SECTION II.Whilst Kakudmin Raivata was absent in the region of Brahmā, Rākshasas named Punyjanas devastated his capital Kusasthali. His hundred brothers, afraid of the enemies, fled in different directions and their descendants the Kshatriyas settled all over the country.From Dhristha originated the Kshatriya race of Dharshtaka; the son of Nabhaga was Nābhaga; his son was Ambarisa; his son was Virupa; his son was Prishadāswa; his son was Rathinara, of whom it is said—"These princes of Rathinara family, although Kshatriyas by birth, were called Angerasas or sons of Angera and were Brāhmans and Kshatriyas".As Manu was sneezing Ikshawku was born from his nostril. He had a hundred sons of whom the three well-known were Vikukshi, Nimi and Danda. These and fifty under Sakuni were the rulers of the north. Forty-eight were the rulers of the south.Being engaged in the celebration of an ancestral rite upon Ashtaka day Ikshawku ordered Vikukshi to bring him flesh suitable for the offering. The prince, therefore, went into woods and slew many a deer and other wild animals for the purpose. Being exhausted with hunting he was hungry; accordingly he sat down and ate a hare. And being refreshed he carried the rest of the game to his father. Vaisishtha, the family priest of Ikshawakus, was invited to consecrate the food; but he said that it was impure on account of Vikuksh's having eaten a hare from amongst it. Being thus informed by his spiritual preceptor the father abandoned his son who, in consequence thereof, received the epithet Sasāda (hare-eater). On the demise of his father he piously ruled over the earth. A son, Puranjaya by name, was born to him.There took place a dreadful conflict in the Treta yuga between the gods and demons in which the former were defeated. They accordingly repaired to Vishnu for help and propitiated him by their adorations. Being propitiated the primeval deity, the eternal ruler of the universe, Nārāyana said to them—"What you have desired is known to me. Hear how your desires shall be fulfilled. There is a foremost Kshatriya king named Puranjaya, son of the royal saint Sasāda. Infusing a portion of myself into his body I shall descend on earth and slay all the demons. Do you so endeavour that Putanjaya might engage in the work of the destruction of Asuras". Hearing those words the celestials bowed unto the glorious Vishnu and went to Paranjaya and addressed him, saying, "O foremost of Kshatriyas, we have come to thee to secure thy help in the destruction of our enemies in which we have been engaged. It will not behove thee to neglect our friendship who have come here". Being thus addressed Puranjaya said—"If Indra, the lord of the three worlds, the king of you all, who is known as the performer of hundred sacrifices, agrees to carry me upon his shoulders, I shall then fight with your enemies and help you". The celestials and Indra immediately said "so be it".Thereupon Satakratu assumed the shape of a bull and the king mounted upon his shoulder. And being invigorated by the power of the undecaying God, the lord of all moveable and and immoveable things, he slew all the Asuras in the battle between the gods and demons. And in consequence of his destroying the Asura army whilst seated upon the hump of the bull he obtained the appellation Kakutstha. The son of Kakutstha was Anenas, whose son was Pritha, whose son was Viswagaswa, whose son was Arda, whose son was Yuvanāswa, whose son was Sravasta, by whom the city of Srāvasti was founded. The son of Sravasta was Vrihadawa whose son was Kuvalayaswa. This prince, invigorated by the energy of Vishnu, slew the Asura Dhundhu, who had disturbed the pious sage Uttanka, and he was accordingly named Dhundhumara (slayer of Dhundhu). Whilst fighting with the demon he was attended by his twenty one thousand sons, who all, with the exception of three, were consumed by the fiery breath of Dhundhu. These three Were Dhridhāswa, Chandrāswa and Kapilāswa. The son of Dhridhāswa was Baryāswa, whose son was Nikumbha, whose son was Sanhataswa, whose son was Krisāswa, whose son was Basenajit, whose son was another Yuvanāswa.Being aggrieved in consequence of having no son he lived in the hermitage of saints. And being worked up with compassion of sages engaged in the performance of a religious ceremony for this offspring. When half the night had passed away they finished the ceremony and having placed a vessel of consecrated water upon the altar they slept.When they had slept the king, distressed with thirst, entered the cottage and did not like to disturb the rishis. He then drank the water in the vessel consecrated and rendered efficacious by sacred texts.When the Rishis got up in the morning, they said—"Who has drunk this consecrated water? Drinking this the wife of the king Yuvanāswa would have given birth to a valiant son". Hearing this the king said—"I have unknowingly drunk this water".Accordingly a child was conceived in the belly of Yuvanāswa; it grew and in proper time it ripped open the right side of the king and was born. But the king did not die. The son being born the Rishis said—"Who will be its nurse". There appeared the king of the celestials and said "He shall have me for his nurse (mamayan dhāsyati)". He was thence called Māndhāta. Indra put his fore-finger into the mouth of the infant, who sucked it and drew it from heavenly nectar. And he grew up and became a powerful king and brought the seven continents into his subjection. It is said of him "From the rising of the setting sun all that is lighted by his rays is the land of Māndhāta the son of Yuvanāswa".Māndhāta married Vindumati, the daughter of Sasāvindu end begot on her three sons Purukutsa, Ambarisha and Muchukunda; he had also fifty daughters.An ascetic, named Saubhari, versed in Rig Veda lived in the waters for twelve years. There lived a huge fish, who was the sovereign, named Sammada, He had a numerous progeny. His children and grand children used to sport around him in all directions and he lived happily amongst them, playing with them day night before the ascetic. Being disturbed in his devotions that ascetic, in the waters, beholding the sport of the king of fish with his children and grand children, thought within himself—"Blessed is the being, who, although born in a degraded state, is sporting with his children and grand children. This has created envy in me and I wish to sport with my children and grand children". Having thus made up his mind the ascetic speedily came up from the water and being desirous of becoming a householder went to Māndhāta to demand one of his daughters as his wife.Thereupon hearing of the arrival of the sage the king rose up from his seat and worshipped him with libation. Having taken a seat Saubhari said to the king—"I have made up my mind to marry. Do you, O king, give me one of your daughters as a wife. Don't disappoint my love. If any one comes to the race of Kakutstha with a desire he does not go back disappointed. O king, there are many other sovereigns on this earth who have got daughters; but thy family is renowned above all in granting liberal gifts to them who come with that purpose. O king, you have got fifty daughters—confer one of them upon me so that I may be relieved from the anxiety I feel in consequence of the fear that my request may not be granted".Parāçara said—Hearing the words of the sage and beholding his body worn out with infirmities (he did not like to satisfy his desire)—but afraid of an imprecation he much disturbed in mind and lowering his head thought some time. The Rishi said—"What are you meditating upon, O king? I have not asked for any such thing which you cannot give. Your daughter must be given to somebody. But if you fulfill my desires what is there that cannot obtained by you?" Thereupon the king; afraid of his displeasure, said—"O illustrious sir, such is the practice in our family, that daughters must be given to such fitting persons as they shall themselves select. I did