Hinduism-Indra

[Anne Terri]

INDRA

Indra is the ruler or King of the Hindu gods, and one of the primary gods, within the Rig Veda.

In Hindu mythology is is known as the Lord of Heaven. He defends and protects those who embody the power of all primordial, such as the Buddha, Dharma, and Sangha. His name is often associated with actions, which have much to do with the Soma sacrifice rituals.
He can be both a hero, or mischievious, and do that which he would be punished for.

However, Indra is a god of victory.

There are many names, which mean Indra, such as Sakra, within the Vedas and for the Buddhists, Pali: Sakka.

To understand Indra in parallel to early gods, he can be thought of the way the Greeks saw Zeus, or the Germans thought of Thor. Remember, this is based on mythology, stories handed down over time, which are from ancient times around 1000 BC.

It is said, that Indra is the son of Dyeus Pita. This is in the Rig Veda in RIGVEDA –BOOK 4-HYMN XVIII. Indra and Others, line 12.


RIGVEDA –BOOK 4-HYMN XVIII. Indra and Others.

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Dyeus Pita is a Indo-European god, which the Greeks claim that they received Zeus, the Romans Jupiter, and the Germans Tyr, and may even be the sam god as the Greek god Dionysos, who is also a son of Zeeur. However, Dionysos, is not a storm god, as is Indra.
In the lore of India, it is said that Indra killed Dyeus Pita and took his powers.

Indra carries a bow, a rainbow as a weapon.

And yet, within the book of Genesis, God presents a rainbow as part of a covenant with Noah.


Genesis 9:8-17 God's Covenant:Bow in the clouds ''This is the token of the covenant, which I have established between me and all flesh that is upon the earth.''

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Indra is known as the god of rain, and of war. He uses also a thunderbolt as a weapon. He is often depicted with four arms and as riding a white elephant named Airavata. Indra lives in the clouds near the top of a very high mountain.

It is said, that when a warrior dies, he can go to Indra's house. There he would have Eternal life.

Sacrifices to Indra are through the death of animals offered before Indra.

As of 300 BC, the people in India no longer embraced the live sacrifices of animals. This changed the level of worship for Indra, and they began to focus on new gods.

INDRA WITHIN THE RIG VEDA:

The best way to learn where this all started, is within the Rig Veda. Indra being one of the chief gods within the Rig Veda, has many hymns dedicated to him, to list them would take many pages If you choose to browse The Rig Veda Hymns, for Indra, the link is below.


GOD'S LIVING BIBLE - THE THIRD TESTAMENT - RESEARCH LIBRARY :: HINDUISM :: THE RIG VEDA

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Srimad-Bhagavad Gita
by Swami Swarupananada
Advaita Ashrama
Mayavati, Almora, Himalayas
1909

In this version, the Sanskrit is not included, and is for English study, as well as linking to future Study Guides within

the Hinduism section of God's Living Bible - The Third Testament - Research Library.


Sister Nivedita - (Margaret Elizabeth Nobel) Translator

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INDRA WITHIN THE BHAGAVAD GITA: Chapter 10:22

The Blessed Lord said:

19. I shall speak to thee now, O best of the Kurus, of My divine attributes, according to their prominence; there is no end to the particulars of My manifestation. 19

20. I am the Self, O Gudakesha, existent in the heart of all beings; I am the

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beginning, the middle, and also the end of all beings. 20

21. Of the Adityas, I am Vishnu; of luminaries, the radiant Sun; of the winds, I am Marichi; of the asterisms, the Moon.

22. I am the Sama-Veda of the Vedas, and Vasava (Indra) of the gods; of the senses I am Manas, and intelligence in living beings am I.

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---

According to the Vishnu Purana - there are fourteen Indra's.
See the Vishnu Purana 3.1–2


VISHNU PURÁNA - BOOK III - CHAPTER I.

Account of the several Manus and Manwantaras. Swárochisha the second Manu: the divinities, the Indra, the seven Rishis of his period, and his sons. Similar details of Auttami, Támasa, Raivata, Chákshusha, and Vaivaswata. The forms of Vishn?u, as the preserver, in each Manwantara. The meaning of Vishn?u.

MAITREYA.--The disposition of the earth and of the ocean, and the system of the sun and the planets, the creation of the gods and the rest, the origin of the Rishis, the generation of the four castes, the production of brute creatures, and the narratives of Dhruva and Prahláda, have been fully related by thee, my venerable preceptor. I am now desirous to hear from you the series of all the Manwantaras, as well as an account of those who preside over the respective periods, with ?akra, the king of the gods, at their head.

