Sūta said:: Understand the Devas with human appearance and descent who are being glorified.

Sūta said:: Understand the Devas with human appearance and descent who are being glorified.

Sūta said:: Understand the Devas with human appearance and descent who are being glorified.

The sages said:: What for was Viṣṇu born? How many Sambhūtis (births or incarnations of Viṣṇu) are remembered? How many of them are to occur in future? How many are the manifestations of the noble-souled one?

The sages said:: What for is he born again and again in excellent families of Brāhmaṇas and Kṣatriyas among beings. Recount it to us who (being inquisitive) enquire about it.

The sages said:: We wish to hear in detail about the activities of intelligent Kṛṣṇa, the destroyer of enemies. Kindly narrate duly the activities in the proper order. So also mention what are the manifestations of ṭhe lord.

The sages said:: We wish to hear in detail about the activities of intelligent Kṛṣṇa, the destroyer of enemies. Kindly narrate duly the activities in the proper order. So also mention what are the manifestations of ṭhe lord.

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The sages said:: It is that all-pervaḍṃg lord became the submarine fire called Aurva and Saṃvartaka. Stationed in the nether-worlds and within the ocean, he drank the Havis offerings in the form of water.

The sages said:: In the different Yugas, they (the learned sages) call him the lord with a thousand feet, a thousand rays, a thousand forms) and a thousand heads.

The sages said:: It is from his navel as holy as the sacred Araṇī (the piece of wood used for kindling sacred fire by attrition that the abode of Pitāmaha (the creator Brahmā) took its origin when the whole world was a vast ocean. It was a Paṅkaja (lotus) but not born of any Paṅka (mud).

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The sages said:: Formerly, on account of the intensity of her austerities, Aditi, who is an Araṇī (i.e. source of origin) of the Suras (gods) accommodated in her womb the lord as well as Indra. It was the lord who kept the group of Daityas very much, under check and restraint by the miscarriage of pregnancy (i.e. Daitya women became afraid of the lord so much so that they had abortions).

The sages said:: It was the lord who made Daityas lie down in water after making the regions (and worlds) the abodes of people, and after making Devas the shining residents of Heaven, he made Indra the lord of Suras.

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The sages said:: It is the lord who unifies moments, and sports by means of his age-old Yogic power. He is the leader of arrivals and departures (all sorts of movements and transits). He is the lord present everywhere in diverse ways.

The sages said:: He is the goal unto those who are endowed with piety. He is inaccessible to those of evil rites. He is the origin of the system of four castes and the protector of the same.

The sages said:: He is conversant with the four types of Vidyās (viz. Ānvīkṣikī, Trayī, Vārtā and Daṇḍanīti). He is the support of the four Āśramas (stages of life). He is the interstice of the quarters, Ether, Earth, waters, wind, fire, the two luminaries viz. moon and sun, he is identical with the lords of Yugas as well as the night-wanderers (demons?). He is reported as the greatest lord in the Vedas. He is spoken of as the greatest austerity. It is he whom they call the greatest one beyond darkness. He is the greatest one possessed of the Supreme Soul. He is the lord who is the foremost among Ādityas. He is the lord who is the cause of destruction of the Daityas,

The sages said:: He is conversant with the four types of Vidyās (viz. Ānvīkṣikī, Trayī, Vārtā and Daṇḍanīti). He is the support of the four Āśramas (stages of life). He is the interstice of the quarters, Ether, Earth, waters, wind, fire, the two luminaries viz. moon and sun, he is identical with the lords of Yugas as well as the night-wanderers (demons?). He is reported as the greatest lord in the Vedas. He is spoken of as the greatest austerity. It is he whom they call the greatest one beyond darkness. He is the greatest one possessed of the Supreme Soul. He is the lord who is the foremost among Ādityas. He is the lord who is the cause of destruction of the Daityas,

The sages said:: He is conversant with the four types of Vidyās (viz. Ānvīkṣikī, Trayī, Vārtā and Daṇḍanīti). He is the support of the four Āśramas (stages of life). He is the interstice of the quarters, Ether, Earth, waters, wind, fire, the two luminaries viz. moon and sun, he is identical with the lords of Yugas as well as the night-wanderers (demons?). He is reported as the greatest lord in the Vedas. He is spoken of as the greatest austerity. It is he whom they call the greatest one beyond darkness. He is the greatest one possessed of the Supreme Soul. He is the lord who is the foremost among Ādityas. He is the lord who is the cause of destruction of the Daityas,