never expect that such a request would come from you—I do not know why such a desire has taken place in your mind. This has created perplexity in me and I am at a loss what to do". Hearing that the sage thought within himself—"This is merely an indirect way of not yielding to my request, I am an old man, having no attractions for women and his daughters will not accept me. Whatever it may be, I shall to that". Thinking thus, the sage said to Māndhāta—"If such be the custom of your family—give orders that I may be admitted into the interior of your palace. If any one of your daughters selects me I shall take her as my wife—if none of them be willing, I shall desist from such an attempt considering that I am too old for it". Having said this the sage was silent.Being afraid of the imprecation of the sage, the king ordered the eunuch to conduct him to the inner apartment. As he entered, he assumed a form of beauty far exceeding that of men or gods. Addressing the princesses his guide said to them—"Your father, young ladies, sends this pious sage to you who wanted of him a bride. And the king has promised that he will give her to him who will select him". Hearing these words the princesses were all excited with desire and passion, and like a troop of female elephants encircling the lord of the herd, they all contended to have him as their husband. They said to one another—"Away away, sister, I shall take him as my husband. He has already been selected by me; he is not a meet bridegroom for you. He has been purposely created by Brahmā for me as I have been created to become his wife. As soon as he entered the house I selected him as my husband; why do you prevent him from becoming so?" Thus there arose a conflict amongst the daughters of the king, each contending that I have selected him as my husband. While that blameless sage was thus selected by all the princesses the eunuch went to the king and with down cast looks reported to him what had taken place. Having received all information, the king, perplexed the more, thought—"What is all this! What I am to do now! What is it that I have said" and then with extreme reluctance gave away all his daughters to the sage.Thus the wished-for marriage of the great sage was accomplished and he took away all the princesses to his hermitage. Thereupon he ordered Viswakarmā like second Brahmā, the inventor of art, to construct separate palaces for each of his wives, to furnish each palace with elegant couches and seats and furniture and to attach to them spacious yards, groves with reservoirs of water where the wild ducks and swans should sport amidst beds of lotuses. Thereupon the celestial architect carried out the orders of the sage. And at the behest of the great sage, Saubhari, the divine and inexhaustible treasure Nanda lived there permanently.Thereupon the princesses entertained there day and night all their guests and dependant with richest and choicest viands.Once on a time the king, attracted by his affection for the daughters, went to the hermitage of the great ascetic to learn whether his daughters were in poverty or happiness. Repairing there he beheld a number of crystal palaces, brilliant as the rays of the sun and picturesque gardens and tanks. Entering one of the palaces and embracing his daughter, the king said to her with tears of affection and delight in his eyes—"Dear child, tell me how are you here. Are you happy here or not? Does the great sage treat you kindly? Do you remember thy early home?" Being thus addressed the daughter said to her father—"O father, this palace is picturesque surrounded by charming gardens with birds emitting sweet notes, and tanks abounding in full-blown lotuses. I have got here rich viands, fragrant unguents, precious ornaments, costly clothes, soft beds and every other thing that wealth can give. But still then, why should I not remember my early home. By thy favour I have obtained all these things. But there is one source of my grief—my husband never goes out of my house. He is solely attached to me and is always at my side; he never goes to my sisters; for this my sisters are sorry; this is the only cause of my uneasiness". Being thus addressed he went to the second palace and embracing his daughter and taking his seat he put the same question. The same account of the enjoyment of palaces and other things was given by her; she also made the same complaint that the sage was solely attached to her and paid no attention to her sisters. Hearing this the king went round all the palaces, put the same question to all his daughters and received the same reply. Having his heart filled with satisfaction and wonder he repaired to the glorious Saubhari who was alone and reverentially said to him—"O illustrious sage, marvellous is thy power—I have never seen this in any other person. Oh great is the reward of thy austere penances". Having bowed unto the sage and been welcomed by him with great reverence the king lived with him for some time and enjoying the pleasures of the place returned to his capital.As time went on the daughters of Māndhāta bore to Saubhari one hundred and fifty sons. Gradually he became more and more attached to his children and his mind was wholly engrossed with selfish thoughts. He always used to think—"When will these sons of mine speak to me in sweet accents? When will they learn to walk? When will they attain to youth? When shall I see them wedded? When shall I behold them with their sons?" With these anticipations, he spent some time and at last thought "What exceeding folly is mine! There is no end of desires even in ten thousand or a hundred thousand years. With one desire gratified another springs up. I have seen my infants walk—I have seen their youth, their manhood, their marriage, their children, still my desires are not gratified and mind longs after seeing the descendants of their descendants. When I shall see them another desire will spring up. When that is satisfied another wish will be engendered."How can the growth of desires be prevented? I have now learnt that there is no end of desires till death. His mind can never be devoted to the supreme spirit who is a perpetual slave of desires. My devotions, whilst I was in the waters, were thwarted by my attachment to my friend, the fish. The outcome of that connection was my marriage and the result of that marriage is the cycle of worldly desires. Birth with one body is a source of many ills. By my marriage with the princesses I have got one hundred and fifty sons so my miseries have been multiplied to that extent. And they will be infinitely multiplied by their children, by their wives and their progeny—thus a married life is a source of individual anxiety. My devotions, which I practised in the waters, have been thwarted by my worldly wealth and I have been beguiled by the desire for the progeny which was created in me by the association with Sammada. For the ascetics separation from the world is the only way to liberation; association with others is a source of many evils. Even the most accomplished ascetic is degraded by worldly attachments what to speak of those whose observances are incomplete. Though my intellect has been possessed by the desire of married life still I shall exert myself for the salvation of my soul so that freed from human infirmities I may be released from human sufferings. For that purpose by austere penances I shall propitiate Vishnu, the creator of the universe whose form cannot be ascertained, who is smaller than the smallest, larger than the largest, the source of darkness and light—the king of gods. May my mind, freed from sins, be devoted to his body which is both descrete and indescrete substance, boundlessly mighty, at one with the universe so that I may not be born again. I seek the refuge of that Vishnu, who is the teacher of teachers, who is identical with, all beings, the pure eternal lord of all, without beginning, middle or end and besides whom there exists nothing".