PARÁARA.--I will repeat to you, Maitreya, in their order, the different Manwantaras; those which are past, and those which are to come.

The first Manu was Swáyambhuva, then came Swárochisha, then Auttami, then Támasa, then Raivata, then Chákshusha: these six Manus have passed away. The Manu who presides over the seventh Manwantara, which is the present period, is Vaivaswata, the son of the sun.

The period of Swáyambhuva Manu, in the beginning of the Kalpa, has already been described by me, together with the gods, Rishis, and other personages, who then flourished 1. I will now, therefore, enumerate

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the presiding gods, Rishis, and sons of the Manu, in the Manwantara of Swárochisha 2. The deities of this period (or the second Manwantara) were the classes called Párávatas and Tushitas 3; and the king of the gods was the mighty Vipa?chit. The seven Rishis 4 were Úrja, Stambha,

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[paragraph continues] Prán?a, Dattoli, Rishabha, Ni?chara, and Arvarívat; and Chaitra, Kimpurusha, and others, were the Manu's sons 5.

In the third period, or Manwantara of Auttami 6, Su?ánti was the Indra, the king of the gods; the orders of whom were the Sudhámas, Satyas, ?ivas, Pradar?anas, and Vasavertis 7; each of the five orders consisting of twelve divinities. The seven sons of Va?isht?ha were the seven Rishis 8; and Aja, Para?u, Divya, and others, were the sons of the Manu 9.

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The Surúpas, Haris, Satyas, and ?udhís 10 were the classes of gods, each comprising twenty-seven, in the period of Támasa, the fourth Manu 11. ?ivi was the Indra, also designated by his performance of a hundred sacrifices (or named ?atakratu). The seven Rishis were Jyotirdhámá, Prithu, Kávya, Chaitra, Agni, Vanaka, and Pivara 12. The sons of Támasa were the mighty kings Nara, Khyáti, ?ántahaya, Jánujangha, and others 13.

In the fifth interval the Manu was Raivata 14: the Indra was Vibhu: the classes of gods, consisting of fourteen each, were the Amitábhas, Abhútarajasas, Vaikunthas, and Sumedhasas 15: the seven Rishis were

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[paragraph continues] Hiran?yaromá, Vedasrí, Urddhabáhu, Vedabáhu, Sudháman, Parjanya, and Mahámuni 16: the sons of Raivata were Balabandhu, Susambhávya, Satyaka, and other valiant kings.

These four Manus, Swárochisha, Auttamí, Támasa, and Raivata, were all descended from Priyavrata, who, in consequence of propitiating Vishn?u by his devotions, obtained these rulers of the Manwantaras for his posterity.

Chákshusha was the Manu of the sixth period 17: in which the Indra was Manojava: the five classes of gods were the Ádyas, Prastútas, Bhavyas, Prithugas, and the magnanimous Lekhas, eight of each 18: Sumedhas, Virajas, Havishmat, Uttama, Madhu, Abhináman, and Sahishn?u were the seven sages 19: the kings of the earth, the sons of Chákshusha, were the powerful Uru, Puru, ?atadyumna, and others.

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The Manu of the present period is the wise lord of obsequies, the illustrious offspring of the sun: the deities are the Ádityas, Vasus, and Rudras; their sovereign is Purandara: Va?isht?ha, Ka?yapa, Atri, Jamadagni, Gautama, Vi?wámitra, and Bharadwája are the seven Rishis: and the nine pious sons of Vaivaswata Manu are the kings Ikshwáku, Nabhaga, Dhrisht?a, Sanyáti, Narishyanta, Nábhanidisht?a, Karusha, Prishadhra, and the celebrated Vasumat 20.

