Created by Jijith Nadumuri at 25 Jul 2011 11:17 and updated at 25 Jul 2011 11:17


vp.1.2 Prayer of Parasara to Vishnu. Successive narration of the Vishnu Purana. Explanation of Vasudeva: his existence before creation: his first manifestations. Description of Pradhana or the chief principle of things. Cosmogony. Of Prakrita, or material creation; of time; of the active cause. Developement of effects; Mahat; Ahankara; Tanmatras; elements; objects of sense; senses; of the mundane egg. Vishnu the same as Brahma the creator; Vishnu the preserver; Rudra the destroyer.
vp.1.2 Affecting then the quality of activity, Hari, the lord of all, himself becoming Brahma, engaged in the creation of the universe. Vishnu with the quality of goodness, and of immeasurable power, preserves created things through successive ages, until the close of the period termed a Kalpa; when the same mighty deity, Janarddana 32, invested with the quality of darkness, assumes the awful form of Rudra, and swallows up the universe. Having thus devoured all things, and converted the world into one vast ocean, the Supreme reposes upon his mighty serpent couch amidst the deep: he awakes after a season, and again, as Brahma, becomes the author of creation.
vp.1.4 Prithivi Earth(). Hail to thee, who art all creatures; to thee, the holder of the mace and shell: elevate me now from this place, as thou hast upraised me in days of old. From thee have I proceeded; of thee do I consist; as do the skies, and all other existing things. Hail to thee, spirit of the supreme spirit; to thee, soul of soul; to thee, who art discrete and indiscrete matter; who art one with the elements and with time. Thou art the creator of all things, their preserver, and their destroyer, in the forms, oh lord, of Brahma, Vishnu, and Rudra, at the seasons of creation, duration, and dissolution. When thou hast devoured all things, thou reposest on the ocean that sweeps over the world, meditated upon, oh Govinda, by the wise. No one knoweth thy true nature, and the gods adore thee only in the forms it bath pleased thee to assume. They who are desirous of final liberation, worship thee as the supreme Brahma; and who that adores not Vasudeva, shall obtain emancipation? Whatever may be apprehended by the mind, whatever may be perceived by the senses, whatever may he discerned by the intellect, all is but a form of thee. I am of thee, upheld by thee; thou art my creator, and to thee I fly for refuge: hence, in this universe, Madhavi (the bride of Madhava or Vishnu) is my designation. Triumph to the essence of all wisdom, to the unchangeable, the imperishable: triumph to the eternal; to the indiscrete, to the essence of discrete things: to him who is both cause and
vp.1.7 Creation continued. Production of the mind born sons of Brahma; of the Prajapatis; of Sanandana and others; of Rudra and the eleven Rudras; of the Manu Swayambhuva, and his wife satarupa; of their children. The daughters of Daksha, and their marriage to Dharma and others. The progeny of Disarms and Adharma. The perpetual succession of worlds, and different modes of mundane dissolution.
vp.1.7 darkened with angry frowns, sprang Rudra 3, radiant as the noon tide sun, fierce, and of vast bulk, and of a figure which was half male, half female. Separate yourself, Brahma said to him; and having so spoken, disappeared. Obedient to which command, Rudra became twofold, disjoining his male and female natures. His male being he again divided into eleven persons, of whom some were agreeable, some hideous, some fierce, some mild; and he multiplied his female nature manifold, of complexions black or white 4.
vp.1.8 Origin of Rudra: his becoming eight Rudras: their wives and children. The posterity of Bhrigu. Account of sri in conjunction with Vishnu. Sacrifice of Daksha.
vp.1.8 Parasara. I have described to you, oh great Muni, the creation of Brahma, in which the quality of darkness prevailed. I will now explain to you the creation of Rudra 1.