SECTION II.Whilst Kakudmin Raivata was absent in the region of Brahmā, Rākshasas named Punyjanas devastated his capital Kusasthali. His hundred brothers, afraid of the enemies, fled in different directions and their descendants the Kshatriyas settled all over the country.From Dhristha originated the Kshatriya race of Dharshtaka; the son of Nabhaga was Nābhaga; his son was Ambarisa; his son was Virupa; his son was Prishadāswa; his son was Rathinara, of whom it is said—"These princes of Rathinara family, although Kshatriyas by birth, were called Angerasas or sons of Angera and were Brāhmans and Kshatriyas".As Manu was sneezing Ikshawku was born from his nostril. He had a hundred sons of whom the three well-known were Vikukshi, Nimi and Danda. These and fifty under Sakuni were the rulers of the north. Forty-eight were the rulers of the south.Being engaged in the celebration of an ancestral rite upon Ashtaka day Ikshawku ordered Vikukshi to bring him flesh suitable for the offering. The prince, therefore, went into woods and slew many a deer and other wild animals for the purpose. Being exhausted with hunting he was hungry; accordingly he sat down and ate a hare. And being refreshed he carried the rest of the game to his father. Vaisishtha, the family priest of Ikshawakus, was invited to consecrate the food; but he said that it was impure on account of Vikuksh's having eaten a hare from amongst it. Being thus informed by his spiritual preceptor the father abandoned his son who, in consequence thereof, received the epithet Sasāda (hare-eater). On the demise of his father he piously ruled over the earth. A son, Puranjaya by name, was born to him.There took place a dreadful conflict in the Treta yuga between the gods and demons in which the former were defeated. They accordingly repaired to Vishnu for help and propitiated him by their adorations. Being propitiated the primeval deity, the eternal ruler of the universe, Nārāyana said to them—"What you have desired is known to me. Hear how your desires shall be fulfilled. There is a foremost Kshatriya king named Puranjaya, son of the royal saint Sasāda. Infusing a portion of myself into his body I shall descend on earth and slay all the demons. Do you so endeavour that Putanjaya might engage in the work of the destruction of Asuras". Hearing those words the celestials bowed unto the glorious Vishnu and went to Paranjaya and addressed him, saying, "O foremost of Kshatriyas, we have come to thee to secure thy help in the destruction of our enemies in which we have been engaged. It will not behove thee to neglect our friendship who have come here". Being thus addressed Puranjaya said—"If Indra, the lord of the three worlds, the king of you all, who is known as the performer of hundred sacrifices, agrees to carry me upon his shoulders, I shall then fight with your enemies and help you". The celestials and Indra immediately said "so be it".Thereupon Satakratu assumed the shape of a bull and the king mounted upon his shoulder. And being invigorated by the power of the undecaying God, the lord of all moveable and and immoveable things, he slew all the Asuras in the battle between the gods and demons. And in consequence of his destroying the Asura army whilst seated upon the hump of the bull he obtained the appellation Kakutstha. The son of Kakutstha was Anenas, whose son was Pritha, whose son was Viswagaswa, whose son was Arda, whose son was Yuvanāswa, whose son was Sravasta, by whom the city of Srāvasti was founded. The son of Sravasta was Vrihadawa whose son was Kuvalayaswa. This prince, invigorated by the energy of Vishnu, slew the Asura Dhundhu, who had disturbed the pious sage Uttanka, and he was accordingly named Dhundhumara (slayer of Dhundhu). Whilst fighting with the demon he was attended by his twenty one thousand sons, who all, with the exception of three, were consumed by the fiery breath of Dhundhu. These three Were Dhridhāswa, Chandrāswa and Kapilāswa. The son of Dhridhāswa was Baryāswa, whose son was Nikumbha, whose son was Sanhataswa, whose son was Krisāswa, whose son was Basenajit, whose son was another Yuvanāswa.Being aggrieved in consequence of having no son he lived in the hermitage of saints. And being worked up with compassion of sages engaged in the performance of a religious ceremony for this offspring. When half the night had passed away they finished the ceremony and having placed a vessel of consecrated water upon the altar they slept.When they had slept the king, distressed with thirst, entered the cottage and did not like to disturb the rishis. He then drank the water in the vessel consecrated and rendered efficacious by sacred texts.When the Rishis got up in the morning, they said—"Who has drunk this consecrated water? Drinking this the wife of the king Yuvanāswa would have given birth to a valiant son". Hearing this the king said—"I have unknowingly drunk this water".Accordingly a child was conceived in the belly of Yuvanāswa; it grew and in proper time it ripped open the right side of the king and was born. But the king did not die. The son being born the Rishis said—"Who will be its nurse". There appeared the king of the celestials and said "He shall have me for his nurse (mamayan dhāsyati)". He was thence called Māndhāta. Indra put his fore-finger into the mouth of the infant, who sucked it and drew it from heavenly nectar. And he grew up and became a powerful king and brought the seven continents into his subjection. It is said of him "From the rising of the setting sun all that is lighted by his rays is the land of Māndhāta the son of Yuvanāswa".Māndhāta married Vindumati, the daughter of Sasāvindu end begot on her three sons Purukutsa, Ambarisha and Muchukunda; he had also fifty daughters.An ascetic, named Saubhari, versed in Rig Veda lived in the waters for twelve years. There lived a huge fish, who was the sovereign, named Sammada, He had a numerous progeny. His children and grand children used to sport around him in all directions and he lived happily amongst them, playing with them day night before the ascetic. Being disturbed in his devotions that ascetic, in the waters, beholding the sport of the king of fish with his children and grand children, thought within himself—"Blessed is the being, who, although born in a degraded state, is sporting with his children and grand children. This has created envy in me and I wish to sport with my children and grand children". Having thus made up his mind the ascetic speedily came up from the water and being desirous of becoming a householder went to Māndhāta to demand one of his daughters as his wife.Thereupon hearing of the arrival of the sage the king rose up from his seat and worshipped him with libation. Having taken a seat Saubhari said to the king—"I have made up my mind to marry. Do you, O king, give me one of your daughters as a wife. Don't disappoint my love. If any one comes to the race of Kakutstha with a desire he does not go back disappointed. O king, there are many other sovereigns on this earth who have got daughters; but thy family is renowned above all in granting liberal gifts to them who come with that purpose. O king, you have got fifty daughters—confer one of them upon me so that I may be relieved from the anxiety I feel in consequence of the fear that my request may not be granted".Parāçara said—Hearing the words of the sage and beholding his body worn out with infirmities (he did not like to satisfy his desire)—but afraid of an imprecation he much disturbed in mind and lowering his head thought some time. The Rishi said—"What are you meditating upon, O king? I have not asked for any such thing which you cannot give. Your daughter must be given to somebody. But if you fulfill my desires what is there that cannot obtained by you?" Thereupon the king; afraid of his displeasure, said—"O illustrious sir, such is the practice in our family, that daughters must be given to such fitting persons as they shall themselves select. I did