The unequalled energy of Vishn?u combining with the quality of goodness, and effecting the preservation of created things, presides over all the Manwantaras in the form of a divinity. Of a portion of that divinity Yajna was born in the Swáyambhuva Manwantara, the will-begotten progeny of Ákútí 21. When the Swárochisha Manwantara had arrived, that divine Yajna was born as Ajita, along with the Tushita gods, the sons of Tushitá. In the third Manwantara, Tushita was again born of Satyá, as Satya, along with the class of deities so denominated. In the next period, Satya became Hari, along with the Haris, the

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children of Harí. The excellent Hari was again born in the Raivata Manwantara, of Sambhúti, as Mánasa, along with the gods called Abhútarajasas. In the next period, Vishn?u was born of Vikunthi, as Vaikuntha, along with the deities called Vaikunthas. In the present Manwantara, Vishn?u was again born as Vámana, the son of Ka?yapa by Adití. With three paces he subdued the worlds, and gave them, freed from all embarrassment, to Purandara 22. These are the seven persons by whom, in the several Manwantaras, created beings have been protected. Because this whole world has been pervaded by the energy of the deity, he is entitled Vishn?u, from the root Vis, 'to enter' or 'pervade;' for all the gods, the Manus, the seven Rishis, the sons of the Manus, the Indras the sovereigns of the gods, all are but the impersonated might of Vishn?u 23.


Footnotes

259:1 The gods were said to be the Yámas (p. 54); the Rishis were Maríchi, Angiras, &c. (p. 49. n. 2); and the sons were Priyavrata and Uttánapáda (p. 53). The Váyu adds to the Yamas, the Ajitas, who share with the former, it observes, sacrificial p. 260 offerings. The Matsya, Padma, Bráhma P. and Hari Van?a substitute for the sons, the grandsons of Swáyambhuva, Agnídhra and the rest (p. 162).

260:2 This Manu, according to the legend of his birth in the Márkan?d?eya P., was the son of Swarochish, so named from the splendour of his appearance when born, and who was the son of the nymph Varuthiní by the Gandharba Kali. The text, in another place, makes him a son of Priyavrata.

260:3 The Váyu gives the names of the individuals of these two classes, consisting each of twelve. It furnishes also the nomenclature of all the classes of divinities, and of the sons of the Manus in each Manwantara. According to the same authority, the Tushitas were the sons of Kratu: the Bhágavata calls them the sons of Tushitá by Veda?iras. The divinities of each period are, according to the Váyu, those to whom offerings of the Soma juice and the like are presented collectively.

260:4 The Váyu describes the Rishis of each Manwantara as the sons, or in some cases the descendants in a direct line, of the seven sages, Atri, Angiras, Bhrigu, Ka?yapa, Pulaha, Pulastya, and Va?isht?ha; with some inconsistency, for Ka?yapa, at least, did not appear himself until the seventh, Manwantara. In the present series Úrja is the son of Va?isht?ha, Stambha springs from Ka?yapa, Prán?a from Bhrigu, Dattoli is the son of Pulastya, Rishabha descends from Angiras, Ni?chara from Atri, and Arvarívat is the son of Pulaha. The Bráhma P. and Hari Van?a have a rather different list, or Aurva, Stambha, Ka?yapa, Prán?a, Vrihaspati, Chyavana, and Dattoli; but the origin of part of this difference is nothing more than an imperfect quotation from the Váyu Purán?a; the two first, Aurva and Stambha, being specified as the son of Va?isht?ha and the descendant of Ka?yapa, and then the parentage of the rest being omitted: to complete the seven, therefore, Ka?yapa becomes one of them. Some other errors of this nature occur in these two works, and from the same cause, a blundering citation of the Váyu, which is named as their authority. A curious peculiarity also occurs in these mistakes. They are confined to the first eight Manwantaras. The Bráhma P. omits all details of the last six, and the Hari Van?a inserts them fully and correctly, agreeably to the authority of the Váyu. It looks, therefore, as if the compiler of the Hari Van?a had followed the Bráhma, as far as it went, right or wrong; but had had recourse to the original Váyu P. when the Bráhma failed him. Dattoli is sometimes written Dattoni and Dattotri; and the latter appears to have been the case with the copy of the Hari Van?a employed by M. Langlois, who makes one of the Rishis of this Manwantara, "le penitent Atri." He is not without countenance in some such reading, for the Padma P. changes the name to Dattátreya, no doubt suggested by Datta-atri. p. 261 Dattátreya, however, is the son of Atri; whilst the Váyu calls the person of the text the son of Pulastya. There can be no doubt therefore of the correct reading, for the son of Pulastya is Dattoli. (p. 83.)

