THE GARUDA PURANA 65 страница

38. It is assumed just for the pleasure of the lord. Fear etc. are, in fact, not real.

39. For him who has attained the fruits of his activities no sorrow is caused by ignorance. How can there be a sorrow in the lord?

40. By the command of the lord the devotee assumes fear.

The lord is pleased thereby. In fact, the fear never enters in him.

41. Brahma observes all this. But this does not prove that ignorance (as a cause) is existent in Brahma. O lord of birds, Brahma is never found to be sorrowful.

42. If he makes no attempt to realize Brahma and obtain pleasure thereby, Brahma appears to be distressed just for deluding the ignorant.

43. The knowledge of Brahma comes to the seeker according to his power of receptivity.

44. The manifestation of the unmanifest knowledge and the acquirement thereof is called the visibility of knowledge (Jnana-vyaktata).

45. Hence, the supreme lord being knowledge itself there is no scope of ignorance. The four-faced Brahma was evolved out of a golden lotus from the navel of Visnu.

46-47. He was endowed with the power of reflection. He reflected to himself: “Will or desire has been created, for deluding the ignorance and propitiating the lord, out of knowledge itself, not from ignorance. Lord Brahma queried himself: “Who has created me. ”

48. For an answer to this query Brahma entered the lotus-stalk.

CHAPTER TWELVE.

1. The noble Brahma, the devotee of Visnu who was seated on the lotus entered the lotus-stalk.

He meditated upon lord Visnu who though non-dual and qualityless is the cause of his origin.

2. Brahma, the perpetual devotee of Hari, O lord of birds, was swayed by ignorance when he meditated upon the source of his birth.

3. As the mind of Visnu is constituted of nothing but desire, to his utmost he indulges in self-reflection.

4. In the form of Hari, O lord, there exist both, simultaneously, illusion and knowledge. But the two remain invisible like moving water in the clouds.

81. Brahma is born of (i) the Cosmic Egg, (ii) the navel lotus and ( iii) the body of Siva.

5-6. Sometimes, he manifests both, 1 there being a distinct purpose for this manifestation.

Now, hear attentively how the lord himself declared his holy form, devoid of differences as it is known to the Vedas, but which Brahma with his limited capacity is not capable of knowing, as he (Brahma) does not realize his form to be identical with Visnu.

O lord of birds, there is no ignorance in this conception.

7-8. Similarly, Brahma is incapable of knowing the form of Laksmi. Not to speak of others, O lord of birds, Brahma does not know the form of both Visnu and Laksmi. The Vedas know the form of Visnu in entirety. So does Laksmi.

9. O lord of birds, since Brahma with his circumscribed knowledge' does not know the form of Visnu he is charged with the fault of eternal ignorance not conditioned by time or place.

10. Brahma entered the lotus-stalk but he could not visualize Visnu, the source of his being. Thereafter, Brahma heard from the lotus-stalk a voice containing two syllables:

O Brahman, perform tapa — penance.

1 1. Recognizing clearly that it was the voice of the lord enjoining penance, he practiced penance at the feet of the lord, just for his pleasure.

1 2. O lord of birds, then lord Visnu manifested himself to confer favour to his best devotees.

Then the great god Brahma looked at the four-armed Lord Visnu with eyes resembling full blown lotus.

13. The lord wore Srivatsa gem on his chest and the Kaustubha round his neck. He looked with the most agreeable and affectionate glance.

14. At the sight of compassionate Visnu who is fascinated by his devotees, Brahma knelt and worshipped him with devotion. With his soul engrossed in meditation he, the eminent devotee, lauded Hari thus.

Brahma said:

15. O lord of Laksmi, O lord of the world, abode of the people, goddess Laksmi does not know your real form. By your grace, she understands your qualities which are known to the Vedas.

1. Knowledge and illusion.

16. Still Laksmi does not know your traits in entirety.

Nothing remains which the Vedas have not covered up. There are yet some distinct traits which are not expressed by the Vedas.

17. Some special traits are declared in the Vedas which are known only to the aspirants. O lord, at first, the four Vedas — Rg, Yajus, Samanand Atharvan — know them rightly.

18. The Vedas are so called because they know the lord.

So do the Puranas, Mahabharata and Pancaratra texts.

Goddess Laksmi too knows of the traits of Visnu as large in number as they come within her knowledge.

19. She knows the distinct qualities of the lord which are mentioned in the Vedas, as far as her capacity permits.

She knows the traits in general but not in particular.