never expect that such a request would come from you—I do not know why such a desire has taken place in your mind. This has created perplexity in me and I am at a loss what to do". Hearing that the sage thought within himself—"This is merely an indirect way of not yielding to my request, I am an old man, having no attractions for women and his daughters will not accept me. Whatever it may be, I shall to that". Thinking thus, the sage said to Māndhāta—"If such be the custom of your family—give orders that I may be admitted into the interior of your palace. If any one of your daughters selects me I shall take her as my wife—if none of them be willing, I shall desist from such an attempt considering that I am too old for it". Having said this the sage was silent.Being afraid of the imprecation of the sage, the king ordered the eunuch to conduct him to the inner apartment. As he entered, he assumed a form of beauty far exceeding that of men or gods. Addressing the princesses his guide said to them—"Your father, young ladies, sends this pious sage to you who wanted of him a bride. And the king has promised that he will give her to him who will select him". Hearing these words the princesses were all excited with desire and passion, and like a troop of female elephants encircling the lord of the herd, they all contended to have him as their husband. They said to one another—"Away away, sister, I shall take him as my husband. He has already been selected by me; he is not a meet bridegroom for you. He has been purposely created by Brahmā for me as I have been created to become his wife. As soon as he entered the house I selected him as my husband; why do you prevent him from becoming so?" Thus there arose a conflict amongst the daughters of the king, each contending that I have selected him as my husband. While that blameless sage was thus selected by all the princesses the eunuch went to the king and with down cast looks reported to him what had taken place. Having received all information, the king, perplexed the more, thought—"What is all this! What I am to do now! What is it that I have said" and then with extreme reluctance gave away all his daughters to the sage.Thus the wished-for marriage of the great sage was accomplished and he took away all the princesses to his hermitage. Thereupon he ordered Viswakarmā like second Brahmā, the inventor of art, to construct separate palaces for each of his wives, to furnish each palace with elegant couches and seats and furniture and to attach to them spacious yards, groves with reservoirs of water where the wild ducks and swans should sport amidst beds of lotuses. Thereupon the celestial architect carried out the orders of the sage. And at the behest of the great sage, Saubhari, the divine and inexhaustible treasure Nanda lived there permanently.Thereupon the princesses entertained there day and night all their guests and dependant with richest and choicest viands.Once on a time the king, attracted by his affection for the daughters, went to the hermitage of the great ascetic to learn whether his daughters were in poverty or happiness. Repairing there he beheld a number of crystal palaces, brilliant as the rays of the sun and picturesque gardens and tanks. Entering one of the palaces and embracing his daughter, the king said to her with tears of affection and delight in his eyes—"Dear child, tell me how are you here. Are you happy here or not? Does the great sage treat you kindly? Do you remember thy early home?" Being thus addressed the daughter said to her father—"O father, this palace is picturesque surrounded by charming gardens with birds emitting sweet notes, and tanks abounding in full-blown lotuses. I have got here rich viands, fragrant unguents, precious ornaments, costly clothes, soft beds and every other thing that wealth can give. But still then, why should I not remember my early home. By thy favour I have obtained all these things. But there is one source of my grief—my husband never goes out of my house. He is solely attached to me and is always at my side; he never goes to my sisters; for this my sisters are sorry; this is the only cause of my uneasiness". Being thus addressed he went to the second palace and embracing his daughter and taking his seat he put the same question. The same account of the enjoyment of palaces and other things was given by her; she also made the same complaint that the sage was solely attached to her and paid no attention to her sisters. Hearing this the king went round all the palaces, put the same question to all his daughters and received the same reply. Having his heart filled with satisfaction and wonder he repaired to the glorious Saubhari who was alone and reverentially said to him—"O illustrious sage, marvellous is thy power—I have never seen this in any other person. Oh great is the reward of thy austere penances". Having bowed unto the sage and been welcomed by him with great reverence the king lived with him for some time and enjoying the pleasures of the place returned to his capital.As time went on the daughters of Māndhāta bore to Saubhari one hundred and fifty sons. Gradually he became more and more attached to his children and his mind was wholly engrossed with selfish thoughts. He always used to think—"When will these sons of mine speak to me in sweet accents? When will they learn to walk? When will they attain to youth? When shall I see them wedded? When shall I behold them with their sons?" With these anticipations, he spent some time and at last thought "What exceeding folly is mine! There is no end of desires even in ten thousand or a hundred thousand years. With one desire gratified another springs up. I have seen my infants walk—I have seen their youth, their manhood, their marriage, their children, still my desires are not gratified and mind longs after seeing the descendants of their descendants. When I shall see them another desire will spring up. When that is satisfied another wish will be engendered."How can the growth of desires be prevented? I have now learnt that there is no end of desires till death. His mind can never be devoted to the supreme spirit who is a perpetual slave of desires. My devotions, whilst I was in the waters, were thwarted by my attachment to my friend, the fish. The outcome of that connection was my marriage and the result of that marriage is the cycle of worldly desires. Birth with one body is a source of many ills. By my marriage with the princesses I have got one hundred and fifty sons so my miseries have been multiplied to that extent. And they will be infinitely multiplied by their children, by their wives and their progeny—thus a married life is a source of individual anxiety. My devotions, which I practised in the waters, have been thwarted by my worldly wealth and I have been beguiled by the desire for the progeny which was created in me by the association with Sammada. For the ascetics separation from the world is the only way to liberation; association with others is a source of many evils. Even the most accomplished ascetic is degraded by worldly attachments what to speak of those whose observances are incomplete. Though my intellect has been possessed by the desire of married life still I shall exert myself for the salvation of my soul so that freed from human infirmities I may be released from human sufferings. For that purpose by austere penances I shall propitiate Vishnu, the creator of the universe whose form cannot be ascertained, who is smaller than the smallest, larger than the largest, the source of darkness and light—the king of gods. May my mind, freed from sins, be devoted to his body which is both descrete and indescrete substance, boundlessly mighty, at one with the universe so that I may not be born again. I seek the refuge of that Vishnu, who is the teacher of teachers, who is identical with, all beings, the pure eternal lord of all, without beginning, middle or end and besides whom there exists nothing".