261:5 The Váyu agrees with the text in these names, adding seven others. The Bhágavata has a different series. The Padma has four other names, Nabha, Nabhasya, Prasriti, Bhavana. The Bráhma has ten names, including two of these, and several of the names of the Rishis of the tenth Manwantara. The Matsya has the four names of the Padma for the sons of the Manu, and gives seven others, Havíndhra, Sukrita, Múrtti, Apas, Jyotir, Aya, Smrita (the names of the Bráhma), as the seven Prajápatis of this period, and sons of Va?isht?ha. The sons of Va?isht?ha, however, belong to the third Manwantara, and bear different appellations. There is, no doubt, some blundering here in all the books except the Váyu, and those which agree with it.

261:6 The name occurs Auttami, Auttama, and Uttama. The Bhágavata and Váyu agree with our text (p. 263) in making him a descendant from Priyavrata. The Márkan?d?eya calls him the son of Uttama, the son of Uttánapáda: and this appears to be the correct genealogy, both from our text and the Bhágavata.

261:7 The Bráhma and Hari Van?a have, in place of these, the Bhánus; but the Váyu and Márkan?d?eya concur with the text.

261:8 All the authorities agree in this; but the Bráhma and Hari Van?a appear to furnish a different series also; or even a third, according to the French translation: 'Dans le troisième Manwantara parurent comme Saptarchis les fils de Vasichtha, de son nom appelés Vâsichthas, les fils de Hiranyagarbha et les illustres enfans d’Ourdja.' The text is, ### &c. The meaning of which is, 'There were (in the first Manwantara) seven celebrated sons of Va?isht?ha, who (in the third Manwantara) were sons of Brahmá (i. e. Rishis), the illustrious posterity of Urjjá. We have already seen that Urjjá was the wife of Va?isht?ha, by whom she had seven sons, Rajas,' &c. (see p. 83), in the Swáyambhuva Manwantara; and these were born again as the Rishis of the third period. The names of these persons, according to the Matsya and Padma, are however very different from those of the sons of Va?isht?ha, given p. 83, or Kaukundihi, Kurundi, Dalaya, ?ankha, Praváhita, Mita, and Sammita.

261:9 The Váyu adds ten other names to those of the text. The Bráhma gives ten p. 262 altogether different. The Bhágavata an Padma have each a separate nomenclature.

262:10 Of these, the Bráhma and Hari V notice only the Satyas: the Matsya and Padma have only Sádhyas. The Váyu Bhágavata, Kúrma, and Márkan?d?eya agree with the text.

262:11 He is the son of Priyavrata, according to the text, the Váyu, &c. The Márkan?d?eya has a legend of his birth by a doe; and from his being begotten in dark, tempestuous weather, he derives his name.

262:12 Severally, according to the Váyu, the progeny of Bhrigu, Ka?yapa, Angiras, Pulastya, Atri, Va?isht?ha, and Pulaha. There is considerable variety in some of the names. Thus the Matsya has Kavi, Prithu, Agni, Salpa, Dhímat, Kapi, Akapi. The Hari Van?a has Kávya, Prithu, Agni, Jahnu, Dhátri, Kapivat, Akapivat. For the two last the Váyu reads Gátra and Vanapítha. The son of Pulaha is in his place (p. 83. n. 6), Arvarívat or Vanakapívat. Gátra is amongst the sons of Va?isht?ha (p. 83). The Váyu is therefore probably most correct, although our text, in regard to these two denominations, admits of no doubt.

262:13 The Váyu, &c. agree with the text; the Váyu naming eleven. The Bráhma, Matsya, and Padma have a series of ten names, Sutapas, Tapomúla, &c.; of which, seven are the Rishis of the twelfth Manwantara.

262:14 Raivata, as well as his three predecessors, is regarded usually as a descendant of Priyavrata. The Márkan?d?eya has a long legend of his birth, as the son of king Durgama by the nymph Revatí, sprung from the constellation Revatí, whom Ritavách, a Muni, caused to fall from heaven. Her radiance became a lake on mount Kumuda, thence called Raivataka; and from it appeared the damsel, who was brought up by Pramucha Muni. Upon the marriage of Revatí, the Muni, at her request, restored the asterism to its place in the skies.

262:15 The Bráhma inserts of these only the Abhútarajasas, with the remark, that 'they were of like nature (with their name):' i. e. they were exempt from the quality of passion. M. Langlois, in rendering the parallel passage of the Hari Van?a, has confounded the epithet and the subject: 'dont les dieux furent les Pracritis, dépourvu de p. 263 colere et de passion.' He is also at a loss what to do with the terms Páriplava and Raibhya, in the following passage; ### asking, 'qu’est ce que Páriplava? qu’est ce que Rêbhya?' If he had had the commentary at hand, these questions would have been unnecessary: they are there said to be two classes of divinities.

