate contempt. The body is called Bera. He was Kubera on account of his deformed body. He was thus marked by this name. Since he was the son of Viśhravas and also because he was like Viśhravas due to resemblance, he would be known by the name Vaiśhravaņa. 

Kubera begot of Ruddhi his well-renowned son Nalakūbera. 

47. Kaikasi gave birth to Råvana, Kumbhakarņa and Sūrpanakhă, a daughter. Vibhișhaņa was the fourth among her children.¹

1. VV.:47-54. The author is familiar with story but his description of Råvana is peculiar. 

48-50. Råvaņa had pike-like ears and ten heads. He was tawny-coloured. His hairs were red. He had four legs and twenty hands. He was very powerful with a huge body. He resembled collyrium of an excellent type. He had fanglike curved teeth. His neck was red. He had the form, strength and inherent vigour of a Rākşhasa. He could defeat Yakşhas and other Räkshasas by means of his physical strength and keen intellect. Terrible by nature Ravana was extremely cruel. He could rout his enemics. 

51-54. In his previous birth Ravana was Hiranyakaśhipu. That Räkşhasa ruled as king for thirteen sets of four Yugas. The period (of his rule) reckoned in years in accordance with human calculation comes to fiftysix million one hundred and sixty thousand years. * O Brähmaņas, he could give terrible sleepless nights to the Devas and sages. In the twentyfourth Tretayuga, the power of penance of Råvana was exhausted and dwindled down. Coming into contact with Rama, the son of Dasharatha, he met with destruction along with his followers. 

* One set of four Yugas 4320000 years. 

4320000 X 13 - 56160000 years. 

55-56. Mahodara, Prahasta, Mahāpårśhva and Khara were the sons of Pushpotkață. She had a daughter (named) Kumbhinasi also Trishiras. Dūşhaņa and Vidyujjihva the Rākşhasa are remembered as the children of Vaka. There was a daughter also named Anupālikā. 

57. Thus these ten Råkşhasas, the descendants of Pulastya, were of very cruel activities. They are of very terrible pursuits ever since their birth. All of these were unassailable even to the Devas. 

58-62. All of them had acquired boons. They were heroic and they were accompanied by sons and grandsons. 

Aidavida (i.e. Kubera), the descendent of Pulastya, who was Savyapingala (? Tawny-coloured in the left side) became the king of all Yakşhas, all those Räkşhasas who were the descendants of Pulastya, and of all those cruel Brahmarakshasas belonging to the families of Agastya and Viśhvāmitra who still carried on the study of the Vedas and who performed regularly penances and holy rites.¹ 

1. V. 60-70 enumerate and describe the seven tribes of Rakşhasas. 

The other three groups of Räkşhasas were the performers of Yajñas. They were Yatudhånas, Brahmadhānas and Vartas (?). They were moving about during the day time and they were not nocturnal wanderers like other demons. Their four groups are remembered by the wise (learned men). They were Nishacharas) moving about at night). They were Paulastyas (descendants of Pulastya), Nairrutas, Agastyas and Kaushikas. Thus it is remembered that there were seven classes (communities) of those Räkşhasas. I shall describe their form and features inherited by them. naturally. 

63-69. They are tawny-coloured and have round eyes. They have big bellies and huge bodies. They have eight-curved fanglike teeth and pikelike cars. Their hairs stand upright. Their mouths appear as though slit open upto the ears (on either side). Their smoke-coloured upright hairs are like the Muñja grass. They have large thick heads shedding bright hustre. Their thighs and forearms are short. Their faces are copper-coloured. Their tongues and lips hang down. Their brows appear dangling. Their noses are thick. They have blue (black) limbs with red necks. Their eyes are majestic and they appear terrible. Their voice and tone are extremely terrible. Their calves are hideous and rolled up. They are stout and have prominently protruding noses. They are firm and have sturdy bodies like rocks. They are cruel and terrible ever since their birth. Generally, they are consistent in their activities. 

They put on (ornaments like) earrings, armlets and coronets. They bedeck themselves in diverse kinds of ornaments. They wear many kinds of garlands and use all types of fragrant scents and unguents. They are remembered as habitual eaters of cooked rice, meat and even human flesh. Thus is remembered the similarity in forms and features of demons by learned men. They are unequalled in strength, intelligence and ability to fight using the deceptive power of Måyå (or black magic). 

70-73. The sons of Pulaha were the beasts, all (kinds of) serpents and tigers with curved fangs, the goblins, the cobras, the Pishachas, the reptiles, the deer, the elephants, the monkeys, the Kinnaras, the Mayu (? a kind of monkey?) and the Kimpuruşhas. These creations belonging to the family of Krodhavaśhä have previously been recounted by me. 

In this Vaivashvata Manvantara, Kratu is remembered as issueless. He has neither wives nor sons. He remained checking his sexual impulses and potency. 

