Created by Sreeja Jijith at 03 Aug 2011 10:04 and updated at 03 Aug 2011 10:04


vp.1.12 derived, and all oblations, and curds, and ghee, and animals of either class (domestic or wild). From thee the Rig Veda, the Sama, the metres of the Vedas, and the Yajur Veda are born. Horses, and cows having teeth in one jaw only 5, proceed from thee; and from thee come goats, sheep, deer. Brahmans sprang from thy mouth; warriors from thy arms; Vaisyas from thy thighs; and sudras from thy feet. From thine eyes come the sun; from thine ears, the wind; and from thy mind, the moon: the vital airs from thy central vein; and fire from thy mouth: the sky from thy navel; and heaven from thy head: the regions from thine ears; the earth from thy feet. All this world was derived from thee. As the wide spreading Nyagrodha (Indian fig) tree is compressed in a small seed 6, so, at the time of dissolution, the whole universe is comprehended in thee as its germ. As the Nyagrodha germinates from the seed, and becomes first a shoot, and then rises into loftiness, so the created world proceeds from thee, and expands into magnitude. As the bark and leaves of the Plantain tree are to be seen in its stem, so thou art the stem of the universe, and all things are visible in thee. The faculties of the intellect, that are the cause of pleasure and of pain, abide in thee as one with all existence; but the sources of pleasure and of pain, singly or blended, do not exist in thee, who art exempt from all qualities 7. Salutation to thee, the subtile rudiment, which, being single, becomes
vp.1.13 The mighty Prithu, the son of Veda, being thus invested with universal dominion by those who were skilled in the rite, soon removed the grievances of the people whom his father had oppressed, and from winning
vp.1.15 prayers, by inaudibly reciting which the pious Kandu propitiated Kesava." On which Soma repeated as follows: Vishnu is beyond the boundary of all things: he is the infinite: he is beyond that which is boundless: he is above all that is above: he exists as finite truth: he is the object of the Veda; the limit of elemental being; unappreciable by the senses; possessed of illimitable might: he is the cause of cause; the cause of the cause of cause; the cause of finite cause; and in effects, he, both as every object and agent, preserves the universe: he is Brahma the lord; Brahma all beings; Brahma the progenitor of all beings; the imperishable: he is the eternal, undecaying, unborn Brahma, incapable of increase or diminution: Purushottama is the everlasting, untreated, immutable Brahma. May the imperfections of my nature be annihilated through his favour. Reciting this eulogium, the essence of divine truth, and propitiating Kesava, Kandu obtained final emancipation.
vp.1.17 Then the Brahmans who were the sons of Bhargava, illustrious priests, and reciters of the Sama Veda, said to the king of the Daityas, Sire", restrain your wrath against your own son. How should anger succeed in finding a place in heavenly mansions? As for this lad, we will be his instructors, and teach him obediently to labour for the destruction of your foes. Youth is the season, king, of many errors; and you should not therefore be relentlessly offended with a child. If he will not listen to us, and abandon the cause of Hari, we will adopt infallible measures to work his death." The king of the Daityas, thus solicited by the
vp.1.18 THE Danavas, observing the conduct of Prahlada, reported it to the king, lest they should incur his displeasure. He sent for his cooks, and said to them, "My vile and unprincipled son is now teaching others his impious doctrines: be quick, and put an end to him. Let deadly poison be mixed up with all his viands, without his knowledge. Hesitate not, but destroy the wretch without delay." Accordingly they did so, and administered poison to the virtuous Prahlada, as his father had commanded them. Prahlada, repeating the name of the imperishable, ate and digested the food in which the deadly poison had been infused, and suffered no harm from it, either in body or mind, for it had been rendered innocuous by the name of the eternal. Beholding the strong poison digested, those who had prepared the food were filled with dismay, and hastened to the king, and fell down before him, and said, King" of the Daityas, the fearful poison given by us to your son has been digested by him along with his food, as if it were innocent. Hiranyakasipu, on hearing this, exclaimed, "Hasten, hasten, ministrant priests of the Daitya race! instantly perform the rites that will effect his destruction!" Then the priests went to Prahlada, and, having repeated the hymns of the Sama Veda, said to him, as he respectfully hearkened, "Thou hast been born, prince, in the family of Brahma, celebrated in the three worlds, the son of Hiranyakasipu, the king of the Daityas; why shouldest thou acknowledge dependance
vp.3.2 In the Krita age, Vishnu, in the form of Kapila and other inspired teachers, assiduous for the benefit of all creatures, imparts to them true wisdom. In the Treta age he restrains the wicked, in the form of a universal monarch, and protects the three worlds 15. In the Dwapara age, in the person of Veda vyasa, he divides the one Veda into four, and
vp.3.3 Division of the Veda into four portions, by a Vyasa, in every Dwapara age. List of the twenty eight Vyasas of the present Manwantara. Meaning of the word Brahma.