20. I too know certain traits declared in the Vedas as far as my capacity, by the favour of Laksmi as well as yours.

21. There are still certain traits which remain unknown to many. But Sesa, the Serpent-chief knows them too. These remain hidden to others due to their bad Karman.

22. Sesa knows those traits which are known to many as far as he is able to know. Thereafter, he knows those too, which are hidden to others. He is, therefore, called the one who has the knowledge of all traits of Visnu.

23. The lord of Uma, Hara, knows, by your favour, the traits of the lord as far as his capacity. O lord, therefore, he is called the one who has obtained what is not accessible to others.

O lord, when he knows my regions he knows your form as well.

24. O lord, you are eternal, indestructible super consciousness. I cannot make a better choice among many.

The gods who incarnate on earth are devoid of knowledge, absorbed in the objects of senses.

25. The gods who are absorbed in the objects of senses are attached to outward pleasures. The gods who are attached to sexual pleasures talk in vain of liberation.

26. O lord, there is no distinction between your nature and that of the lord. Since you possess no material body there cannot be eternal ignorance associated with you.

27. You possess a body eternally constituted of bliss and knowledge. Still the devotees regard, you have a physical body.

Since you have no physical body, their calling you a bodiless one should only be correct.

28. My homage to you, O bodiless one who are devoid of Ego or attachment. I too am devoid of physical body and unattached to outward objects.

29-30. O lord, the objects of enjoyment — woman, heaven, silken clothes, garlands- — come within the range of my material desires, still I am devoid of any material desire.

Rudra, etc., invested with physical bodies and attached to outward objects are possessed of ignorance, O bird.

31. O lord, I become attached to women. I wear silken clothes and put on garlands, just for the propitiation of lord Visnu, not for my physical enjoyment.

32-36. I have no other desire, except the attainment of eternal bliss. I am not, therefore, attached to outward pleasures nor my wife too is attached to them. Though not actually stupid she appears to be stupid. To the wise she appears to be wise.

To the stupid she appears to be stupid.

0 lord, I possess as much of knowledge as is possessed by Vasudeva. As much knowledge is possessed by Vasudeva, so much knowledge is possessed by the wise men of straight nature.

The stupid men of complex nature are characterized by the intricacy of ignorance.

1 have a perfect vision of knowledge as distinct and clear as the perception of an object in the light of the sun. Vasudeva possesses as much of knowledge as the perception of an object in the light of a lamp.

Vayu is inferior to us both, though his inferiority is not too visible. Hence, one should not think of complete knowledge to be present in Vayu. Thus, I have explained to you the extent of knowledge in the lord as well as in Vayu and others till they obtain release.

37. The five Rjus attain knowledge at release; Vayu and others at dissolution; Gayatrl suffers stupefaction either at dissolution or at re-creation.

38. O lord of lords, Bharat! is at par with Gayatri.

Those who are versed in the principles of knowledge related to Visnu should know all about this.

39. I too suffer from illusion, sometimes but this illusion is assumed for stupefying Daityas, so that the supreme god Visnu may be gratified thereby.

Like an ignorant person I put queries for stupefying people.

40. As darkness does not exist with the rise of the sun so ignorance does not exist with the rise of knowledge.

I know reality for certain, still I assume listening to, as if I know it not.

41-42. Men of complex nature, though they have passed through hundred births, remain in ignorance so long as they do not realize Self. After they have realized Self there remains no ignorance.

43. O lord of gods, after passing through series af births and realizing Self I obtained complete knowledge.

44. But the great sages have declared that even when passing through the series of births and before attaining to complete integration I possessed a complete knowledge of the Self. O great lord, Sarasvati, who was born as Samjna, 1 has no ignorance.

45. No notion of ignorance should be ascribed to Brahma and Vayu. Now I relate to you a secret which every aspirant shall desire to know.

46. Among incarnations, Bharat! is knowledge incarnate, devoid of all sorrows.

47. For stupefying Daityas she professes to be sorrowful partially. In fact, she imbibes no sorrow whatsoever.

48-49. For a short while, when the realized object deludes the grasp, there is ignorance. But in the basic form, there is no' ignorance in Bharat!. How can there be one in Sarasvati?

50. So Sarasvati never incarnates partially. O slayer of Madhu, I too do not incarnate in part.

1. The remark is not confirmed in any other text.

51-54. She and my self are possessed of knowledge. Vavu who incarnates in part possesses strength and knowledge in the original form but less when he incarnates.

