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One of the 迟谤颈尘奴谤迟颈蝉 of the Hindu Pantheon The 迟谤颈尘奴谤迟颈蝉 are 叠谤补丑尘腻, 痴颈峁ａ箛耻 and 艢颈惫补.

General information.

God who is the creator of the Universe. It is mentioned in the 笔耻谤腻峁嘺蝉 that 叠谤补丑尘腻 creates, 痴颈峁ａ箛耻 preserves and 笔补谤补尘补艣颈惫补 destroys the universe.

The birth of 叠谤补丑尘腻.

The birth of 叠谤补丑尘腻 is from the nave of 痴颈峁ａ箛耻. It is mentioned in 顿别惫墨 笔耻谤腻峁嘺, Skandha 1, about the birth of 叠谤补丑尘腻 as follows:鈥擨n the beginning 惭补丑腻惫颈峁ａ箛耻 lay on a banian leaf in the shape of a baby and began to think, "Who am I? Who created me? What for? What is my work? Where to work?" and so on. At that time an ethereal voice said:鈥�"厂补谤惫补峁� khalvidamev膩ha峁� n膩nyadasti san膩tanam".* 惭补丑腻惫颈峁ａ箛耻 was amazed at this ethereal voice. He did not know whose oracle it was. Still He lay meditating upon the words. Then 惭补丑腻诲别惫墨, with four hands and weapons such as 艢补峁卥丑补 (conch), Cakra (wheel), 骋补诲腻 (club), Padma (lotus) and maids who are prosperities and having worn glorious clothes and ornaments, and accompanied by the 艢补办迟颈蝉 (powers) named Rati, 叠丑奴迟颈, Buddhi, Mati, 碍墨谤迟颈, 顿丑峁泃颈, 厂尘峁泃颈, 艢谤补诲诲丑腻, 惭别诲丑腻, 厂惫补诲丑腻, 厂惫腻丑腻, 碍峁�u诲丑腻, 狈颈诲谤腻, 顿补测腻, 骋补迟墨, 罢耻峁ａ弓颈, 笔耻峁ａ弓颈, 碍峁�a尘腻, 尝补箩箩腻, J峁涐箖bh膩 and 罢补苍诲谤腻, appeared before 惭补丑腻惫颈峁ａ箛耻, who was struck with wonder. 惭补丑腻诲别惫墨 said, "Oh, 痴颈峁ａ箛耻, what is there to wonder at? Every time the universe is subjected to creation, preservation and destruction, you are born thus due to the great power of the supreme spirit. It seems that you have forgotten those matters. Know that the supreme power is beyond qualities. We are all with qualities. Your main quality is Sattva. From your nave 叠谤补丑尘腻 will be born. His attribute is Rajogu峁嘺 (activity, passion or motion). From the middle of the eyebrows of 叠谤补丑尘腻, will be born Rudra, whose attribute will be T膩masagu峁嘺 (darkness). 叠谤补丑尘腻, with the power of penance, will acquire the ability of creation and by his attribute of Rajogu峁嘺 will create the world in the colour of blood. You will be the preserver of that world. The same world will be destroyed by Rudra at the end of the Kalpa (world age)".

Accordingly from the nave of 痴颈峁ａ箛耻 a lotus grew up and in that lotus flower 叠谤补丑尘腻 took his form. The same Brahmadeva did penance before 惭补丑腻惫颈峁ａ箛耻 and Jagadamb膩, who were pleased at his penance and gave him all the boons he wanted. After that 叠谤补丑尘腻 began the work of creation. He created with his mind the 厂补辫迟补谤峁�i蝉, (seven sages) and then the 笔谤补箩腻辫补迟颈蝉 (the lords of emanation). From them all the movables and the immovables in the universe came into existence. (顿别惫墨 叠丑腻驳补惫补迟补, Skandha 7).

In manusm峁泃i, Chapter 1, the following stanza about the creation of 叠谤补丑尘腻 occurs.

"tada峁囜笉amabhavad haimam sahasr膩峁兣泆samaprabha峁� / tasmin jaj帽e svaya峁� brahm膩 sarvaloka辫颈迟腻尘补丑补岣� //"

That egg was as radiant as the Sun, with the colour of gold. 叠谤补丑尘腻 the great grandfather of everything in the world took birth by himself in it.

From the supreme power, an egg fell on the water which was the first creation. That egg became a germ of golden colour. Creating a life, which had done penance in its former births in such a way as to enable it to become 叠谤补丑尘腻, in the golden germ of the egg, the supreme power entered the life that is to become 叠谤补丑尘腻 as its inner guide. That 叠谤补丑尘腻 is known as the 笔颈迟腻尘补丑补 (Grandfather of the manes) or Paternal grandfather of all the worlds."

痴腻尘补苍补辫耻谤腻峁嘺 Chapter 43 states as follows about the creation of 叠谤补丑尘腻:鈥�

Ages before the beginning, when all the worlds with everything they contained were submerged in the single ocean of the great flood, the germ of living things formed itself into a big egg. 叠谤补丑尘腻 who had been inside the egg went to a long sleep. The sleep continued for a thousand yugas (ages) when 叠谤补丑尘腻 woke up; as Sattva gu峁嘺 (purity) was the foremost attribute of him, he saw that the world was void. When the thought of creation occurred in his mind Rajogu峁嘺 (activity or passion) became his foremost attribute. Rajas is the attribute that creates and Sattva, that which preserves. At the time of destruction Tamogu峁嘺 (darkness) becomes the foremost attribute. That 叠丑补驳补惫腻苍 (Supreme Spirit) the 笔耻谤耻峁�a (the Male creative Energy) pervades over everything, in all the living worlds. That Eternal Being is 叠谤补丑尘腻, 痴颈峁ａ箛耻, 艢颈惫补.

Knowing that the world was lying in pure water, the 叠丑补驳补惫腻苍 (Supreme Being) cut the egg open. From it the 翱峁僰腻谤补 (the sacred syllable 'Om') emanated. The first sound of it was 'Bh奴岣�', the second, sound, '叠丑耻惫补岣�' and the third sound 'Sva岣�'. So they came to be known as "叠丑奴谤产丑耻惫补岣� Sva岣�". Then the glorious radiance of the sun was born from it and 叠谤补丑尘腻 the grandfather of the worlds originated in the centre of the egg.

Instigation to compose 搁腻尘腻测补峁嘺.

It was 叠谤补丑尘腻 who instigated 痴腻濒尘墨办颈 to compose the 搁腻尘腻测补峁嘺.

A fowler of the forest tribe shot down one of a couple of snipes which were carrying on love-making, on the banks of the River 罢补尘补蝉腻. Seeing this 痴腻濒尘墨办颈 cursed the fowler. The curse came out of the mouth of 痴腻濒尘墨办颈 in the form of a verse,** "尘腻 苍颈峁Ｄ乨补 prati峁ａ弓h膩m tvamagama岣� 艣腻艣惫补迟墨岣� 蝉补尘腻岣�, yat krau帽camithun膩dekam, avadh墨岣� k膩mamohitam," which according to hearsay, is the first piece of poetry in the world. 叠谤补丑尘腻 who was attracted by the poetry came to the hermitage of 痴腻濒尘墨办颈 and instigated him to compose the story of 搁腻尘补 in verse. It is stated in 痴腻濒尘墨办颈 搁腻尘腻测补峁嘺, 叠腻濒补k膩峁囜笉a, Sarga 2, that the 搁腻尘腻测补峁嘺 was composed thus.

搁腻惫补峁嘺 is given a boon.

It was 叠谤补丑尘腻 who made 搁腻惫补峁嘺 an ever-powerful hero. Penance was done by 搁腻惫补峁嘺 in the vicinity of the 贬颈尘腻濒补测补蝉 and 叠谤补丑尘腻 appeared before him and granted him the boon that no living creature except man, would kill him. (痴腻濒尘墨办颈 搁腻尘腻测补峁嘺, 叠腻濒补 碍腻峁囜笉补, Sarga 16).

The loss of a head.

