lomaharSaNa uvAca


abhiSicyAdhirAjendraM pRthuM vaiNyaM pitAmahaH | tataH krameNa rAjyAni vyAdeSTum upacakrame || 1


dvijAnAM vIrudhAM caiva nakSatragrahayos tathA | yajJAnAM tapasAM caiva somaM rAjye`bhyaSecayat || 2


apAM tu varuNaM rAjye rAjJAM vaizravaNaM patim | AdityAnAM tathA viSNuM vasUnAm atha pAvakam || 3


prajApatInAM dakSaM tu marutAm atha vAsavam | daityAnAM dAnavAnAM vai prahrAdam amitaujasam || 4


vaivasvataM pitRRNAM ca yamaM rAjye`bhyaSecayat | yakSANAM rAkSasAnAM ca pArthivAnAM tathaiva ca || 5


sarvabhUtapizAcAnAM girIzaM zUlapANinam | zailAnAM himavantaM ca nadInAm atha sAgaram || 6


gandharvANAm adhipatiM cakre citrarathaM prabhum | nAgAnAM vAsukiM cakre sarpANAm atha takSakam || 7


vAraNAnAM tu rAjAnam airAvatam athAdizat | uccaiHzravasam azvAnAM garuDaM caiva pakSiNAm || 8


mRgANAm atha zArdUlaM govRSaM tu gavAM patim | vanaspatInAM rAjAnaM plakSam evAbhyaSecayat || 9

Lomaharshana said: `Having consecrated Prithu Vainya, Brahma thereupon set about the assignment of the kingdom by degrees. In the kingdom of brahmans, plants and in like manner the stars and planets, thus sacrifices and also religious austerity, Soma was consecrated. In the kingdom of waters as divinities then, Varuna, and of kings Kubera was ruler. In that manner Vishnu of the Adityas, and the god of fire of the Vasus. Of the divinities of procreation Daksha, then the Vasus of the children of heaven. Of the Daitya and Danavas, truly the Prahrada of unbounded energy, and in the kingdom of fathers Yama Vaivasvata was consecrated. Of the Yakshas and Rakshasas and likewise those of the earth and all living beings and imps, the mountain lord Shulapani. Of the mountains Himavat, and of rivers the ocean. Of the Gandharvas, chief Citraratha was made chief. Of the serpent demons Vasuki was made and of the snakes Takshaka. Of the elephants, indeed, Airavata was assigned king, then Uccaisshravas of the horses and Garuda of the birds. Of the forest animals then the tiger and indeed, of cows the bull was master, and of trees the fig was consecrated king.

evaM vibhajya rAjyAni krameNaiva pitAmahaH | dizAM pAlAn atha tataH sthApayAmAsa sa prabhuH || 10


pUrvasyAM dizi putraM tu vairAjasya prajApateH | dizaH pAlaM sudhanvAnaM rAjAnaM so`bhyaSecayat || 11


dakSiNasyAM dizi tathA kardamasya prajApateH | putraM zaGkhapadaM nAma rAjAnaM so`bhyaSecayat || 12


pazcimasyAM dizi tathA rajasaH putram acyutam | ketumantaM mahAtmAnaM rAjAnaM so`bhyaSecayat || 13


tathA hiraNyaromANaM parjanyasya prajApateH | udIcyAM dizi durdharSaM rAjAnaM so`bhyaSecayat || 14


tair iyaM pRthivI sarvA saptadvIpA sapattanA | yathApradezam adyApi dharmeNa pratipAlyate || 15


rAjasUyAbhiSiktas tu pRthur etair narAdhipaiH | vedadRSTena vidhinA rAjA rAjye narAdhipaH || 16


tato manvantare`tIte cAkSuSe`mitatejasi | vaivasvatAya manave pRthivyAM rAjyam Adizat || 17


tasya vistaram AkhyAsye manor vaivasvatasya ha | bhavatAM cAnukUlyAya yadi zrotum ihecchatha |