The sages said:: He is the bridge (or boundary) among bounds of the worlds (?); he is the holy sacrifice among those of middling holy rites. He is the Vedya (one who is to be known) to the scholars in Vedic lore. He is the lord of those who are of powerful souls. To the living beings, he is like the Soma (Moon). To those of fiery splendour he is like fire. Among human beings he is the Manu. He is the penance of sages, performers of penance. To those who are contented with good behaviour he is modesty, he is the splendid grandeur of those possessing glorious splendour.

The sages said:: He is the bridge (or boundary) among bounds of the worlds (?); he is the holy sacrifice among those of middling holy rites. He is the Vedya (one who is to be known) to the scholars in Vedic lore. He is the lord of those who are of powerful souls. To the living beings, he is like the Soma (Moon). To those of fiery splendour he is like fire. Among human beings he is the Manu. He is the penance of sages, performers of penance. To those who are contented with good behaviour he is modesty, he is the splendid grandeur of those possessing glorious splendour.

The sages said:: He is the bridge (or boundary) among bounds of the worlds (?); he is the holy sacrifice among those of middling holy rites. He is the Vedya (one who is to be known) to the scholars in Vedic lore. He is the lord of those who are of powerful souls. To the living beings, he is like the Soma (Moon). To those of fiery splendour he is like fire. Among human beings he is the Manu. He is the penance of sages, performers of penance. To those who are contented with good behaviour he is modesty, he is the splendid grandeur of those possessing glorious splendour.

The sages said:: He is the Vigraha (Body) of all the embodied beings. He is the velocity of those who are in speed (?)

The sages said:: He is the Vigraha (Body) of all the embodied beings. He is the velocity of those who are in speed (?)

The sages said:: He is the Vigraha (Body) of all the embodied beings. He is the velocity of those who are in speed (?)

The sages said:: (?) Foetus originated from semen virile through its assimilative rasa—bodily fluid. It is there that water is mixed initially (?). This is called the Saumya Rāśi. The foetus that is solidified [lit. born of Aśman, stone-solid] is called the second Rāśi. One should know that semen is of the nature of Soma and Menstrual blood is of the nature of fire.

The sages said:: (?) Foetus originated from semen virile through its assimilative rasa—bodily fluid. It is there that water is mixed initially (?). This is called the Saumya Rāśi. The foetus that is solidified [lit. born of Aśman, stone-solid] is called the second Rāśi. One should know that semen is of the nature of Soma and Menstrual blood is of the nature of fire.

The sages said:: These two Evolutes follow Rasa. In the Semen the moon and the fire are present. Semen belongs to the category of Kapha (a humour in the body) and Menstrual blood shall be in the category of Pitta (Bile, a humour in the body).

The sages said:: The place of Kapha is the heart. Pitta settles in the navel. The heart is in the middle of the body. It is remembered as the abode of the mind.

The sages said:: The navel is fixed in the belly and it is there that the shining gastric fire is present. Mind should be known as Prajāpati and Kapha is considered to be Soma.

The sages said:: Pitta is remembered as Agni (fire). Thus Universe is here of the nature of fire and the Moon.

The sages said:: Pitta is remembered as Agni (fire). Thus Universe is here of the nature of fire and the Moon.

The sages said:: The five vital airs are Prāṇa, Apāna, Samāna, Udāna and Vyāna. The vital air Prāṇa moves round developing the great soul.

The sages said:: Apāna develops the lower body. Udāna develops half of the soul, Vyāna is so called because it is scattered (i.e. spreads all over the body). Samāna is present in every Joint.

The sages said:: It then gets access to the element through the sense organs.

The sages said:: It then gets access to the element through the sense organs.

The sages said:: It then gets access to the element through the sense organs.

The sages said:: It then gets access to the element through the sense organs.

The sages said:: How did Viṣṇu attain the state of being a man in this mortal world? O intelligent one, this is our doubt. This is a great wonder, a miracle.

