Created by Jijith Nadumuri at 24 Jul 2011 14:55 and updated at 24 Jul 2011 14:55


vp.1.8 of immense extent, and difficult of access, and an object of universal veneration. Upon that glorious eminence, rich with mineral treasures, as upon a splendid couch, the deity siva reclined, accompanied by the daughter of the sovereign of mountains, and attended by the mighty adityas, the powerful Vasus, and by the heavenly physicians, the sons of Aswini; by Kuvera, surrounded by his train of Guhyakas, the lord of the Yakshas, who dwells on Kailasa. There also was the great Muni Usanas: there, were Rishis of the first order, with Sanatkumara at their head; divine Rishis, preceded by Angiras; Viswavasu, with his bands of heavenly choristers; the sages Narada and Parvata; and innumerable troops of celestial nymphs. The breeze blew upon the mountain, bland, pure, and fragrant; and the trees were decorated with flowers, that blossomed in every season. The Vidyadharas and Siddhas, affluent in devotion, waited upon Mahadeva, the lord of living creatures; and many other beings, of various forms, did him homage. Rakshasas of terrific semblance, and Pisachas of great strength, of different shapes and features, armed with various weapons, and blazing like fire, were delighted to be present, as the followers of the god. There stood the royal Nandi, high in the favour of his lord, armed with a fiery trident, shining with inherent lustre; and there the best of rivers, Ganga, the assemblage of all holy waters, stood adoring the mighty deity. Thus worshipped by all the most excellent of
vp.1.15 Parasara. In what manner Daksha created living creatures, as commanded by Brahma, you shall hear. In the first place he willed into existence the deities, the Rishis, the quiristers of heaven, the Titans, and the snake gods. Finding that his will born progeny did not multiply themselves, he determined, in order to secure their increase, to establish sexual intercourse as the means of multiplication. For this purpose he espoused Asikni, the daughter of the patriarch Virana 8, a damsel addicted to devout practices, the eminent supportress of the world. By her the great father of mankind begot five thousand mighty sons, through whom he expected the world should be peopled. Narada, the divine Rishi, observing them desirous to multiply posterity, approached them, and addressed them in a friendly tone: "Illustrious Haryaswas, it is evident that your intention is to beget posterity; but first consider this: why should you, who, like fools, know not the middle, the height, and depth of the world 9, propagate offspring? When your intellect is no more obstructed by interval, height, or depth, then how, fools, shall ye not all behold the term of the universe?" Having heard the words of Narada, the sons of Daksha dispersed themselves through the regions, and to the present day have not returned; as rivers that lose themselves in the ocean come back no more.
vp.1.15 The Haryaswas having disappeared, the patriarch Daksha begot by the daughter of Virana a thousand other sons. They, who were named Savalaswas, were desirous of engendering posterity, but were dissuaded by Narada in a similar manner. They said to one another, "What the Muni has observed is perfectly just. We must follow the path that our
vp.1.15 brothers have travelled, and when we have ascertained the extent of the universe, we will multiply our race." Accordingly they scattered themselves through the regions, and, like rivers flowing into the sea, they returned not again. Henceforth brother seeking for brother disappears, through ignorance of the products of the first principle of things. Daksha the patriarch, on finding that all these his sons had vanished, was incensed, and denounced an imprecation upon Narada 10.
