Those sages who considered the austerities as their wealth asked Sūta once again:—“Where did that Sattra (sacrificial session) of those persons of miraculous deeds take place? How long did it continue? How was it performed? How did Prabhañjana (the Windgod) recount the Purāṇa? Recount it in detail as we have great eagerness to hear it”.

Those sages who considered the austerities as their wealth asked Sūta once again:—“Where did that Sattra (sacrificial session) of those persons of miraculous deeds take place? How long did it continue? How was it performed? How did Prabhañjana (the Windgod) recount the Purāṇa? Recount it in detail as we have great eagerness to hear it”.

Those sages who considered the austerities as their wealth asked Sūta once again:—“Where did that Sattra (sacrificial session) of those persons of miraculous deeds take place? How long did it continue? How was it performed? How did Prabhañjana (the Windgod) recount the Purāṇa? Recount it in detail as we have great eagerness to hear it”.

“Listen to the narration as to where those self-possessed ones performed the excellent Sattra, how long it continued and how it was performed.

Desirous of creating the universe formerly, he (Brahma) discharged (everything) to those who performed the Tajña. They performed the highly meritorious Sattra for a thousand years.

Desirous of creating the universe formerly, he (Brahma) discharged (everything) to those who performed the Tajña. They performed the highly meritorious Sattra for a thousand years.

Desirous of creating the universe formerly, he (Brahma) discharged (everything) to those who performed the Tajña. They performed the highly meritorious Sattra for a thousand years.

The place where the rim of the whirling Dharmacakra (wheel of righteousness) broke down, became well known as Naimiṣa on account of that event. It is a place well-worshipped by the sages.

It is the place where the holy Gomatī river is resorted to by Siddhas and Cāraṇas. The Gomatī had a daughter in a trice and that is the Rohiṇī.

It is the place where the holy Gomatī river is resorted to by Siddhas and Cāraṇas. The Gomatī had a daughter in a trice and that is the Rohiṇī.

It is the place where King Kalmāṣapāda and Śakra met Śakti. It is the place where enmity broke out between Viśvāmitra and Vasiṣṭha.

It is the place where sage Parāśara was born of Adṛśyantī. Against his knowledge, Vasiṣṭha had to court discomfiture.

The expounders of Brahman thought of a mountain in Naimiṣa at that spot. Since they were born (rather—performed sacrifice—Vā.P. 2.13) in Naimiṣa, they are remembered as Naimiṣīyas.

The Sattra of those intelligent persons lasted for twelve years, when the Valorous Pururavas was ruling over the earth.

We have heard the report that, even when he enjoyed eighteen islands over the ocean, Pururavas was never contented with the jewels, due to his covetousness.

Urged by a divine messenger, Urvaśī made love to him. He sponsored this Sattra in the company of Urvaśī.

While King Pururavas ruled, the sages of the Naimiṣa forest performed the sacrificial session. The Gaṅgā conceived a brilliant foetus from the Fire-god. She deposited it on the mountain and it was transformed into gold. God Viśvakarmā himself, the god of great imagination who evolved the world, entered that sacrificial session of those sages of unbounded (immense) lustre (and) transformed the premises and enclosure of the sacrifice into a golden one.

While King Pururavas ruled, the sages of the Naimiṣa forest performed the sacrificial session. The Gaṅgā conceived a brilliant foetus from the Fire-god. She deposited it on the mountain and it was transformed into gold. God Viśvakarmā himself, the god of great imagination who evolved the world, entered that sacrificial session of those sages of unbounded (immense) lustre (and) transformed the premises and enclosure of the sacrifice into a golden one.

While King Pururavas ruled, the sages of the Naimiṣa forest performed the sacrificial session. The Gaṅgā conceived a brilliant foetus from the Fire-god. She deposited it on the mountain and it was transformed into gold. God Viśvakarmā himself, the god of great imagination who evolved the world, entered that sacrificial session of those sages of unbounded (immense) lustre (and) transformed the premises and enclosure of the sacrifice into a golden one.

Pururavas, the son of Iḍā came a-hunting to that region. Seeing that extremely wonderful enclosed place of the sacrifice made of gold, his wisdom was overcome (lit. struck down) by avarice and he began to seize it. Thereupon the residents of Naimiṣa became very much infuriated against the king.

Pururavas, the son of Iḍā came a-hunting to that region. Seeing that extremely wonderful enclosed place of the sacrifice made of gold, his wisdom was overcome (lit. struck down) by avarice and he began to seize it. Thereupon the residents of Naimiṣa became very much infuriated against the king.

The angry learned ascetics (who were devoted to penance) urged by the Devas hit him with Kuśa grasses, charged with thunderbolt. Pounded by the adamantine Kuśa grasses that king cast off his mortal body. The son of Urvaśī, fought there on the ground.