263:16 There is less variety in these names than usual. Vedabáhu is read Devabáhu; Sudháman, Satyanetra; and Mahámuni, Muni, Yajur, Vá?isht?ha, and Yadudhra. According to the Váyu, those of the text are respectively of the lineage of Angiras, Bhrigu, Va?isht?ha, Pulastya, Atri, Pulaha, and Ka?yapa. There is considerable variety in the names of the Manu's sons.

263:17 Chákshusha, according to the best authorities, descended from Dhruva (see p. 98); but the Márkan?d?eya has a legend of his birth as the son of a Kshatriya, named Anamitra; of his being exchanged at his birth for the son of Vi?ránta Rájá, and being brought up by the prince as his own; of his revealing the business when a man, and propitiating Brahmá by his devotions; in consequence of which he became a Manu. In his former birth he was born from the eye of Brahmá; whence his name, from Chakshush, 'the eye.'

263:18 The authorities agree as to the number, but differ as to the names; reading for Ádyas, Áryás and Ápyas; for Prastútas, Prabhútas and Prasútas; for Prithugas, Prithukas and Prithusas; and, which is a more wide deviation, Ribhus for Bhavyas. M. Langlois omits the Prasútas, and inserts Divaukasas; but the latter, meaning 'divinities,' is only an epithet. The Hari Van?a has, ###---. The comment adds, ###.

263:19 The Váyu reads Sudháman for the first name; Unnata for Uttama; and Abhimána for Abhináman. The latter occurs also Abhinámin (Matsya) and Atináman (Hari V.) The latter reads, no doubt incorrectly, Bhrigu, Nabha, and p. 264 Vivaswat for Uttama, Madhu, and Havishmat. The sons of Chákshusha are enumerated, p. 98.

264:20 There is no great variety of nomenclature in this Manwantara. The Váyu adds to the deities the Sádhyas, Vi?was, Maruts, and gods sprung from Bhrigu and Angiras. The Bhágavata adds the Ribhus: and most include the two Áswins as a class. Of the Maruts, however, the Hari Van?a remarks that they are born in every Manwantara, seven times seven (or forty-nine); that in each Manwantara four times seven, or twenty-eight, obtain emancipation, but their places are filled up by persons reborn in that character. So the commentator explains the passages ### and ### &c. ### Comment. ### Comment. It may be suspected, however, that these passages have been derived from the simple statement of the Matsya, that in all the Manwantaras classes of Rishis appear by seven and seven, and having established a code of law and morality, depart to felicity. The Váyu has a rather different list of the seven Rishis; or Vasumat, the son of Va?isht?ha; Vatsára, descended from Ka?yapa; Vi?wámitra, the son of Gádhi, and of the Ku?ika race; Jamadagni, son of Kuru, of the race of Bhrigu; Bharadwája, son of Vrihaspati; ?aradwat, son of Gautama, of the family of Utatthya; and Brahmakosha or Atri, descended from Brahmá. All the other authorities agree with our text.

264:21 The nominal father being the patriarch Ruchi. (See p. 54.)

265:22 There is no further account of this incarnation in the Vishn?u Purán?a. Fuller details occur in the Bhágavata, Kúrma, Matsya, and Vámana Purán?as. The first of these (b. VIII. c. 15-23) relates the penance and sacrifices of Bali, son of Virochana, by which he had overcome Indra and the gods, and obtained supreme dominion over the three spheres. Vishn?u, at the request of the deities, was born as a dwarf, Vámana, the son of Adití by Ka?yapa; who, applying to Bali for alms, was promised by the prince whatever he might demand, notwithstanding ?ukra, the preceptor of the Daityas, apprised him whom he had to deal with. The dwarf demanded as much space as he could step over at three steps; and upon the assent of Bali, enlarged himself to such dimensions as to stride over the three worlds. Being worshipped however by Bali and his ancestor Prahláda, he conceded to them the sovereignty of Pátála.

VISHNU PURÁNA- BOOK III - CHAPTER II

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Of the seven future Manus and Manwantaras. Story of Sanjná and Chháyá, wives of the sun. Sávarn?i, son of Chháyá, the eighth Manu. His successors, with the divinities, &c. of their respective periods. Appearance of Vishn?u in each of the four Yugas.