SECTION II.Whilst Kakudmin Raivata was absent in the region of Brahmā, Rākshasas named Punyjanas devastated his capital Kusasthali. His hundred brothers, afraid of the enemies, fled in different directions and their descendants the Kshatriyas settled all over the country.From Dhristha originated the Kshatriya race of Dharshtaka; the son of Nabhaga was Nābhaga; his son was Ambarisa; his son was Virupa; his son was Prishadāswa; his son was Rathinara, of whom it is said—"These princes of Rathinara family, although Kshatriyas by birth, were called Angerasas or sons of Angera and were Brāhmans and Kshatriyas".As Manu was sneezing Ikshawku was born from his nostril. He had a hundred sons of whom the three well-known were Vikukshi, Nimi and Danda. These and fifty under Sakuni were the rulers of the north. Forty-eight were the rulers of the south.Being engaged in the celebration of an ancestral rite upon Ashtaka day Ikshawku ordered Vikukshi to bring him flesh suitable for the offering. The prince, therefore, went into woods and slew many a deer and other wild animals for the purpose. Being exhausted with hunting he was hungry; accordingly he sat down and ate a hare. And being refreshed he carried the rest of the game to his father. Vaisishtha, the family priest of Ikshawakus, was invited to consecrate the food; but he said that it was impure on account of Vikuksh's having eaten a hare from amongst it. Being thus informed by his spiritual preceptor the father abandoned his son who, in consequence thereof, received the epithet Sasāda (hare-eater). On the demise of his father he piously ruled over the earth. A son, Puranjaya by name, was born to him.There took place a dreadful conflict in the Treta yuga between the gods and demons in which the former were defeated. They accordingly repaired to Vishnu for help and propitiated him by their adorations. Being propitiated the primeval deity, the eternal ruler of the universe, Nārāyana said to them—"What you have desired is known to me. Hear how your desires shall be fulfilled. There is a foremost Kshatriya king named Puranjaya, son of the royal saint Sasāda. Infusing a portion of myself into his body I shall descend on earth and slay all the demons. Do you so endeavour that Putanjaya might engage in the work of the destruction of Asuras". Hearing those words the celestials bowed unto the glorious Vishnu and went to Paranjaya and addressed him, saying, "O foremost of Kshatriyas, we have come to thee to secure thy help in the destruction of our enemies in which we have been engaged. It will not behove thee to neglect our friendship who have come here". Being thus addressed Puranjaya said—"If Indra, the lord of the three worlds, the king of you all, who is known as the performer of hundred sacrifices, agrees to carry me upon his shoulders, I shall then fight with your enemies and help you". The celestials and Indra immediately said "so be it".Thereupon Satakratu assumed the shape of a bull and the king mounted upon his shoulder. And being invigorated by the power of the undecaying God, the lord of all moveable and and immoveable things, he slew all the Asuras in the battle between the gods and demons. And in consequence of his destroying the Asura army whilst seated upon the hump of the bull he obtained the appellation Kakutstha. The son of Kakutstha was Anenas, whose son was Pritha, whose son was Viswagaswa, whose son was Arda, whose son was Yuvanāswa, whose son was Sravasta, by whom the city of Srāvasti was founded. The son of Sravasta was Vrihadawa whose son was Kuvalayaswa. This prince, invigorated by the energy of Vishnu, slew the Asura Dhundhu, who had disturbed the pious sage Uttanka, and he was accordingly named Dhundhumara (slayer of Dhundhu). Whilst fighting with the demon he was attended by his twenty one thousand sons, who all, with the exception of three, were consumed by the fiery breath of Dhundhu. These three Were Dhridhāswa, Chandrāswa and Kapilāswa. The son of Dhridhāswa was Baryāswa, whose son was Nikumbha, whose son was Sanhataswa, whose son was Krisāswa, whose son was Basenajit, whose son was another Yuvanāswa.Being aggrieved in consequence of having no son he lived in the hermitage of saints. And being worked up with compassion of sages engaged in the performance of a religious ceremony for this offspring. When half the night had passed away they finished the ceremony and having placed a vessel of consecrated water upon the altar they slept.When they had slept the king, distressed with thirst, entered the cottage and did not like to disturb the rishis. He then drank the water in the vessel consecrated and rendered efficacious by sacred texts.When the Rishis got up in the morning, they said—"Who has drunk this consecrated water? Drinking this the wife of the king Yuvanāswa would have given birth to a valiant son". Hearing this the king said—"I have unknowingly drunk this water".Accordingly a child was conceived in the belly of Yuvanāswa; it grew and in proper time it ripped open the right side of the king and was born. But the king did not die. The son being born the Rishis said—"Who will be its nurse". There appeared the king of the celestials and said "He shall have me for his nurse (mamayan dhāsyati)". He was thence called Māndhāta. Indra put his fore-finger into the mouth of the infant, who sucked it and drew it from heavenly nectar. And he grew up and became a powerful king and brought the seven continents into his subjection. It is said of him "From the rising of the setting sun all that is lighted by his rays is the land of Māndhāta the son of Yuvanāswa".Māndhāta married Vindumati, the daughter of Sasāvindu end begot on her three sons Purukutsa, Ambarisha and Muchukunda; he had also fifty daughters.An ascetic, named Saubhari, versed in Rig Veda lived in the waters for twelve years. There lived a huge fish, who was the sovereign, named Sammada, He had a numerous progeny. His children and grand children used to sport around him in all directions and he lived happily amongst them, playing with them day night before the ascetic. Being disturbed in his devotions that ascetic, in the waters, beholding the sport of the king of fish with his children and grand children, thought within himself—"Blessed is the being, who, although born in a degraded state, is sporting with his children and grand children. This has created envy in me and I wish to sport with my children and grand children". Having thus made up his mind the ascetic speedily came up from the water and being desirous of becoming a householder went to Māndhāta to demand one of his daughters as his wife.Thereupon hearing of the arrival of the sage the king rose up from his seat and worshipped him with libation. Having taken a seat Saubhari said to the king—"I have made up my mind to marry. Do you, O king, give me one of your daughters as a wife. Don't disappoint my love. If any one comes to the race of Kakutstha with a desire he does not go back disappointed. O king, there are many other sovereigns on this earth who have got daughters; but thy family is renowned above all in granting liberal gifts to them who come with that purpose. O king, you have got fifty daughters—confer one of them upon me so that I may be relieved from the anxiety I feel in consequence of the fear that my request may not be granted".Parāçara said—Hearing the words of the sage and beholding his body worn out with infirmities (he did not like to satisfy his desire)—but afraid of an imprecation he much disturbed in mind and lowering his head thought some time. The Rishi said—"What are you meditating upon, O king? I have not asked for any such thing which you cannot give. Your daughter must be given to somebody. But if you fulfill my desires what is there that cannot obtained by you?" Thereupon the king; afraid of his displeasure, said—"O illustrious sir, such is the practice in our family, that daughters must be given to such fitting persons as they shall themselves select. I did