mahad etad adhiSThAnaM purANe tad adhiSThitam || 18

Thus having divided the kingdom by exact degrees, the master Brahma then established keepers of the directions in that place. In the eastern direction he consecrated king Sudhanvan, the son of the progenitor Vairaja as keeper of the region. In the southern direction in that manner he consecrated the progenitor Kardamas` son named Shankhapad as king. In the western direction in that manner he consecrated Ketumat, the unfallen son of Rajas as king. In that manner Hiranyaroman of the progenitor Parjanya in the inaccessible north region he consecrated as king. By them this world and all the seven divisions of the earth possessing towns or cities down to the present time are being protected by custom and according to precept. And by these rulers of the people Prithu was anointed in the soma sacrifice and approved by vedic ritual as the king and ruler of the people in the kingdom. Consequently, at the age of Cakshusha`s boundless glory having gone by and in the Vaivasvata manu the kingdom was assigned on the earth. The particulars of this Vaivasvata manu I shall communicate if your honors are agreeable and you desire to listen, in this case, to the elements that have been established in this great purana.

munaya UcuH


vistareNa pRthor janma lomaharSaNa kIrtaya | yathA mahAtmanA tena dugdhA veyaM vasuMdharA || 19


yathA vApi nRbhir dugdhA yathA devair maharSibhiH | yathA daityaizca nAgaizca yathA yakSair yathA drumaiH || 20


yathA zailaiH pizAcaizca gandharvaizca dvijottamaiH | rAkSasaizca mahAsattvair yathA dugdhA vasuMdharA || 21


teSAM pAtravizeSAMzca vaktum arhasi suvrata | vatsakSIravizeSAMzca dogdhAraM cAnupUrvazaH || 22


yasmAcca kAraNAt pANir veNasya mathitaH purA | kruddhair maharSibhis tAta kAraNaM tacca kIrtaya || 23

The Munis said: `Lomaharshana, relate at length of Prithus` birth and by which manner the great soul milked the fabric of the earth and in which manner it was milked either by men or by devas or by great poets, in which manner by daityas or by serpent people or by yakshas, by trees or by mountains or by imps, by gandharvas and, highest brahmans, in which manner by rakshasas and great creatures the earth was milked. And of the specialty of their receptacles you are able to say virtuous one! And of the specialty of the offspring, the milky juice and of the milkers` in regular order from the first. And from which cause the hand of Vena was destroyed of old by the anger of the great poets. Father, explain that cause!

lomaharSaNa uvAca


zRNudhvaM kIrtayiSyAmi pRthor vaiNyasya vistaram | ekAgrAH prayatAzcaiva puNyArthaM vai dvijarSabhAH || 24


nAzuceH kSudramanaso nAziSyasyAvratasya ca | kIrtayeyam idaM viprAH kRtaghnAyAhitAya ca || 25


svargyaM yazasyam AyuSyaM dhanyaM vedaiz ca sammitam | rahasyam RSibhiH proktaM zRNudhvaM vai yathAtatham || 26


yazcemaM kIrtayen nityaM pRthor vaiNyasya vistaram | brAhmaNebhyo namaskRtya na sa zocet kRtAkRtam || 27

Lomaharshana said; `Listen and I shall explain of Prithu Vainya in detail. Truly priestly sages! Be closely attentive and certainly intend for pure pious purpose. Not to the impure, the trifling mind, to those not to be taught, or to the disobedient may I explain this. Sages! Nor to the ungrateful and hostile. As relating to heaven, celebrated, giving long life and bestowing the wealth as provided by veda have the poets declared the secret doctrine. Listen truly to conformity with truth. Who this narration of Prithu Vainya may relate regularly and in detail doing homage relating to brahmans, he may not lament of the doing in part but not completed.

AsId dharmasya saMgoptA pUrvam atrisamaH prabhuH | atrivaMze samutpannas tv aGgo nAma prajApatiH || 28


tasya putro`bhavad veNo nAtyarthaM dharmakovidaH | jAto mRtyusutAyAM vai sunIthAyAM prajApatiH || 29


sa mAtAmahadoSeNa tena kAlAtmajAtmajaH | svadharmaM pRSThataH kRtvA kAmalobheSv avartata || 30


maryAdAM bhedayAmAsa dharmopetAM sa pArthivaH | vedadharmAn atikramya so`dharmanirato`bhavat || 31


niHsvAdhyAyavaSaTkArAH prajAs tasmin prajApatau | pravRttaM na papuH somaM hutaM yajJeSu devatAH || 32