MAITREYA.--You have recapitulated to me, most excellent Brahman, the particulars of the past Manwantaras; now give me some account of those which are to come.

PARÁ?ARA.--Sanjná, the daughter of Vi?wakarman, was the wife of the sun, and bore him three children, the Manu (Vaivaswata), Yama, and the goddess Yamí (or the Yamuná river). Unable to endure the fervours of her lord, Sanjná gave him Chháyá 1 as his handmaid, and repaired to the forests to practise devout exercises. The sun, supposing Chháyá to be his wife Sanjná, begot by her three other children, ?anai?chara (Saturn), another Manu (Sávarn?i), and a daughter Tapatí (the Tapti river). Chháyá, upon one occasion, being offended with Yama 2, the son of Sanjná, denounced an imprecation upon him, and thereby revealed to Yama and to the sun that she was not in truth Sanjná, the mother of the former. Being further informed by Chháyá that his wife had gone to the wilderness, the sun beheld her by the eye of meditation engaged in austerities, in the figure of a mare (in the region of Uttara Kuru). Metamorphosing himself into a horse, he rejoined his wife, and begot three other children, the two Áswins and Revanta, and

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then brought Sanjná back to his own dwelling. To diminish his intensity, Vi?wakarman placed the luminary on his lathe, to grind off some of his effulgence; and in this manner reduced it an eighth, for more than that was inseparable 3. The parts of the divine Vaishn?ava splendour, residing in the sun, that were filed off by Vi?wakarman, fell blazing down upon the earth, and the artist constructed of them the discus of Vishn?u, the trident of ?iva, the weapon 4 of the god of wealth, the lance of Kártikeya, and the weapons of the other gods: all these Vi?wakarman fabricated from the superfluous rays of the sun 5.

The son of Chháyá, who was called also a Manu, was denominated Sávarn?i 6, from being of the same caste (Savarn?a) as his elder brother, the Manu Vaivaswata. He presides over the ensuing or eighth Manwantara; the particulars of which, and the following, I will now relate. In the period in which Sávarn?i shall be the Manu, the classes of the gods will be Sutapas, Amitábhas, and Mukhyas; twenty-one of each. The seven Rishis will be Díptimat, Gálava, Ráma, Kripa, Draun?i; my son Vyása will be the sixth, and the seventh will be Rishyasringa 7. The Indra will be Bali, the sinless son of Virochana, who through the favour of Vishn?u is actually sovereign of part of Pátála. The royal progeny of Sávarn?i will be Virajas, Arvarívas, Nirmoha, and others.

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The ninth Manu will be Daksha-sávarn?i 8. The Páras, Maríchigarbhas, and Sudharmas will be the three classes of divinities, each consisting of twelve; their powerful chief will be the Indra Adbhuta. Savana, Dyutimat, Bhavya, Vasu, Medhatithi, Jyotishmán, and Satya will be the seven Rishis. Dhritaketu, Driptiketu, Panchahasta, Mahámáyá, Prithu?rava, and others, will be the sons of the Manu.

In the tenth Manwantara the Manu will be Brahmá-sávarn?i: the gods will be the Sudhámas, Viruddhas, and ?atasankhyas: the Indra will be the mighty ?ánti: the Rishis will be Havishmán, Sukriti, Satya, Apámmúrtti, Nábhága, Apratimaujas, and Satyaketu: and the ten sons of the Manu will be Sukshetra, Uttarnaujas, Harishen?a, and others.

In the eleventh Manwantara the Manu will be Dharma-sávarn?i: the principal classes of gods will be the Vihangamas, Kámagamas, and Nirmánaratis, each thirty in number 9; of whom Vrisha will be the Indra: the Rishis will be Ni?chara, Agnitejas, Vapushmán, Vishn?u, Áruni, Havishmán, and Anagha: the kings of the earth, and sons of the Manu, will be Savarga, Sarvadharma, Deváníka, and others.

In the twelfth Manwantara the son of Rudra, Sávarn?i, will be the Manu: Ritudhámá will be the Indra: and the Haritas, Lohitas, Sumanasas, and Sukarmas will be the classes of gods, each comprising fifteen.