Strength and knowledge arc manifest in Vayu in all incarnations, though the proportion is less in Trcla than in any other age.

55. As much of strength and knowledge as he reveals in Trcla, the same he manifests when lie incarnates in Dvapara.

56. As much of strength and knowledge as he manifests in Dvapara, the same he manifests when he is bom in Kali.

57-58. Vayu shows his strength and knowledge for stupefying Daitvas.

O lord, those who recognize difference in each incarnation of Vayu go to dark region?. They arc daityas, not devas.

We find no dilfcrence between Vayu and Hari as we investigate into the nature of Hari.

59. I sever the tongues of those who reproach Hari.

Vayu incarnates on earth with that object in view.

60. [The following should be avoided as they amount to the censure of Visnu. ] 1 To think that Lord Visnu is devoid of qualities while he is possessed of qualities.

To think that he is identical with me, while full of bliss he is not identical with me.

61. To think that he takes birth while possessed of eternality, consciousness and bliss he does not take birth.

62 To think that he can be cut and severed in parts while he cannot be cut and severed in parts. 2

To think that he can get separated from Laksmi while he is inseparable from Laksmi.

To think that he suffers from sorrows while in fact he is devoid of sorrows.

63. To think that Vyasa and Rama (Parasurama) are not the sage and the Brahmana. 3

To differentiate among Krsna, Rama and other incarnations.

1. The first two statements establish the conecpt of duality {dvaitavada) of the Vaisnava School to which Ramanuja, Madhva and Vallabha belong.

2. llhagavad Gita II.

3. Parasurama, the son of Jamadagni, was a Brahmana by birth, though by profession he was a warrior. Or, the word Kama may signify 64. To think that Rama (son of Dasaratha), Krsna and other incarnations can be vanquished in the battle.

65. To think that Lord Krsna worshipped Siva for the continuation of his line by getting offspring.

To think that Rama, aggrieved at the separation of Sita, set up the image of Lord Siva (at Ramesvaram) - 1

66. To think that Lord Krsna is Visnu while in his physical form he is composed of five bhutas. 2

To think that man is constituted of supreme consciousness and bliss while in fact man is not constituted of supreme consciousness and bliss.

67. To assume that father, mother and Brahmins are made in the form of Visnu, while in fact they are not made in the form of Visnu.

To think that lord Visnu and Rudra are identical in status while in fact Rudra is subordinate to Visnu. 3

68. To think that lord Visnu and Surya are identical.

To think that Surya is the greatest of deities and Visnu is his subordinate.

69-70. Those who offer homage to the holy fig tree or the sacred basil plant, unless these grow up naturally, and those who overpass Salagrama incur sin in common with those who censure the lord.

71. Those who, being on the verge of liberation, regard the lord as a separate entity come to grief in course of time.

Rama, the son of Dasaratha. Then it would mean “To think Rama (Dasarathi) is not identical with the supreme lord is tantamount to the censure of Visnu. ”

1. RdmeSvaram — a holy place in South India. According toKamba Ramayana Rama encamped on the sea-shore to cross over to Lanka to release Sita from Ravana’s custody. This temple was built by Rama at that time.

The present text denies the installation of Siva Liriga by Rama, for that would impart more glory to Siva which a Vaisnava Purana cannot bear.

2. Though divine in nature, the incarnations of Visnu, etc., in human form are constituted of five gross elements ( pahea mahfibhutas).

3. This shows the sectarian character of the present Purana.

4. When the state of liberation draws near, the limits of religion and ethics are crossed and the notion of duality disappears.

72-73. Those who regard the lord as a ['separate entity are stupid. 1 Those who pay homage to the plants, unless these grow naturally, should be regarded as asuras.

74-75. Neglecting the holy fig-tree, devoid of boughs, those who pay respects to the holy basil plant less than two months old or a young cow that has not delivered — should be declared asuras.

76. Life beginning with the plants and ending with humanity constitutes my arms. Full one hundred years of my life constitute an age of Kali.

77. The period of Kali is counted by Kalpas. Life exists though Kali expires.

During the day of Brahma the sinners who have strayed from the path of virtue go to the dark regions.

78. While staying there they wait for the turn of their destiny while the attendants of Vayu carry out the orders of the lord and torture them severely.

79. After the lapse of one hundred years the living beings together with Kali will have their subtle bodies smashed with the thrust of a club by Vayu.