There was once one who intensely cherished custom formerly identical with the powerful Atri. Indeed, he was the progenitor named Anga produced in the genealogy of Atri. His son was Vena, not excessively experienced in custom and the birth verily engendered by the progenitor in Sunitha, the daughter of Mrityu. He, by the fault of his mothers` ancestors was born in the circumstance of the darkness of time and abiding in his own custom, covertly having done it, existed in desire and covetousness. He rent asunder the bounds of propriety endowed with custom and the earthly king having passed beyond the custom of veda became quite intent upon wickedness. Without the people reciting the vedic vashat, in that the progenitor brought about the soma not being protected nor the divinities being made offerings of fire in sacrifice.

na yaSTavyaM na hotavyam iti tasya prajApateH | AsIt pratijJA krUreyaM vinAze pratyupasthite || 33


aham ijyaz ca yaSTA ca yajJaz ceti bhRgUdvaha | mayi yajJo vidhAtavyo mayi hotavyam ity api || 34


tam atikrAntamaryAdam AdadAnam asAMpratam | Ucur maharSayaH sarve marIcipramukhAs tadA || 35


vayaM dIkSAM pravekSyAmaH saMvatsaragaNAn bahUn | adharmaM kuru mA veNa eSa dharmaH sanAtanaH || 36


nidhane`treH prasUtas tvaM prajApatir asaMzayam | prajAz ca pAlayiSye`ham itIha samayaH kRtaH || 37


tAMs tathA bruvataH sarvAn maharSIn abravIt tadA | veNaH prahasya durbuddhir imam artham anarthavit || 38

`Not to be worshiped and not to be sacrificed. In this manner was the harsh declaration of this progenitor and in this was the imminent occurrence of perdition. `I am to be honored and I the worshiper and the sacrifice and in this manner, offspring of the Himalaya, by me the sacrifice is to be accomplished and by me it is to be sacrificed in this manner! Of his having transgressed the bounds of propriety and improperly received for himself, all the great poets said at that time: `We will be observing the undertaking of religious observances for a multitude of numerous years, you do not do wickedness Vena, this is ancient custom. Without doubt you are produced in the family of Atri and in this place in this manner the agreement was made herein -- I shall protect the people. Of their having said all that, Vena mocking this worthless weak-minded purpose said at that time:

veNa uvAca


sraSTA dharmasya kaz cAnyaH zrotavyaM kasya vA mayA | zrutavIryatapaHsatyair mayA vA kaH samo bhuvi || 39


prabhavaM sarvabhUtAnAM dharmANAM ca vizeSataH | saMmUDhA na vidur nUnaM bhavanto mAM vicetasaH || 40


icchan daheyaM pRthivIM plAvayeyaM jalais tathA | dyAM vai bhuvaM ca rundheyaM nAtra kAryA vicAraNA || 41

Vena said: `Who is the creator of custom and other than by me, what indeed is to be heard? And hearing about my manliness, penance and success, who is the same to it in the world? And especially being the cause of existence of all living beings and of customs, but completely stupefied and not intelligent now, then therefore your honors are not discerning of me. I may wish to burn the world or inundate it by waters and in that manner I may obstruct the sky and earth, in this respect there is no discussion to be done.

yadA na zakyate mohAd avalepAc ca pArthivaH | apanetuM tadA veNas tataH kruddhA maharSayaH || 42


taM nigRhya mahAtmAno visphurantaM mahAbalam | tato`sya savyam UruM te mamanthur jAtamanyavaH || 43


tasmin nimathyamAne vai rAjJa Urau tu jajJivAn | hrasvo`timAtraH puruSaH kRSNaz ceti babhUva ha || 44


sa bhItaH prAJjalir bhUtvA tasthivAn dvijasattamAH | tam atrir vihvalaM dRSTvA niSIdety abravIt tadA || 45

When not able to put aside from the earth king`s haughtiness and perplexity, at that time consequently the great poets were angry with Vena. The great souls seized him, quivering and powerful, and thereupon born of indignation, they destroyed this right thigh. Truly, in that form of destroying the king`s thigh there was produced an exceedingly dwarfish male and in this manner he was black! First of the twice-born! He was frightened and holding out his hollowed open hands became standing. Seeing him, Atri was perturbed and he sat down saying at that time:

niSAdavaMzakartAsau babhUva vadatAM varAH | dhIvarAn asRjac cApi veNakalmaSasaMbhavAn || 46


ye cAnye vindhyanilayAs tathA parvatasaMzrayAH | adharmarucayo viprAs te tu vai veNakalmaSAH || 47


tataH punar mahAtmAnaH pANiM veNasya dakSiNam | araNIm iva saMrabdhA mamanthur jAtamanyavaH || 48


pRthus tasmAt samutpannaH karAj jvalanasaMnibhaH | dIpyamAnaH svavapuSA sAkSAd agnir iva jvalan || 49

