Harivamsha

by Bibek Debroy

  ‘Blood results from succulent juices.446 It is said that flesh results from blood. Fat is born from blood and bones are said to result from fat. Marrow results from bones and semen is born from marrow. Semen penetrates the womb. Thus, succulent juices are the foundation of all action. Therefore, water possesses a primary role in the first creation that results from Soma. Know that what happens in the womb is the second creation. Semen is the essence of Soma. The menstrual blood has fire as its essence. Creation results from these juices and semen, that is, a combination of the moon and fire. Semen results from phlegm and blood results from bile.447 The heart is the place for phlegm and the navel is the place for bile. In the middle of the body, the heart is said to be the place for the mind. The fire god resides between the navel and the throat. Know that the mind is Prajapati. Soma should be thought of as phlegm. Bile is said to be the fire. Therefore, the entire universe is a combination of fire and Soma. Just as clouds are created, the wind and the paramatman enter through a process of intercourse. Inside the body, it grows and is again divided into five types—prana, apana, samana, udana and vyana.448 Prana occupies the first position. It circles around and ensures growth. Apana is towards the bottom of the body and udana is towards the top of the body. Vyana distributes it and samana withdraws it. The creature is pervaded by these and the senses come into being. Earth, wind, space, water and energy as the fifth—using their own respective combinations, these lead to the manifestation of the senses. The body is a manifestation of earth. Prana is a manifestation of wind. The gaps inside the body are a manifestation of space. The juices flowing out of the body are a manifestation of water. The light in the eyes is a manifestation of energy. The mind is said to be that which controls everything. This includes carnal pleasures. Semen originates because of this. This is how the supreme being created all the eternal worlds. How did the imperishable Vishnu come to arrive in the human world? O brahmana! I have a doubt about this and I am struck with great wonder. How did the one who is the supreme among destinations come to assume a human form? I have heard about the origin of my lineage and about my ancestors. I now wish to progressively hear about Vishnu and the Vrishnis. The gods and the daityas have said that Vishnu is a great wonder. O great sage! Tell me about the extraordinary incident of Vishnu’s origin.449 Tell me about this marvelous account, one that will bring happiness. The infinitely energetic Vishnu is famous for his strength and his valour. Vishnu’s deeds on earth have made the creatures marvel. Tell me the truth about these.’

  Chapter 31

  Vaishampayana said, ‘The questions you have asked about the wielder of the Sharnga bow are great in import. I will tell you to the best of my capacity. Hear about the Vaishnava fame. It is good fortune that your mind has turned towards hearing about Vishnu’s powers. I will tell you everything about Vishnu. Hear about his divine conduct. He is described as one with one thousand faces, one thousand eyes, one thousand feet and one thousand heads. He is the undecaying god who acts in one thousand ways. He is radiant and possesses one thousand tongues. He is the lord with one thousand eyebrows. He has one thousand forms and one thousand beginnings. He is the undecaying one with one thousand arms. He is the time for offering an oblation. He is the act of offering oblations. He represents the oblations. He is the one who offers the oblations. He represents the sacred vessels, the sacrificial altar, the consecration, the plate and the pestle. He is the ladle, soma, the sacrificial basket, the sacrificial rod and the sacrificial strainer. He is the dakshina and the offerings. He is the adhvaryu, the chanter of Sama, the brahmana, the assistant priest, the sacrificial seat and the act of pressing out the soma juice. He is the sacrificial post, the kindling, the sacrificial spoon, the sacrificial vessel, the sacrificial ladle and the sacrificial mortar.450 He is the front of the sacrificial arena. He is the hotri and represents the bricks used in the altar. He represents rites of atonement and arghya. He is the grain and the kusha grass. He is the mantra that conveys the sacrifice. He is the fire, the different shares at the sacrifice and the one who conveys these shares.451 He is the first receiver of the offerings. He is the one who accepts the soma. He is the oblations offered into the flames. He is the water used in the sacrifice. Brahmanas who know about the Vedas speak about sacrifices and the eternal lord in this way. Vishnu is the lord of the gods. He is the intelligent one who wears the srivatsa mark on his chest.452 He has manifested himself in one thousand ways on diverse occasions. The grandfather has said that he will again manifest himself in many ways in the future. O great king! You have asked me about that sacred, pure and divine account. Why did the illustrious Vishnu take birth in Vasudeva’s family? I will tell you about it. Listen to the complete account. Hear about the greatness of Vasudeva453 and the immensely radiant one’s conduct. For the welfare of the gods and the mortals and for the prosperity of the worlds, the one who is in the souls of all creatures manifests himself through his deeds. I will tell you about those manifestations, ones that are sacred and are characterized by divine qualities. The lord of the universe sleeps for one thousand yugas. When one thousand yugas are over, the god of the gods manifests himself through his deeds. Brahma, Kapila, Parameshthi,454 the gods, the saptarshis, the immensely illustrious Tryambaka,455 the immensely great Sanatkumara and the great-souled Manu, the illustrious creator of subjects—all these ancient ones exist in that ancient god, who is like a blazing fire in his energy. When all mobile and immobile objects are destroyed, he exists in the midst of that ocean. At that time, the gods, the asuras and men are destroyed and so are the serpents and the rakshasas.