vp.1.8 In the beginning of the Kalpa, as Brahma purposed to create a son, who should be like himself, a youth of a purple complexion 2 appeared, crying with a low cry, and running about 3. Brahma, when he beheld him thus afflicted, said to him, "Why dost thou weep?" "Give me a name," replied the boy. Rudra" be thy name," rejoined the great father of all creatures: "be composed; desist from tears." But, thus addressed, the boy still wept seven times, and Brahma therefore gave to him seven other denominations; and to these eight persons regions and wives and posterity belong. The eight manifestations, then, are named Rudra, Bhava, sarva, Isana, Pasupati, Bhima, Ugra, and Mahadeva, which were given to them by their great progenitor. He also assigned to them their respective stations, the sun, water, earth, air, fire, ether, the ministrant Brahman, and the moon; for these are their several forms 4. The wives
vp.1.8 of the sun and the other manifestations, termed Rudra and the rest, were respectively, Suverchala, Usha, Vikesi, Siva, Swaha, Disa, Diksha, and Rohini. Now hear an account of their progeny, by whose successive generations this world has been peopled. Their sons, then, were severally, Sanaischara Saturn(), sukra Venus(), the fiery bodied Mars, Manojava Hanuman(), Skanda, Swarga, Santana, and Budha Mercury().
vp.1.8 It was the Rudra of this description that married Sati, who abandoned her corporeal existence in consequence of the displeasure of Daksha 5. She afterwards was the daughter of Himavan (the snowy mountains) by Mena; and in that character, as the only Uma, the mighty Bhava again married her 6. The divinities Dhata and Vidhata were born to Bhrigu by Khyati, as was a daughter, sri, the wife of Narayana, the god of gods 7.
vp.1.8 [paragraph continues] Devi. And he then created, from the pores of his skin, powerful demigods, the mighty attendants upon Rudra, of equal valour and strength, who started by hundreds and thousands into existence. Then a loud and confused clamour filled all the expanse of ether, and inspired the denizens of heaven with dread. The mountains tottered, and earth shook; the winds roared, and the depths of the sea were disturbed; the fires lost their radiance, and the sun grew pale; the planets of the firmament shone not, neither did the stars give light; the Rishis ceased their hymns, and gods and demons were mute; and thick darkness eclipsed the chariots of the skies 5.
vp.1.8 "Then from the gloom emerged fearful and numerous forms, shouting the cry of battle; who instantly broke or overturned the sacrificial columns, trampled upon the altars, and danced amidst the oblations. Running wildly hither and thither, with the speed of wind, they tossed about the implements and vessels of sacrifice, which looked like stars precipitated from the heavens. The piles of food and beverage for the gods, which had been heaped up like mountains; the rivers of milk; the banks of curds and butter; the sands of honey and butter milk and sugar; the mounds of condiments and spices of every flavour; the undulating knolls of flesh and other viands; the celestial liquors, pastes, and confections, which had been prepared; these the spirits of wrath devoured or defiled or scattered abroad. Then falling upon the host of the gods, these vast and resistless Rudras beat or terrified them, mocked and insulted the nymphs and goddesses, and quickly put an end to the rite, although defended by all the gods; being the ministers of Rudra s wrath, and similar to himself 6. Some then made a hideous clamour, whilst others fearfully shouted, when Yajna was decapitated. For the
vp.1.8 divine Yajna, the lord of sacrifice, then began to fly up to heaven, in the shape of a deer; and Virabhadra, of immeasurable spirit, apprehending his power, cut off his vast head, after he had mounted into the sky 7. Daksha the patriarch, his sacrifice being destroyed, overcome with terror, and utterly broken in spirit, fell then upon the ground, where his head was spurned by the feet of the cruel Virabhadra 8. The thirty scores of sacred divinities were all presently bound, with a band of fire, by their lion like foe; and they all then addressed him, crying, Oh Rudra, have mercy upon thy servants: oh lord, dismiss thine anger. Thus spake Brahma and the other gods, and the patriarch Daksha; and raising their hands, they said, Declare, mighty being, who thou art. Virabhadra said, I am not a god, nor an aditya; nor am I come hither for enjoyment, nor curious to behold the chiefs of the divinities: know that I am come to destroy the sacrifice of Daksha, and that I am called Virabhadra, the issue of the wrath of Rudra. Bhadrakali also, who has sprung from the anger of Devi, is sent here by the god of gods to destroy this rite. Take refuge, king of kings, with him who is the lord of Uma; for better is the anger of Rudra than the blessings of other gods.