The sages said:: He is the ultimate goal of all who attain their goal. How did he assume a human body? We wish to hear about the activities of Viṣṇu in due order.

The sages said:: Viṣṇu is the greatest miracle. He is mentioned so by even the lords of Devas.

The sages said:: Viṣṇu is the greatest miracle. He is mentioned so by even the lords of Devas.

Sūta said;: I shall recount unto you the manifestation of the noble-souled lord. I shall tell you. how the lord of great penance incarnated among human beings on account of the course of Bhṛgu, due to his fault of killing the wife of Bhṛgu. During the final periods of Yugas, he takes birth for the accomplishment of the task of the Devas. Understand the details of the divine person of Viṣṇu even as I recount.

Sūta said;: I shall recount unto you the manifestation of the noble-souled lord. I shall tell you. how the lord of great penance incarnated among human beings on account of the course of Bhṛgu, due to his fault of killing the wife of Bhṛgu. During the final periods of Yugas, he takes birth for the accomplishment of the task of the Devas. Understand the details of the divine person of Viṣṇu even as I recount.

Sūta said;: I shall recount unto you the manifestation of the noble-souled lord. I shall tell you. how the lord of great penance incarnated among human beings on account of the course of Bhṛgu, due to his fault of killing the wife of Bhṛgu. During the final periods of Yugas, he takes birth for the accomplishment of the task of the Devas. Understand the details of the divine person of Viṣṇu even as I recount.

Sūta said;: When the yuga-dharma (the devout activities peculiar to a Yuga) becomes reversed, when the time becomes slack and ineffective, the lord is born among human beings in order to establish Dharma (Virtue). (These incarnations are) due to the curse of Bhṛgu brought about by the Devas and Asuras.

The sages enquired: How did the lord become subject to this utterance—“brought about by the Devas and Asuras”. This we wish to understand. What for and how did this incident of the Devas and Asuras take place.

Sūta explained:: Understand all of you how this incident (of tussle between Devas and Asuras came about, even as I narrate the same.

Sūta explained:: Understand all of you how this incident (of tussle between Devas and Asuras came about, even as I narrate the same.

Sūta explained:: Understand all of you how this incident (of tussle between Devas and Asuras came about, even as I narrate the same.

Sūta explained:: Understand all of you how this incident (of tussle between Devas and Asuras came about, even as I narrate the same.

Sūta explained:: Understand all of you how this incident (of tussle between Devas and Asuras came about, even as I narrate the same.

Sūta explained:: In this Varāha Kalpa, twelve ending with Saṇḍāmarka are remembered. Even as I recount them listen to them succinctly by their names.

Sūta explained:: The first battle was fought by Narasiṃha (originating from the Man-lion incarnation of Viṣṇu). The second one (by) Vāmana (originating from the incarnation as a Dwarf). The third one is Varāha (originating from the Boar-incarnation of Viṣṇu) and the fourth battle (took place at the time of churning of the ocean of milk for the sake of nectar.

Sūta explained:: The fifth battle was a terrible one named Tārakāmaya caused by the abduction of Tārā by Candra. The sixth of those battles was (known as) the Āḍībaka and Traipura war is remembered as the seventh.

Sūta explained:: Andhakāra is the eighth one among them. Dhvaja is remembered as the ninth. Vārtra (pertaining to Vṛtra) is the tenth horrible battle. Halāhala is remembered as the battle thereafter (i.e. the eleventh).

Sūta explained:: Kolāhala, another terrible battle is remembered as the twelfth among them.

Sūta explained:: When the three worlds were measured up (by Vāmana’s three steps) Bali was bound over by Vāmana. When the groups of the Devas were rejected, Hiraṇyākṣa was killed in a dual combat. That Daitya who had great strength and virility and who had never been defeated, was split into two by Varāha (Boar) with his curved teeth.

Sūta explained:: When the three worlds were measured up (by Vāmana’s three steps) Bali was bound over by Vāmana. When the groups of the Devas were rejected, Hiraṇyākṣa was killed in a dual combat. That Daitya who had great strength and virility and who had never been defeated, was split into two by Varāha (Boar) with his curved teeth.