vp.2.4 Medhatithi, who was made sovereign of Plaksha, had seven sons, santabhaya, sisira, Sukhodaya, ananda, siva, Kshemaka, and Dhruva; and the Dwipa was divided amongst them, and each division was named after the prince to whom it was subject. The several kingdoms were bounded by as many ranges of mountains, named severally Gomeda, Chandra, Narada, Dundubhi, Somaka, Sumanas, and Vaibhraja. In these mountains the sinless inhabitants ever dwell along with celestial spirits and gods: in them are many holy places; and the people there live for a long period, exempt from care and pain, and enjoying uninterrupted felicity. There are also, in the seven divisions of Plaksha, seven rivers, flowing to the sea, whose names alone are sufficient to take away sin: they are the Anutapta, sikhi, Vipasa, Tridiva, Kramu, Amrita, and Sukrita. These are the chief rivers and mountains of Plaksha dwipa, which I have enumerated to you; but there are thousands of others of inferior magnitude. The people who drink of the waters of those rivers are always contented and happy, and there is neither decrease nor increase amongst them 1, neither are the revolutions of the four ages known in these Varshas: the character of the time is there uniformly that of
vp.2.5 Of the seven regions of Patala, below the earth. Narada s praises of Patala. Account of the serpent sesha. First teacher of astronomy and astrology.
vp.2.5 Parasara. The extent of the surface of the earth has been thus described to you, Maitreya. Its depth below the surface is said to be seventy thousand Yojanas, each of the seven regions of Patala extending downwards ten thousand. These seven, worthy Muni, are called Atala, Vitala, Nitala, Gabhastimat, Mahatala, Sutala, and Patala 1. Their soil is severally white, black, purple, yellow, sandy, stony, and of gold. They are embellished with magnificent palaces, in which dwell numerous Danavas, Daityas, Yakshas, and great snake gods. The Muni Narada, after his return from those regions to the skies 2, declared amongst the celestials that Patala was much more delightful than Indra s heaven. "What," exclaimed the sage, "can be compared to Patala, where the Nagas are decorated with brilliant and beautiful and pleasure shedding jewels? who will not delight in Patala, where the lovely daughters of the Daityas and Danavas wander about, fascinating even the most austere; where the rays of the sun diffuse light, and not heat, by day; and where the moon shines by night for illumination, not for cold; where the sons of Danu, happy in the enjoyment of delicious viands and strong wines, know not how time passes? There are beautiful groves and streams and lakes where the lotus blows; and the skies are resonant with the Koil s song. Splendid ornaments, fragrant perfumes, rich unguents, the blended music of the lute and pipe and tabor; these and many other enjoyments are the common portion of
vp.2.10 Parasara. Between the extreme northern and southern points the sun has to traverse in a year one hundred and eighty degrees, ascending and descending 1. His car is presided over by divine adityas, Rishis, heavenly singers and nymphs, Yakshas, serpents, and Rakshasas (one of each being placed in it in every month). The aditya Dhatri, the sage Pulastya, the Gandharba Tumburu, the nymph Kratusthala, the Yaksha Rathakrit, the serpent Vasuki, and the Rakshas Heti, always reside in the sun s car, in the month of Madhu or Chaitra, as its seven guardians. In Vaisakha or Madhava the seven are aryamat, Pulaha, Narada, Punjikasthali, Rathaujas, Kachanira, and Praheti. In suchi or Jyeshtha they are Mitra, Atri, Haha, Mena, Rathaswana, Takshaka, and Paurusheya. In the month sukra or ashadha they are Varuna, Vasishtha, Huhu, Sahajanya, Rathachitra, Naga, and Budha. In the month Nabhas (or Sravana) they are Indra, Angiras, Viswavasu, Pramlocha, srotas, and Elapatra (the name of both serpent and Rakshas). In the month Bhadrapada they are Vivaswat, Bhrigu, Ugrasena, Anumlocha, apurana, sankhapala, and Vyaghra. In the month of aswin they are Pushan, Gautama, Suruchi, Ghritachi, Sushena, Dhananjaya, and Vata. In the month of Kartik they are Parjanya, Bharadwaja, (another) Viswavasu, Viswachi, Senajit, Airavata, and Chapa. In Agrahayana or Margasirsha they are Ansu, Kasyapa, Chitrasena, Urvasi, Tarkshya, Mahapadma, and Vidyut. In the month of Pausha, Bhaga, Kratu, Urnayu, Purvachitti,
vp.3.6 There are three kinds of Rishis, or inspired sages; royal Rishis, or princes who have adopted a life of devotion, as Viswamitra; divine Rishis, or sages who are demigods also, as Narada; and Brahman Rishis, or sages who are the sons of Brahma, or Brahmans, as Vasishtha and others.
