51 - The description of Manvantaras: Lord Vishnu's glory (his four manifestations)

The sages requested: 

1-3. O Suta, tell us about all Manvantaras,1 both past and future. Mention about Vyāsa (the arranger of the Vedas) in the Dvapara Yuga. In the Kali age, how many were the disciples, the expounders of Dharma (Virtue) and Artha, of this intelligent Lord, the god of gods who arranged the branches of the Vedas. (v.l. the incarnations of god Shiva, the god of gods, for the establishment of Dharma in the Kali age). How many disciples did the Lord of Devas (i.e., Vyāsa) have in the Kali age? O Suta, it behoves you to recount all these things succinctly.

1. Description of Manvantaras or Manu-epochs is an accepted characteristic of the Puranas. One Manu presides over an each of seventy-one cycles of Yugas and every Manu has his sets of Indra, gods, seven sages, etc. We have a description of these Manvantaras in various Puranas such as Bh.P. VIII.1.1-29, NP I. 40.17-37 VP. III. 1.1-9 and others. Manus are fourteen in number. The reign of six Manus is over. The present Manu is Vaivasvata, after whom the present Manvantara is named “Vaivasvata Manvantara". 

There is a general consensus among the Puranas about the names and other details of the first seven Manus, but not so in the case of the future Manus (For example, contrast Mt. P. 9.30-38 with Brahma P. 5.5-6). But as admitted by Kane historical explanation of the theory of Kalpas and Manvantaras is not stated anywhere (HD. V. 4. p. 688).

Suta said: 

4-5. Six Manus have gone by. At the outset it was Svayambhuva Manu; thereafter, it was Svarochisha Manu; the others were Uttama, Tamasa, Raivata and Chakshusha. The present Manu is the son of the sun-god. He is called Vaivasvata Manu. It is the seventh Manvantara that is current now. 

6. Svayambhuva Manvantara at the beginning of the Kalpa has been recounted by me. Henceforth, understand the Manvantara of Svarochisha Manu. 

7. In the Svarochisha Manvantara, Devas were Paravatas and Tushitas. The Suppressor of Asuras i.e., Indra named Vipashchit became the ruler of Devas.

8. The following seven were the seven sages (Saptarshis) viz.: Urja, Stambha, Prana, Danta, Rushabha, Timira and Arvarivan. 

9. Chaitra, Kimpurusha and others were the sons of Svarochisha Manu.1 Thus, the second Manvantara has been recounted. Now listen to Uttama Manvantara.

1. It is not understood why the sons of Svarochisha Manu are enumerated and those of other Manus are not mentioned in the KP. while other Puranas such as VP. III. 1 detail them.

10. In the third Manvantara, the Manu was named Uttama. Sushanti, the suppressor of enemies, was the ruler of Devas. 

11. There were five sets of twelve Devas namely-Sudha mans, Satya, Shiva, Pratardana and Vashavartins. 

12. The following seven were the Saptarshis (seven sages) viz. Rajas, Gatra, Urdhvabahu, Savana, Anagha, Sutapas and Shakra. 

13. In the Tamasa Manvantara, the classes of gods were Surayasahara*, Satyas and Sudhis. And there were twenty-seven groups (ganas) in these divinities.

*This is a misprint for Supra Harayastatha as this whole verse is the same as VP. III.1-16.

14. Shibi who had the characteristic feature of having performed a hundred Yajnas, was the Indra. He was a devotee of Shankara and he was engaged in the worship of Mahadeva.2

2. This information about this Indra is given to glorify Shiva. It is not found in VP. and other Puranas.

15. In that Manvantara also there were saven sages (Saptarshis) viz. Jyotis, Dhaman, Pruthak, Kalpa, Chaitra, Agnivasana, and Pivara (v.l. Jyotis, Dharman, Pruthu, Kavya, Chaitra, Agni and Varuna). 

16. O leading Brahmanas, the Manu of the fifth Manvantara was Raivata by name. Vibhu who was the suppressor of Asuras was Indra there (then). 

17. The excellent Devas (divinities) were Amitas, Bhutis and Vaikunthas. These were the groups of Devas consisting of fourteen each.

18-20a. O Brahmanas, in the Raivata Manvantara, the following were the seven sages: viz. Hiranyaroman, Vedashri, Urdhvabahu, Vedabahu, Subahu, Saparjanya and Mahamuni. Thus, the four Manus-Svarochisha, Uttama, Tamasa and Raivata are recorded as belonging to the line of Priyavrata. 

20b. O Brahmanas, in the sixth Manvantara, Chakshusha was the Manu. 

21-23a. Manojava was Indra. Now listen to the list of Devas. There were five groups of Devas, the heaven dwellers viz.: Adyas, Prabhūtabhavyas, Prathanas, Mahanubhavas and Lekhyas (v.1. Adyas, Prasūtas, Bhavyas, Pruthugas, each consisting of eight groups *). The following were among the seven splendid sages viz.  Virajas, Havishman, Soma, Manusama (? equal to Manu), Avinaman and Savishnu (v.l. Sumedha, Virajas, Havishman, Uttama, Madhu). ** 

*Panchaite hyshtaka ganah.

**The Venkateshvara created and the v.l. recorded in it do not give the list of seven sages but of six only. The list in the Charted. of the KP. is as follows: Sumedhas, Virajas, Havishman, Uttama, Madhu, Atinama and Sahishnu.