  ‘At such a time, the danavas Madhu and Kaitabha were extremely difficult to assail and desired to fight. He killed them through his powers and granted them an infinite boon.456 The one with the lotus in his navel slept on that ocean of waters and in ancient times, the gods, with the large numbers of rishis, were born from that lotus. That is the reason this cycle of creation is known as Poushkara.457 The sacred texts of the Vedas speak about this ancient account.

  ‘The great-souled one manifested himself in the form of a boar and this is pleasant to hear. This is when Vishnu, best among the gods, assumed the form of a boar. The Vedas were his feet. His tusks constituted the sacrificial altar. His teeth constituted the rites. His face was the place for the sacrificial fire. His tongues were the fire. His body hair was the darbha grass. Brahma was the immensely ascetic one’s head. Day and night were his eyes. The sacred texts of the Vedangas were his divine ornaments. His nose was the ghee. His snout constituted the sacrificial vessels. His great roar was the Sama hymns. He was full of dharma and the truth. He was handsome and his steps were revered because of their valour. His nails were the rites of atonement. The sacrificial animals were that patient and gigantic animal’s thighs. His entrails were the udgatris. The oblations were his penis. The giant herbs were his testicles. The air was his inner atman. His curved trunk constituted the mantras. His blood was soma. The sacrificial altar was his shoulder. His smell constituted the oblations. His swift pace constituted havya and kavya. His body constituted the primary rituals. His radiance constituted the recital of vows of consecration. His heart constituted the dakshina. He was that great sacrifice. His lips constituted the attendant rituals. His ornaments were the procedures. His own shadow was the wife,458 as he uplifted his bejewelled horn. Right up to the frontiers of the ocean, with its mountains, forests and groves, the earth was submerged in that single ocean of water.459 The lord provided succour to the one who was dislodged into that single ocean of water. For the welfare of the worlds, he raised the earth up on his tusks. The one with the thousand heads, the origin of the gods, raised the earth again. Desiring the welfare of all creatures, in ancient times, having assumed the form of a sacrifice in the form of a boar, he raised up the goddess earth from the waters of the ocean. This cycle of creation is known as Varaha.460