Long ago 艢颈惫补 plucked off a head of 叠谤补丑尘腻. This story occurs in various pur膩峁嘺s with slight changes. Two of them are given below:鈥�

(1) In olden days, in the period of Satyayuga, 惭补丑腻惫颈峁ａ箛耻 did penance in 艢惫别迟补诲惫墨辫补 (the island 艢惫别迟补) to obtain Eternal Bliss, being deeply engaged in the study of 叠谤补丑尘补惫颈诲测腻. 叠谤补丑尘腻 also went to another place and began to do penance for the suppression of passions. Both were doing severe penance. So they began to walk in order to take rest from the penance. On the way they met each other. One asked "who are you?" The other also asked the same question. The talk ended in a contest as to who was the greater of the two. Each claimed himself to be the supreme power of the world. Neither of them was prepared to recognize the claims of the other. In the midst of this contest, a phallus, extra-ordinarily bulky and fair appeared before them and an ethereal voice said from the sky: "You need not quarrel as to who is superior. He who reaches the extremity of this phallus is the superior person. So both of you proceed, one upwards and the other downwards and find out the end." Hearing this 痴颈峁ａ箛耻 went downwards to find out the bottom and 叠谤补丑尘腻, upwards to the top. 痴颈峁ａ箛耻 travelled for a long time and finding no end thought the attempt futile and returned to the starting point with disappointment and sat down.

叠谤补丑尘腻 travelled upwards for a long time and found no end. On the way he saw the petal of a pa峁囜笉膩nus flower, coming down from the sky. 叠谤补丑尘腻 took it and joyfully returned and said haughtily to 痴颈峁ａ箛耻: "See, I have taken this flower from the head of the Phallus. I have brought this to convince you. You have been defeated. So can you not admit that I am the superior?" 惭补丑腻惫颈峁ａ箛耻 did not believe the words of 叠谤补丑尘腻. So he called the Pa峁囜笉膩nus flower to him and questioned it. The Pa峁囜笉膩nus flower took false oath and witnessed in favour of 叠谤补丑尘腻, who had asked the flower beforehand to be on his side. 惭补丑腻惫颈峁ａ箛耻 did not believe this either and said, "Let 艢颈惫补 be witness to this flower". 艢颈惫补 at these words appeared before them and revealed the deceit played by 叠谤补丑尘腻 and the flower and then cursed the Pa峁囜笉膩nus flower that thenceforward it should not have a place among the flowers of oblation to 艢颈惫补. Then 艢颈惫补 got angry and plucked off a head of 叠谤补丑尘腻. That is the skull 艢颈惫补 uses for receiving alms. (顿别惫墨 叠丑腻驳补惫补迟补, 艢kandha 5.)

(2) In days of old all the worlds with everything in them were under water in a single ocean. The Sun, the Moon, the Stars, air, fire, everything was destroyed. A day of utter darkness appeared. Grass, bush all were destroyed. Nothing could be seen and recognized. All existents and non-existents were destroyed. 叠丑补驳补惫腻苍, (Supreme Being) was sleeping continuously for so many thousands of nights. At the end of the night 叠丑补驳补惫腻苍 assumed the attribute of Rajas (Activity) and got ready for the work of creation. He, the knower of all Vedas and 痴别诲腻峁単补蝉 appeared in the shape of a wonderful being with five faces. Another being with three eyes, matted hair, a trident in one hand, and a garland of beads in the other, and with darkness as its attribute took shape. That being was called 笔耻谤耻峁�a (the male creative energy). Then the Mah膩tm膩 (the Supreme Spirit) created 础丑补峁僰腻谤补 (Egoism). It affected 叠谤补丑尘腻 and 艢颈惫补. Overcome by egoism, 艢颈惫补 said to 叠谤补丑尘腻:鈥�"Who are you? Who created you?" Swelled with egoism 叠谤补丑尘腻 asked in reply:鈥�"Who are you? Who are your parents? Let me hear it." This talk ended in a quarrel. The origin of 叠丑补驳补惫腻苍 (the Lord) was from this quarrel. Immediately after his birth the Lord took an unparralleled lute and playing it, went up to the sky. 艢颈惫补 being defeated by 叠谤补丑尘腻, bowed his head and coloured. While 笔补谤补尘别艣惫补谤补 was standing angrily thus, the fifth face told him, "You, who are having three eyes and whose attribute is darkness! look here! I will tell you all. You, who wear air as garments, and ride on an ox, are the destroyer of the world." Hearing these words 艢颈惫补 grew more and more angry, opened his third eye and looked steadily at 叠谤补丑尘腻 to burn him. Seeing the faces shining like the Sun 叠谤补丑尘腻 said, "When you beat on water, bubbles will appear. But do they have any prowess? Hearing this, 艢颈惫补 plucked off the head of 叠谤补丑尘腻 with the tip of his finger nails. (痴腻尘补苍补 笔耻谤腻峁嘺, Chapter 2).

Changing 痴颈箩补测补濒补办峁�m墨 to 尝补峁卥腻lak峁�m墨, by curse.

痴颈箩补测补濒补办峁�m墨, one of the eight 尝补办峁�m墨蝉, was the treasurykeeper of 叠谤补丑尘腻. Once she became careless in discharging her duties. 叠谤补丑尘腻 got angry and cursed her. "You go to 搁腻惫补峁嘺 and keep his tower". She humbly requested for absolution from the curse. 叠谤补丑尘腻 said, "At the time of the incarnation of 艢r墨 搁腻尘补, a monkeyhero named 贬补苍耻尘腻苍 will reach 尝补峁卥腻 in search of 艢r墨 搁腻尘补鈥檚 wife, whom 搁腻惫补峁嘺 had kidnapped. You will obstruct him, and he will strike you down. On that day you will be absolved from the curse and you will return here instantly." Accordingly 痴颈箩补测补濒补办峁�m墨 was born in 尝补峁卥腻 under the name 尝补峁卥腻lak峁�m墨. When 贬补苍耻尘腻苍 jumped to 尝补峁卥腻 she prevented him, and he struck her down to the ground. (Ka峁僷a 搁腻尘腻测补峁嘺, Sundara 碍腻峁囜笉补).

叠谤补丑尘腻 cursing the daughters of 贬颈尘补惫腻苍.

Three daughters named Ku峁璱l膩, 搁腻驳颈峁嚹� and 笔腻谤惫补迟墨 and a son named 厂耻苍腻产丑补 were born to 贬颈尘补惫腻苍 by his wife 惭别苍腻. The three daughters went to the 贬颈尘腻濒补测补蝉 for penance, to get 艢颈惫补 as husband. They were not even six years old then. The devas saw them. The 膧诲颈迟测补蝉 and the Vasus took Ku峁璱l膩 who was doing penance, to the world of the gods. All the gods gathered together and asked 叠谤补丑尘腻. "Oh Lord, be pleased to tell us if this girl will be able to bear a son who could kill 惭补丑颈峁Ｄ乻耻谤补". 叠谤补丑尘腻 replied. "This poor girl will not be capable of bearing the radiance of 艢颈惫补. So let her go away." Ku峁璱l膩 got angry at 叠谤补丑尘腻 and said "Lord, I will try to become fit to bear the unbearable radiance of 艢颈惫补. Harken, I will do penance properly and please 痴颈峁ａ箛耻 and make 艢颈惫补 bow his head. I take a vow to that effect." 叠谤补丑尘腻 became angry and told Ku峁璱l膩, "You, wicked Ku峁璱l膩, you did not succumb to my words. So by my curse you will be turned to water."

Ku峁璱l膩 having been cursed by 叠谤补丑尘腻 became water and began to flood the world of 叠谤补丑尘腻. Seeing the flow of water, 叠谤补丑尘腻 made cause-ways on four sides with the Vedas of 峁歡, Yajus, 厂腻尘补 and Atharva. Thus being tied up she stays in the world of 叠谤补丑尘腻.

The Devas took 搁腻驳颈峁嚹� also before 叠谤补丑尘腻 and put the same question. The reply of 叠谤补丑尘腻 was the same as before. She also got angry and said to 叠谤补丑尘腻. "I will do great penance so as to enable to give birth to one in my family to be the killer of 惭补丑颈峁Ｄ乻耻谤补." 叠谤补丑尘腻 cursed her also. "You are deliberately disobeying my words which even devas won't gainsay. So you will become the colours of the twilight." Thus she became the fast colours of the twilight, and her body was divided among the Pleiades. (痴腻尘补苍补 笔耻谤腻峁嘺, Chapter 51).

Giving a boon to a tiger and golden colour to 笔腻谤惫补迟墨.