The angry learned ascetics (who were devoted to penance) urged by the Devas hit him with Kuśa grasses, charged with thunderbolt. Pounded by the adamantine Kuśa grasses that king cast off his mortal body. The son of Urvaśī, fought there on the ground.

Āyus, the righteous ruler of the earth whom they call the noble-souled father of Nahuṣa, obtained a high priority among those who got purificatory bath in the principal sacrifice of that sacrificial session. Having pacified the King that way, the sages, the knowers of Brahman, who themselves were the mūrtis (idols) of the calves of the cow in the form of the earth (?), began to perform the sacrificial session. In this sattra, the noble-souled ones observed celibacy.

Āyus, the righteous ruler of the earth whom they call the noble-souled father of Nahuṣa, obtained a high priority among those who got purificatory bath in the principal sacrifice of that sacrificial session. Having pacified the King that way, the sages, the knowers of Brahman, who themselves were the mūrtis (idols) of the calves of the cow in the form of the earth (?), began to perform the sacrificial session. In this sattra, the noble-souled ones observed celibacy.

Āyus, the righteous ruler of the earth whom they call the noble-souled father of Nahuṣa, obtained a high priority among those who got purificatory bath in the principal sacrifice of that sacrificial session. Having pacified the King that way, the sages, the knowers of Brahman, who themselves were the mūrtis (idols) of the calves of the cow in the form of the earth (?), began to perform the sacrificial session. In this sattra, the noble-souled ones observed celibacy.

They observed Brahmacarya as in the case of Viśvasṛjs (creators of the universe) formerly, when they were desirous of creating the universe. The king became endowed with the lustre of the sun and the fire. He shone like Indra with the sages and others around him, such as the anchorites Vālakhilyas fond of their friends, Marīcis; the unborn sages, They worshipped the Devas with hymns of praise and houses (?) and the Pitṛs by means of the holy rites befitting the Pitṛs. They duly worshipped the Gandharvas and others in accordance with their species. While propitiating, he remembered the Gandharvas and others. Thereafter, in other holy rites the Gandharvas sang Sāman hymns; the groups of Apsaras danced; the sages spoke words of wonderfully variegated letters and of splendid form.

They observed Brahmacarya as in the case of Viśvasṛjs (creators of the universe) formerly, when they were desirous of creating the universe. The king became endowed with the lustre of the sun and the fire. He shone like Indra with the sages and others around him, such as the anchorites Vālakhilyas fond of their friends, Marīcis; the unborn sages, They worshipped the Devas with hymns of praise and houses (?) and the Pitṛs by means of the holy rites befitting the Pitṛs. They duly worshipped the Gandharvas and others in accordance with their species. While propitiating, he remembered the Gandharvas and others. Thereafter, in other holy rites the Gandharvas sang Sāman hymns; the groups of Apsaras danced; the sages spoke words of wonderfully variegated letters and of splendid form.

They observed Brahmacarya as in the case of Viśvasṛjs (creators of the universe) formerly, when they were desirous of creating the universe. The king became endowed with the lustre of the sun and the fire. He shone like Indra with the sages and others around him, such as the anchorites Vālakhilyas fond of their friends, Marīcis; the unborn sages, They worshipped the Devas with hymns of praise and houses (?) and the Pitṛs by means of the holy rites befitting the Pitṛs. They duly worshipped the Gandharvas and others in accordance with their species. While propitiating, he remembered the Gandharvas and others. Thereafter, in other holy rites the Gandharvas sang Sāman hymns; the groups of Apsaras danced; the sages spoke words of wonderfully variegated letters and of splendid form.

They observed Brahmacarya as in the case of Viśvasṛjs (creators of the universe) formerly, when they were desirous of creating the universe. The king became endowed with the lustre of the sun and the fire. He shone like Indra with the sages and others around him, such as the anchorites Vālakhilyas fond of their friends, Marīcis; the unborn sages, They worshipped the Devas with hymns of praise and houses (?) and the Pitṛs by means of the holy rites befitting the Pitṛs. They duly worshipped the Gandharvas and others in accordance with their species. While propitiating, he remembered the Gandharvas and others. Thereafter, in other holy rites the Gandharvas sang Sāman hymns; the groups of Apsaras danced; the sages spoke words of wonderfully variegated letters and of splendid form.