vp.1.8 "Having heard the words of Virabhadra, the righteous Daksha propitiated the mighty god, the holder of the trident, Maheswara. The hearth of sacrifice, deserted by the Brahmans, had been consumed; Yajna had been metamorphosed to an antelope; the fires of Rudra s wrath had been kindled; the attendants, wounded by the tridents of the servants of the god, were groaning with pain; the pieces of the uprooted sacrificial posts were scattered here and there; and the fragments of the meat offerings were carried off by flights of hungry vultures, and herds of howling jackals. Suppressing his vital airs, and taking up a posture of meditation, the many sighted victor of his foes, Daksha fixed his eyes every where upon his thoughts. Then the god of gods appeared from the altar, resplendent as a thousand suns, and smiled upon him, and said, Daksha, thy sacrifice has been destroyed through sacred knowledge: I am well pleased with thee: and then he smiled again, and said, What shall I do for thee; declare, together with the preceptor of the gods.
vp.1.15 being devoted to it, was the wife of Prabhasa, the eighth of the Vasus, and bore to him the patriarch Viswakarma, the author of a thousand arts, the mechanist of the gods, the fabricator of all ornaments, the chief of artists, the constructor of the self moving chariots of the deities, and by whose skill men obtain subsistence. Ajaikapad, Ahirvradhna, and the wise Rudra Twashtri, were born; and the self born son of Twashtri was also the celebrated Viswarupa. There are eleven well known Rudras, lords of the three worlds, or Hara, Bahurupa, Tryambaka, Aparajita, Vrishakapi, Sambhu, Kaparddi, Raivata, Mrigavyadha, Sarva, and Kapali 17; but there are a hundred appellations of the immeasurably mighty Rudras 18.
vp.1.19 and piled them over him for many thousand miles: but he, still with mind undisturbed, thus offered daily praise to Vishnu, lying at the bottom of the sea, under the mountain heap. Glory" to thee, god of the lotus eye: glory to thee, most excellent of spiritual things: glory to thee, soul of all worlds: glory to thee, wielder of the sharp discus: glory to the best of Brahmans; to the friend of Brahmans and of kine; to Krishna, the preserver of the world: to Govinda be glory. To him who, as Brahma, creates the universe; who in its existence is its preserver; be praise. To thee, who at the end of the Kalpa takest the form of Rudra; to thee, who art triform; be adoration. Thou, Achyuta, art the gods, Yakshas, demons, saints, serpents, choristers and dancers of heaven, goblins, evil spirits, men, animals, birds, insects, reptiles, plants, and stones, earth, water, fire, sky, wind, sound, touch, taste, colour, flavour, mind, intellect, soul, time, and the qualities of nature: thou art all these, and the chief object of them all. Thou art knowledge and ignorance, truth and falsehood, poison and ambrosia. Thou art the performance and discontinuance of acts 4: thou art the acts which the Vedas enjoin: thou art the enjoyer of the fruit of all acts, and the means by which they are accomplished. Thou, Vishnu, who art the soul of all, art the fruit of all acts of piety. Thy universal diffusion, indicating might and goodness, is in me, in others, in all creatures, in all worlds. Holy
vp.1.22 tion: and thus, endowed with the property of goodness, Purushottama preserves the world. When he assumes the property of darkness, at the end of all things, the unborn deity becomes in one portion Rudra; in another, the destroying fire; in a third, time; and in a fourth, all beings: and thus, in a quadruple form, he is the destroyer of the world. This, Brahman, is the fourfold condition of the deity at all seasons.
vp.1.22 Brahma, Daksha, time, and all creatures are the four energies of Hari, which are the causes of creation. Vishnu, Manu and the rest, time, and all creatures are the four energies of Vishnu, which are the causes of duration. Rudra, the destroying fire, time, and all creatures
vp.1.22 are the four energies of Janarddana that are exerted for universal dissolution. In the beginning and the duration of the world, until the period of its end, creation is the work of Brahma, the patriarchs, and living animals. Brahma creates in the beginning; then the patriarchs beget progeny; and then animals incessantly multiply their kinds: but Brahma is not the active agent in creation, independent of time; neither are the patriarchs, nor living animals. So, in the periods of creation and of dissolution, the four portions of the god of gods are equally essential. Whatever, oh Brahman, is engendered by any living being, the body of Hari is cooperative in the birth of that being; so whatever destroys any existing thing, movable or stationary, at any time, is the destroying form of Janarddana as Rudra. Thus Janarddana is the creator, the preserver, and the destroyer of the whole world being threefold in the several seasons of creation, preservation, and destruction, according to his assumption of the three qualities: but his highest glory 3 is detached from all qualities; for the fourfold essence of the supreme spirit is composed of true wisdom, pervades all things, is only to be appreciated by itself, and admits of no similitude.