The first name of 笔腻谤惫补迟墨, the daughter of 贬颈尘补惫腻苍 was 碍腻濒墨. She was given this name (碍腻濒墨) because of her dark complexion. After the marriage 艢颈惫补 and 笔腻谤惫补迟墨 led a household life in the golden house built by 痴颈艣惫补办补谤尘腻. Once 艢颈惫补 called 顿别惫墨 humorously, by the name 碍腻濒墨. 笔腻谤惫补迟墨 got angry and said to her husband. "A wound by an arrow will be cured. If you cut down a tree by an axe it will sprout again. A wound inflicted by hard words will never be cured. The arrows of words shoot out of the mouth. Those who are hit by them suffer pain day and night. Wise people should not shoot them at others. You have violated that principle. So my lord, I am going to do intensive penance. I will endeavour to create such a condition, that you may not call me by the name 碍腻濒墨 again." Saying thus, 笔腻谤惫补迟墨 bowed before 笔补谤补尘别艣惫补谤补 and bidding good-bye she went up into the air and reached the peak of 贬颈尘腻濒补测补蝉 and thought of 闯补测腻, 痴颈箩补测腻, 闯补测补苍迟墨 and 础辫补谤腻箩颈迟腻. Instantly they arrived to see 碍腻濒墨. They got permission and stayed with 笔腻谤惫补迟墨 to attend on her.

While 笔腻谤惫补迟墨 was engaged in doing penance, a tiger, with his weapons of tusks and claws came there from the jungles of the 贬颈尘腻濒补测补蝉. Um膩 (笔腻谤惫补迟墨) was standing on one leg. The tiger began to think, "I shall do it when it is needed". Thinking thus it gazed at the face of 顿别惫墨 with staring eyes and consequently it lost one eye.

Pronouncing the word 叠谤补丑尘腻 顿别惫墨 did penance for a hundred years. After that 叠谤补丑尘腻, the Lord of the three worlds appeared before her and said to her: "I am much pleased. Your penance was flawless. Ask your boon." 碍腻濒墨 replied, "Oh, Lotus-born! First give this tiger a boon. It will please me." Then 叠谤补丑尘腻 gave the wonderful tiger leadership of the 骋补峁嘺蝉, devotion to 艢颈惫补, invincibility and righteousness. After giving the tiger this boon 叠谤补丑尘腻 told 笔腻谤惫补迟墨, "Now, 础尘产颈办腻, ask your boon. Don't hesitate, I will grant the boon." Then 笔腻谤惫补迟墨 asked the boon. "叠谤补丑尘腻, give me golden colour". 叠谤补丑尘腻 said "Let it be so", and disappeared. The dark complexion of 笔腻谤惫补迟墨 disappeared. She got the colour of the filament of the lotus flower. From the discarded skin 碍腻迟测腻测补苍墨 was born. Then Indra appeared and asked for her as a gift. Indra requested 笔腻谤惫补迟墨 on behalf of heaven. "Let me have her. Let this 碍补耻艣颈办墨 be my sister. Because she was born from your 碍辞艣补, (outer skin) she is 碍补耻艣颈办墨, I am also 碍补耻艣颈办补." 顿别惫墨 gave the beautiful 碍补耻艣颈办墨 to Indra. 厂补丑补蝉谤腻办峁�a (Indra who has thousand eyes) took her to the Vindhya mountain; when they reached there Indra told her. "You stay on this mount, honoured and revered by gods. You will be known as Vindhyav膩sin墨 (who stays on the Vindhya). He consecrated the goddess there. She was given a lion as her carrier (痴腻丑补苍补) "You destroy the asuras?" saying so Indra returned to Heaven. (痴腻尘补苍补 笔耻谤腻峁嘺, Chapter 54).

叠谤补丑尘腻 became river.

Long ago in the period of 颁腻办峁�u峁�a manvantara (the age of a Manu), 叠谤补丑尘腻 decided to perform a sacrifice on the Sahya Mountain and preparations were made for it. 叠谤补丑尘腻 came with 痴颈峁ａ箛耻 and 艢颈惫补. 叠丑峁沢耻 and the other hermits took their seats. 惭补丑腻惫颈峁ａ箛耻 called 厂惫补谤腻dev墨, the wife of 叠谤补丑尘腻. But she was very slow in coming. The hermit 叠丑峁沢耻 said to 痴颈峁ａ箛耻: "You yourself have gone to call 顿别惫墨. But she is very slow. The auspicious moment is coming to an end. So how are we to commence the rituals?" "If 厂惫补谤腻 does not appear before the end of the stipulated time we shall seat 骋腻测补迟谤墨 in her place," said 痴颈峁ａ箛耻. 艢颈惫补 also agreed to it. So 叠丑峁沢耻 seated 骋腻测补迟谤墨 on the right side of 叠谤补丑尘腻 and the rituals were performed. By then 厂惫补谤腻 reached the sacrificial hall. When she saw that 骋腻测补迟谤颈 was placed in her place and the rituals were performed she became angry, because of her quarrel with her co-wife. She called out: "Where the person to whom respect is due, is not given respect and where the person who ought not to be respected is given undue respect, there, scarcity, death and fear will be rampant. She dared to sit on the right in my place. So she will grow lean and become a river which will not be seen in the world. All of you will become rivers because you have placed a person lower than me in my position." Hearing the curse of 厂惫补谤腻, 骋腻测补迟谤墨 rose up trembling, and cursed 厂惫补谤腻 also to become a river. Before 厂惫补谤腻 was changed to a river, 叠谤补丑尘腻 and the other gods rose up and requested for absolution from the curse. 厂惫补谤腻 said, "Gods, it is because you have not given oblations to 骋补峁嘺辫补迟颈 in the beginning of the sacrifice, that this break, due to my anger, has been caused. My curse cannot be futile. So each of you change to a river by your portions and we, your wives, will also become rivers by our portions, and flow to the west."

Thus 叠谤补丑尘腻, 痴颈峁ａ箛耻 and 惭补丑别艣惫补谤补 became rivers with their portions. 叠谤补丑尘腻 became the fast-flowing Kukudmat墨, 惭补丑腻惫颈峁ａ箛耻 changed to river 碍峁涐梗峁嚹� and 艢颈惫补, the river 痴别峁嚹�. The devas also changed their portions to rivers and flowed from the Sahya mountain to the east and their wives changed to rivers by their portions and flowed to the west. 厂惫补谤腻 and 骋腻测补迟谤墨 flowed as two rivers to the west and then joined together as one river called 厂腻惫颈迟谤墨. 痴颈峁ａ箛耻 and 艢颈惫补 who were consecrated at the sacrifice by 叠谤补丑尘腻 came to be called Bala and Atibala (Powerful and more powerful). This is the origin of the rivers in Kerala. (Padma 笔耻谤腻峁嘺, Chapter 113).

叠谤补丑尘腻 is not worshipped.

Long ago 叠谤补丑尘腻 and 痴颈峁ａ箛耻 went to see 艢颈惫补 near 贬颈尘补惫腻苍. They saw a shining phallus there in front of them. It was of immense size. One of them went downwards and the other upwards to find out the end of it. Both returned without reaching the top or the bottom and by penance they pleased 艢颈惫补 who appeared before them and asked them what boon they desired. 叠谤补丑尘腻 asked 艢颈惫补 to take birth as his son. 艢颈惫补 did not like this and said that nobody would worship 叠谤补丑尘腻 because of his extravagant desire (namely, to have 艢颈惫补 as his son). 痴颈峁ａ箛耻 requested that he should be made a servant at 艢颈惫补鈥檚 feet. So 痴颈峁ａ箛耻 incarnated as 艢颈惫补鈥檚 艢补办迟颈 (power). That 艢补办迟颈 is 笔腻谤惫补迟墨. So 痴颈峁ａ箛耻 and 笔腻谤惫补迟墨 are one and the same in a sense. (碍补迟丑腻蝉补谤颈迟蝉腻驳补谤补, Kath膩p墨峁環alambaka峁�, 罢补谤补峁単补 1).

The abode of 叠谤补丑尘腻.

It is said in 顿别惫墨 叠丑腻驳补惫补迟补, Skandha 8, that the abode of 叠谤补丑尘腻 is on the top of Mount 惭补丑腻尘别谤耻. There are nine towns there. 惭补苍辞惫补迟墨 which is in the centre, is the town of 叠谤补丑尘腻. Due east of 惭补苍辞惫补迟墨 stands 础尘补谤腻惫补迟墨, the town of Indra. On the south-east corner there is Rajovat墨 which is owned by Agni (fire-god). Due south of 叠谤补丑尘补辫耻谤墨 there is the town of 厂补峁儁补尘补苍墨 which is the town of Yama (God of death) On the south west corner there is the town of 狈颈谤峁泃颈. It is named 碍峁涐梗峁嚹伱眏an膩. On the west there is the town called 艢谤补诲诲丑腻vat墨. It is the abode of God 痴补谤耻峁嘺. On the north-west corner there is the town called 骋补苍诲丑补惫补迟墨 which is the abode of 叠丑补驳补惫腻苍 痴腻测耻 (Wind-God). Due north to 叠谤补丑尘补辫耻谤墨 stands the town of Kubera (God of wealth). It is known by the name Mahodaya. On the north east corner there is the city of 艢颈惫补. It is known as 驰补艣辞惫补迟墨.