never expect that such a request would come from you—I do not know why such a desire has taken place in your mind. This has created perplexity in me and I am at a loss what to do". Hearing that the sage thought within himself—"This is merely an indirect way of not yielding to my request, I am an old man, having no attractions for women and his daughters will not accept me. Whatever it may be, I shall to that". Thinking thus, the sage said to Māndhāta—"If such be the custom of your family—give orders that I may be admitted into the interior of your palace. If any one of your daughters selects me I shall take her as my wife—if none of them be willing, I shall desist from such an attempt considering that I am too old for it". Having said this the sage was silent.Being afraid of the imprecation of the sage, the king ordered the eunuch to conduct him to the inner apartment. As he entered, he assumed a form of beauty far exceeding that of men or gods. Addressing the princesses his guide said to them—"Your father, young ladies, sends this pious sage to you who wanted of him a bride. And the king has promised that he will give her to him who will select him". Hearing these words the princesses were all excited with desire and passion, and like a troop of female elephants encircling the lord of the herd, they all contended to have him as their husband. They said to one another—"Away away, sister, I shall take him as my husband. He has already been selected by me; he is not a meet bridegroom for you. He has been purposely created by Brahmā for me as I have been created to become his wife. As soon as he entered the house I selected him as my husband; why do you prevent him from becoming so?" Thus there arose a conflict amongst the daughters of the king, each contending that I have selected him as my husband. While that blameless sage was thus selected by all the princesses the eunuch went to the king and with down cast looks reported to him what had taken place. Having received all information, the king, perplexed the more, thought—"What is all this! What I am to do now! What is it that I have said" and then with extreme reluctance gave away all his daughters to the sage.Thus the wished-for marriage of the great sage was accomplished and he took away all the princesses to his hermitage. Thereupon he ordered Viswakarmā like second Brahmā, the inventor of art, to construct separate palaces for each of his wives, to furnish each palace with elegant couches and seats and furniture and to attach to them spacious yards, groves with reservoirs of water where the wild ducks and swans should sport amidst beds of lotuses. Thereupon the celestial architect carried out the orders of the sage. And at the behest of the great sage, Saubhari, the divine and inexhaustible treasure Nanda lived there permanently.Thereupon the princesses entertained there day and night all their guests and dependant with richest and choicest viands.Once on a time the king, attracted by his affection for the daughters, went to the hermitage of the great ascetic to learn whether his daughters were in poverty or happiness. Repairing there he beheld a number of crystal palaces, brilliant as the rays of the sun and picturesque gardens and tanks. Entering one of the palaces and embracing his daughter, the king said to her with tears of affection and delight in his eyes—"Dear child, tell me how are you here. Are you happy here or not? Does the great sage treat you kindly? Do you remember thy early home?" Being thus addressed the daughter said to her father—"O father, this palace is picturesque surrounded by charming gardens with birds emitting sweet notes, and tanks abounding in full-blown lotuses. I have got here rich viands, fragrant unguents, precious ornaments, costly clothes, soft beds and every other thing that wealth can give. But still then, why should I not remember my early home. By thy favour I have obtained all these things. But there is one source of my grief—my husband never goes out of my house. He is solely attached to me and is always at my side; he never goes to my sisters; for this my sisters are sorry; this is the only cause of my uneasiness". Being thus addressed he went to the second palace and embracing his daughter and taking his seat he put the same question. The same account of the enjoyment of palaces and other things was given by her; she also made the same complaint that the sage was solely attached to her and paid no attention to her sisters. Hearing this the king went round all the palaces, put the same question to all his daughters and received the same reply. Having his heart filled with satisfaction and wonder he repaired to the glorious Saubhari who was alone and reverentially said to him—"O illustrious sage, marvellous is thy power—I have never seen this in any other person. Oh great is the reward of thy austere penances". Having bowed unto the sage and been welcomed by him with great reverence the king lived with him for some time and enjoying the pleasures of the place returned to his capital.As time went on the daughters of Māndhāta bore to Saubhari one hundred and fifty sons. Gradually he became more and more attached to his children and his mind was wholly engrossed with selfish thoughts. He always used to think—"When will these sons of mine speak to me in sweet accents? When will they learn to walk? When will they attain to youth? When shall I see them wedded? When shall I behold them with their sons?" With these anticipations, he spent some time and at last thought "What exceeding folly is mine! There is no end of desires even in ten thousand or a hundred thousand years. With one desire gratified another springs up. I have seen my infants walk—I have seen their youth, their manhood, their marriage, their children, still my desires are not gratified and mind longs after seeing the descendants of their descendants. When I shall see them another desire will spring up. When that is satisfied another wish will be engendered."How can the growth of desires be prevented? I have now learnt that there is no end of desires till death. His mind can never be devoted to the supreme spirit who is a perpetual slave of desires. My devotions, whilst I was in the waters, were thwarted by my attachment to my friend, the fish. The outcome of that connection was my marriage and the result of that marriage is the cycle of worldly desires. Birth with one body is a source of many ills. By my marriage with the princesses I have got one hundred and fifty sons so my miseries have been multiplied to that extent. And they will be infinitely multiplied by their children, by their wives and their progeny—thus a married life is a source of individual anxiety. My devotions, which I practised in the waters, have been thwarted by my worldly wealth and I have been beguiled by the desire for the progeny which was created in me by the association with Sammada. For the ascetics separation from the world is the only way to liberation; association with others is a source of many evils. Even the most accomplished ascetic is degraded by worldly attachments what to speak of those whose observances are incomplete. Though my intellect has been possessed by the desire of married life still I shall exert myself for the salvation of my soul so that freed from human infirmities I may be released from human sufferings. For that purpose by austere penances I shall propitiate Vishnu, the creator of the universe whose form cannot be ascertained, who is smaller than the smallest, larger than the largest, the source of darkness and light—the king of gods. May my mind, freed from sins, be devoted to his body which is both descrete and indescrete substance, boundlessly mighty, at one with the universe so that I may not be born again. I seek the refuge of that Vishnu, who is the teacher of teachers, who is identical with, all beings, the pure eternal lord of all, without beginning, middle or end and besides whom there exists nothing".