vp.4.9 When Raji ascended to the skies, his sons, at the instigation of Narada, demanded the rank of Indra as their hereditary right; and as the deity refused to acknowledge their supremacy, they reduced him to submission by force, and usurped his station. After some considerable time had elapsed, the god of a hundred sacrifices, Indra, deprived of his share of offerings to the immortals, met with Vrihaspati in a retired
vp.5.1 The Muni Narada informed Kansa that the supporter of the earth, Vishnu, would be the eighth child of Devaki; and his wrath being excited by this report, he placed both Vasudeva and Devaki in confinement. Agreeably to his promise, the former delivered to Kansa each infant as soon as it was born. It is said that these, to the number of six, were the children of the demon Hiranyakasipu, who were introduced into the womb of Devaki, at the command of Vishnu, during the hours of Devaki s repose, by the goddess Yoganidra 24, the great illusory energy of Vishnu, by whom, as utter ignorance, the whole world is beguiled. To her Vishnu said, "Go, Nidra, to the nether regions, and by my command conduct successively six of their princes to be conceived of Devaki. When these shall have been put to death by Kansa, the seventh conception shall be formed of a portion of sesha, who is a part of me; and this you shall transfer, before the time of birth, to Rohini, another wife of Vasudeva, who resides at Gokula. The report shall run, that Devaki miscarries, through the anxiety of imprisonment, and dread of the Raja of the Bhojas. From being extracted from his mother s womb, the child shall be known by the name of Sankarshana, and he shall be valiant and strong, and like the peak of the white mountain in
vp.5.15 Kansa informed by Narada of the existence of Krishna and Balarama: he sends Kesin to destroy them, and Akrura to bring them to Mathura.
vp.5.15 AFTER these things had come to pass, Arishta the bull demon and Dhenuka and Pralamba had been slain, Govarddhana had been lifted up, the serpent Kaliya had been subdued, the two trees had been broken, the female fiend Putana had been killed, and the waggon had been overturned, Narada went to Kansa, and related to him the whole, beginning with the transference of the child from Devaki to Yasoda, Hearing this from Narada, Kansa was highly incensed with Vasudeva, and bitterly reproached him, and all the Yadavas, in an assembly of the tribe. Then reflecting what was to be done, he determined to destroy both Krishna and Rama whilst they were yet young, and before they had attained to manly vigour: for which purpose he resolved to invite them from Vraja, under pretext of the solemn rite of the lustration of arms, when he would engage them in a trial of strength with his chief boxers, Chanura and Mushtika, by whom they would assuredly be killed. "I will send," he said, "the noble Yadu, Akrura the son of Swaphalka, to Gokula, to bring them hither: I will order the fierce Kesin, who haunts the woods of Vrindavana, to attack them, and he is of unequalled might, and will surely kill them; or, if they arrive here, my elephant Kuvalayapida shall trample to death these two cow boy sons of Vasudeva." Having thus laid his plans to destroy Rama and Janarddana, the impious Kansa sent for the heroic Akrura, and said to him, Lord" of liberal gifts 1, attend to my words, and, out of friendship
vp.5.16 Kesin, in the form of a horse, slain by Krishna: he is praised by Narada.