Sūta explained:: Prahlāda was defeated by Indra in the battle that followed the churning of the ocean for the sake of nectar Virocana who was the son of Prahlāda and who always attempted to slay Indra was killed by Indra himself by means of his exploits in the Tārakāmaya battle.

Sūta explained:: Prahlāda was defeated by Indra in the battle that followed the churning of the ocean for the sake of nectar Virocana who was the son of Prahlāda and who always attempted to slay Indra was killed by Indra himself by means of his exploits in the Tārakāmaya battle.

Sūta explained:: When the Devas became incapable of enduring the great power of the Asuras, the demons were killed by Śiva in the course of Tripura battle.

Sūta explained:: When the Devas became incapable of enduring the great power of the Asuras, the demons were killed by Śiva in the course of Tripura battle.

Sūta explained:: When the Devas became incapable of enduring the great power of the Asuras, the demons were killed by Śiva in the course of Tripura battle.

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Sūta explained:: Hiraṇyakaśipu shone as the king and ruler of the three worlds for ten crores of years increased by seven million and two hundred and eighty thousand years.

Sūta explained:: As a hereditary ruler Bali reigned for ten crores thirty million and sixty thousand years (i.e. 13 crores and 60 thousand years).

Sūta explained:: In the company of Rākṣasas, Prahlāda reigned victorious for as many years as the period of administration, of Bali.

Sūta explained:: These three were very famous as the Indras of the Asuras. They had great brilliance, strength and splendour.

Sūta explained:: Thereafter, Śukra cursed the realm extending to a period of ten Yugas. Then these three worlds of Bali were overrun by Mahendra.

Sūta explained:: Thereafter, Śukra cursed the realm extending to a period of ten Yugas. Then these three worlds of Bali were overrun by Mahendra.

Sūta explained:: Thereafter, Śukra cursed the realm extending to a period of ten Yugas. Then these three worlds of Bali were overrun by Mahendra.

Sūta explained:: “Why has this happened? Even as we are widely awake, Yajña has abandoned our kingdom and gone to the Devas. We cannot stay here to-day. Let us enter Rasātala”.

Sūta explained:: On being told thus, Śukra became dejected. Consoling them with his words he said—“O Asuras, do not be afraid. I shall sustain you all by means of my spiritual brilliance.

Sūta explained:: Rainfall, medicinal herbs, Rasā (the world) and other things whatsoever—let all these things entirely remain with the Suras. The sin will be theirs (?)

Sūta explained:: “I shall give them all to you. It is being held up by me”.

Sūta explained:: “I shall give them all to you. It is being held up by me”.

Sūta explained:: “I shall give them all to you. It is being held up by me”.

Sūta explained:: Thereafter, the excited Devas approached Dānavas and killed them. On being killed by them, Dānavas rushed to Kāvya himself.

Sūta explained:: On seeing them suddenly attacked by the Devas Kāvya protected the frightened sons of Diti from the Devas.

Sūta explained:: On seeing the Devas standing there steadily, Kāvya thought that it was fate. After meditating and remembering, the earlier happenings he said to Dānavas:—

Sūta explained:: On seeing the Devas standing there steadily, Kāvya thought that it was fate. After meditating and remembering, the earlier happenings he said to Dānavas:—

Sūta explained:: On seeing the Devas standing there steadily, Kāvya thought that it was fate. After meditating and remembering, the earlier happenings he said to Dānavas:—

Sūta explained:: On seeing the Devas standing there steadily, Kāvya thought that it was fate. After meditating and remembering, the earlier happenings he said to Dānavas:—

Sūta explained:: On seeing the Devas standing there steadily, Kāvya thought that it was fate. After meditating and remembering, the earlier happenings he said to Dānavas:—

Sūta explained:: On seeing the Devas standing there steadily, Kāvya thought that it was fate. After meditating and remembering, the earlier happenings he said to Dānavas:—

Sūta explained:: On seeing the Devas standing there steadily, Kāvya thought that it was fate. After meditating and remembering, the earlier happenings he said to Dānavas:—

Sūta explained:: On seeing the Devas standing there steadily, Kāvya thought that it was fate. After meditating and remembering, the earlier happenings he said to Dānavas:—

Sūta explained:: After consulting (one another) the Asuras said to the Devas:—“We all have laid down our weapons. All of you can pass on to the worlds (i.e. occupy them). Covered with bark garments we shall perform austerities in the forest”.