`Speak eminent ones! This was the maker of the genealogy of Nishada. And moreover fishermen were created being brought about by the mortal stain of Vena, and others who inhabited the Vindhya range in that manner having mountain-ranges as dwelling-places and taking pleasure in wickedness. Sages! They indeed were of the moral stain of Vena. Thereupon, again the great souls agitated like the wood used for kindling of fire by attrition destroyed the left hand of Vena, it being born of indignation. From that hand Prithu was produced, resembling a fire. The flaming conception was manifestly his own marvelous beauty being like a blazing fire.

atha so`jagavaM nAma dhanur gRhya mahAravam | zarAMz ca divyAn rakSArthaM kavacaM ca mahAprabham || 50


tasmiJ jAte`tha bhUtAni saMprahRSTAni sarvazaH | samApetur mahAbhAgA veNas tu tridivaM yayau || 51


samutpannena bho viprAH satputreNa mahAtmanA | trAtaH sa puruSavyAghraH puMnAmno narakAt tadA || 52


taM samudrAz ca nadyaz ca ratnAny AdAya sarvazaH | toyAni cAbhiSekArthaM sarva evopatasthire || 53


pitAmahaz ca bhagavAn devair AGgirasaiH saha | sthAvarANi ca bhUtAni jaGgamAni ca sarvazaH || 54


samAgamya tadA vaiNyam abhyaSiJcan narAdhipam | mahatA rAjarAjena prajAs tenAnuraJjitAH || 55

Now uttering loud cries he grasped the bow named Ajagava and magical arrows and for the sake of protection, exceedingly brilliant armor. In that birth then, living beings excessively rejoiced, completely. Greatly fortunate ones! Honored sages! The departed Vena went to the most sacred heaven and by the great soul, the virtuously arisen son, the man-tiger was protected from the hell named pum at that time. The oceans and rivers and precious stones, et cetera and everywhere water for the purpose of consecrating were all attending, and Brahma and Vishnukrishna along with the devas and descendants of Angiras and everywhere moving and stationary living beings came together at that time and they consecrated Vainya as ruler of men. By the great king, by him, the people were delighted.

so`bhiSikto mahAtejA vidhivad dharmakovidaiH | AdhirAjye tadA rAjJAM pRthur vaiNyaH pratApavAn || 56


pitrAparaJjitAs tasya prajAs tenAnuraJjitAH | anurAgAt tatas tasya nAma rAjAbhyajAyata || 57


Apas tastambhire tasya samudram abhiyAsyataH | parvatAz ca dadur mArgaM dhvajabhaGgaz ca nAbhavat || 58


akRSTapacyA pRthivI sidhyanty annAni cintanAt | sarvakAmadughA gAvaH puTake puTake madhu || 59

He was enthroned as a demigod according to rule by those experienced in custom. At that time the royal government of the kings was by the powerful Prithu Vainya. Of his people that were not charmed by the father, they were conciliated by him. After that from the conciliation he was able to claim as his birthright the name king. Water was arrested also as by magic at his going to the ocean, and the mountains gave up the way, and there was no fall of the banner. The earth gave fruits without having been ploughed and food was effected from thinking. Cows yielded everything wished for and in every pocket cavity was sweet delicious honey.

etasminn eva kAle tu yajJe paitAmahe zubhe | sUtaH sUtyAM samutpannaH sautye`hani mahAmatiH || 60


tasminn eva mahAyajJe jajJe prAjJo`tha mAgadhaH | pRthoH stavArthaM tau tatra samAhUtau maharSibhiH || 61


tAv Ucur RSayaH sarve stUyatAm eSa pArthivaH | karmaitad anurUpaM vAM pAtraM cAyaM narAdhipaH || 62


tAv Ucatus tadA sarvAMs tAn RSIn sUtamAgadhau | AvAM devAn RSIMz caiva prINayAvaH svakarmabhiH || 63


na cAsya vidmo vai karma nAma vA lakSaNaM yazaH | stotraM yenAsya kuryAva rAjJas tejasvino dvijAH || 64