vp.2.4 The sea of Ghrita is encompassed by Krauncha dwipa, which is twice as large as Kusa dwipa. The king of this Dwipa was Dyutiman, whose sons, and the seven Varshas named after them, were Kusala, Mallaga, Ushna, Pivara, Andhakaraka, Muni, and Dundubhi. The seven boundary mountains, pleasing to gods and celestial spirits, are Krauncha, Vamana, Andhakaraka, Devavrit, Pundarikavan, Dundubhi, and Mahasaila; each of which is in succession twice as lofty as the series that precedes it, in the same manner as each Dwipa is twice as extensive as the one before it. The inhabitants reside there without apprehension, associating with the bands of divinities. The Brahmans are called Pushkaras; the Kshetriyas, Pushkalas: the Vaisyas are termed Dhanyas; and the sudras, Tishyas. They drink of countless streams, of which the principal are denominated Gauri, Kumudwati, Sandhya, Ratri, Manojava, Kshanti, and Pundarika. The divine Vishnu, the protector of mankind, is worshipped there by the people, with holy rites, in the form of Rudra. Krauncha is surrounded by the sea of curds, of a similar extent; and that again is encompassed by saka dwipa.
vp.2.5 Below the seven Patalas is the form of Vishnu, proceeding from the quality of darkness, which is called sesha 4, the excellencies of which neither Daityas nor Danavas can fully enumerate. This being is called Ananta by the spirits of heaven, and is worshipped by sages and by gods. He has a thousand heads, which are embellished with the pure and visible mystic sign 5: and the thousand jewels in his crests give light to all the regions. For the benefit of the world he: deprives the Asuras of their strength. He rolls his eyes fiercely, as if intoxicated. He wears a single ear ring, a diadem, and wreath upon each brow; and shines like the white mountains topped with flame. He is clothed in purple raiment, and ornamented with a white necklace, and looks like another Kailasa, with the heavenly Ganga flowing down its precipices. In one hand he holds a plough, and in the other a pestle; and he is attended by Varuni (the goddess of wine), who is his own embodied radiance. From his mouths, at the end of the Kalpa, proceeds the venomed fire that, impersonated as Rudra, who is one with Balarama, devours the three worlds.
vp.2.11 But this triple energy of Vishnu is not limited to the sun alone, for Brahma, Purusha Vishnu(), and Rudra are also made up of the same triform essence. In creation it is Brahma, consisting of the Rig veda in preservation it is Vishnu, composed of the Yajur veda; and in destruction Rudra, formed of the Sama veda, the utterance of which is consequently inauspicious 2.
vp.3.2 In the twelfth Manwantara the son of Rudra, Savarni, will be the Manu: Ritudhama will be the Indra: and the Haritas, Lohitas, Sumanasas, and Sukarmas will be the classes of gods, each comprising fifteen.