vp.3.3 Maitreya. I have learnt from you, in due order, how this world is Vishnu; how it is in Vishnu; how it is from Vishnu: nothing further is to be known: but I should desire to hear how the Vedas were divided, in different ages, by that great being, in the form of Veda vyasa? who were the Vyasas of their respective eras? and what were the branches into which the Vedas were distributed?
vp.3.3 In every Dwapara (or third) age, Vishnu, in the person of Vyasa, in order to promote the good of mankind, divides the Veda, which is properly but one, into many portions: observing the limited perseverance, energy, and application of mortals, he makes the Veda fourfold, to adapt it to their capacities; and the bodily form which he assumes, in order to effect that classification, is known by the name of Veda vyasa. Of the different Vyasas in the present Manwantara 1, and the branches which they have taught, you shall have an account.
vp.3.3 Twenty eight times have the Vedas been arranged by the great Rishis in the Vaivaswata Manwantara in the Dwapara age, and consequently eight and twenty Vyasas have passed away; by whom, in their respective periods, the Veda has been divided into four. In the first Dwapara age the distribution was made by Swayambhu Brahma() himself; in the second, the arranger of the Veda Veda( vyasa) was Prajapati (or Manu); in the third, Usanas; in the fourth, Vrihaspati; in the fifth, Savitri; in the sixth, Mrityu Death(, or Yama); in the seventh, Indra; in the eighth, Vasishtha; in the ninth, Saraswata; in the tenth, Tridhaman; in
vp.3.3 the eleventh, Trivrishan; in the twelfth, Bharadwaja; in the thirteenth, Antariksha; in the fourteenth, Vapra; in the fifteenth, Trayyaruna 2; in the sixteenth, Dhananjaya; in the seventeenth, Kritanjaya; in the eighteenth, Rina; in the nineteenth, Bharadwaja; in the twentieth, Gotama; in the twenty first, Uttama, also called Haryatma; in the twenty second, Vena, who is likewise named Rajasravas; in the twenty third, Somasushmapana, also Trinavindu; in the twenty fourth, Riksha, the descendant of Bhrigu, who is known also by the name Valmiki; in the twenty fifth, my father sakti was the Vyasa; I was the Vyasa of the twenty sixth Dwapara, and was succeeded by Jaratkaru; the Vyasa of the twenty eighth, who followed him, was Krishna Dwaipayana. These are the twenty eight elder Vyasas, by whom, in the preceding Dwapara ages, the Veda has been divided into four. In the next Dwapara, Drauni (the son of Drona) will be the Vyasa, when my son, the Muni Krishna Dwaipayana, who is the actual Vyasa, shall cease to be (in that character) 3.
vp.3.4 Division of the Veda, in the last Dwapara age, by the Vyasa Krishna Dwaipayana. Paila made reader of the Rich; Vaisampayana of the Yajush; Jaimini of the Shun; and Sumantu of the Atharvan. Suta appointed to teach the historical poems. Origin of the four parts of the Veda. Sanhitas of the Rig veda.
vp.3.4 Parasara. The original Veda, in four parts, consisted of one hundred thousand stanzas; and from it sacrifice of ten kinds 1, the accomplisher of all desires, proceeded. In the twenty eighth Dwapara age my son Vyasa separated the four portions of the Veda into four Vedas. In the same manner as the Vedas were arranged by him, as Vedavyasa, so were they divided in former periods by all the preceding Vyasas, and by myself: and the branches into which they were subdivided by him were the same into which they had been distributed in every aggregate of the four ages. Know, Maitreya, the Vyasa called Krishna Dwaipayana to be the deity Narayana; for who else on this earth could have composed the Mahabharata 2? Into what portions the Vedas were arranged by my magnanimous son, in the Dwapara age, you shall hear.
vp.3.6 I will now give you an account of the Sanhitas of the Atharva veda. The illustrious Muni Sumantu taught this Veda to his pupil Kabandha, who made it twofold, and communicated the two portions to Devadersa and to Pathya. The disciples of Devadersa were Maudga, Brahmabali,
vp.3.6 I have thus described to you the branches of the Vedas, and their subdivisions; the persons by whom they were made; and the reason why they were made (or the limited capacities of mankind). The same branches are instituted in the different Manwantaras. The primitive Veda, that of the progenitor of all things, is eternal: these branches are but its modifications (or Vikalpas).