The sons of 叠谤补丑尘腻.

叠谤补丑尘腻 is the creator of all the living things in the world. Still mention is made in the 笔耻谤腻峁嘺蝉 about countless divine persons who were born from the mind and body of 叠谤补丑尘腻, directly and indirectly. They are given below in groups.

(1) 惭补谤墨肠颈, 础峁単颈谤补蝉, Atri, Pulastya, Pulaha, and Kratu. It is mentioned in the 惭补丑腻产丑腻谤补迟补, 膧di Parva, Chapter 65, Stanza 10, that these six grand hermits were born from the mind of 叠谤补丑尘腻.

(2) 顿丑腻迟腻 and 痴颈诲丑腻迟腻. It is mentioned in 惭补丑腻产丑腻谤补迟补 膧di Parva, Chapter 66, Stanza 51 that these two were good sons born to 叠谤补丑尘腻.

(3) Rudra. Mention is made in Agni 笔耻谤腻峁嘺, Chapter 20, that 叠谤补丑尘腻 had a roaring son who was named Rudra.

(4) 厂惫腻测补峁僢丑耻惫补 Manu. It occurs in 叠丑腻驳补惫补迟补 Skandha 11, that Manu 厂惫腻测补峁僢丑耻惫补 was the son of 叠谤补丑尘腻.

(5) Kandarpa (碍腻尘补诲别惫补鈥擟upid). In 碍补迟丑腻蝉补谤颈迟蝉腻驳补谤补, L膩v膩峁嘺kala峁僢aka, 罢补谤补峁単补, 6, it is mentioned that Cupid was born from the Egoism of 叠谤补丑尘腻.

(6) Madhuka and Golik膩. In Uttara 搁腻尘腻测补峁嘺, mention is made that from the playful habit of 叠谤补丑尘腻, a giant named Madhuka and a giantess named Golik膩 were born.

(7) 叠丑峁沢耻. It is mentioned in 惭补丑腻产丑腻谤补迟补, 膧di Parva, Chapter 5, Stanza 8, that the hermit 叠丑峁沢耻 was the son of 叠谤补丑尘腻.

(8) J膩峁僢av膩n. It is seen in Ka峁僷a 搁腻尘腻测补峁嘺 that J膩峁僢av膩n was born from the sweat of 叠谤补丑尘腻.

(9) The Sanakas. In 叠丑腻驳补惫补迟补 mention is made that the Sanakas (Sanaka, Sananda, 厂补苍腻迟补苍补 and 厂补苍补迟办耻尘腻谤补) were sons of 叠谤补丑尘腻.

(10) In 惭补丑腻产丑腻谤补迟补, 础苍耻艣腻蝉补苍补 Parva there is a passage given as the words of 痴补蝉颈峁ａ弓丑补 spoken to 叠丑峁沢耻, about the birth of many of the sons of 叠谤补丑尘腻. "May I tell you a story I have heard long ago about the revelation of 叠谤补丑尘腻 of himself?

Lord Rudra took the form of 痴补谤耻峁嘺 and performed a sacrifice. Many hermits, all the devas, Agni and others, Va峁�a峁璳 ra (Exclamation in sacrifice) which took body, and all 测补箩帽腻峁単补蝉 came to the sacrificial hall. All the expedients, all the glories which are thousands in number took shape and came to the sacrifice. 峁欢惫别诲补 arrayed in garments of heroism came there. All the omens, all the voices, all the emotions, all the etymologies of pronouncing Veda 厂奴办迟补蝉, all the svarabhaktikas, 翱峁僰腻谤补 (the syllable O峁�) the eye of all the Vedic metres and their theories, all restraints and donations, all Vedas, 鲍辫补苍颈峁�a诲蝉, accomplishments, 厂腻惫颈迟谤墨, the past, the near future and distant future, all these came there. The Lord 艢颈惫补 held everyone of them. He offered his spirit by his spirit. The sacrifice took many forms and shed radiances. 笔补谤补尘补艣颈惫补 is heaven, is the sky, is the earth, is the ether and the husband of the Earth, is the lord of all accomplishments, is noble and the lord of radiance. This Lord is lauded by the names 叠谤补丑尘腻, 艢颈惫补, Rudra, 痴补谤耻峁嘺, Agni, and 笔谤补产丑腻惫补迟墨. 艢颈惫补 is the King of all the worlds. Penances, sacrifices, vows emblazed by fast, all the directions and gods of directions, Indras, celestial maids, mothers of the worlds, all these assumed forms and came to the sacrifice in multitudes. Everybody who witnessed the sacrifice of 笔补谤补尘别艣惫补谤补, who was in the form of 痴补谤耻峁嘺, was greatly pleased. Seeing the pleased celestial maids standing in rows passion arose in 叠谤补丑尘腻. He had seminal discharge. 膧诲颈迟测补 (the Sun) took the earth on which the semen fell and threw it into the sacrificial fire, which blazed furiously. 叠谤补丑尘腻 who became the offerer of oblation had discharge again. He got it in the sacrificial ladle and with recitation of spells offered it in the sacrificial fire as if it was ghee. The powerful semen contained the three attributes of Sattva, Rajas and Tamas. From the attribute of Rajas arose the living world which had activity as its purpose. Radiance is the quality of Sattva which entered the living and nonliving world. It gives light to everything. It also gives the power of discrimination. From the semen offered in the fire, three sons with body and the attributes of demi-gods came out. The male who had originated from the flame called 'Bharjana' became 础峁単颈谤补蝉. The male who originated from the burning coals became Kavi. Over and above these three radiances, other radiances also originated from the sacrificial fire. From the 惭补谤墨肠颈s (rays) of the fire 惭补谤墨肠颈 the father of 碍补艣测补辫补 was born. From the 碍耻艣补-grass spread on the floor of the hall of sacrifice, the 叠腻濒补khilyas were born. Atri also was born from the 碍耻艣补-grass. The noble hermits called 痴补颈办丑腻苍补蝉补蝉, who have grown powerful by penance and became the seat of all good qualities, were born from the sacrificial ashes. From the stream of fire which are the eyes of the sacrificial fire the handsome 础艣惫颈苍蝉 were born. The rest of the 笔谤补箩腻辫补迟颈蝉 were born from the ears of the fire. From the pores of the skin of fire were born the hermits, from the sweat the 'chandas' (metre of Vedas) and from might, the mind. For this reason the Vedic scholars and knowers of the 艢谤耻迟颈 and those who see the superiority of Vedas, say that fire is a combination of all the gods. The trees that feed the fire are called 惭腻蝉补蝉 (months), the sap of the tree is called 笔补办峁�a (half of the month i.e. full moon to new moon and new moon to full moon), the pith of the tree is called night and day and the flames are called 惭耻丑奴谤迟补蝉 (auspicious moments). Rudras were born from the blood of fire and the golden coloured gods, the Maitras, also were born from the blood of fire. From the smoke of the fire, the Vasus, from the flame of the fire Rudras and the 膧诲颈迟测补蝉 of the extreme radiance were born. The planets and stars which stand in their places in the sky are the charcoal of the fire. 叠谤补丑尘腻 declared that fire was 叠谤补丑尘腻 the supreme spirit, eternal and the giver of all wishes. The sinless 惭补丑腻诲别惫补, who was in the form of 痴补谤耻峁嘺 said, "This sacrificial fire is mine, and I am the sacrificer. So the children born as the first fruit of this sacrifice are mine. So 叠丑峁沢耻, 础峁単颈谤补蝉 and Kavi are my sons, no doubt. Let everybody who moves along the sky know that these three are my sons, the fruit of my sacrifice." Agni said, "These are born from my organs. They had been depending on me for their sustenance. So they are my sons." 叠谤补丑尘腻 the teacher of all the worlds and the grandfather of all living beings said, "They are my sons. I offered my sperm to the fire, and these sons were born therefrom, How can they be claimed by anybody else? Here, I am the utterer of the spell and the offerer of the sperm. I am the owner of the sperm. Am I not the owner of the fruit? There is no contest on the point that the birth of 叠丑峁沢耻 and others is from the oblation of my sperm." The Gods who heard these arguments bowed their heads before 叠谤补丑尘腻 and greeting him said, "Lord 叠谤补丑尘腻, It is not only us that are born from you, but the entire world of living and non-living is born from you. So let Agni and Deva in the shape of 痴补谤耻峁嘺 have their wishes."