vp.3.14 Aurva proceeded. "Let the devout performer of an ancestral oblation propitiate Brahma, Indra, Rudra, the aswins, the sun, fire, the
vp.3.17 There was formerly a battle between the gods and demons, for the period of a divine year, in which the gods were defeated by the demons under the command of Hrada 2. The discomfited deities fled to the northern shore of the milky ocean, where engaging in religious penance they thus prayed to Vishnu: "May the first of beings, the divine Vishnu, be pleased with the words that we are about to address to him, in order to propitiate the lord of all worlds; from which mighty cause all created things have originated, and into whom they shall again dissolve! Who is able to declare his praise? We, who have been put to shame by the triumph of our foes, will glorify thee, although thy true power and might be not within the reach of words. Thou art earth, water, fire, air, ether, mind, crude matter, and primeval soul: all this elementary creation, with or without visible form, is thy body; all, from Brahma to a stock, diversified by place and time. Glory to thee, who art Brahma, thy first form, evolved from the lotus springing from thy navel, for the purpose of creation. Glory to thee, who art Indra, the sun, Rudra, the Vasus, fire, the winds, and even also ourselves. Glory to they, Govinda, who art all demons, whose essence is arrogance and want of discrimination, unchecked by patience or self control. Glory to thee, who art the Yakshas, whose nature is charmed with sounds, and whose frivolous hearts perfect knowledge cannot pervade. Glory to thee, who art all fiends, that walk by
vp.3.17 t, sprung from the quality of darkness, fierce, fraudulent, and cruel. Glory to thee, Janarddana, who art that piety which is the instrument of recompensing the virtues of those who abide in heaven. Glory to thee, who art one with the saints, whose perfect nature is ever blessed, and traverses unobstructed all permeable elements. Glory to thee, who art one with the serpent race, double tongued, impetuous, cruel, insatiate of enjoyment, and abounding with wealth. Glory to thee, who art one with the Rishis, whose nature is free from sin or defect, and is identified with wisdom and tranquillity. Glory to thee, oh lotus eyed, who art one with time, the form that devours, without remorse, all created things at the termination of the Kalpa. Glory to thee, who art Rudra, the being that
vp.4.1 eternal, without name or shape. Through the favour of that imperishable being am I the agent of his power in creation: through his anger is Rudra the destroyer of the world: and the cause of preservation, Purusha, proceeds also from him. The unborn having assumed my person creates the world; in his own essence he provides for its duration; in the form of Rudra he devours all things; and with the body of Ananta he upholds them. Impersonated as Indra and the other gods he is the guardian of mankind; and as the sun and moon he disperses darkness. Taking upon himself the nature of fire he bestows warmth and maturity; and in the condition of the earth nourishes all beings. As one with air he gives activity to existence; and as one with water he satisfies all wants: whilst in the state of ether, associated with universal aggregation, he furnishes space for all objects. He is at once the creator, and that which is created; the preserver, and that which is preserved; the destroyer, and, as one with all things, that which is destroyed; and, as the indestructible, he is distinct from these three vicissitudes. In him is the world; he is the world; and he, the primeval self born, is again present in the world. That mighty Vishnu, who is paramount over all beings, is now in a portion of himself upon the earth. That city Kusasthali which was formerly your capital, and rivalled the city of the immortals, is now known as Dwaraka 32, and there reigns a portion of that divine being in the
vp.4.6 Atri was the son of Brahma, the creator of the universe, who sprang from the lotus that grew from the navel of Narayana. The son of Atri was Soma 1 (the moon), whom Brahma installed as the sovereign of plants, of Brahmans, and of the stars. Soma celebrated the Rajasuya sacrifice, and from the glory thence acquired, and the extensive dominion with which he had been invested, he became arrogant and licentious, and carried off Tara, the wife of Vrihaspati, the preceptor of the gods. In vain Vrihaspati sought to recover his bride; in vain Brahma commanded, and the holy sages remonstrated; Soma refused to relinquish her. Usanas, out of enmity to Vrihaspati, took part with Soma. Rudra, who had studied under Angiras, the father of Vrihaspati, befriended his
vp.4.6 Then there ensued a fierce contest, which, being on account of Taraka (or Tara), was termed the Tarakamaya or Taraka war. In this the gods, led by Rudra, hurled their missiles on the enemy; and the Daityas with equal determination assailed the gods. Earth, shaken to her centre by the struggle between such foes, had recourse to Brahma for protection; on which he interposed, and commanding Usanas with the demons and Rudra with the deities to desist from strife, compelled Soma to restore Tara to her husband. Finding that she was pregnant, Vrihaspati desired her no longer to retain her burden; and in obedience to his orders she was delivered of a son, whom she deposited in a clump of long Munja grass. The child, from the moment of its birth, was endued with a splendour that dimmed the radiance of every other divinity, and both Vrihaspati and Soma, fascinated by his beauty, claimed him as their child. The gods, in order to settle the dispute, appealed to Tara; but she was ashamed, and would make no answer. As she still continued mute to their repeated applications, the child became incensed, and was about to curse her, saying, "Unless, vile woman, you immediately declare who is my father, I will sentence you to such a fate as shall deter every female in future from hesitating to speak the truth." On this, Brahma again interfered, and pacified the child; and then, addressing Tara, said, "Tell me, daughter, is this the child of Vrihaspati, or of Soma?" "Of Soma," said Tara,
