59 - The Birth of Vaivasvata

Bruhaspati said:

1. The sages who were told thus attained great delight. Thereafter, they further asked with a desire to hear more. 

The Sages requested:

2. "Please narrate the details of the races of kings of unmeasured prowess, their life and their powers and majesty, to us as we ask in the proper order." 

3-5. On being requested thus by them, Lomaharşhaņa, an expert in narration of stories, well conversant with statements, spoke these words even as the sages were desirous of listening to the later narratives.

Sūta said: 

"Just as the sage of great wisdom (viz. Vyása) narrated to me when I asked him, I too shall narrate in due order the details of tlic races of kings of unmeasured prowess, their lives, grandeur and efficacy. Understand them from me. 

6. It is related that Varuņa's wife, goddess Stutä (Suna in Varu 84-6-8), was a celestial damsel of great beauty. Her sons were Kali and Vaidya. 

7. Jaya and Vijaya were the sons of Kali. They were extreinely valorous. Ghruni and Muni were the sons of Vaidya. They were very powerful. 

8. They used to devour girls given in marriage to them or those who loved them. They devoured one another. After devouring one another, they met with destruction. 

9. Kali (this is evi lently another one not the one mentioued in 7) should be known as Sura's (?) son. His son is remembered as Mada. Himså was the eldest wife of Kali. She is remembered as wicked and dishonest. 

10. Four other sons were born to Kali. They were cannibals. They were Naka, and Vighna who were very famous, as well as Bhadrama and Vidhama. 

11. Vighna was so called because he had no head. Nāka had no body. Bhadrama had only one hand. Vidhama is remembered as single-legged. 

12. Tämasi and Pūtanā were the wives of Bhadrama (or Pūtanå of dark and foul nature was the wife of Bhadrama). Revati was the wife of Vidhama. The sons of these two were thousands in number. 

13. Shakuni was the wife of Näka and Ayomukhi the wife of Vighna. Their sons were Räkşhasas of great vigour and vitality. They used to roam about during the twilight at dusk and dawn. 

14. The sons of Revati and Půtană are remembered as Nairrutas by name. All those Råkşhasas are Grahas (Evil demons attacking children and making them suffer from convulsions) particularly in regard to children. 

15-16. Lord Skanda is the overlord of all those Nairrutas as allowed by Brahma. 

Bruhaspati had a sister named Varastri. She observed the vow of celibacy. She had achicved yogic powers. She then used to wander over the entire universe without any attachment. She ultimately became the wife of Prabhasa who was the eighth among the Vasus. 

17-20. (Partially defective text). Viśhvakarman, a Deva was born of her. He is the Prajapati (Creator) of artisans and craftsinen. He had evolved the forms of Virāț (the supreme being). Another name of this liberal-minded grandson of Dharma is Tvaştr. 

By means of his Yogic power, he had created thousands of artistic works for the Devas. It was he who created the aerial chariots of the Devas. 

Human beings depend upon the artistic creations of this noble-souled one. (They imitate them). 

Virochană, famous as the daughter of Prahrada was the wife of Tvașhtr. She was the sister of Virochana and the mother of Triśhiras, the great and intelligent Vishvarūpa who was the preceptor of the Devas. 

21. Maya is remembered as the son of Viśhvakarman. He was himself Viśhvakarman (capable of all creative work). His younger sister was well known as Sureņu. 

22-24. The daughter of Tvashtr who became well-known as Samjñā and the wife of Savitri (the Sun) gave birth to Manu, the eldest son of great fortune and exalted dignity, of Vivasvān (the sun). 

Then she gave birth to the twins viz. Yama and Yamuna (See vv 31-32 where Yama and Yami are the names mentioned). She assumed the form of a mare and went to the Kurus. 

That lady of great fortune gave birth to two sons, the Ašhvins. They were the sons of the sun-god who had assumed the form of a horse. She gave birth to the sons through the nostrils in the atmosphere itself. The two sons Mårtaņda were Nåsatya and Dasra." The sages enquired:

25-26. "Why was Vivasvān called Mårtanda by scholars? 

Why should that fair lady deliver through her nostrils? We wish to understand this. Narrate it to us who ask you." 

Suta replied:

27-29. “Even for a long time after it had been produced, the egg (the foetus) remained unbroken. That egg was broken by Tvașhtr. Bewildered by the destruction of the egg (foetus) as he mistook it, Kaśhyapa fled from there 

When the egg was split into two, Tvaşhtr looked at it and said thus. 

“This egg cannot be deficient, O sinless one, you be Mártanda." 