叠谤补丑尘腻 and the giantess Karkka峁���.

In days of old, a ferocious giantess named Karkka峁��� lived on the northern side of the 贬颈尘腻濒补测补蝉. Because of the hugeness of her body and the scarcity of food she became famished. She began to do penance for the alleviation of her hunger and thirst. She stood on one leg in the 贬颈尘腻濒补测补 Mountain, fixing her eyes on the sun in the day and on the Moon in the night, and the severe penance continued for a thousand years. Then 叠谤补丑尘腻 appeared before her and told her that she could ask for any boon. She said "I wish to become a 厂奴肠墨 (Needle) as hard as iron, having the form of disease. This is the boon I pray for, 叠谤补丑尘腻". 叠谤补丑尘腻 blessed her and said, "Let it be so, my daughter, you shall be a 蝉奴肠颈办腻 (needle) with the prefix 'V' that is 痴颈艣奴肠颈办腻 (Spasmodic cholera) You can eat those who eat stale food, those who are wicked, those who sit in places where they ought not to sit and those who are hard-hearted. Enter into their bodies and affect their hearts, spleens and life-breaths. Thus carry out the work of destruction? You can affect both the good and the bad. But good people should not be killed. So to save them from death, you can use this mantra (spell).

"o峁�, hr膩峁�, 丑谤墨峁�, 艣谤墨峁�, 艣膩峁�, vi峁ａ箛u艣aktaye, 苍补尘补岣�; bhagavati 惫颈峁ａ箛耻艣补办迟颈 ehi, en膩峁� hara hara: dehe hana hana? paca paca! matha matha: uts膩daya uts膩daya: d奴re kuru kuru sv膩h膩鈥攙i峁Ｅ玞ike! tva峁� 丑颈尘补惫补苍迟补峁� gaccha? j墨vasara岣� 肠补苍诲谤补尘补峁囜笉补濒补峁� gat膩si sv膩h膩."

Saying these words 叠谤补丑尘腻 disappeared. Karkka峁��� made her body smaller and smaller and finally assumed the shape of a needle. After that she began her work by entering the body of those who had lost their energy because of illness, in the form of a needle of gout and caused Cholera, and the body of those who were lean and worn and weary, in the form of internal cholera. Thus assuming two bodies and killing countless people she travelled for a long time in the earth and the sky, until she herself felt aversion to her work. When she remembered her original form she loathed the needleform. Karkka峁��� again went to the vicinity of the 贬颈尘腻濒补测补蝉 and began to do penance, which lasted for another thousand years. Thus she became pure and by the power of thinking, she acquired spiritual knowledge. Then she wanted to be saved from the mirage of birth and death, to attain which, she did penance for yet another thousand years at the end of which, the highly pleased 叠谤补丑尘腻 appeared before her and said, "daughter Karkka峁���, all the darkness is erased from your heart and you have attained deliverance from delusion. Now I will bless you according to your wish. Receive your original body and walk about in the worlds eating the ignorant, bad beginners, the imprudent, those who sit in bad places and dwell in bad places."

She became a giantess again, but as she had attained purity of soul, she engaged herself in deep meditation which was free from doubt. The meditation lasted for a long time. Finally her mind waved. Then she remembered about worldly things and felt hunger. She remembered, "叠谤补丑尘腻 has ordained the wicked as my food. So I shall seek them." Thinking thus she went to a jungle in the vicinity of the 贬颈尘腻濒补测补蝉. That was the dwelling place of foresters. In that dark night the King and the minister of the foresters approached the place where Karkka峁��� sat. Karkka峁��� seeing them thought, "let me know first if they are good or bad." So she decided to ask them some questions.

She asked them in a voice like thunder. "Who are you? Are you enlightened sages or ignorant fools? say quickly." The king of the foresters hearing this replied in a cynical way. "You insignificant ghost? What is your form? Where do you sit? Let us see your powerless body. Who is there to fear at your sound which is like the humming of a she-beetle?"

Hearing this reply Karkka峁��� showed her tusks and laughed loud, to spread light, and to terrify them. They heard the loud roaring sound of her laugh and saw her huge form in the light. But those mighty heroes were not at all shaken by the sound they heard or the sight they witnessed. The Minister looked at her and said, "Hei, Giantess? These delusions of yours will have no effect on us. Even if a number of mosquitoes like you come before us, they will be only dry leaves before wind. You are acting like this merely for food. So what is your need? Tell us, we will satisfy you".

Hearing the words of the minister Karkka峁��� knew that her might was useless before such valiant men. She thought them to be sages. So she said "Hey mighty heroes. Who are you? Tell me the truth". The minister said: "This the King of foresters and I am his minister. We came for a night-walk to find out and punish wicked people like you."

The giantess appreciated them and said: "I am about to put some questions to you. If you give me suitable answers you will be saved." The King agreed. The questions put by her are given below in the order they were asked:鈥�

1) Inside what atom which is unit and multiple at the same time, do the lakhs of universes originate and vanish as bubbles in a sea?

2) What does shine as ether and non-ether?

3) What is it that is something and nothing?

4) What is it that is going and not going at the same time?

5) What is it that has taken form from voidness?

6) What is it that is moving and at the same time stationary as a rock?

7) Who draws pictures in clear sky?

8) In what seed do the worlds exist as a big tree in its seed?

9) From what substance can the living and non-living things in the worlds, not be separated as the foam and waves cannot be separated from the ocean?

10) What substance is dualism not separate from (others) as fluidity from water?

The reply given by the minister to each question is given below in the order of the questions.

1) Hey, Giantess: All the questions you have put before us encased in figurative words discernible only to the Vedic sages, are concerned with the supreme Being. The atom is the supreme Spirit which is beyond all knowledge of the mind and the senses. As it is without organs of action it is as unmanifested as the sky. And inside that supreme atom which could be felt only by the mind, crores and crores of bubbles of universes originate and vanish due to frailty.

2) The impersonal Supreme Being, having no substance, pervades everything. This Supreme Being, Brahman, is pure knowledge (J帽膩nasvar奴pa). It is the sky and the non-sky.

3) As it is indescribable the Impersonal Supreme Spirit is nothing, but as it is a reality it is something.

4) As it pervades everything accessible, the Impersonal Supreme Spirit has the quality of motion. But as it has no emotions and as there exists no space beyond, it is motionless.

5) As it is inaccessible to others the Supreme Spirit is having no existence, but as it is the essence of everything that is good, it has existence.

6) The Supreme Spirit is the radiance of motion or activity and as there is nothing else to be found out, that is, as it doesn't know anything else it is as rigid as a rock.

7) In the clear sky the Supreme Spirit draws the pictures of the universe.

8) Exists in the Supreme Atom.

9) As the entire visible world cannot be separated from the Supreme Spirit nothing is other than the Impersonal Supreme Spirit.

10) The differentiations of the various worlds are mere appearances of the Supreme Spirit and so dualism is of the same figure.

The King drew Karkka峁��� nearer to the Impersonal Supreme Spirit. He advised her not to commit slaughter. She accepted the advice. The King asked her to come to his palace assuming the form of a beautiful woman. She asked, what could he offer to a giantess as food. The King said: "You good woman, we shall find out a way for that. You change yourself to a beautiful woman wearing golden ornaments and stay in my palace for a while. I shall arrange to gather sinners, robbers and such other wicked people who are to be given capital punishment, in thousands from various places, and shall give them to you. You can take your original form and take them all to the peaks of the Himalaya and feed on them.

Gluttonous people like to eat in solitude. After having eaten sumptuously, take some sleep, and a little rest in meditation. When you wake up you come again and take away people destined to be killed. The slaughter done for the sake of righteousness is not a sin. It is said to be equal to mercy. When your desire for meditation is over you must come to me. If an attachment of love is formed even with bad persons it is difficult to break the love."

Karkka峁��� obeyed the King. They all reached the palace. Within six days three thousand wicked persons, who were sentenced to death, were brought before the King, from his own country and the various dependent countries, and were given to Karkka峁���. In the night she took her original form, gathered all the wicked people, who deserved killing and bidding good bye to the King, went to the Peaks of the 贬颈尘腻濒补测补蝉. (J帽膩nav膩si峁ａ弓ha).

叠谤补丑尘腻 and Haindavas.