  ‘Now hear from me about Narasimha. He assumed the form of the king of animals461 and killed Hiranyakashipu. O king! In an ancient krita yuga, an
enemy of the gods was insolent because of his strength. This ancestor of the daityas performed supreme austerities for eleven thousand and five hundred years. He fasted and subsisted only on water. He was immobile, observed a vow of silence and was firm in his vows. O unblemished one! Brahma was delighted at his austerities, self-control, observances, discipline and brahmacharya. O lord of the earth! The illustrious Svayambhu himself appeared before him, on a radiant and celestial vehicle that had the complexion of the sun and was drawn by swans. The Adityas, the Vasus, the Sadhyas, the Maruts, the other gods, the Rudras who aid the universe, the rivers, the oceans, the nakshatras, the muhurtas, those who travel in the air, the giant planets, the devarshis, aged in their asceticism, the Siddhas, the saptarshis, the sacred rajarshis, the gandharvas and large numbers of apsaras were with him. The handsome one, the preceptor of everything mobile and immobile, was surrounded by all the gods. Brahma, supreme among those who know about the brahman, spoke these words to the daitya. “I am pleased with your devotion, austerities and excellent vows. O fortunate one! Ask for the boon you wish for, so that you may obtain what you desire.” Hiranyakashipu replied, “O supreme among gods! May gods, asuras, gandharvas, humans and pishachas be unable to kill me. O grandfather of the worlds! May rishis not be able to curse me in rage, even when their austerities enable them to curse me in this fashion. This is the boon that I wish for. Let my death not come from any weapon, anything used to strike,462 a mountain, a tree, anything dry, anything wet, or any other object. Let me be the lord of the sun, the moon, wind, fire, the water, the firmament, the nakshatras, the ten directions, ego, anger, desire, Varuna, Vasava, Yama, the granter of riches, the supervisor of riches,463 yakshas and kimpurushas.”464 Brahma said, “O son!465 This is a divine and extraordinary boon and I am conferring it on you. O son! There is no doubt that you will obtain everything that you desire.” Having said this, the illustrious one departed through the sky. Worshipped by large numbers of brahmana rishis, he went to Vairaja, Brahma’s abode. On hearing about the boon that had been granted by the grandfather, the gods, the serpents, the gandharvas and the sages presented themselves before him. The gods said, “O illustrious one! Because that boon has been granted and because he has pleased you, the asura cannot be killed. O illustrious one! We should certainly think of a means to bring about his death. O illustrious one! O Svayambhu! O lord who has created all the creatures! O creator of havya, kavya and the unmanifest prakriti!”466 The god Prajapati heard these words, which were for the benefit of the worlds. At that time, the illustrious one spoke these words to all the large numbers of gods. “O residents of heaven! He will certainly obtain the fruits of his austerities. However, when the fruits of these austerities are over, the illustrious Vishnu will bring about his death.” Hearing these words, spoken by the one who had been born from a lotus, all the gods were delighted and returned to their respective celestial regions. As soon as he had obtained the boon, he began to oppress all the subjects. The daitya Hiranyakashipu was insolent because he had obtained the boon. The immensely fortunate and virtuous sages were in their hermitages, self-controlled and engaged in the dharma of the truth. He oppressed them. The great asura defeated the gods in the three worlds. The danava brought the three worlds under his subjugation and started to reside in heaven. The danava was intoxicated because he had obtained the boon. When he resided on earth, he made sure that the shares in sacrifices were given to daityas and that the gods obtained no shares in sacrifices. The Adityas, the Sadhyas, the Vishvadevas and the Vasus approached and sought refuge with the immensely strong Vishnu, the ultimate refuge. Narayana is the god who is full of the brahman. He is the sacrifice and its brahmana. He is the eternal god. He is the lord of the past, the present and the future. He is worshipped by the worlds. The gods sought refuge with the lord and god who is the ultimate refuge. “O lord of the gods! Save us now, so that Hiranyakashipu does not kill us. You are the supreme god. You are the supreme preceptor. O supreme god! You are the supreme protector and Brahma’s origin. O one with eyes like a blooming lotus! O one who is a terror to the side of the enemy! We have sought refuge with you, for the sake of the destruction of Diti’s lineage.” Vishnu replied, “O immortal ones! Abandon fear. I am granting you freedom from fear. O gods! I will soon return heaven to you. I will slay the daitya who is insolent because of the grant of the boon, together with his companions. The Indra among the danavas cannot be slayed by the immortals, Indra and the others. But I will kill him.” Having said this, the illustrious one took his leave of the residents of heaven. O king! Hari went to Hiranyakashipu’s assembly. He adopted a form that was half that of a man and half that of a lion. In this form of Narasimha, he rubbed his palms against each other. He looked like a dense cloud. He roared like a dense cloud. His blazing energy was like that of a dense cloud. He was as forceful as a cloud. The daitya was extremely strong and proud. He was like an insolent tiger in his valour. He was protected by a large number of proud daityas. However, with one slap of his palm, he467 killed them all. I have told you about Narasimha.