vp.5.7 When they had thus spoken, the Naga himself, almost exanimate, repeated feebly their solicitations for mercy. "Forgive me," the murmured, "O god of gods! How shall I address thee, who art possessed, through thine own strength and essence, of the eight great faculties, in energy unequalled? Thou art the supreme, the progenitor of the supreme Brahma(): thou art the supreme spirit, and from thee the supreme proceeds: thou art beyond all finite objects; how can I speak thy praise? How can I declare his greatness, from whom cone Brahma, Rudra, Chandra, Indra, the Maruts, the Aswins, the Vasus, and adityas; of whom the whole world is an infinitely small portion, a portion destined to represent his essence; and whose nature, primitive or derived, Brahma and the immortals do not comprehend? How can I approach him, to whom the gods offer incense and flowers culled from the groves of Nandana; whose incarnate forms the king of the deities ever adores, unconscious of his real person; whom the sages, that have withdrawn
vp.5.17 AKRURA, having set off in his quick travelling car, proceeded to visit Krishna at the pastures of Nanda; and, as he went along, he congratulated himself on his superior good fortune, in having an opportunity of beholding a descended portion of the deity. "Now," thought he, "has my life borne fruit; my night is followed by the dawn of day; since I shall see the countenance of Vishnu, whose eyes are like the expanded leaf of the lotus. I shall behold that lotus eyed aspect of Vishnu, which, when seen only in imagination, takes away the sins of men. I shall to day behold that glory of glories, the mouth of Vishnu, whence proceeded the Vedas, and all their dependant sciences. I shall see the sovereign of the world, by whom the world is sustained; who is worshipped as the best of males, as the male of sacrifice in sacrificial rites. I shall see Kesava, who is without beginning or end; by worshipping whom with a hundred sacrifices, Indra obtained the sovereignty over the gods. That Hari, whose nature is unknown to Brahma, Indra, Rudra, the Aswins, the Vasus, adityas, and Maruts, will this day touch my body. The soul of all, the knower of all, he who is all, and is present in all, he who is permanent, undecaying, all pervading, will converse with me. He, the unborn, who has preserved the world in the various forms of a fish, a tortoise, a boar, a horse 1, a lion, will this day speak to me. Now the lord of the earth, who assumes shapes at will, has taken upon him the condition of
vp.5.20 world. That, for the punishment of the rebellious, thou hast descended upon earth in my house, having been propitiated by my prayers, sanctifies our race. Thou art the heart of all creatures; thou abidest in all creatures; and all that has been, or will be, emanates from thee, O universal spirit! Thou, Achyuta, who comprehendest all the gods, art eternally worshipped with sacrifices: thou art sacrifice itself, and the offerer of sacrifices. The affection that inspires my heart and the heart of Devaki towards thee, as if thou wast our child, is indeed but error, and a great delusion. How shall the tongue of a mortal such as I am call the creator of all things, who is without beginning or end, son? Is it consistent that the lord of the world, from whom the world proceeds, should be born of me, except through illusion? How should he, in whom all fixed and moveable things are contained, be conceived in the womb and born of a mortal being? Have compassion therefore indeed, O supreme lord, and in thy descended portions protect the universe. Thou art no son of mine. This whole world, from Brahma to a tree, thou art. Wherefore dost thou, who art one with the supreme, beguile us? Blinded by delusion, I thought thee my son; and for thee, who art beyond all fear, I dreaded the anger of Kansa, and therefore did I take thee in my terror to Gokula, where thou hast grown up; but I no longer claim thee as mine own. Thou, Vishnu, the sovereign lord of all, whose actions Rudra, the Maruts,
vp.5.33 this, they were satisfied; for they had imagined he had been taken away by the gods (in reprisal for the Parijata tree). Krishna therefore immediately summoned Garuda, who came with a wish; and mounting upon him, along with Bala and Pradyumna, he set off for the city of Bana. On their approach to the city they were opposed by the spirits who attend on Rudra, but these were soon destroyed by Hari, and he and his companions reached the vicinity of the town. Here mighty Fever, an emanation from Maheswara, having three feet and three heads 2, fought desperately with Vishnu in defence of Bana. Baladeva, upon whom his ashes were scattered, was seized with burning heat, and his eyelids trembled: but he obtained relief by clinging to the body of Krishna. Contending thus with the divine holder of the bow, the Fever emanating from siva was quickly expelled from the person of Krishna by Fever which he himself engendered. Brahma beholding the impersonated malady bewildered by the beating inflicted by the arms of the deity, entreated the latter to desist; and the foe of Madhu refrained, and absorbed into himself the fever he had created. The rival Fever then departed, saying to Krishna, "Those men who call to memory the combat between us shall be ever exempt from febrile disease."
