Created by Jijith Nadumuri at 25 Jul 2011 12:48 and updated at 25 Jul 2011 12:48


vp.1.1 mountains, the earth, the sun, and the planets? what are the families of the gods and others, the Manus, the periods called Manwantaras, those termed Kalpas, and their subdivisions, and the four ages: the events that happen at the close of a Kalpa, and the terminations of the several ages 11: the histories, oh great Muni, of the gods, the sages, and kings; and how the Vedas were divided into branches (or schools), after they had been arranged by Vyasa: the duties of the Brahmans, and the other tribes, as well as of those who pass through the different orders of life? All these things I wish to hear from you, grandson of Vasishtha. Incline thy thoughts benevolently towards me, that I may, through thy favour, be informed of all I desire to know.
vp.3.2 The son of Chhaya, who was called also a Manu, was denominated Savarni 6, from being of the same caste Savarna() as his elder brother, the Manu Vaivaswata. He presides over the ensuing or eighth Manwantara; the particulars of which, and the following, I will now relate. In the period in which Savarni shall be the Manu, the classes of the gods will be Sutapas, Amitabhas, and Mukhyas; twenty one of each. The seven Rishis will be Diptimat, Galava, Rama, Kripa, Drauni; my son Vyasa will be the sixth, and the seventh will be Rishyasringa 7. The Indra will be Bali, the sinless son of Virochana, who through the favour of Vishnu is actually sovereign of part of Patala. The royal progeny of Savarni will be Virajas, Arvarivas, Nirmoha, and others.
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 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 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.3.4 When Vyasa was enjoined by Brahma to arrange the Vedas in different books, he took four persons, well read in those works, as his disciples. He appointed Paila reader of the Rich 3; Vaisampayana of
vp.3.4 the Yajush; and Jaimini of the Soma veda: and Sumantu, who was conversant with the Atharva veda, was also the disciple of the learned Vyasa. He also took Suta, who was named Lomaharshana, as his pupil in historical and legendary traditions 4.
vp.3.4 There was but one Yajur veda; but dividing this into four parts, Vyasa instituted the sacrificial rite that is administered by four kinds of priests: in which it was the duty of the Adhwaryu to recite the prayers Yajush() (or direct the ceremony); of the Hotri, to repeat the hymns Richas(); of the Udgatri, to chaunt other hymns Sama(); and of the Brahman, to pronounce the formul called Atharva. Then the Muni, having collected together the hymns called Richas, compiled the Rigveda; with the prayers and directions termed Yajushas he formed the Yajur veda; with those called Sama, Sama veda; and with the Atharvas he composed the rules of all the ceremonies suited to kings, and the function of the Brahman agreeably to practice 5.
vp.3.5 Parasara. Of the tree of the Yajur veda there are twenty seven branches, which Vaisampayana, the pupil of Vyasa, compiled, and taught to as many disciples 1. Amongst these, Yajnawalkya, the son of Brahmarata, was distinguished for piety and obedience to his preceptor.
vp.3.6 YOU shall now hear, Maitreya, how Jaimini, the pupil of Vyasa, divided the branches of the Sama veda. The son of Jaimini was Sumantu, and his son was Sukarman, who both studied the same Sanhita under Jaimini 1. The latter composed the Sahasra Sanhita (or compilation of a thousand hymns, &c.), which he taught to two disciples, Hiranyanabha, also named Kausalya (or of Kosala), and Paushyinji 2. Fifteen disciples of the latter were the authors of as many Sanhitas: they were called the northern chaunters of the Saman. As many more, also the disciples of Hiranyanabha, were termed the eastern chaunters of the Saman, founding an equal number of schools. Lokakshi, Kuthumi, Kushidi, and Langali were the pupils of Paushyinji; and by them and their disciples many other branches were formed. Whilst another scholar of Hiranyanabha, named Kriti, taught twenty four Sanhitas to as many pupils; and by them, again, was the Sama veda divided into numerous branches 3.
vp.3.6 Accomplished in the purport of the Puranas, Vyasa compiled a Pauranik Sanhita, consisting of historical and legendary traditions, prayers and hymns, and sacred chronology 6. He had a distinguished disciple, Suta, also termed Romaharshana, and to him the great Muni communicated the Puranas. Suta had six scholars, Sumati, Agnivarchas, Mitrayu, sansapayana, Akritavrana, who is also called Kasyapa, and Savarni. The three last composed three fundamental Sanhitas; and Romaharshana himself compiled a fourth, called Romaharshanika. The substance of which four Sanhitas is collected into this Vishnu() Purana.