Whilst Kakudmin Raivata was absent in the region of Brahmā, Rākshasas named Punyjanas devastated his capital Kusasthali. His hundred brothers, afraid of the enemies, fled in different directions and their descendants the Kshatriyas settled all over the country.
From Dhristha originated the Kshatriya race of Dharshtaka; the son of Nabhaga was Nābhaga; his son was Ambarisa; his son was Virupa; his son was Prishadāswa; his son was Rathinara, of whom it is said—"These princes of Rathinara family, although Kshatriyas by birth, were called Angerasas or sons of Angera and were Brāhmans and Kshatriyas".
As Manu was sneezing Ikshawku was born from his nostril. He had a hundred sons of whom the three well-known were Vikukshi, Nimi and Danda. These and fifty under Sakuni were the rulers of the north. Forty-eight were the rulers of the south.
Being engaged in the celebration of an ancestral rite upon Ashtaka day Ikshawku ordered Vikukshi to bring him flesh suitable for the offering. The prince, therefore, went into woods and slew many a deer and other wild animals for the purpose. Being exhausted with hunting he was hungry; accordingly he sat down and ate a hare. And being refreshed he carried the rest of the game to his father. Vaisishtha, the family priest of Ikshawakus, was invited to consecrate the food; but he said that it was impure on account of Vikuksh's having eaten a hare from amongst it. Being thus informed by his spiritual preceptor the father abandoned his son who, in consequence thereof, received the epithet Sasāda (hare-eater). On the demise of his father he piously ruled over the earth. A son, Puranjaya by name, was born to him.
There took place a dreadful conflict in the Treta yuga between the gods and demons in which the former were defeated. They accordingly repaired to Vishnu for help and propitiated him by their adorations. Being propitiated the primeval deity, the eternal ruler of the universe, Nārāyana said to them—"What you have desired is known to me. Hear how your desires shall be fulfilled. There is a foremost Kshatriya king named Puranjaya, son of the royal saint Sasāda. Infusing a portion of myself into his body I shall descend on earth and slay all the demons. Do you so endeavour that Putanjaya might engage in the work of the destruction of Asuras". Hearing those words the celestials bowed unto the glorious Vishnu and went to Paranjaya and addressed him, saying, "O foremost of Kshatriyas, we have come to thee to secure thy help in the destruction of our enemies in which we have been engaged. It will not behove thee to neglect our friendship who have come here". Being thus addressed Puranjaya said—"If Indra, the lord of the three worlds, the king of you all, who is known as the performer of hundred sacrifices, agrees to carry me upon his shoulders, I shall then fight with your enemies and help you". The celestials and Indra immediately said "so be it".
Thereupon Satakratu assumed the shape of a bull and the king mounted upon his shoulder. And being invigorated by the power of the undecaying God, the lord of all moveable and and immoveable things, he slew all the Asuras in the battle between the gods and demons. And in consequence of his destroying the Asura army whilst seated upon the hump of the bull he obtained the appellation Kakutstha. The son of Kakutstha was Anenas, whose son was Pritha, whose son was Viswagaswa, whose son was Arda, whose son was Yuvanāswa, whose son was Sravasta, by whom the city of Srāvasti was founded. The son of Sravasta was Vrihadawa whose son was Kuvalayaswa. This prince, invigorated by the energy of Vishnu, slew the Asura Dhundhu, who had disturbed the pious sage Uttanka, and he was accordingly named Dhundhumara (slayer of Dhundhu). Whilst fighting with the demon he was attended by his twenty one thousand sons, who all, with the exception of three, were consumed by the fiery breath of Dhundhu. These three Were Dhridhāswa, Chandrāswa and Kapilāswa. The son of Dhridhāswa was Baryāswa, whose son was Nikumbha, whose son was Sanhataswa, whose son was Krisāswa, whose son was Basenajit, whose son was another Yuvanāswa.
Being aggrieved in consequence of having no son he lived in the hermitage of saints. And being worked up with compassion of sages engaged in the performance of a religious ceremony for this offspring. When half the night had passed away they finished the ceremony and having placed a vessel of consecrated water upon the altar they slept.
When they had slept the king, distressed with thirst, entered the cottage and did not like to disturb the rishis. He then drank the water in the vessel consecrated and rendered efficacious by sacred texts.
When the Rishis got up in the morning, they said—"Who has drunk this consecrated water? Drinking this the wife of the king Yuvanāswa would have given birth to a valiant son". Hearing this the king said—"I have unknowingly drunk this water".
Accordingly a child was conceived in the belly of Yuvanāswa; it grew and in proper time it ripped open the right side of the king and was born. But the king did not die. The son being born the Rishis said—"Who will be its nurse". There appeared the king of the celestials and said "He shall have me for his nurse (mamayan dhāsyati)". He was thence called Māndhāta. Indra put his fore-finger into the mouth of the infant, who sucked it and drew it from heavenly nectar. And he grew up and became a powerful king and brought the seven continents into his subjection. It is said of him "From the rising of the setting sun all that is lighted by his rays is the land of Māndhāta the son of Yuvanāswa".
Māndhāta married Vindumati, the daughter of Sasāvindu end begot on her three sons Purukutsa, Ambarisha and Muchukunda; he had also fifty daughters.
An ascetic, named Saubhari, versed in Rig Veda lived in the waters for twelve years. There lived a huge fish, who was the sovereign, named Sammada, He had a numerous progeny. His children and grand children used to sport around him in all directions and he lived happily amongst them, playing with them day night before the ascetic. Being disturbed in his devotions that ascetic, in the waters, beholding the sport of the king of fish with his children and grand children, thought within himself—"Blessed is the being, who, although born in a degraded state, is sporting with his children and grand children. This has created envy in me and I wish to sport with my children and grand children". Having thus made up his mind the ascetic speedily came up from the water and being desirous of becoming a householder went to Māndhāta to demand one of his daughters as his wife.
Thereupon hearing of the arrival of the sage the king rose up from his seat and worshipped him with libation. Having taken a seat Saubhari said to the king—"I have made up my mind to marry. Do you, O king, give me one of your daughters as a wife. Don't disappoint my love. If any one comes to the race of Kakutstha with a desire he does not go back disappointed. O king, there are many other sovereigns on this earth who have got daughters; but thy family is renowned above all in granting liberal gifts to them who come with that purpose. O king, you have got fifty daughters—confer one of them upon me so that I may be relieved from the anxiety I feel in consequence of the fear that my request may not be granted".