vp.6.3 years; and, in consequence of the failure of food, all beings become languid and exanimate, and at last entirely perish. The eternal Vishnu then assumes the character of Rudra, the destroyer, and descends to reunite all his creatures with himself. He enters into the seven rays of the sun 5, drinks up all the waters of the globe, and causes all moisture whatever, in living bodies or in the soil, to evaporate; thus drying up the whole earth. The seas, the rivers, the mountain torrents, and springs, are all exhaled; and so are all the waters of Patala, the regions below the earth. Thus fed, through his intervention, with abundant moisture, the seven solar rays dilate to seven suns 6, whose radiance glows above, below, and on every side, and sets the three worlds and Patala on fire. The three worlds, consumed by these suns, become rugged and deformed throughout the whole extent of their mountains, rivers, and seas; and the earth, bare of verdure, and destitute of moisture, alone remains, resembling in appearance the back of a tortoise. The destroyer of all things, Hari, in the form of Rudra, who is the flame of time, becomes the scorching breath of the serpent sesha, and thereby reduces Patala to ashes. The great fire, when it has burnt all the divisions of Patala, proceeds to the earth, and consumes it also. A vast whirlpool of eddying flame then spreads to the region of the atmosphere, and the sphere of the gods, and wraps them in ruin. The three spheres shew like a frying
vp.6.3 Janarddana, in the person of Rudra, having consumed the whole world, breathes forth heavy clouds; and those called Samvartta, resembling vast elephants in bulk, overspread the sky, roaring, and darting lightnings. Some are as black as the blue lotus; some are white as the water lily; some are dusky, like smoke; and some are yellow; some are of a dun colour, like that of an ass; some like ashes sprinkled on the forehead; some are deep blue, as the lapis lazuli; some azure, like the sapphire; some are white, as the conch or the jasmine; and some are black, as collyrium; some are of bright red, like the ladybird; some are of the fierceness of red arsenic; and some are like the wing of the painted jay. Such are these massy clouds in hue: in form some resemble towns, some mountains, some are like houses and hovels, and some are like columns. Mighty in size, and loud in thunder, they fill all space. Showering down torrents of water, these clouds quench the dreadful fires which involve the three worlds, and then they rain uninterruptedly for a hundred years, and deluge the whole world. Pouring down in drops as large as dice, these rains overspread the earth, and fill the middle region, and inundate heaven. The world is now enveloped in darkness, and all things, animate or inanimate, having perished, the clouds continue to pour down their waters for more than a hundred years.
vp.6.8 Parasara. I have related to you this Purana, which is equal to the Vedas in sanctity, and by hearing which all faults and sins whatever are expiated. In this have been described to you the primary and secondary creation, the families of the patriarchs, the Manwantaras, the regal dynasties; the gods, Daityas, Gandharbas, serpents, Rakshasas, Yakshas, Vidyadharas, Siddhas, and heavenly nymphs; Munis endowed with spiritual wisdom, and practisers of devotion; the distinctions of the four castes, and the actions of the most eminent amongst men; holy places on the earth, holy rivers and oceans, sacred mountains, and legends of the truly wise; the duties of the different tribes, and the observances enjoined by the Vedas. By hearing this, all sins are at once obliterated. In this also the glorious Hari has been revealed, the cause of the creation, preservation, and destruction of the world; the soul of all things, and himself all things: by the repetition of whose name man is undoubtedly liberated from all sins, which fly like wolves that are frightened by a lion. The repetition of his name with devout faith is the best remover of all sins, destroying them as fire purifies the metal from the dross. The stain of the Kali age, which ensures to men sharp punishments in hell, is at once effaced by a single invocation of Hari. He who is all that is, the whole egg of Brahma, with Hiranyagarbha, Indra, Rudra, the adityas, the Aswins, the winds, the Kinnaras, the Vasus, the Sadhyas,

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