23b-24. O Brahmanas, Shraddhadeva of great splendour was the son of Vivasvan (sun). O Brahmanas, the present Manu in the seventh Manvantara is Samvartana. *** Devas are Adityas, Vasus, Rudras and Maruts.

*** Probably a misprint for Sa vartate there rules Shraddhadeva, etc.). 23b-24a form one sentence.

25-26. Purandara, the slayer of heroic enemies, was Indra. The following seven sages make up the group of Saptarshis: Vasistha, Kashyapa, Atri, Jamadagni, Gautama, Vishvamitra and Bharadvaja. The incomparable Shakti of Vishnu, wherein Sattva is predominant was stationed for the continuous sustenance of the Universe. 

27a. All kings and dwellers of heaven were born of his rays. [It is reported that the incarnations of Vishnu in the seven Manvantaras were as follows:] 

27b-28a. O Brahmanas, by a ray (part) of him, he was born of Prakruti. (Akuti) and Ruchi, the Prajapati, as their mental son in the Svayambhuva Manvantara.

28b-29a. When the Svarochisha Manvantara arrived, the lord was born of Tushita along with the deities Tushitas. 

29b-30a. In the Uttama Manvantara, Vishnu, Janardana, the excellent among Devas (the Truth incarnate) was born of Satya along with Satyas (Devas of that name). He was also called Satya. 

30b-3la. When the Tamasa Manvantara arrived, Hari was born of Harya as Hari, along with Devas called Haris. 

31b-32a. In the Raivata Manvantara, Hari was born as the highly splendoured mental son of Samkalpa along with Devas called Manasas. 

32b-33a. In the Chakshusha Manvantara, Purushottama was born of Vikuntha as Vaikuntha, along with Devas (known as) Vaikunthas. 

33b-35. When the Vaivasvata Manvantara arrived, Vishnu was born of Aditi and Kashyapa as Vamana (the Dwarf). Measuring these worlds with three paces and conquering the three worlds and uprooting the thorns (i.e., enemies) the noble souled lord gave those worlds to Purandara. These are the incarnations of that lord in the seven Manvantaras. 

36. O Brahmanas, seven have been the bodies (incarnations) with which the subjects and the entire universe had been protected by the noble-souled Vamana. 

37. Hence, in all incarnations he is praised by all gods as the layer of Daityas. Keshava creates everything in the beginning, then protects and destroys it. 

38-39a. Shruti says that lord Narayana is the immanent soul of all living beings. With a particle (ray) of his, Narayana pervades the entire universe and is stationed in it. The pervading deity is manifested in four forms both endowed with attributes and bereft of them.1 

1. VV. 39-43a give a synthesis of the Vyuha theory of the Pancharatrins with the Puranic trinity Brahma, Vishnu and Shiva, identifying Shiva with Sankarshana and Brahma with Aniruddha and Vishnu with Pradyumna. It appears that as Vasudeva—the first Vyuha is specifically stated as gunatita (V. 40), the remaining Vyuhas are regarded as saguna (endowed with attributes)

39b-40a. The first form of the Lord is the auspicious, blemishless embodiment of knowledge. It is termed Vasudeva. It is beyond all Gunas. It is Nishkala or indivisible and unsullied. 

40b-41a. The second form is termed Kala. It is characterised by tamas and is designated as Shiva (Shesha or Sankarshana). It is the highest form of Vishnu, the destroyer of everything in the end. 

41b-42a. The third form is that in which Sattvaguna is predominant. It is termed Pradyumna. It sustains the entire universe. It is the permanent nature of Vishnu. 

42b-43a. The fourth form of Vasudeva is termed Brahma. It is the Rajasa form termed as Aniruddha. It is the cause of creation.

43b-44a. It is the Lord who having annihilated everything sleeps along with his manifestation called Pradyumna. He is god Brahma designated as Narayana. He brings forth the creation of progeny. 

44b-45a. By what is declared in scriptures as the auspicious personality of Narayana which is called Pradyumna, the whole universe consisting of gods, Asuras and human beings is fascinated and deluded. 

45b-46a. Hence, it is glorified as Prakruti, the embodiment of the Universe, while Vasudeva, the absolute, infinite soul, is attribute less. 

46b-47a. He is Pradhana, Purusha and Kala.1 He is the excellent Trio of Sattva and other attributes. All this is eternally constituted of Lord Vasudeva. It is by realizing this that one is liberated from Samsara.

1. The three saguna vyuhas are identified with three Sankhya principles as follows: Pradhana (Pradyumna), Purusha (Aniruddha.), Kala (Sankarshana, Shesha or Shiva).

47b-48a. It is this glorious Lord Vasudeva, Achyuta who is also Pradyumna and Hari, divided (classified) the one (Vedic Samhita) consisting of four parts into four Vedas. 

48b-49a. Lord Hari the all-pervading Vishnu Narayana out of his complete free will, incarnated himself as Krishna dvaipayana Vyāsa (the arranger).2

2. This shows the great veneration of the Purana-writer to Vyasa Krishna Dvaipayana. 

49b-50a. Neither gods nor sages could realise this Supreme Brahman which is beginningless and endless. It is only this one venerable Vyasa, the master who knows it fully. 

50b. O excellent sages, thus the greatness of Vishnu has been recounted. This is the truth. Again, I assert that it is the truth. After realizing like this, one is not deluded.