They observed Brahmacarya as in the case of Viśvasṛjs (creators of the universe) formerly, when they were desirous of creating the universe. The king became endowed with the lustre of the sun and the fire. He shone like Indra with the sages and others around him, such as the anchorites Vālakhilyas fond of their friends, Marīcis; the unborn sages, They worshipped the Devas with hymns of praise and houses (?) and the Pitṛs by means of the holy rites befitting the Pitṛs. They duly worshipped the Gandharvas and others in accordance with their species. While propitiating, he remembered the Gandharvas and others. Thereafter, in other holy rites the Gandharvas sang Sāman hymns; the groups of Apsaras danced; the sages spoke words of wonderfully variegated letters and of splendid form.

The learned scholars chanted Mantras etc. They defeated their opponents by means of copious objections.

The sages were, great erudite scholars. They were experts in words, meanings and logical arguments. Nothing was seized from them. No Brahmarākṣasas entered the place and spoiled the Yajña. Neither the Daityas nor those with weapons with feather attached to them came there. There was no occasion for expiatory ac'ts and there was no poverty.

The sages were, great erudite scholars. They were experts in words, meanings and logical arguments. Nothing was seized from them. No Brahmarākṣasas entered the place and spoiled the Yajña. Neither the Daityas nor those with weapons with feather attached to them came there. There was no occasion for expiatory ac'ts and there was no poverty.

Due to the combination of efficiency, intellect and steady activity, the injunctions were duly carried out resulting in blessings. Thus the Sattra (sacrificial session) of those learned persons continued for twelve years.

That sacrifice of the sages residing in Naimiṣa was like that of the thunderbolt-bearing Indra. The elderly heroic and other Ṛtviks performed the Jyotiṣṭoma sacrifices separately. Riding on the backs (of horses?), they concluded all the sacrifices after distributing ten thousand (coins) as monetary gifts. After concluding their Yajña, all of them asked Vāyudeva (the wind god) the great lord of unmeasured vitality, O Brāhmaṇas, what I have been asked by you all. Urged (by them) the lord mentioned to them, the matter of his own race.

That sacrifice of the sages residing in Naimiṣa was like that of the thunderbolt-bearing Indra. The elderly heroic and other Ṛtviks performed the Jyotiṣṭoma sacrifices separately. Riding on the backs (of horses?), they concluded all the sacrifices after distributing ten thousand (coins) as monetary gifts. After concluding their Yajña, all of them asked Vāyudeva (the wind god) the great lord of unmeasured vitality, O Brāhmaṇas, what I have been asked by you all. Urged (by them) the lord mentioned to them, the matter of his own race.

That sacrifice of the sages residing in Naimiṣa was like that of the thunderbolt-bearing Indra. The elderly heroic and other Ṛtviks performed the Jyotiṣṭoma sacrifices separately. Riding on the backs (of horses?), they concluded all the sacrifices after distributing ten thousand (coins) as monetary gifts. After concluding their Yajña, all of them asked Vāyudeva (the wind god) the great lord of unmeasured vitality, O Brāhmaṇas, what I have been asked by you all. Urged (by them) the lord mentioned to them, the matter of his own race.

(Lord Wind) was the disciple of the self-born deity. He has perfect control over the sense organs. He sees every thing directly. He is endowed with the eight powers—Āṇimā (minuteness) and others. He is equipped with subtle limbs.

He sustains all the worlds by means of rains along with the winds blowing obliquely. The branches, the seven boughs, have been borne by him. (? the seven types of wind are probably alluded to). He protects the mobile and the immobile beings all round.

In his realm the seven times seven (forty-nine) Maruts are stationed.

In his realm the seven times seven (forty-nine) Maruts are stationed.

In his realm the seven times seven (forty-nine) Maruts are stationed.

He has been called Vācoraṇi (source of origin of speech like the Araṇi which is the source of fire) by persons who are clever in the science of sound and phonetics. With soft and gentle speech, he appeared to delight the sages.

O learned ones, conversant with the Purāṇas, O Brāhmaṇas, well disciplined in the knowledge of the Purāṇas, the lord (wind) recounted the story in a speech befitting the basis which is the Purāṇa.

All these narrations, O excellent Brāhmaṇas, are in accordance with what had transpired. This is an excellent great principle of the world of the sages. This Purāṇa has been formerly recounted by Brahmā. It contains excellent wisdom of the deities and the sages. It destroys all sins. I shall narrate it in detail its contents in due order.

All these narrations, O excellent Brāhmaṇas, are in accordance with what had transpired. This is an excellent great principle of the world of the sages. This Purāṇa has been formerly recounted by Brahmā. It contains excellent wisdom of the deities and the sages. It destroys all sins. I shall narrate it in detail its contents in due order.

All these narrations, O excellent Brāhmaṇas, are in accordance with what had transpired. This is an excellent great principle of the world of the sages. This Purāṇa has been formerly recounted by Brahmā. It contains excellent wisdom of the deities and the sages. It destroys all sins. I shall narrate it in detail its contents in due order.