Parāçara said—Hearing the words of the sage and beholding his body worn out with infirmities (he did not like to satisfy his desire)—but afraid of an imprecation he much disturbed in mind and lowering his head thought some time. The Rishi said—"What are you meditating upon, O king? I have not asked for any such thing which you cannot give. Your daughter must be given to somebody. But if you fulfill my desires what is there that cannot obtained by you?" Thereupon the king; afraid of his displeasure, said—"O illustrious sir, such is the practice in our family, that daughters must be given to such fitting persons as they shall themselves select. I did never expect that such a request would come from you—I do not know why such a desire has taken place in your mind. This has created perplexity in me and I am at a loss what to do". Hearing that the sage thought within himself—"This is merely an indirect way of not yielding to my request, I am an old man, having no attractions for women and his daughters will not accept me. Whatever it may be, I shall to that". Thinking thus, the sage said to Māndhāta—"If such be the custom of your family—give orders that I may be admitted into the interior of your palace. If any one of your daughters selects me I shall take her as my wife—if none of them be willing, I shall desist from such an attempt considering that I am too old for it". Having said this the sage was silent.
Being afraid of the imprecation of the sage, the king ordered the eunuch to conduct him to the inner apartment. As he entered, he assumed a form of beauty far exceeding that of men or gods. Addressing the princesses his guide said to them—"Your father, young ladies, sends this pious sage to you who wanted of him a bride. And the king has promised that he will give her to him who will select him". Hearing these words the princesses were all excited with desire and passion, and like a troop of female elephants encircling the lord of the herd, they all contended to have him as their husband. They said to one another—"Away away, sister, I shall take him as my husband. He has already been selected by me; he is not a meet bridegroom for you. He has been purposely created by Brahmā for me as I have been created to become his wife. As soon as he entered the house I selected him as my husband; why do you prevent him from becoming so?" Thus there arose a conflict amongst the daughters of the king, each contending that I have selected him as my husband. While that blameless sage was thus selected by all the princesses the eunuch went to the king and with down cast looks reported to him what had taken place. Having received all information, the king, perplexed the more, thought—"What is all this! What I am to do now! What is it that I have said" and then with extreme reluctance gave away all his daughters to the sage.
Thus the wished-for marriage of the great sage was accomplished and he took away all the princesses to his hermitage. Thereupon he ordered Viswakarmā like second Brahmā, the inventor of art, to construct separate palaces for each of his wives, to furnish each palace with elegant couches and seats and furniture and to attach to them spacious yards, groves with reservoirs of water where the wild ducks and swans should sport amidst beds of lotuses. Thereupon the celestial architect carried out the orders of the sage. And at the behest of the great sage, Saubhari, the divine and inexhaustible treasure Nanda lived there permanently.
Thereupon the princesses entertained there day and night all their guests and dependant with richest and choicest viands.
Once on a time the king, attracted by his affection for the daughters, went to the hermitage of the great ascetic to learn whether his daughters were in poverty or happiness. Repairing there he beheld a number of crystal palaces, brilliant as the rays of the sun and picturesque gardens and tanks. Entering one of the palaces and embracing his daughter, the king said to her with tears of affection and delight in his eyes—"Dear child, tell me how are you here. Are you happy here or not? Does the great sage treat you kindly? Do you remember thy early home?" Being thus addressed the daughter said to her father—"O father, this palace is picturesque surrounded by charming gardens with birds emitting sweet notes, and tanks abounding in full-blown lotuses. I have got here rich viands, fragrant unguents, precious ornaments, costly clothes, soft beds and every other thing that wealth can give. But still then, why should I not remember my early home. By thy favour I have obtained all these things. But there is one source of my grief—my husband never goes out of my house. He is solely attached to me and is always at my side; he never goes to my sisters; for this my sisters are sorry; this is the only cause of my uneasiness". Being thus addressed he went to the second palace and embracing his daughter and taking his seat he put the same question. The same account of the enjoyment of palaces and other things was given by her; she also made the same complaint that the sage was solely attached to her and paid no attention to her sisters. Hearing this the king went round all the palaces, put the same question to all his daughters and received the same reply. Having his heart filled with satisfaction and wonder he repaired to the glorious Saubhari who was alone and reverentially said to him—"O illustrious sage, marvellous is thy power—I have never seen this in any other person. Oh great is the reward of thy austere penances". Having bowed unto the sage and been welcomed by him with great reverence the king lived with him for some time and enjoying the pleasures of the place returned to his capital.
As time went on the daughters of Māndhāta bore to Saubhari one hundred and fifty sons. Gradually he became more and more attached to his children and his mind was wholly engrossed with selfish thoughts. He always used to think—"When will these sons of mine speak to me in sweet accents? When will they learn to walk? When will they attain to youth? When shall I see them wedded? When shall I behold them with their sons?" With these anticipations, he spent some time and at last thought "What exceeding folly is mine! There is no end of desires even in ten thousand or a hundred thousand years. With one desire gratified another springs up. I have seen my infants walk—I have seen their youth, their manhood, their marriage, their children, still my desires are not gratified and mind longs after seeing the descendants of their descendants. When I shall see them another desire will spring up. When that is satisfied another wish will be engendered.
"How can the growth of desires be prevented? I have now learnt that there is no end of desires till death. His mind can never be devoted to the supreme spirit who is a perpetual slave of desires. My devotions, whilst I was in the waters, were thwarted by my attachment to my friend, the fish. The outcome of that connection was my marriage and the result of that marriage is the cycle of worldly desires. Birth with one body is a source of many ills. By my marriage with the princesses I have got one hundred and fifty sons so my miseries have been multiplied to that extent. And they will be infinitely multiplied by their children, by their wives and their progeny—thus a married life is a source of individual anxiety. My devotions, which I practised in the waters, have been thwarted by my worldly wealth and I have been beguiled by the desire for the progeny which was created in me by the association with Sammada. For the ascetics separation from the world is the only way to liberation; association with others is a source of many evils. Even the most accomplished ascetic is degraded by worldly attachments what to speak of those whose observances are incomplete. Though my intellect has been possessed by the desire of married life still I shall exert myself for the salvation of my soul so that freed from human infirmities I may be released from human sufferings. For that purpose by austere penances I shall propitiate Vishnu, the creator of the universe whose form cannot be ascertained, who is smaller than the smallest, larger than the largest, the source of darkness and light—the king of gods. May my mind, freed from sins, be devoted to his body which is both descrete and indescrete substance, boundlessly mighty, at one with the universe so that I may not be born again. I seek the refuge of that Vishnu, who is the teacher of teachers, who is identical with, all beings, the pure eternal lord of all, without beginning, middle or end and besides whom there exists nothing".