At the end of the day of 叠谤补丑尘腻 there was the great flood, and destroying all the heavens, 叠谤补丑尘腻 went to sleep. He woke up next morning and after the usual morning ablutions, prepared for creation. He looked around at the sky, and saw some heavens still engaged in usual activities. He was amazed at this unusual occurrence. Ten 叠谤补丑尘腻s and the countless devas (gods) under them were doing their routine work. 叠谤补丑尘腻 stared at the worlds for a long time thinking "How is it". Then he by his divine power caused one of the suns, working in a heaven, to come to him, and asked him. "Who are you, shining one? How have these worlds come into existence?"

The Sun said with humility. "Your sons 惭补谤墨肠颈 and others erected a beautiful shed called Suvar峁嘺ta峁璦m, in a corner of Ja峁僢udv墨pa in the valley below 碍补颈濒腻蝉补. A 叠谤腻丑尘补峁嘺 named Indu arose from that hall. The 叠谤补丑尘腻峁嘺 who was a Vedic scholar, righteous and peaceful, led the life of a house-holder with his wife for a long time. But they were childless. So they went to 碍补颈濒腻蝉补 and did penance to get children. They entered a natural arbour which was quite silent and began severe penance. 艢颈惫补 appeared and said that they would get children.

In course of time, ten sons were born to them. After a long time, when the sons had reached manhood the old parents died. The sons felt very sorry. They regarded life as short and full of woe and misery. So they went for penance, as they had no relatives left to care for them. They abstained from all the pleasures of the world and reached 碍补颈濒腻蝉补. They began to meditate upon the shortness of life. "What is there which is noble in this world? Is there anything except woe and misery? How simple is the desire of man for greatness? One thinks himself prosperous if he becomes a house-holder. The head of the village is more prosperous than a householder. The King of a dependent state is more powerful than the head of a village. An independent king is far more prosperous than a dependent King. When we think of the state of an emperor how simple is an independent king! When compared with Indra, the Lord of the three worlds what is an emperor after all? But there is nothing glorious in the state of Indra also as it ends in a Brahmamuh奴rtta (a period in the life of 叠谤补丑尘腻). So what is there substantial and eternal? "叠谤补丑尘腻 alone is eternal and indestructible." said the eldest brother. "Concentrate your mind and say to yourself, 'I am the supreme Being 叠谤补丑尘腻 seated on a lotus', and meditate upon it and pray for it and knowledge of 叠谤补丑尘腻 will be conferred upon you." They understood this and thus the ten brothers became 叠谤补丑尘腻s. There are ten heavens of them. They are ten worlds in the sky of mind. I am the sun who creates day and night in one of them," saying thus the Sun went away. 叠谤补丑尘腻 commenced his activity. (J帽膩nav膩si峁ａ弓ha).

The age of 叠谤补丑尘腻.

Forty-three crores twenty lacs of human years is one four-yuga period called 'Devacaturyuga' (a period of four yugas of the devas or gods). One thousand deva caturyugas will make one 惭补丑腻测耻驳补 (great yuga) A 惭补丑腻测耻驳补 is a day time of 叠谤补丑尘腻. During the period of one 惭补丑腻测耻驳补, that is, during one day of 叠谤补丑尘腻, fourteen Manus, one after another, help 叠谤补丑尘腻 in doing the work of creation. This is the time of the seventh Manu in the present day time (Kalpa) of the present 叠谤补丑尘腻. The period of six Manus are over in the present day time of the present 叠谤补丑尘腻. Vaivasvata is the present Manu. 叠谤补丑尘腻 wakes up in the morning鈥攖he beginning of a Kalpa. Those which underwent destruction in the night, are created again in the morning. As 叠谤补丑尘腻 wakes up daily in the morning, what are the things created before, which do not undergo destruction? At that time there will remain, without destruction, six or twentyfour tattvas (principles) which are natural creations. These twenty-four principles are not the creation of 叠谤补丑尘腻. He who is beyond names, He who created 叠谤补丑尘腻 in the lotus flower, created them. 叠谤补丑尘腻 who was originated in the lotus which grew from the nave of 狈腻谤腻测补峁嘺 performs the work of creation guided by these twentyfour principles. The work of creation performed by 叠谤补丑尘腻 is called Pratisarga (substitute creation). Everything 叠谤补丑尘腻 created in the day time will be destroyed in the evening. After a day time is over there is the night time and sleep for 叠谤补丑尘腻. The life of 叠谤补丑尘腻 is hundred years, that is thirty-six thousand 叠谤补丑尘腻 days and and 叠谤补丑尘腻 nights. At the expiry of this period the life of 叠谤补丑尘腻 will come to an end, and will dissolve in 狈腻谤腻测补峁嘺. Thus crores and crores of 叠谤补丑尘腻s have appeared and passed away and in future also crores will appear and pass away. (叠丑腻驳补惫补迟补).

The creations and substitute creations of 叠谤补丑尘腻.

The creations performed by 叠谤补丑尘腻 are of two kinds. The first is Sarga or creation and the second is Pratisarga or substitute creation. In the first Kalpa when a 叠谤补丑尘腻 is born from the lotus, certain creations are made and the things thus originated do not undergo destruction in the evening or at the end of the Kalpa. They are the sarga or creation. On that day and every day of the life of 叠谤补丑尘腻 they help 叠谤补丑尘腻 in the work of creation. In a sense they could be called 笔谤补箩腻辫补迟颈蝉 (the lords of emanation). But as most of them have not left sons, and for other reasons also, they are not well known by that name. Only the persons mentioned here have as long a life as that of 叠谤补丑尘腻. The Sanakas, Karddama, 惭补谤墨肠颈, Atri, 础峁単颈谤补蝉, Pulastya, Pulaha, Kratu, 叠丑峁沢耻, 痴补蝉颈峁ａ弓丑补, 顿补办峁�a, 狈腻谤补诲补, Dharma, Adharma, 狈颈谤峁泃颈, 厂补谤补蝉惫补迟墨, 碍腻尘补, Atharva, the Manes, Agni, 厂迟丑腻峁嘘, and 厂惫腻测补峁僢丑耻惫补: these do not end at the end of a 叠谤补丑尘腻鈥檚 day (or Kalpa) and will be dissolved only when 叠谤补丑尘腻 is dissolved. A 叠谤补丑尘腻 creates in his first morning not only persons from Sanaka to 厂惫腻测补峁僢丑耻惫补, but also creations which have a history only up to the end of that day, such as the lokas (worlds) of Bh奴loka, Bhuvarloka and Svarloka, and minerals, plants, animals, humanity etc. Sarga or creation is called 笔谤腻办峁泃补 厂峁涐梗峁璱 (natural creation). Pratisarga or substitute creation is called 础辫谤腻办峁泃补 厂峁涐梗峁璱 or unnatural creation. At the end of the Kalpa, Sa峁僾arttak膩gni (Fire which destroys the universe) and 厂补峁僾补谤迟迟补办补 惫补谤峁Ｄ� (Rain which destroys the universe) will occur and all the unnatural creations will be destroyed. In all the morning, following the first morning of a 叠谤补丑尘腻 substitute creation takes place, and they are destroyed at the end of each Kalpa by Sa峁僾arttak膩gni and 厂补峁僾补谤迟迟补办补惫补谤峁Ｄ�. (叠丑腻驳补惫补迟补).

Other information.

(1) 叠谤补丑尘腻 was once born under the name Candra from the womb of 础苍补蝉奴测腻 the wife of hermit Atri. (See 础苍补蝉奴测腻).

(2) From the passion of lust of 叠谤补丑尘腻, a daughter named 厂补谤补蝉惫补迟墨 was born and 叠谤补丑尘腻 married her. (See 厂补谤补蝉惫补迟墨).

(3) It is seen in 叠丑腻驳补惫补迟补, Skandha 11, that the caste system came out from the mouth of 叠谤补丑尘腻.

(4) It was 叠谤补丑尘腻 who gave the name Indrajit (he who overcame Indra) to 惭别驳丑补苍腻诲补 the son of 搁腻惫补峁嘺 because he had defeated Indra. (Uttara 搁腻尘腻测补峁嘺).

(5) When the life time of 艢r墨 搁腻尘补 was about to come to an end, 叠谤补丑尘腻 sent 碍腻濒补 (time鈥攖he God of death) in disguise to the presence of 艢r墨 搁腻尘补. (See 搁腻尘补).

(6) In the burning of Tripura, 叠谤补丑尘腻 was the charioteer of 艢颈惫补. (See 罢谤颈辫耻谤补峁�).

(7) Once 叠谤补丑尘腻 performed sacrifice on the head of 骋补测腻蝉耻谤补 (a giant). (See Gaya迟墨谤迟丑补).