RSibhis tau niyuktau tu bhaviSyaiH stUyatAm iti | yAni karmANi kRtavAn pRthuH pazcAn mahAbalaH || 65


tataH prabhRti vai loke staveSu munisattamAH | AzIrvAdAH prayujyante sUtamAgadhabandibhiH || 66


tayoH stavAnte suprItaH pRthuH prAdAt prajezvaraH | anUpadezaM sUtAya magadhaM mAgadhAya ca || 67

In this time certainly was an auspicious sacrifice presided over by Brahma. And the clever Suta was arisen from it on the day devoted to soma-pressing in the place where it is pressed out and then in that great sacrifice was born the intelligence customary among the Magadhas. For the purpose of Prithu`s panegyrics they both were summoned to that place by the great poets. To them both all the great poets said: `Let you praise this earth king, this work is suitable for you both and this man-ruler is a competent person. Both Suta and Magadha then said to all the poets: `We both will cause the devas and certainly the poets to be pleased by our own actions. And Sages! Truly, it is not his wisdom or action or name or characteristic or renown by which we may do the eulogy of the energetic king. The poets spoke to them: `By the future then let you praise in this manner, being the doer of which work, Prithu afterwords will be very powerful. Chief sages! Consequently was the commencement in the whole world of praises that benedictions by the heralds Suta and Magadha are used. At the end of both their praises the very delighted lord of creatures Prithu presented a country by the river to Suta and the country of Magadha to Magadha.

taM dRSTvA paramaprItAH prajAH procur manISiNaH | vRttInAm eSa vo dAtA bhaviSyati narAdhipaH || 68


tato vaiNyaM mahAtmAnaM prajAH samabhidudruvuH | tvaM no vRttiM vidhatsveti maharSivacanAt tadA || 69


so`bhidrutaH prajAbhis tu prajAhitacikIrSayA | dhanur gRhya pRSatkAMz ca pRthivIm Adravad balI || 70


tato vaiNyabhayatrastA gaur bhUtvA prAdravan mahI | tAM pRthur dhanur AdAya dravantIm anvadhAvata || 71


sA lokAn brahmalokAdIn gatvA vaiNyabhayAt tadA | pradadarzAgrato vaiNyaM pragRhItazarAsanam || 72


jvaladbhir nizitair bANair dIptatejasam antataH | mahAyogaM mahAtmAnaM durdharSam amarair api || 73

Seeing him the people were exceedingly rejoiced and the thoughtful sages announced: `This man-ruler will be your creditor and means of existence. As a result the people hastened to the great soul Vainya: `You will cause to give our means of existence. At the great poets advice and being approached by the people and wishing to make benefits for the people, the powerful soldier grasped the bow and arrows and hastened towards the earth. Consequently quivering from fear of Vainya the earth became a cow and escaped safely. Seizing the bow Prithu hastened in pursuit of her. She, beginning with Brahmaloka had gone to the worlds from fear of Vainya at that time and Vainya was visible in front holding forth armed bow. At the end then the great souled yogin was unconquerable by the immortals because of the blazing, sharp-falling arrows radiant with glory.

alabhantI tu sA trANaM vaiNyam evAnvapadyata | kRtAJjalipuTA bhUtvA pUjyA lokais tribhis tadA || 74


uvAca vaiNyaM nAdharmaM strIvadhe paripazyasi | kathaM dhArayitA cAsi prajA rAjan vinA mayA || 75


mayi lokAH sthitA rAjan mayedaM dhAryate jagat | madvinAze vinazyeyuH prajAH pArthiva viddhi tat || 76


na mAm arhasi hantuM vai zreyaz cet tvaM cikIrSasi | prajAnAM pRthivIpAla zRNu cedaM vaco mama || 77


upAyataH samArabdhAH sarve sidhyanty upakramAH | upAyaM pazya yena tvaM dhArayethAH prajAm imAm || 78


hatvApi mAM na zaktas tvaM prajAnAM poSaNe nRpa | anukUlA bhaviSyAmi yaccha kopaM mahAmate || 79


avadhyAM ca striyaM prAhus tiryagyonigateSv api | yady evaM pRthivIpAla na dharmaM tyaktum arhasi || 80


evaM bahuvidhaM vAkyaM zrutvA rAjA mahAmanAH | kopaM nigRhya dharmAtmA vasudhAm idam abravIt || 81