I shall recount the family of Atri the third Prajapati (among sages). 

74. He had ten beautiful wives who were very chaste.¹ All those ten were the children of Bhadrâśhva begot of Ghrutāchi the celestial damsel. 

1. W. 74-86 describe the descendants of Atri, the 3rd Prajapati sage. 

75-76. They were Bhadra, Sūdră, Madra, Shalabha, Maladå, Balå and Halà. These seven (were very important) and the others like them viz. Gochapala, Tâmaraså and Ratnakūţă. 

Among their sons perpetuating their lines, was (the scion) named Prabhākara. 

77-80. He begot of Madrā the famous son Soma (the moon). When the sun was hit by Svarbhānu (Rähu), when he was falling down to the earth from the heaven and when this world was overwhelmed by darkness, it was by him (i.e. Atri) that light was made to function. The sun who was falling was also told “Welfare to you.” Due to the utterance of that Brahmanical sage, he (the Sun) did not fall from heaven on to the earth. It was Atri, the sage of great penance, who initiated the spiritual lines (of Atreyas). It was he who brought about the prevention of death of Suras in the course of Yajñas. He begot of those (ten Apsaras) sons equal to himself. 

81-84. The holy lord sanctified by means of very great penance begot those ten sons. Those sages well known as Svastyătreyas have mastered the Vedas. Among them, two were extremely renowned. They were devoutly interested in the Brahman and were of great spiritual power. 

Datta is considered to be the eldest, Durvāsas was his younger brother. The youngest of all was a lady who expounded the Brahman. 

In this context the persons well-versed in the Purăņas cite this verse. 

Persons conversant with the Purăņas say that the noble-souled son of Atri (named) Dattatreya is the body (incarnation) of Vişhņu. He is tranquil in his mind and free from sins. 

85. Among the descendants of his (i.e. Atri) four are well renowned on the earth viz. Shyåvåśhvas, Mudgalas, Vågbhūtakas and Gavişhthiras. 

86. The following four (also) are remembered as belonging to the side (family) of Atris. They are of very great power. They are Kåśhyapa, Närada, Parvata and Arundhati. 

87. These were the mental progeny (of Atri). Understand (the progeny) of Arundhati. 

Nārada gave Arundhati in marriage to Vasişhtha. 

88-89. Nárada of great splendour was of very great sublimated sexual potency due to the curse of Daksha. Formerly, at the time of the battle between the Devas and the Asuras, on account of the Demon Tåraka's depredations, the whole world had been overwhelmed by drought. The entire universe was in an excited státe. It had been in turmoil along with the Suras. 

90. By means of his penance the intelligent Vasişhtha enlivened the subjects by making the medicinal herbs. 

91. Vasişhtha¹ begot his son Shakti of Arundhati. Shakti procreated his bosom-born son Paráśhara of Adřushyanti. 

1. W. 90-100 describe the race of Vashiştha. 

92. The holy lord Krishņadvaipāyana was born of Käli, by (her union) with Parāśhara. From Dvaipayana, Shuka, equipped with all good qualities was born of the Araņi (the holy wooden stick used ro produce fire by attrition). 

93-96. The following six were born of Pivari as the children of Shuka viz. ---Bhūriśhravas, Prabhu, Shambhu, Krişhna and Gaura the fifth (i.e. all the five were sons. The sixth was a daughter). A daughter was also born viz.--Kirtimati. She was the mother of yogic power, she maintained all the holy rites. She was the wife of Anuha and mother of Brahmadatta. The descendants of Parāśhara were the following eight viz.-Shvetas Krişhņas, Pauras, Shyåmadhūmras, Chandins, Uşhmadas, Dårikas and Nīlas. 

The eight Pakşhas of the noble-souled Parāśhars have been recounted. Hereafter, listen and understand the progeny of Indrapramati. 

97. The child named Kuni who was born of Kapiñjalī (Taittiri bird) Ghrutåchi is called Indrapramati. 

98. Vasu, born of the daughter of Pruthu, was his son. Upamanyu was his son. It was from him that Aupamanyus took their origin. 

99-100a. Kundineyas are reputed to have been originated from Mitra and Varuņa. Ekārşheyas as well as others are well-known as Väsişhthas. Thus these eleven sections of Vasişhthas are declared. 

100b-102. Thus the eight well-known mental sons of Brahmā have been recounted. They were brothers of very great fortune. Their races were well established. It is they who sustain the thrce worlds full of the groups of Devas and sages. Their sons and grandsons were hundreds and thousands.¹ The three worlds are pervaded by them as by the rays of the sun. 

1. A comparison of the race of sages with those given in other Puränas (for example) the Matsya shows many dissimilarities in names, though some of the gotras and pravaras are common.