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[paragraph continues] Tapaswí, Sutapas, Tapomúrtti, Taporati, Tapodhriti, Tapodyuti, and Tapodhana will be the Rishis: and Devaván, Upadeva, Deva?resht?a, and others, will be the Manu's sons, and mighty monarchs on the earth.

In the thirteenth Manwantara the Manu will be Rauchya 10: the classes of gods, thirty-three in each, will be the Sudhámans, Sudharmans, and Sukarmans; their Indra will be Divaspati: the Rishis will be Nirmoha, Tatwadersín, Nishprakampa, Nirutsuka, Dhritimat, Avyaya, and Sutapas: and Chitrasena, Vichitra, and others, will be the kings.

In the fourteenth Manwantara, Bhautya will be the Manu 11; Suchi, the Indra: the five classes of gods will be the Chákshushas, the Pavitras, Kanisht?has, Bhrájiras, and Vávriddhas: the seven Rishis will be Agnibáhu, ?uchi, ?ukra, Magadhá, Gridhra, Yukta, and Ajita: and the sons of the Manu will be Uru, Gabhíra, Bradhna, and others, who will be kings, and will rule over the earth 12.

At the end of every four ages there is a disappearance of the Vedas, and it is the province of the seven Rishis to come down upon earth from heaven to give them currency again. In every Krita age the Manu (of the period) is the legislator or author of the body of law, the Smriti: the

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deities of the different classes receive the sacrifices during the Manwantaras to which they severally belong: and the sons of the Manu them. selves, and their descendants, are the sovereigns of the earth for the whole of the same term. The Manu, the seven Rishis, the gods, the sons of the Manu, who are the kings, and Indra, are the beings who preside over the world during each Manwantara.

An entire Kalpa, oh Brahman, is said to comprise a thousand ages, or fourteen Manwantaras 13; and it is succeeded by a night of similar duration; during which, he who wears the form of Brahmá, Janárddana, the substance of all things, the lord of all, and creator of all, involved in his own illusions, and having swallowed up the three spheres, sleeps upon the serpent ?esha, amidst the ocean 14. Being after that awake, he, who is the universal soul, again creates all things as they were before, in combination with the property of foulness (or activity): and in a portion of his essence, associated with the property of goodness, he, as the Manus, the kings, the gods, and their Indras, as well as the seven Rishis, is the preserver of the world. In what manner Vishn?u, who is characterised by the attribute of providence during the four ages, effected their preservation, I will next, Maitreya, explain.

In the Krita age, Vishn?u, in the form of Kapila and other inspired teachers, assiduous for the benefit of all creatures, imparts to them true wisdom. In the Treta age he restrains the wicked, in the form of a universal monarch, and protects the three worlds 15. In the Dwápara age, in the person of Veda-vyása, he divides the one Veda into four, and

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distributes it into innumerable branches: and at the end of the Kali or fourth age he appears as Kalki, and reestablishes the iniquitous in the paths of rectitude. In this manner the universal spirit preserves, creates, and at last destroys, all the world.

Thus, Brahman, I have described to you the true nature of that great being who is all things, and besides whom there is no other existent thing, nor has there been, nor will there be, either here or elsewhere. I have also enumerated to you the Manwantaras, and those who preside over them. What else do you wish to hear?
Footnotes

266:1 That is, her shadow or image. It also means 'shade.' The Bhágavata, however, makes both Sanjná and Chháyá daughters of Vi?wakarman. According to the Matsya, Vivaswat, the son of Ka?yapa and Adití, had three wives, Rájní, the daughter of Raivata, by whom he had Revanta; Prabhá, by whom he had Prabhata; and by Sanjná, the daughter of Twasht?ri, the Manu and Yama and Yamuná. The story then proceeds much as in the text.

266:2 Yama, provoked at her partiality for her own children, abused Chháyá, and lifted up his foot to kick her. She cursed him to have his leg affected with sores and worms; but his father bestowed upon him a cock, to eat the worms, and remove the discharge; and Yama, afterwards propitiating Mahádeva, obtained the rank of Lokapála, and sovereign of Tartarus.

267:3 The Matsya says he trimmed the sun every where except in the feet, the extent of which he could not discern. Consequently in pictures or images the feet of the sun must never be delineated, under pain of leprosy, &c.

267:4 The term is ?iviká, which properly means 'a litter,' The commentator calls it Astra, 'a weapon.'

267:5 This legend is told, with some variations of no great importance, in the Matsya, Márkan?d?eya, and Padma P. (Swarga Khan?d?a), in the Bhágavata, and Hari Van?a, &c.