vp.3.9 Aurva continued. "When the youth has been invested with the thread of his caste, let him diligently prosecute the study of the Vedas, in the house of his preceptor, with an attentive spirit, and leading a life of continence. He is to wait upon his Guru, assiduously observant of purificatory practices, and the Veda is to be acquired by him, whilst he is regular in the performance of religious rites. In the morning Sandhya he is first to salute the sun; in the evening, fire; and then to address his preceptor with respect. He must stand when his master is standing; move when he is walking; and sit beneath him when he is seated: he must never sit, nor walk, nor stand when his teacher does the reverse. When desired by him, let him read the Veda attentively, placed before his preceptor; and let him eat the food he has collected as alms, when permitted by his teacher 1. Let him bathe in water which has first been used for his preceptor s ablutions; and every morning bring fuel and water, and whatsoever else may be required.
vp.3.17 Upon the conclusion of their prayers, the gods beheld the sovereign deity Hari, armed with the shell, the discus, and the mace, riding on Garuda. Prostrating themselves before him, they addressed him, and said, "Have compassion upon us, O lord, and protect us, who have come to thee for succour from the Daityas. They have seized upon the three worlds, and appropriated the offerings which are our portion, taking care not to transgress the precepts of the Veda. Although we, as well as they, are parts of thee, of whom all beings consist, yet we behold the world impressed by the ignorance of unity, with the belief of its separate existence. Engaged in the duties of their respective orders,
vp.3.17 When the mighty Vishnu heard their request, he emitted from his body an illusory form, which he gave to the gods, and thus spake This deceptive vision shall wholly beguile the Daityas, so that, being led astray from the path of the Vedas, they may be put to death; for all gods, demons, or others, who shall be opposed to the authority of the Veda, shall perish by my might, whilst exercised for the preservation of the world. Go then, and fear not: let this delusive vision precede you; it shall this day be of great service unto you, oh gods!"
vp.4.20 the Brahmans heard this, they turned to santanu, and said, "Come hither, Raja; you need give yourself no further trouble in this matter; the dearth is at an end: this man is fallen from his state, for he has uttered words of disrespect to the authority of the eternal, untreated Veda; and when the elder brother is degraded, there is no sin in the prior espousals of his junior." santanu thereupon returned to his capital, and administered the government as before; and his elder brother Devapi being degraded from his caste by repeating doctrines contrary to the Vedas, Indra poured down abundant rain, which was followed by plentiful harvests 2.
vp.6.2 It was once a matter of dispute amongst the sages, at what season the least moral merit obtained the greatest reward, and by whom it was most easily displayed. In order to terminate the discussion, they went to Veda Vyasa to remove their doubts. They found the illustrious Muni, my son, half immersed in the water of the Ganges; and awaiting the close of his ablutions, the sages remained on the banks of the sacred stream, under shelter of a grove of trees. As my son plunged down into the water, and again rose up from it, the Munis heard him exclaim, "Excellent, excellent, is the Kali age!" Again he dived, and again rising, said in their hearing, "Well done, well done sudra; thou art happy!" Again he sank down, and as he once more emerged they heard him say, "Well done, well done, women; they are happy! who are more fortunate than they?" After this, my son finished his bathing, and the sages met him as he approached to welcome them. After he had given them seats, and they had proffered their respects, the son of Satyavati said to them, "On what account have you come to me?" They replied, "We came to you to consult you on a subject on which we entertain some doubt; but that may be at present suspended: explain to us something else. We heard you say, Excellent is the Kali age! Well done, sudra! Well done, women! Now we are desirous to know why this was said, why you called them repeatedly, happy. Tell us the meaning of it, if it be not a mystery. We will then propose to you
vp.6.5 knowledge and works. Knowledge is of two kinds, that which is derived from scripture, and that which is derived from reflection. Brahma that is the word is composed of scripture; Brahma that is supreme is produced of reflection 5. Ignorance is utter darkness, in which knowledge, obtained through any sense (as that of hearing), shines like a lamp; but the knowledge that is derived from reflection breaks upon the obscurity like the sun. What has been said by Manu, when appealing to the meaning of the Vedas with respect to this subject, I will repeat to you. There are two (forms of) spirit (or god), the spirit which is the word, and the spirit which is supreme. He who is thoroughly imbued with the word of god obtains supreme spirit 6. The Atharva Veda also states that there are two kinds of knowledge; by the one, which is the supreme, god is attained; the other is that which consists of the Rich and other Vedas 7. That which is imperceptible, undecaying, inconceivable, unborn, inexhaustible, indescribable; which has neither form, nor hands, nor feet; which is almighty, omnipresent, eternal; the cause of all things, and without cause; permeating all, itself unpenetrated, and from which all things proceed; that is the object which the wise behold, that is Brahma, that is the supreme state, that is the subject of contemplation to those who desire liberation, that is the thing spoken of by the Vedas, the infinitely subtile, supreme condition of Vishnu.

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