80. Gradually, they will enter the dark regions all round.

81. Of all the ages, Kali comes at the end. Kali is the foremost of those who slander the devotees of Visnu.

82-83. In this world of mortals or in the world of extreme darkness, there is none equal to Kali who slanders the lord, among the devotees of Siva who find pleasure in ignorance and aversion in knowledge.

Kali is known asDuryodhana, 2 the endless pain incarnate.

84. The wife of Kali hundred percent less in qualities, is known as Alakfmi, popularly known as Manthara. 3

1. Though there is a focus on identity as stated here, the distinction between thejiva (the individual soul) and Paramatman (the supreme soul) is mentioned. The distinction is a continual process till the Jiva is merged in Brahman.

2. Duryodhana — who strayed from the path of Virtue has been identified with Kali — the presiding deity of the iron age.

3. Manthara — an evil genius and an agent of Kali is described here as the mistress of Kali.

85-87. Hundred per cent less in qualities was Vipracitti. 1

Then came Jarasandha, 2 Kalanemi 3 and Kamsa. 4 The latter was hundred per cent less in qualities. Less by live per cent in qualities were Madhu and Kaitabha, 5 also known as Hamsa and Hidambaka. Bhauma 6 was equal to Vipracitti.

88. Less by eight per cent in qualities was Hiranyakasipu. 7 Less by three per cent in qualities was the great Asura Hiranyaksa. 3

89. Maniman 9 was equal to him in qualities. Baka 10 was a little inferior to Maniman. The great Asura Taraka 11 was less by twenty per cent in qualities.

90. Sambara, 12 the tormentor of people was less by six percent in qualities. Salva 1 the meanest of the Daityas, was equal to Sambara.

According to Valmiki Ramayana, Manthara was a hump-backed nurse or slave of Kaikeyi who instigated her mistress, on the eve of Rama’s coronation as heir-apparent to beg of her husband by the two boons formerly promised to her by him, the banishment of Rama for fourteen years and the installation ofBharata on the throne.

1. Vipracitti — a danava born to Prajapati Kas'yapa by his wife Danu.

He was the eldest of the thirtythree notorious asuras.

2. Jarasandha — Son of Brhadratha and king of Magadha, was killed by Bhima in a duel.

3. Kalanemi — a great asura. In later years he was born as Kariisa, the son of Ugrasena.

4. Kamsa — Son of Ugrasena, king of Mathura and an incarnation of Kalanemi.

5. Madhu and Kaitabha — the two asuras born of the ear-wax of Visnu ( Visnu-karna-malodbhutau ).

6. 5/iJ«, 72djtt)fl=Narakasura, son of Hiranyaksa.

7. Hiranyakasipu — Son of Kasvapa and Diti, his elder brother was Hiranyaksa. He was called Hiranyakasipu because his mother Diti delivered the child on the golden seat which was set up for the sages at the asvamedha sacrifice.

8. Hiranyaksa — Son of Kasyapa and Diti and the elder brother of Hiranyakasipu.

9. Maniman — born of Vrtra, son of asura Danayu.

10. Baka — an asura who terrorized the people of Ekacakra on the Ganges. He was killed by Bhima.

11. Taraka (Tarakasura), an asura chief who was killed by Karttikeya, the eldest son of lord Siva.

12. Sambara: The Puranas refer to this leader of the Asuras as having played a prominent part in the Devasura war.

There is a hint in the Rgveda 1. 17. about the killing of Sambara by Indra.

91. Hidimba 2 was two per cent less in quality than Sambara. Bana 3 was inferior to Hidimba. Then came Klcaka. 4

92. Dvapara Mahahasa 5 was equal to Asura Bana.

Inferior to him by ten per cent in quality was Namuci, 6 the strongest of Daityas.

93. Paka 7 and llvala 8 were equal to Namuci. The vilest of daityas was Vatapi 9 less by four per cent in qualities than llvala.

94. Dhenuka, 10 the king of daityas, was less than one and a half per cent in qualities. The meanest of the daityas was Kesin 11 less than half per cent in qualities than Dhenuka.

95. The great asura Trnavarta 12 was equal to Kesin.

O lord, Hamsa 13 was less by ten per cent qualities than Kesin.

1. Salva — ruler of Saubha was the friend of Sisupala, at the death of Sisupala he besieged Dvaraka and was killed by lord Krsna.

2. Hidimba — an asura whom the Pandavas confronted in the forest after their escape from the lac palace. Bhima killed him and married his sister Hidimbi. Ghatotkaca was Bhima’s son by Hidimbi.