Indeed, not gaining protection she certainly followed Vainya and at that time becoming reverential with hands joined together and having been worshiped by the three worlds, said to Vainya: `Do you not see wickedness in the slaying of a woman? And king! How will you be the maintainer of the people without me? King! In me the world is situated, by me this which moves and is alive is maintained. In my destruction the people will be destroyed and that relating to the earth burst asunder. You will not be able to kill me, truly as well, you wishing the prosperity of the people. Prithvipala! And listen to this command of mine. By some means taken in hand all undertakings are accomplished. Rightly understanding that by which one reaches ones` aim will be able to cause the protection of these people. Prince! Although in killing me you will not be nourishing the people. Highly esteemed one! Abandon passion and I will be agreeable. And a woman has been declared inviolable though gone to the state of the womb of an animal. If this be so Prithvipala, abandoning custom is not suitable. Certainly having heard the diversity of speech, the virtuous and great-minded king holding back liberal passion said this.

pRthur uvAca


ekasyArthe tu yo hanyAd Atmano vA parasya vA | bahUn vA prANino`nantaM bhavet tasyeha pAtakam || 82


sukham edhanti bahavo yasmiMs tu nihate`zubhe | tasmin hate nAsti bhadre pAtakaM copapAtakam || 83


so`haM prajAnimittaM tvAM haniSyAmi vasuMdhare | yadi me vacanAn nAdya kariSyasi jagaddhitam || 84


tvAM nihatyAdya bANena macchAsanaparAGmukhIm | AtmAnaM prathayitvAhaM prajA dhArayitA svayam || 85


sA tvaM zAsanam AsthAya mama dharmabhRtAM vare | saMjIvaya prajAH sarvAH samarthA hy asi dhAraNe || 86


duhitRtvaM ca me gaccha tata enam ahaM zaram | niyaccheyaM tvadvadhArtham udyantaM ghoradarzanam || 87

Prithu said: `Indeed, who, in the relation to one or many or of others may kill souls or the unlimited life, this will be the cause in this matter of his falling. And there are they which become greatly happy in the striking down of the bad. Indeed good lady! In that striking there will not be the cause of falling and minor offense. Oh earth! I am he that will kill you on account of the people, if my commands you will not do today for the benefit of the world. In your being struck now by the arrow for turning away from my government, I am revealing the soul, autonomic bearer of the people. Best of the law-supporters! You should establish my government with all the people living together and only you are competent in maintaining it. And mother, with you going to the condition of my daughter, I may hold back this arrow of frightful appearance held high for the purpose of your killing.

vasudhovAca


sarvam etad ahaM vIra vidhAsyAmi na saMzayaH | vatsaM tu mama saMpazya kSareyaM yena vatsalA || 88


samAM ca kuru sarvatra mAM tvaM dharmabhRtAM vara | yathA visyandamAnaM me kSIraM sarvatra bhAvayet || 89

The earth said: `Hero! No doubt all this I shall beg, yet consider my child by who I may give forth richly as a cow longing for her calf. Best of the law-supporters! And you do everything in my every case so that the milk of me does cause to be flowed abundantly everywhere.

lomaharSaNa uvAca


tata utsArayAmAsa zailAJ zatasahasrazaH | dhanuSkoTyA tadA vaiNyas tena zailA vivardhitAH || 90


nahi pUrvavisarge vai viSame pRthivItale | saMvibhAgaH purANAM vA grAmANAM vAbhavat tadA || 91


na sasyAni na gorakSyaM na kRSir na vaNikpathaH | naiva satyAnRtaM cAsIn na lobho na ca matsaraH || 92


vaivasvate`ntare tasmin sAMprataM samupasthite | vaiNyAt prabhRti vai viprAH sarvasyaitasya saMbhavaH || 93


yatra yatra samaM tv asyA bhUmer AsIt tadA dvijAH | tatra tatra prajAH sarvA nivAsaM samarocayan || 94