(8) Once 叠谤补丑尘腻 went to the hermitage of 痴测腻蝉补, and advised him to compose 叠丑腻谤补迟补 and to propagate it in the world. (惭补丑腻产丑腻谤补迟补 膧di Parva, Chapter 55).

(9) It was 叠谤补丑尘腻 who gave the name poetry to the work of 痴测腻蝉补 and employed 骋补峁嘺辫补迟颈 as the scribe of 痴测腻蝉补. (惭补丑腻产丑腻谤补迟补 膧di Parva, Chapter 1, Stanza 61).

(10) At the sacrifice of 痴补谤耻峁嘺, 叠谤补丑尘腻 begot 叠丑峁沢耻 the hermit from the sacrificial fire. (惭补丑腻产丑腻谤补迟补 Chapter 5, Stanza 8).

(11) 顿补办峁�a was born from the right thumb of 叠谤补丑尘腻 and from his left thumb was born the wife of 顿补办峁�a. (惭补丑腻产丑腻谤补迟补 膧di parva, Chapter 66, Stanza 10).

(12) Dharmadeva incarnated from the right breast of 叠谤补丑尘腻. (惭补丑腻产丑腻谤补迟补 膧di parva, Chapter 66, Stanza 3).

(13) The hermit 叠丑峁沢耻 broke open the heart of 叠谤补丑尘腻 and incarnated from there. (惭补丑腻产丑腻谤补迟补 膧di Parva, Chapter 66, stanza 41).

(14) 艢耻办谤补 turns all the worlds round at the instruction of 叠谤补丑尘腻. (惭补丑腻产丑腻谤补迟补 膧di Parva, Chapter 66, Stanza 42).

(15) 叠谤补丑尘腻 gave boons to two asuras (demons) Sunda and Upasunda. (惭补丑腻产丑腻谤补迟补 膧di Parva, Chapter 208, Stanza 17).

(16) 痴颈艣惫补办补谤尘腻 created 罢颈濒辞迟迟补尘腻 according to the instruction of 叠谤补丑尘腻. 叠谤补丑尘腻 gave her a boon. (惭补丑腻产丑腻谤补迟补 膧di Parva, Chapter 211, Stanza 23).

(17) When Agni suffered from indigestion, 叠谤补丑尘腻 instructed that the forest 碍丑腻峁囜笉补惫补 should be burnt to cure him. (See Agni).

(18) 叠谤补丑尘腻 made the bow called 骋腻峁囜笉墨惫补. (惭补丑腻产丑腻谤补迟补 膧di Parva, Chapter 224, Stanza 19).

(19) At the end of thousand yugas 叠谤补丑尘腻 performs a grand sacrifice near the holy place Bindusaras on the top of the mountain 贬颈谤补峁噛补艣峁涐箙驳补. (惭补丑腻产丑腻谤补迟补 厂补产丑腻 Parva, Chapter 3, Stanza 15).

(20) 叠谤补丑尘腻 has a divine council. A complete description is given of this council in 惭补丑腻产丑腻谤补迟补, 厂补产丑腻 Parva, Chapter 11.

(21) 叠谤补丑尘腻 cursed 贬颈谤补峁噛补办补艣颈辫耻 and gave him a boon that he would not be killed by any sort of weapons. (惭补丑腻产丑腻谤补迟补 厂补产丑腻 parva, Chapter 38, 顿腻办峁�i峁嚹乼测补 笔腻峁环补).

(22) 叠谤补丑尘腻 wears a divine conch for the sake of Indra. (惭补丑腻产丑腻谤补迟补 厂补产丑腻 Parva, Chapter 53, Stanza 14).

(23) 叠谤补丑尘腻 had erected a 驰奴辫补 (a post to which sacrificial animals are tied) near Brahma-saras in 顿丑补谤尘腻谤补峁噛补. (惭补丑腻产丑腻谤补迟补 Vana Parva, Chapter 34, Stanza 86).

(24) Once 叠谤补丑尘腻 performed a sacrifice in 笔谤补测腻驳补 (Allahabad). (惭补丑腻产丑腻谤补迟补 Vana Parva, Chapter 87, Stanza 17).

(25) 叠谤补丑尘腻 sang a hymn once for the holy place of 笔耻峁�k补谤补 迟墨谤迟丑补 (惭补丑腻产丑腻谤补迟补 Vanaparva, Chapter 82, Stanza 18).

(26) It was according to the instruction of 叠谤补丑尘腻 that the devas went to 顿补诲丑墨肠补 and requested for his bone. (惭补丑腻产丑腻谤补迟补 Vana Parva, Chapter 100, Stanza 8).

(27) 叠谤补丑尘腻 once performed a sacrifice called 'I峁ａ弓ik峁泃a' at 碍耻谤耻办峁�e迟谤补. This sacrifice took one thousand years for its completion. (惭补丑腻产丑腻谤补迟补 Vana Parva, Chapter 120, Stanza 1).

(28) The devas (gods) got angry because 叠谤补丑尘腻 lifted the earth taking the shape of a hog. But 叠谤补丑尘腻 pacified them. (惭补丑腻产丑腻谤补迟补 Vana Parva, Chapter 142, Stanza 45).

(29) Once 叠谤补丑尘腻 created a city, called 贬颈谤补峁噛补辫耻谤补, for the asuras (demons) named the 碍腻濒补keyas and told them that it would be destroyed by human hands. (惭补丑腻产丑腻谤补迟补 Vana Parva, Chapter 173, Stanza 11).

(30) 叠谤补丑尘腻 was born from the lotus in the nave of 痴颈峁ａ箛耻. (惭补丑腻产丑腻谤补迟补 Vana parva, Chapter 203, Stanza 10).

(31) 叠谤补丑尘腻 granted a boon to a King named Dhundhu. (See Dhundhu).

(32) 叠谤补丑尘腻 was the father of Pulastya and the grandfather of 搁腻惫补峁嘺. (惭补丑腻产丑腻谤补迟补 Vana Parva, Chapter 274, Stanza 11).

(33) Once 叠谤补丑尘腻 instructed the devas to take birth as monkeys. (惭补丑腻产丑腻谤补迟补 Vana parva, Chapter 376, Stanza 6).

(34) Once 叠谤补丑尘腻 got angry thinking how to destroy the living creatures which were increasing prolifically. (惭补丑腻产丑腻谤补迟补 顿谤辞峁嘺 Parva, Chapter 52, Stanza 46).

(35) Death came into being from the body of 叠谤补丑尘腻. (惭补丑腻产丑腻谤补迟补 顿谤辞峁嘺 Parva, Chapter 53, Stanza 17).

(36) Death was given the boon of destruction of the living beings. (惭补丑腻产丑腻谤补迟补 顿谤辞峁嘺 Parva, Chapter 53, stanza 21).

(37) Once 叠谤补丑尘腻 took the devas (gods) to the presence of 艢颈惫补 because they had fled away fearing V峁泃tr膩sura. (惭补丑腻产丑腻谤补迟补 顿谤辞峁嘺 Parva Chapter 94, Stanza 53).

(38) 叠谤补丑尘腻 prophesied that Arjuna would come out victorious in the fight between 碍补谤峁嘺 and Arjuna. (惭补丑腻产丑腻谤补迟补 碍补谤峁嘺 Parva, Chapter 87, Stanza 69).

(39) 叠谤补丑尘腻 presented the hide of a deer to 厂耻产谤补丑尘补峁噛补, who was going to the battle field. (惭补丑腻产丑腻谤补迟补 艢补濒测补 Parva, Chapter 46, stanza 52).

(40) 叠谤补丑尘腻 granted a boon to 颁腻谤惫腻办补. (See 颁腻谤惫腻办补).

(41) 叠谤补丑尘腻 gave Rudra a sword, (惭补丑腻产丑腻谤补迟补 艢腻苍迟颈 Parva, Chapter 166, Stanza 45).

(42) 叠谤补丑尘腻 pacified 艢颈惫补 who got angry, at the sacrifice of 顿补办峁�a. (惭补丑腻产丑腻谤补迟补 艢腻苍迟颈 parva, Chapter 283, Stanza 45).

(43) Once 叠谤补丑尘腻 took the form of a swan and exhorted the S膩dhyaga峁嘺s. (惭补丑腻产丑腻谤补迟补 艢腻苍迟颈 parva, Chapter 229).

(44) Once there arose a fight between 惭补丑腻惫颈峁ａ箛耻 and 艢颈惫补 and 叠谤补丑尘腻 pacified both of them. (惭补丑腻产丑腻谤补迟补 艢腻苍迟颈 Parva, Chapter 342, Stanza 124).