3. Bana — a powerful asura was killed by lord Krsna.

4. Kicaka — Brother-in-law of Matsya, king of Virata and son of Kekaya, king of the Sutas.

5. Mahahasa — not identifiable.

6. JVamuci — Son of Prajapati Kasyapa by his wife Danu. This fierce giant was killed by Indra.

7. Paka — an asura, killed by Indra who got the name Pakasasana.

8. llvala — an asura who lived in the Manimati city. llvala and his brother Vatapi ate up a number of brahmins and Agastya cursed them to death.

9. Vatapi — an asura, brother of llvala. He was eaten along with his food by Agastya.

10. Dhenuka — an asura who lived in the forest of Kali. He was killed by Balabhadra Rama and Sri Krsna.

There is another story that while Balabhadra Rama, Sri Krsna and other cowherds were looking after the cows an asura entered into the midst of the flock (dhenu). Rama and Krsna saw him, struck him against a tree and killed him.

11. Kelt — an asura, son of Kasyapa by his wife Danu.

12. Trmvarta — son of asura Taraka.

13. Hamsa — an asura who clashed with Krsna and was kicked down to patala where he died of snake-bite.

96. Tririk 1 was equal to Hamsa and Paurika 2 was equal to him likewise. In the previous birth he was known as Vena.

97. Kumbhandaka 4 and Kuparnaka 5 were less by one per cent qualities than him. O lord, Duhsasana 6 was equal to Jarasandha.

98. The best of Daityas, Vikarna 7 was equal to Kamsa.

Less by hundred per cent in qualities than Kumbhakarna 8 was Kradhya 9.

99. Less than hundred per cent in qualities was the great asura Satadhanvan. 10 The best of Daityas, Karmari 11 was equal to him.

100. Kalakeya 12 was equal to Vena. The meanest of daityas is equal to his superior.

101. This is due to the influence the gods exercise over them. Less by hundred per cent in qualities than Kalakeya was asura Cittaman. 13 The presiding deity of Cittaman was superior to him by hundred per cent in qualities.

102. Less by hundred per cent in qualities was the asura Padaman. 14 The presiding deity of the eyes is superior to him by hundred per cent in quality.

1. T ririk — not identifiable.

2. Paurika — a king of the ancient country Purika. He was such a sinner that he was born as a Jackal in his next birth.

3. Vena — an ancient king who was notorious for his bad rule.

4. Kumlharida — Minister of Bana. Father of Citralekha companion of Usa, the daughter of Bana.

5. Kuparnaka: not identifiable.

6. DuSSasana — Son of Dhrtarasjra and brother of Duryodhana.

7. Vikarna — Son of Dhrtarasjra was one of the seven great warriors.

8. Kumbhakarna — Brother ofRavana was the son of Visravas.

9. Kradhya — not identifiable.

10. Satadhanvan — a Yadava king killed by Balabhadra and Srikrsna.

1 1. Karmari — not identifiable.

12. Kalakeya — Which Kalakeya is meant is not clear. Kalakeya is not the proper name of a particular Asura. The term refers to 60, 000 sons of Kala by Kasyapa Prajapati. They fought against Devas, on the side of Asura Vrtra.

13. Cittaman — not identifiable.

14. Padaman — not identifiable.

1G3. Less by hundred per cent in qualities was the asura Saktiman.

104. Less by hundred per cent in qualities than Padaman was the great asura Sparsaman. 1

105 Less by hundred per cent in qualities was Candaman. 2 Less by hundred percent in qualities was Sisnaman. 2

106. Less by hundred per cent in qualities was Karmaman. 4 The presiding deities Rudra and others are urged by the deities who lived at the beginning of Kalpas.

107. O lord, sometime they go contrary to your wishes, while I and Vayu, O lord, never go contrary to your wishes.

108. O lord, Rudra and other gods lose their link with their root when they incarnate. Hence, they become powerless.

109. O lord of earth, my intellect alone remains unimpaired. Even then, O lord, I need sufficient strength to fully offer my praise.

110. O Sovereign lord, be compassionate to me who am your constant devotee”. Thus having offered praise Brahma stood before the lord with his palms joined in reverence.

CHAPTER THIRTEEN.

Creation after dissolution.

Lord Krsna said:

1. Lord Visnu, the slayer of Asura Madhu, the receptacle of compassion, was thus praised by his son Brahma, spoke in a voice as loud as the thunder of reigning clouds.