AhAraH phalamUlAni prajAnAm abhavat tadA | kRcchreNa mahatA yukta ity evam anuzuzruma || 95


sa kalpayitvA vatsaM tu manuM svAyaMbhuvaM prabhum | svapANau puruSavyAghro dudoha pRthivIM tataH || 96


sasyajAtAni sarvANi pRthur vaiNyaH pratApavAn | tenAnnena prajAH sarvA vartante`dyApi sarvazaH || 97

Lomaharshana said: `Consequently a hundred thousand mountains Vainya caused to be set in arrangement by sevens at that time with the curved end of the bow and by that the mountains were augmented. Surely not in the previous detailed creation in the terrestrial regions at that time was there a partition belonging to ancient times or of the villages. There was no corn, no cattle breeding, no agriculture, no trade, and not so the practice of truth and falsehood, and there was not the desire nor passion for it. In that period of Vaivasvata belonging to the present time it was begun. Sages! From Vainya was the commencement, truly, of all this being brought about. Brahmans! Wherever, in the same place on the earth he was then, there all the people found pleasure of the dwelling-place. The food of the people was fruits and roots at that time and connected with great difficulty, thus in this manner it was heard repeatedly. He had made the arrangement with the young of the mighty Svayambhu manu and consequently the man-tiger by his own hand squeezed out milk of the earth. Corn was grown by all classes of people and by the victuals of the splendorous Prithu Vainya all the people collectively subsist to this day.

RSayaz ca tadA devAH pitaro`tha sarIsRpAH | daityA yakSAH puNyajanA gandharvAH parvatA nagAH || 98


ete purA dvijazreSThA duduhur dharaNIM kila | kSIraM vatsaz ca pAtraM ca teSAM dogdhA pRthak pRthak || 99


RSINAm abhavat somo vatso dogdhA bRhaspatiH | kSIraM teSAM tapo brahma pAtraM chandAMsi bho dvijAH || 100


devAnAM kAJcanaM pAtraM vatsas teSAM zatakratuH | kSIram ojaskaraM caiva dogdhA ca bhagavAn raviH || 101


pitRRNAM rAjataM pAtraM yamo vatsaH pratApavAn | antakaz cAbhavad dogdhA kSIraM teSAM sudhA smRtA || 102


nAgAnAM takSako vatsaH pAtraM cAlAbusaMjJakam | dogdhA tv airAvato nAgas teSAM kSIraM viSaM smRtam || 103


asurANAM madhur dogdhA kSIraM mAyAmayaM smRtam | virocanas tu vatso`bhUd AyasaM pAtram eva ca || 104


yakSANAm AmapAtraM tu vatso vaizravaNaH prabhuH | dogdhA rajatanAbhas tu kSIrAntardhAnam eva ca || 105


sumAlI rAkSasendrANAM vatsaH kSIraM ca zoNitam | dogdhA rajatanAbhas tu kapAlaM pAtram eva ca || 106


gandharvANAM citraratho vatsaH pAtraM ca paGkajam | dogdhA ca suruciH kSIraM teSAM gandhaH zuciH smRtaH || 107


zailaM pAtraM parvatAnAM kSIraM ratnauSadhIs tathA | vatsas tu himavAn AsId dogdhA merur mahAgiriH || 108


plakSo vatsas tu vRkSANAM dogdhA zAlas tu puSpitaH | pAlAzapAtraM kSIraM ca chinnadagdhaprarohaNam || 109

And at that time the poets, the devas, the fathers then, the snakes, the daityas, the yakshas and the rakshasas, the gandharvas, the unmoving mountains, these at first squeezed out milk on the soil it is so reported, oh best among the twice-born!. The milk and the young and the vessel and their milkers were one by one separate. The rishis young was the juice extract and the milker Brihaspati, their milk was the penance of Brahma and the vessel the sacred hymns, oh honored brahmans! The devas` vessel was gold and their young was the hundredfold power of Indra, and so the milk was the producing of energy and the milker was the divine sun. The vessel of the fathers was silver and the young was Yama full of splendor, and death was their milker and their milk is remembered as a good drink. Of the serpent-demons the young was Takshaka and the vessel was understood as the gourd, the milker was the naga Airavata and their milk is remembered as venom. The milker of the asuras was Madhu and the milk is remembered as the magical, the young was Virocana and so the vessel was iron. The vessel of the yakshas was unannealed and the young was the mighty Kubera, the milker was Rajatanabha and so the milk was invisibility. The young of the chief of the rakshasas was Sumali and the milk was blood, the milker was Rajatanabha and so the vessel was the skull-bowl. The young of the gandharvas was Citraratha and the vessel was the lotus and the milker was Suruci and their milk is remembered as pure fragrance. The vessel of the mountains was stone in that manner, the milk was gems containing light, the young was the Himalaya and the milker was the great mountain Meru. The young of the trees was the fig tree and the milk was the flowering shal, the leaf was the vessel and the milk was being cut, burnt and germinating.