(45) Once 叠谤补丑尘腻 went to the mount Vaijayanta and talked to 艢颈惫补 about the glory of 惭补丑腻惫颈峁ａ箛耻. (惭补丑腻产丑腻谤补迟补 艢腻苍迟颈 Parva, Chapter 350 顿腻办峁�i峁嚹乼测补 笔腻峁环补).

(46) Once 叠谤补丑尘腻 talked about the nobility of 叠谤腻丑尘补峁嘺s. (惭补丑腻产丑腻谤补迟补 础苍耻艣腻蝉补苍补 Parva, Chapter 35, 顿腻办峁�i峁嚹乼测补 笔腻峁环补).

(47) 叠谤补丑尘腻 gave the devas (gods) the earth as a gift for performing sacrifice. (惭补丑腻产丑腻谤补迟补 础苍耻艣腻蝉补苍补 Parva, Chapter 66).

(48) Once 叠谤补丑尘腻 made a speech to Indra about the importance of giving cow as gift. (惭补丑腻产丑腻谤补迟补 础苍耻艣腻蝉补苍补 Parva, Chapter 74, Stanza 2).

(49) 叠谤补丑尘腻 granted a boon to Surabhi. (惭补丑腻产丑腻谤补迟补 础苍耻艣腻蝉补苍补 Parva, Chapter 83, Stanza 36).

(50) 叠谤补丑尘腻 originated the 笔谤补箩腻辫补迟颈蝉 by offering his sperm into the sacrificial fire at the sacrifice of 痴补谤耻峁嘺. (惭补丑腻产丑腻谤补迟补 础苍耻艣腻蝉补苍补 Parva, Chapter 85, Stanza 99).

(51) Once 叠谤补丑尘腻 gave the devas (gods), 峁氠梗is (hermits) and the 狈腻驳补蝉 (serpents) the ek膩k峁�aramantra (the onesyllable-spell) 'OM'. (惭补丑腻产丑腻谤补迟补 础艣惫补尘别诲丑补 Parva, Chapter 26, Stanza 8)

(52) In almost all the 笔耻谤腻峁嘺蝉 叠谤补丑尘腻 is called 'Caturmukha' (having four faces) and to substantiate this the following story is given in the 惭补迟蝉测补辫耻谤腻峁嘺. 叠谤补丑尘腻 created 艢补迟补谤奴辫腻 with half the portion of his body, and accepted that bright and beautiful woman as his wife. He could not bear his beautiful wife to be away from his sight even for a moment. So much had he become attached to her.

One day 艢补迟补谤奴辫腻 was walking round 叠谤补丑尘腻. The daughters born from his mind also were seated close by. So he could not turn round and round and look at his wife as she was moving. To solve this problem, in place of one face, there arose four faces.

Once 艢补迟补谤奴辫腻 was walking in the air. To see her at that time there arose a fifth head on the top of his matted hair. It is this face that was plucked off by 艢颈惫补.

(53) Various stories occur in the pur膩峁嘺s regarding how 艢颈惫补 plucked off the fifth head of 叠谤补丑尘腻. They are given below.

(1) Once 叠谤补丑尘腻 praised 艢颈惫补 and pleased him and asked him to become his son. 艢颈惫补 did not like it. He got angry and cursed, "I shall become your son. But I will pluck off your fifth head."

(2) In the beginning 叠谤补丑尘腻 created the incarnation of 艢颈惫补, called 狈墨濒补濒辞丑颈迟补 also, along with the creation of worlds and everything in it. In later creations 叠谤补丑尘腻 did not think of 狈墨濒补濒辞丑颈迟补. Seeing 叠谤补丑尘腻 carrying on the work of creation forgetting him, 狈墨濒补濒辞丑颈迟补 got angry and cursed 叠谤补丑尘腻, "Your fifth head will shortly be destroyed."

(3) After 叠谤补丑尘腻 became five-faced the brightness of the devas began to decrease day by day. Seeing this the conceited 叠谤补丑尘腻 said to 艢颈惫补: "I am the first who got existence in this world. So by all means I am the eldest." Hearing this 艢颈惫补 got angry and plucked off the fifth head of 叠谤补丑尘腻 and threw it away. (惭补迟蝉测补辫耻谤腻峁嘺, 183, 84-86).

When the fifth head was gone, the rest of the heads were benumbed. The sweat which flowed from them was thrown into the earth by 叠谤补丑尘腻. Out of it came out a horrible monster, which began to chase 艢颈惫补, who caught hold of it and gave it to 痴颈峁ａ箛耻. (Skanda, 5, 13, 4).

(4) In the 艢颈惫补-Rudra collections a story occurs about the quarrel between 艢颈惫补 and 叠谤补丑尘腻.

Once 叠谤补丑尘腻 fell in love with 厂补迟墨 the wife of 艢颈惫补; coming to know of this 艢颈惫补 tried to kill 叠谤补丑尘腻. 惭补丑腻惫颈峁ａ箛耻 tried to pacify 艢颈惫补, but it was of no avail. 艢颈惫补 took away the fifth head of 叠谤补丑尘腻 and made him ugly, and consequently 叠谤补丑尘腻 became invincible in the world.

(5) Once 艢颈惫补 showed his daughter 厂补苍诲丑测腻 to 叠谤补丑尘腻 who grew lustful instantly; 艢颈惫补 insulted 叠谤补丑尘腻 by showing this ill-owned passion of his to his sons (叠谤补丑尘腻鈥檚 sons). As a revenge 叠谤补丑尘腻 created 厂补迟墨 and insulted 艢颈惫补 through 顿补办峁�a. (Skanda, 2, 2, 26).

Various names of 叠谤补丑尘腻 and their meanings:

In 础尘补谤补办辞艣补, the following names are given to 叠谤补丑尘腻.

"brahm膩tmabh奴岣� surajye峁ａ弓ha岣� 辫补谤补尘别峁ａ弓丑墨 辫颈迟腻尘补丑补岣� / hira峁噛agarbho 濒辞办别艣补岣� svaya峁僢h奴艣catur膩nana岣� // dh膩t膩bjayonir druhi峁噊 惫颈谤补帽肠颈岣� 办补尘补濒腻蝉补苍补岣� / 蝉谤补峁ａ弓腻 辫谤补箩腻辫补迟颈谤 惫别诲丑腻 vidh膩t膩 vi艣vas峁涐弓vidhi岣� // n膩bhijanm膩峁囜笉aja岣� p奴rvo 苍颈诲丑补苍补岣� 办补尘补濒辞诲产丑补惫补岣� / sad膩nando rajom奴rti岣� sattyako ha峁僺av膩hana岣� //"

叠谤补丑尘腻鈥攈e who increases.

膧迟尘补产丑奴鈥攂orn of his own accord or born of the Supreme Spirit.

Surajye峁ａ弓ha鈥攈e who came into being before all the suras (gods).

Parame峁ａ弓hin鈥攈e who dwells in the world of truth or Parama.

笔颈迟腻尘补丑补鈥攇randfather of the manes such as 础谤测补尘腻 and others.

贬颈谤补峁噛补驳补谤产丑补鈥攈aving the golden egg (mundane egg) in womb.

尝辞办别艣补鈥攖he god of the worlds.

Svaya峁僢h奴鈥攚ho is born of himself.

Catur膩nana鈥攚ho has four faces.

顿丑腻迟腻鈥攚ho holds or bears everything.

Abjayoni鈥攂orn of lotus. (abja)

Druhi峁嘺鈥攚ho hurts asuras.

痴颈谤补帽肠颈鈥攈e who creates.

碍补尘补濒腻蝉补苍补鈥攚ho sits on lotus.

S峁涐梗峁�膩鈥攈e who creates.

笔谤补箩腻辫补迟颈鈥�Pati of 辫谤补箩腻蝉 (Lord of progeny).

Vedh膩鈥攈e who creates.

痴颈诲丑腻迟腻鈥攈e who does.

Vi艣vas峁泃鈥攚ho creates the world.

Vidhi鈥攈e who does or decides or judges.

N膩bhijanm膩鈥攂orn from the nave of 痴颈峁ａ箛耻.

础峁囜笉补箩补鈥攂orn from the egg.

Ha峁僺av膩hana鈥攚ho has swan as his conveyance.

*) Ida峁� sarva峁� khalu aham eva, 厂补苍腻迟补苍补m anyad 苍腻蝉迟颈. All these are myself. Except me there is nothing eternal.

**) You forester, your life will not continue for many years since you have killed one of the couple of snipes.