vp.5.16 the death of Kesin, and glorified the amiable god with the lotus eyes. Narada the Brahman, invisible, seated in a cloud, beheld the fall of Kesin, and delightedly exclaimed, "Well done, lord of the universe, who in thy sports hast destroyed Kesin, the oppressor of the denizens of heaven! Curious to behold this great combat between a man and a horse such a one as was never before heard of I have come from heaven. Wonderful are the works that thou hast done, in thy descent upon the earth! they have excited my astonishment; but this, above all, has given me pleasure. Indra and the gods lived in dread of this horse, who tossed his mane, and neighed, and looked down upon the clouds. For this, that thou hast slain the impious Kesin, thou shalt be known in the world by the name of Kesava 2. Farewell: I will now depart. I shall meet thee again, conqueror of Kesin, in two days more, in conflict with Kansa. When the son of Ugrasena, with his followers, shall have been slain, then, upholder of the earth, will earth s burdens have been lightened by thee. Many are the battles of the kings that I have to see, in which thou shalt be renowned. I will now depart, Govinda. A great deed, and acceptable to the gods, has been done by thee. I have been much delighted with thee, and now take my leave." When Narada had gone, Krishna, not in any way surprised, returned with the Gopas to Gokula; the sole object of the eyes of the women of Vraja 3.
vp.5.23 Parasara. syala having called Gargya the Brahman, whilst at the cow pens, impotent, in an assembly of the Yadavas, they all laughed; at which he was highly offended, and repaired to the shores of the western sea, where he engaged in arduous penance to obtain a son, who should be a terror to the tribe of Yadu. Propitiating Mahadeva, and living upon iron sand for twelve years, the deity at last was pleased with him, and gave him the desired boon. The king of the Yavanas, who was childless, became the friend of Gargya; and the latter begot a son by his wife, who was as black as a bee, and was thence called Kalayavana 1. The Yavana king having placed his son, whose breast was as hard as the point of the thunderbolt, upon the throne, retired to the woods. Inflated with conceit of his prowess, Kalayavana demanded of Narada who were the most mighty heroes on earth. To which the sage answered, "The Yadavas." Accordingly Kalayavana assembled many myriads of Mlechchhas and barbarians 2, and with a vast armament of
vp.5.27 Parasara. When Pradyumna was but six days old, he was stolen from the lying in chamber by Sambara, terrible as death; for the demon foreknew that Pradyumna, if he lived, would be his destroyer. Taking away the boy, Sambara cast him into the ocean, swarming with monsters, into a whirlpool of roaring waves, the haunt of the huge creatures of the deep. A large fish swallowed the child, but he died not, and was born anew from its belly 1: for that fish, with others, was caught by the fishermen, and delivered by them to the great Asura Sambara. His wife Mayadevi, the mistress of his household, superintended the operations of the cooks, and saw, when the fish was cut open, a beautiful child, looking like a new shoot of the blighted tree of love. Whilst wondering who this should be, and how he could have got into the belly of the fish, Narada came to satisfy her curiosity, and said to the graceful dame, "This is the son of him by whom the whole world is created and destroyed, the son of Vishnu, who was stolen by Sambara from the lying in chamber, and tossed by him into the sea, where he was swallowed by the fish. He is now in thy power; do thou, beautiful woman, tenderly rear this jewel of mankind." Thus counselled by Narada, Mayadevi took charge of the boy, and carefully reared him from childhood, being fascinated by the beauty of his person. Her affection became still more impassioned when he was decorated with the bloom of adolescence. The gracefully moving Mayavati then,
vp.5.27 At this moment Krishna, accompanied by Narada, arrived; and the latter said to the delighted Rukmini, "This is thine own son, who has come hither after killing Sambara, by whom, when an infant, he was stolen from the lying in chamber. This is the virtuous Mayavati, his wife, and not the wife of Sambara. Hear the reason. When Manmatha, the deity of love, had perished 2, the goddess of beauty, desirous to secure
vp.5.33 When Aniruddha was missed from Dwaravati, and the Yadavas were inquiring of one another whither he had gone, Narada came to them, and told them that he was the prisoner of Bana, having been conveyed by a female, possessed of magic faculties, to sonitapura 1 When they heard
vp.5.37 Parasara. At the holy place Pindaraka 4, Viswamitra, Kanwa, and the great sage Narada, were observed by some boys of the Yadu tribe. Giddy with youth, and influenced by predestined results, they dressed and adorned Samba, the son of Jambavati, as a damsel, and conducting her to the sages, they addressed them with the usual marks of reverence, and said, "What child will this female, the wife of Babhru,

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