The lord said:

2. O Brahman, please start re-creating 5 the universe in the fashion you did in the previous Kalpas.

1. SparSamdn — not identifiable.

2. Candaman — not identifiable.

3. Sisnaman — not identifiable.

4. Karmaman — not identifiable.

5. After each dissolution of the universe, there is rc-crealion. Lord Visnu enjoins Brahma to create the universe afresh.

3. You have no axe to grind thereby. You create the universe to carry out my instructions. ” Thus spoken to by Visnu, Brahma praised the lord.

He thought of creating the Universe, just for pleasing Him.

4-5. O Garuda, at first, Brahma, who represented intellect 1 created Vayu 2 who became the presiding deity of life.

He is the soul of mankind. 3

6. Then, from his right hand he created Brahman! and Bharat!. The two control the unmanifest Prakrti.

From his left hand was created Fire, the son of Truth, representing the principle of Intellect.

7. From his right hand was created Hara representing Ego. At first, Sesa was born. Garuda came next.

8-9. Thereafter Brahma created Rudra. Thus, Brahma created the universe. Ten years after his own birth, Brahma created Vayu. A year after, he created Gayatrl.

10. A year after, he created Bharat!. A thousand divine years after, he created Sesa.

11. A thousand divine years after, he created Garuda.

12- After the lapse of the same period, he created Varuni.

13. When ten years had lapsed after Garuda was created he created Sauparnl. 14-15. After the lapse of ten years, he created Piirvatl;

after the lapse of ten years, he created the moon, the presiding deity of the mind. 4 After the lapse of ten years he created Indra, the presiding deity of the right arm. After the lapse of ten years he created Sacl. 5

1. The primordial creation was evolved out of intellect which is an unconscious principle. Brahma, the conscious principle pervaded intellect to create the universe.

2. Brahma created the principle of breath ( prana ) which is the principal constituent of life. The gross body cannot function without breath.

Hence breath is the presiding deity of life.

3. To regard Vayu ( breath) as the soul is hyperbolical. Vayu and Atman are different entities. They cannot be equated with each other.

4. The moon is born out of the mind of Brahma (Candrama manaso jatah) and at the dissolution of the universe the mind is merged into the moon (manas candre niliyate).

5. Sad — the wife of Indra.

16. After the lapse of thirty years since Indra was born, he created, from his left arm, Kama, the presiding deity of the mind. 1

17-18. After the lapse of ten years since the birth of Kama, he created Rati, the wife of Kama. Brahma is the presiding deity of Kama. After the creation of the universe, he created Ego.

19. After the lapse of ten years, he created the right nose. After the lapse of five years he created the left nose.

20-2 i. Seven years after the creation of ego, he created Brhaspati. Five years after, he created Tara 2 who became the wife of Brhaspati.

22. Twentyfive years after, he created Manu 3 his son from his mind.

23-28. Five years after, he created Satarupa. 4 Twenty years after, he created Daksa from his right thumb. Five years after, the four-faced Brahma 3 created Prasuti from his left thumb.

Brahma made an all-out effort and created offspring for the increase of population. First of all, he created Daksa. 6

Twenty-five years after Daksa, he created Aniruddha, 7 out of the joints of his middle finger.

Twenty five years after, he created Viraja out of the joints of his middle finger.

One hundred years after, Aniruddha, he created Pravaha from the joints of his little finger. Ten years after, he created Parvati.

1. deity of the mind: Since desire is born out of the mind, Kama (Desire) is said to be the presiding deity of the mind. But, as stated previously, the mind is governed by the moon.

2. Tara — Wife of Brhaspati who eloped with Gandra (the moon).

A child born of their union was calicd Budha. She returned to Brhaspati later on.

3. Manu — the mental son of self-born Brahma was called Svuyambhuvx.

4. Satarupa — the wife of Manu.

o. On the four-faced Brahma, see P. Fn.

6. Daksa. This is repeated.

7. Aniruddha. This feature is not mentioned elseuheie.

29. One hundred years after, he created Vamadeva from the joints of his little finger.

30. He created Yama from his back. Eight years after, he created Syamala who became the wife of Yama.

31. Thirty years after Yama, he created the moon from the right ear. The moon became the presiding deity of ears.

32. Nine years after, the lord created Rohini. He created Garuda from his left ear, of which Garuda became the presiding' deity.

33. Twenty years after the creation of the moon, he created the sun from his right eye.

34. Six years after the creation of the sun, he created Samjna from his left eye.

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