seyaM dhAtrI vidhAtrI ca pAvanI ca vasuMdharA | carAcarasya sarvasya pratiSThA yonir eva ca || 110


sarvakAmadughA dogdhrI sarvasasyaprarohaNI | AsId iyaM samudrAntA medinI parivizrutA || 111


madhukaiTabhayoH kRtsnA medasA samabhiplutA | teneyaM medinI devI ucyate brahmavAdibhiH || 112


tato`bhyupagamAd rAjJaH pRthor vaiNyasya bho dvijAH | duhitRtvam anuprAptA devI pRthvIti cocyate || 113


pRthunA pravibhaktA ca zodhitA ca vasuMdharA | sasyAkaravatI sphItA purapattanazAlinI || 114

She was the earth containing wealth, this female supporter and creator and protector and so the foundation of all moving and fixed thing beings, yielding everything wished for and giving milk and germinating all kinds of grain and having abundant fertility, and this she was reaching to the sea it is abundantly heard. Because of this fertility both Madhu and Kaitabha were being entirely covered with fat and so the expounders of the veda found her suitable as a goddess. Honored brahmans! Consequently, assenting to the king Prithu Vainya and obtaining to the condition of daughter, the goddess is accustomed as Prithvi in this manner. The earth was cleansed and divided by Prithu and became flourishing in grain tribute and abounding in cities and towns.

evaMprabhAvo vaiNyaH sa rAjAsId rAjasattamaH | namasyaz caiva pUjyaz ca bhUtagrAmair na saMzayaH || 115


brAhmaNaiz ca mahAbhAgair vedavedAGgapAragaiH | pRthur eva namaskAryo brahmayoniH sanAtanaH || 116


pArthivaiz ca mahAbhAgaiH pArthivatvam ihecchubhiH | AdirAjo namaskAryaH pRthur vaiNyaH pratApavAn || 117


yodhair api ca vikrAntaiH prAptukAmair jayaM yudhi | AdirAjo namaskAryo yodhAnAM prathamo nRpaH || 118


yo hi yoddhA raNaM yAti kIrtayitvA pRthuM nRpam | sa ghorarUpAt saMgrAmAt kSemI bhavati kIrtimAn || 119


vaizyair api ca vittADhyair vaizyavRttividhAyibhiH | pRthur eva namaskAryo vRttidAtA mahAyazAH || 120


tathaiva zUdraiH zucibhis trivarNaparicAribhiH | pRthur eva namaskAryaH zreyaH param ihepsubhiH || 121


ete vatsavizeSAz ca dogdhAraH kSIram eva ca | pAtrANi ca mayoktAni kiM bhUyo varNayAmi vaH || 122

In such a manner the majestic king Vainya was the best of kings and so deserving homage as an honorable man by the host of living beings, there is no doubt. And by brahmans and highly distinguished persons and those who have gone through the veda, so is the ancient Prithu intent on union with Brahma to be worshiped. And by the virtuous lords of the earth and in this case by those wishing for royalty the splendorous first king Prithu Vainya is to be worshiped. And also by warriors and by the courageous with the desire to obtain victory in battle the first king and foremost prince of the warriors is to be worshiped. The warrior who goes into combat in the condition of mentioning prince Prithu, he will be caused to have the enjoyment of security and fame from the frightful phantom of conflict. And also by traders abounding in wealth and builders of trade so the very renowned maintainer is to be worshiped. In like manner by the lowest classes purely serving the three classes desiring in this case the highest, so is the beautiful Prithu to be worshiped. These special kind of young and the milkers and so the milk and vessels have been said by me, what more can I depict for you?