The father affectionately said— “Indeed he is not dead (Na Mruta) though he is within the Anda (egg).” On hearing these words of his, they said that the name was true to its meaning. 

30. When the egg was split into two, he was told— "Be Mārtanda” even as he was within the egg. So the sun is considered Mårtanda by those conversant with the Puranas. 

31-32. Henceforth, I shall mention the progeny of Vivasvan known as Mārtanda. Samjñå, the wife of Savitri, gave birth to three sons (children) viz. Manu, Yami and Yama. Chaya (the shadow) gave birth to Tapati and Shanaiśhchara (the Planet Saturn). These are remembered as the sons of Mårtaņda. 

33-34. Vivasvān (the sun-god) of great fame was born of Däkşhayaņi (i.e. daughter of Daksha) and Kaśhyapa. 

The gentle lady Samjñā, the daughter of Tvaşhtr, became the wife of Vivasvān. Originally she was well-known as Sureņu but later on she became famous as Samjña. It was she who became the wife of lord Mårtanda of excessive brilliance. 

35. “Indeed, he did not die inside the egg" said Kaśhyapa fondly but unwittingly. Hence the sun is called Mārtaņda. 

36. The brilliance and splendour of Vivasvân is always very excessive. It is with that, that the son of Kaśhyapa scorched the three worlds. 

37-38. Ravi, the sun god, begot of Samjña three children, two sons of great power and vigour and one daughter. It is known Manu was the eldest of the sons of Sun-god. 

Thereafter (was born) Yama (otherwise known as) Śhråddha deva. Manu was a Prajāpati. Then Yama and Yami were born as twins. 

39. On sceing that form of unbearable splendour of Vivasvän Samjñā could not brook it. She created her own Chåyå (shadow) of the same colour and complexion (Savarna) as hers. 

40. That lady of great fortune, born out of her shadow, joined her palms in great reverence and purity of mind and spoke to Saṁjñā. 

41-44. “Tell me. What work has to be carried out by me?". 

Samjñā said to her_ “Welfare unto you. I am going to the abode of my own father. You alone must remain in my house without any hesitation. These two sons of mine and this daughter of excellent complexion should be brought up by you. This arrangement should not be disclosed to the lord (and my two sons) by you. Samjña was then told (by Chāyā). These two are my sons too. So be it. (I shall do as you say)." 

On being told thus, that lady of pitiable plight went near Tvaşhtr; as if greatly ashamed. On seeing her come back, the father became angry and spoke to Samjña. 

45-49. “Go to your husband”. On being directed thus again and again, she assumed the form of a mare and concealed her real form. That praiseworthy, uncensured lady went to the Northern Kurus and grazed the grass. 

Thinking the second Samjñā to be the real Samjña, the sun procreated two sons having the same lustre as his. Those two lords were equal in comparison to Manu the eldest son. Of these two, Śhrutaśhravas will become Sävarņi Manu. Śhrutakarman (the second one) should be known as the planet Shanaiśhchara (the Saturn). He who became Manu is called Såvarņi also. 

50. Samjñā of earthly nature (i.e. the shadow) loved her own sons more than the elder sons. 

51-52. Manu forgave all that but Yama did not. Highly distressed at her enmity because she was a co-wife (for his. mother), he began to grumble much and on many occasions. Due to his anger as well as the force of inevitable future, Yama, the son of Vivasván, threatened Chāyā with his foot (i.e. kick). 

Then out of anger that mother of Sävarņi cursed Yama. 

53-57. “You are threatening with your foot,' all on a sudden, the wife of great renown of your own father. Hence, this foot of yours will undoubtedly drop down. Yama became highly afflicted in his mind on account of that curse. Accompanied by Manu, the virtuous-souled one (Yama) intimated everything to his father:

"I have been vanquished (humiliated) by the statements of Saṁjña. I have become distressed due to the fear of the curse. Of course, the foot was raised by me against her, but it was not allowed to fall on her body. Whether this was due to my childishness or out of delusion, it behoves you to forgive me. 

O lord of the worlds, O most excellent one among those who blaze and scorch, I have been cursed by my step-mother. I have your blessing to protect us from this great danger. 

58-61. On being told thus, lord Vivasván said to Yama: “Undoubtedly, my son, there must be a great reason for this, since you became infuriated despite being conversant with Dharma and remaining truthful in speech. Nor can the words of your mother be falsified. 

Worms will take your flesh and go to the Earth. Then, O highly intelligent one, your foot will attain happiness. Thus your mother's words will be made true. By the avoidance of the effects of the curse, you will also be saved." 