vp.4.19 [paragraph continues] Hastinapura 24. The sons of Hastin were Ajamidha 25, Dwimidha, and Purumidha. One son of Ajamidha was Kanwa, whose son was Medhatithi 26; his other son was Vrihadishu, whose son was Vrihadvasu 27; his son was Vrihatkarman 28; his son was Jayadratha 29; his son was Viswajit 30; his son was Senajit, whose sons were Ruchiraswa, Kasya, Dridhadhanush, and Vasahanu 31. The son of Ruchiraswa was Prithusena; his son was Para; his son was Nipa; he had a hundred sons, of whom Samara, the principal, was the ruler of Kampilya 32. Samara had three sons, Para, Sampara, Sadaswa. The son of Para was Prithu; his son was Sukriti; his son was Vibhratra 33; his son was Anuha, who married Kritwi, the daughter of suka (the son of Vyasa), and had by her Brahmadatta 34;
vp.5.38 Arjuna comes to Dwaraka, and burns the dead, and takes away the surviving inhabitants. Commencement of the Kali age. Shepherds and thieves attack Arjuna, and carry off the women and wealth. Arjuna regrets the loss of his prowess to Vyasa; who consoles him, and tells him the story of Ashtavakra s cursing the Apsarasas. Arjuna and his brothers place Parikshit on the throne, and go to the forests. End of the fifth book.
vp.5.38 Then Jishnu was sorely distressed, and lamented bitterly, exclaiming, Alas! alas! I am deserted by my lord!" and he wept: and in that instant the bow and heavenly arms, his car and steeds, perished entirely, like a donation to an unlearned Brahman. "Resistless," said he, "are the decrees of fate, by whom feebleness has been inflicted upon me, deprived of my illustrious friend, and victory given to the base. These two arms are mine; mine, is this fist; this is my place; I am Arjuna: but without that righteous aid all these are pithless. The valour of Arjuna, the strength of Bhima, was all his work; and without him I am overcome by peasants: it cannot be from any other cause." So saying, Arjuna went to the city of Mathura, and there installed the Yadava prince, Vajra, as its king. There he beheld Vyasa, who was living in a wood, and he approached the sage, and saluted him respectfully. The Muni surveyed him for some time, as he lay prostrate at his feet, and said to him, "How is it that I see you thus shorn of your lustre? Have you been guilty of illicit intercourse with women, or of the death of a Brahman? or have you suffered some grievous disappointment? that you are so dejected. Have your prayers for progeny, or other good gifts, proved fruitless? or
vp.5.38 Arjuna, having sighed deeply, related to Vyasa all the circumstances of his discomfiture, and continued; Hari", who was our strength, our might, our heroism, our prowess, our prosperity, our brightness, has left us, and departed. Deprived of him, our friend, illustrious, and ever kindly speaking, we have become as feeble as if made of straw. Purushottama, who was the living vigour of my weapons, my arrows and my bow, is gone. As long as we looked upon him, fortune, fame, wealth, dignity never abandoned us: but Govinda is gone from amongst us. That Krishna has quitted earth, through whose power Bhishma, Drona, the king of Anga, Duryodhana, and the rest, were consumed. Not I alone, but Earth, has grown old, miserable, and lustreless, in the absence of the holder of the discus. Krishna, through devotion to whom Bhishma and other mighty men perished like moths in the flame of my valour, is gone; and I am now overcome by cowherds. The bow Gandiva, that was famed throughout the three worlds, has been foiled, since he has departed, by the sticks of peasants: the myriads of women over whom I was lord have been carried off from me by thieves, armed but with cudgels: the whole household of Krishna, O Krishna 8, has been forcibly carried away by peasants, who with their staves have put my strength to shame. That I am shorn of my lustre I do not marvel: it is wonderful that I live. Surely, grandsire, I alone am so shameless as to survive the stain of indignity inflicted by the vile."
vp.5.38 Vyasa replied to Arjuna, and said, "Think no more, my son, of your disgrace: it does not become you to grieve. Know that time subjects all beings to similar vicissitude. Time effects the production and dissolution
vp.5.38 Thus instructed by Vyasa, Arjuna went and related to the other sons of Pritha all that be had seen, had experienced, and had heard. When he had communicated to them the message of Vyasa, the sons of Pandu placed Parikshit on the throne, and went to the forest.
vp.6.2 UPON this subject, Maitreya, you shall hear what the wise Vyasa has related, as it is communicated truly by me.
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.6.2 Being thus addressed by the Munis, Vyasa smiled, and said to them, "Hear, excellent sages, why I uttered the words Well done, well done. The fruit of penance, of continence, of silent prayer, and the like, practised in the Krita age for ten years, in the Treta for one year, in the Dwapara for a month, is obtained in the Kali age in a day and night: therefore did I exclaim, Excellent, excellent, is the Kali age! That
vp.6.2 The Munis then said to Vyasa, "The question we intended to have asked you has been already answered by you in your reply to our
vp.6.2 The Munis then saluted and praised Vyasa, and, being freed by him from uncertainty, departed as they came. To you also, excellent Maitreya, have I imparted this secret, this one great virtue of the otherwise vicious Kali age. The dissolution of the world, and the aggregation of the elements, I will now describe to you 1.

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