267:6 The Márkan?d?eya, whilst it admits Sávarn?i to be the son of the sun, has a legend of his former birth, in the Swárochisha Manwantara, as Suratha Rájá, who became a Manu by having then propitiated Deví. It was to him that the Durgá Máhátmya or Chan?d?í, the popular narrative of Durga's triumphs over various demons, was narrated.

267:7 The Váyu has Jámadagnya or Para?uráma, of the Ku?ika race; Gálava, of that of Bhrigu; Dwaipáyana (or Vyása), of the family of Va?isht?ha; Kripa, the son of ?aradwat; Díptimat, descended from Atri; Rishyasringa, from Ka?yapa; and Aswattháman, the son of Dron?a, of the Bháradwája family. The Matsya and Padma have Satánanda in place of Diptimat.

268:8 The four following Sávarn?is are described in the Váyu as the mind-engendered sons of a daughter of Daksha, named either Suvratá (Váyu) or Priyá (Bráhma) by himself and the three gods, Brahmá, Dharma, and Rudra, to whom he presented her on mount Meru; whence they are called also Meru-sávarn?is. They are termed Sávarn?is from their being of one family or caste. According to the same authority, followed by the Hari Van?a, it appears that this Manu is also called Rohita. Most of the details of this and the following Manwantaras are omitted in the Matsya, Brahmá, Padma, and Márkan?d?eya Purán?as. The Bhágavata and Kúrma give the same as our text; and the Váyu, which agrees very nearly with it, is followed in most respects by the Hari Van?a. The Matsya and Padma are peculiar in their series and nomenclature of the Manus themselves, calling the 9th Rauchya, 10th Bhautya, 11th Merusavárn?i, son of Brahmá, 12th Ritu, 13th Ritadháman, and 14th Viswaksena. The Bhágavata calls the two last Manus, Deva-sávarn?i and Indra-sávarn?i.

268:9 Hence the Váyu identifies the first with days, the second with nights, and the third with hours.

269:10 The son of the Prajápati Ruchi (Váyu, &c.), by the nymph Mániní, the daughter of the Apsaras Pramlochá (Márkan?d?eya).

269:11 Son of Ravi, by the goddess Bhútí, according to the Váyu; but the Márkan?d?eya makes Bhútí the son of Angiras, whose pupil ?ánti, having suffered the holy fire to go out in his master's absence, prayed to Agni, and so propitiated him, that he not only relighted the flame, but desired ?ánti to demand a further boon. ?ánti accordingly solicited a son for his Guru; which son was Bhúti, the father of the Manu Bhautya.

269:12 Although the Purán?as which give an account of the Manwantaras agree in some of the principal details, yet in the minor ones they offer many varieties, some of which have been noticed. These chiefly regard the first six and the eighth. Except in a few individual peculiarities, the authorities seem to arrange themselves in two classes; one comprehending the Vishn?u, Váyu, Kúrma, Bhágavata, and Márkan?d?eya; and the other the Matsya, Padma, Bráhma, and Hari Van?a. The Márkan?d?eya, although it agrees precisely with the Vishn?u in its nomenclature, differs from it, and from all, in devoting a considerable number of its pages to legends of the origin of the Manus, all of which are evidently of comparatively recent invention, and several of which have been no doubt suggested by the etymology of the names of the Manus.

270:13 A thousand ages of the gods and fourteen Manwantaras are not precisely the same thing, as has been already explained. (See p. 24. n. 6.)

270:14 The order of the text would imply, that as Brahmá he sleeps upon ?esha; but if this be intended, it is at variance with the usual legend, that it is as Vishn?u or Náráyan?a that the deity sleeps in the intervals of dissolution. The commentator accordingly qualifies the phrase Brahmarúpadhara by the term Divá: 'Vishn?u wears the form of Brahmá by day; by night he sleeps on ?esha, in the person of Náráyan?a.' This however may be suspected to be an innovation upon an older system; for in speaking of the alternations of creation and dissolution, they are always considered as consentaneous with the day and night of Brahmá alone.

270:15 As a Chakravarttin.

The Vishnu Purana, Horace Hayman Wilson - translator - 1840

''February 6, 2012 God's Living Bible - The Third Testament - Research Library - Hinduism

Horace Hayman Wilson (Brahman Through Anne Terri With The Holy Spirit)

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