62. Tlie sun then spoke to Samjñā (i.e. to Chāyā mistaken by him to be Samjña) “When all the sons are equal 10 us, how is it that one is loved by you more than the others." 

63. Parrying that question, she did not mention the real situation to Vivasvān. Then he entered into meditation himself and found out the truth by means of his yogic power. 

64. The lord became angry and wished to curse her with utter annihilation. Then she mentioned all the facts to Vivasván. 

65-70. On hearing it, Vivasyån became so furious that he rushed to Tvaşhtr. 

Tvașhtr duly honoured Vibhivasu (Sun-god). As he was desirous of burning him furiously, Tvaştr, pacified him slowly- 

“This form of yours endowed with excessive refulgence does not appear splendid. Unable to bear it, Samjna is grazing the grass in the meadows in the forest. You shall see your wife of auspicious conduct today. You shall see her richly endowed with praiseworthy prime of youth, O lord of rays, by resorting to your yogic power. It shall be favourable to everyone if the following agreement is assented to. O suppressor of enemies, I shall change this excellent (excessively refulgent) form of yours that you are having from the beginning. 

Originally the form of Vivasvān was so refulgent that the rays spread sideways as well as upwards and downwards. The gentle lady Samjna was afflicted by that form of the lord of Firmament (i.e. the sun). Thereby your wonderful form shall have rays spreading even in circular direction. 

71. Tvashtr was allowed to change the form. There upon Tvaşhtr undertook to change the form of Mårtanda Vivasvăn (the sun-god). 

72. He placed him on the (circular moving) wheel (i.e. a lathe) and pruned (the slices of the irregular superfluous part of) his brilliance when his refulgence was taken away, the sun had his brilliance uprooted (i.e. reduced). 

73. Prabhākara (the sun) of splendid appearance wished to see his wife. By resorting to his yogic power, he saw his wife in the form of a mare. 

74. Though she was invisible to all living beings on account of her holy observance, and brilliance he saw her by means of his yogic power. In the form of a horse, Märtanda had sexual intercourse with her through the mouth. 

75. Relaxing at the end of the intercourse she had a suspicion that it was another person (not her husband). Hence, she expelled the Semen Virile of Vivasvăn through her nostrils. 

76-79. From it were born the Devas, the twin Ashvins, the most excellent physicians. Born of Dvadašham ürti (the sun god) they are remembered as Näsatya and Dasra. These were the sons of Mårtanda, the eight prajapatis. Bhaskara (the sun) showed himself to her with his more pleasing form. On seeing his wife, he became delighted and contented. He told her thus- “Yama had become very much afflicted in his mind on account of that curse. He delighted others through his Dharma. Hence, he is called Dharmarāja. On account of that auspicious action, he obtained the greatest splendour the overlordship of the Pitrus (Manes) and Lokapalatva (the state of being the guardian of a quarter i.e. south)". 

80-81. The eldest Manu was a Prajāpati. The other one Såvarņi of great renown shall become Manu in the future Manvantara called Sävarņika. 

The holy lord is performing a severe penance even today on the top of Meru. 

82-84a. His brother Shanaiśhchara attained the state of a planet. 

With that form (the prunings of the sun) Tvaşhtr evolved the discus of Vişhņu¹. It had great splendour. It was never obstructed anywhere. It was a great defending weapon against Dänavas. 

1. This creation of Sudarśhana, the discus of Vişhnu, from the pruned part of the sun god is given in Vp.III.2.11. 

The younger sister of those two, Yamuna of great fame, became the excellent river Yamunā, the sanctifier of the worlds. 

846-86. The eldest among them was Manu of great splendour. It is his creation that we are having now.² I shall recount in detail the creation of Manu Vaivasvata (son of Sungod). If any one listens to or reads about this nativity of the Devas, the seven children of great prowess of Vaivasvata, he shall get released from the mishap in which he may find himself. He will attain great fame. 

2. The description of dynasties of kings is an integral part of a Purana. Though here the accounts are scattered at different places, they are given here from the beginning of the birth of Vaivasvata Manu to the future Savarņika Manus. The story of the sun god and his wives Samjňå and Chåyå and his progeny from them, the pruning of the sungod and his approach to his mareformed wife and birth of Ashvin gods-these are traditional accounts found in the Mbh. Adi 76, Anushasana 150, Vp. III.2 and other Puranas with slight variations. 

The progeny of Vaivasvata Manu and other legendary dynastic accounts are probably a part of the ur-Purāņa. Hence we find them common in all Puråņas.