  ‘I will next tell you about vamana.468 For the destruction of the daityas, Vishnu adopted the form of a vamana. In ancient times, Bali, powerful and strong, undertook a sacrifice.469 Vishnu caused great agitation through the valour of his three steps and disturbed the great asuras—Viprachitti, Shibi, Shankuraya, Shanku, Ayahshira, Ashvashira, the valiant Hayagriva, the swift Ketumat, Ugra, the giant asura Ugravyagra, Pushkara, Pushkala, Ashvapati on his horse, Prahlada, Ashvashira,470 Kumbha, Samhlada, Gaganapriya, Anuhlada, Harihara, Varaha, Samhara, Ruja, Sharabha, Shalabha, Kupana, Kopana, Kratha, Brihatkirti, Mahajihva, Shankukarna, Mahasvana, Dirghajihva, Arkanayana, Mridupada, Mridupriya, Vayu, Gavishtha, Namuchi, Shambara, the great Vikshara, Chandrahanta, Krodhahanta, Krodhavardhana, Kalaka, Kalakeya, Vritra, Krodha, Virochana, Garishtha, Varishtha, Pralamba, Naraka, Indrapatana, Vatapi, Ketumat,471 Baladarpita, Asiloma, Puloma, Bashkala, Pramada, Mada, Khasrima, Kalavadana, Karala, Keshi, Ekaksha, Chandraha, Rahu, Samhlada,472 Srimara and Svana. They fought with shataghnis473 and chakras in their hands, clubs in their hands, machines that hurled stones and javelins as weapons. They had mortars and pestles in their hands. They wielded battleaxes. Some held nooses and hammers in their hands, others held cudgels. Some danavas had tridents in their hands. Others used giant mountains as weapons. With diverse weapons and with varied attires, they were speedy and extremely terrible. Some had faces like tortoises or cocks, others had faces like rabbits or owls. Some had faces like mules or camels, others had faces like boars. There were fierce ones, with faces like makaras.474 Other danavas had faces like jackals. Some had faces like mice or turtles. Others were terrible, with faces like wolves. Some had faces like cats or foxes. Others had gigantic faces. Some had faces like rams and ewes. Other fierce ones had faces like cows, goats and buffaloes. There were those with faces like lizards and porcupines, others with faces like herons. Some had faces like eagles, others with faces like rhinos and still others with faces like peacocks. Some were attired in elephant hides, others wore garments of black antelope skin. There were others who were attired in tattered rags and the barks of trees. Some asuras had headdresses, crowns and earrings. Some had diadems and long tufts of hairs. Others were extremely radiant, with necks like conch shells. The daityas were attired in many kinds of garments, wearing diverse garlands and unguents. Blazing in energy, they seized different kinds of weapons. Progressively, from every side, they surrounded Hrishikesha. He crushed all the daityas with his feet and the palms of his hands. Assuming a gigantic and terrible form, he swiftly placed his first stride on earth. The earth was overwhelmed by his valour and the moon and the sun seemed to be strung between his breasts. As he encompassed the firmament with his second stride, the moon and the sun slid to his navel. When the valour of his third stride overwhelmed everything, they slid to his knees. The brahmanas have therefore spoken about Vishnu’s infinite valour. Vishnu, supreme among strong ones, crushed the earth and slew all the bulls among the asuras. He th
en handed over the earth to Shakra. This is the way the great-souled one manifested himself in the form of a vamana. Brahmanas who know about the Vedas speak about this Vaishnava fame.

  ‘The great-souled Vishnu, who is in the souls of all creatures, manifested himself yet again. He was born as Dattatreya, famous for his great compassion. The Vedas and the rites of the sacrifices had been destroyed. The dharma of the four varnas had become confused and decadent. Adharma started to flourish. Truth was destroyed and everything was based on falsehood. With dharma lacking a foundation, the subjects were afflicted. The great-souled one again established the dharma of the four varnas. He brought back the Vedas, with their sacrifices and rites. The intelligent Dattatreya also conferred a boon on the intelligent Kartavirya, the king of Haihaya. “O king! Because of what you have done for me with these two arms, there is no doubt that you will have one thousand arms. O lord of the earth! You will rule the entire earth. When you are present in a battle, large numbers of the enemy will find it impossible to look at you.” This is the extraordinary and auspicious account of his prosperous Vaishnava manifestation. After this, Jamadagni’s great-souled son475 manifested himself. With his one thousand arms, Arjuna476 was extremely difficult to defeat in a battle. Everyone was amazed to see the lord Rama slay such a king and his army. Rama brought down King Arjuna from his chariot on to the ground. Roaring like a cloud, he struck him as he willed. With a blazing battleaxe, the descendant of the Bhrigu lineage severed all the one thousand arms and all his kin. There were crores of kshatriyas who inhabited the mountains Meru and Mandara. He destroyed them twenty-one times and removed all kshatriyas from earth. Bhargava, the extremely great ascetic, destroyed all the kshatriyas. He then sought to perform a horse sacrifice, so that all his sins might be extinguished. At that sacrifice, the descendant of the Bhrigu lineage was extremely generous with dakshina. Delighted, he gave the entire sun to Marichi’s son, Kashyapa. At that great horse sacrifice, the immensely illustrious one, supreme among charioteers and greatly intelligent, gave away Varuna’s horses, a sparkling chariot, an infinite quantity of gold, cattle and gigantic kings of elephants. Even now, for the welfare of the worlds, Jamadagni’s resplendent son, the descendant of the Bhrigu lineage, repeatedly performs supreme austerities. The handsome one still resides on Mount Mahendra, supreme among mountains. The eternal Vishnu, lord of the gods, is without decay. This manifestation of the great-souled one is known as Jamadagnya.