Sūta explained:: After consulting (one another) the Asuras said to the Devas:—“We all have laid down our weapons. All of you can pass on to the worlds (i.e. occupy them). Covered with bark garments we shall perform austerities in the forest”.

Sūta explained:: After consulting (one another) the Asuras said to the Devas:—“We all have laid down our weapons. All of you can pass on to the worlds (i.e. occupy them). Covered with bark garments we shall perform austerities in the forest”.

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Sūta explained:: Thereafter, Kuṇḍadhara was employed by the lord as the person producing the smoke for him.

Sūta explained:: Thereafter, Kuṇḍadhara was employed by the lord as the person producing the smoke for him.

Sūta explained:: Thereafter, Kuṇḍadhara was employed by the lord as the person producing the smoke for him.

Sūta explained:: Thereafter, Kuṇḍadhara was employed by the lord as the person producing the smoke for him.

Sūta explained:: (They thought thus):—“When the weapons have been set aside, when freedom from fear has already been accorded, when our Ācārya (Preceptor) has undertaken holy-rites and observances, these Devas have abrogated (unilaterally) the agreement. They are desirous of killing their enemies”. (Then they told one another) “You are now devoid of an Ācārya. Welfare unto you. You had trusted them. We are all engaged in penance wearing bark garments and deer-skins. We are incapable of any action and are devoid of activities, properties and possessions. We are not at all competent to conquer the Devas in a battle. Without being engaged in battle we shall seek refuge in the mother of the preceptor”.

Sūta explained:: (They thought thus):—“When the weapons have been set aside, when freedom from fear has already been accorded, when our Ācārya (Preceptor) has undertaken holy-rites and observances, these Devas have abrogated (unilaterally) the agreement. They are desirous of killing their enemies”. (Then they told one another) “You are now devoid of an Ācārya. Welfare unto you. You had trusted them. We are all engaged in penance wearing bark garments and deer-skins. We are incapable of any action and are devoid of activities, properties and possessions. We are not at all competent to conquer the Devas in a battle. Without being engaged in battle we shall seek refuge in the mother of the preceptor”.

Sūta explained:: (They thought thus):—“When the weapons have been set aside, when freedom from fear has already been accorded, when our Ācārya (Preceptor) has undertaken holy-rites and observances, these Devas have abrogated (unilaterally) the agreement. They are desirous of killing their enemies”. (Then they told one another) “You are now devoid of an Ācārya. Welfare unto you. You had trusted them. We are all engaged in penance wearing bark garments and deer-skins. We are incapable of any action and are devoid of activities, properties and possessions. We are not at all competent to conquer the Devas in a battle. Without being engaged in battle we shall seek refuge in the mother of the preceptor”.

Sūta explained:: Thereafter, those frightened Asuras resorted (to her). Freedom from fear (Assurance of protection) was granted by her to those frightened Daityas who sought freedom from fear.

Sūta explained:: Our seeing the Asuras being taken under her protection, the Devas pondered over their strength and weakness and then struck at the Asuras violently.

Sūta explained:: On seeing the Asuras being slain by the Devas, the infuriated gentle lady (the mother of the preceptor) spoke to them “I shall cause the destruction of Indra”.

Sūta explained:: With great agitation and fury, she paralyzed Indra quickly and went away from that place. On seeing Indra benumbed and immobilised, the Devas became frightened. On seeing Indra thus brought under control, the Devas ran off from that place like deluded ones.

Sūta explained:: With great agitation and fury, she paralyzed Indra quickly and went away from that place. On seeing Indra benumbed and immobilised, the Devas became frightened. On seeing Indra thus brought under control, the Devas ran off from that place like deluded ones.

Sūta explained:: “Enter me, O lord of Suras,” said he. “Welfare unto you. I shall take you away”.

Sūta explained:: On seeing that Indra was saved by Viṣṇu, the gentle lady became furious and spoke these words:—“I shall burn you, O Indra with my power along with Viṣṇu, even as all the living beings witness the same. Let the power of my penance be seen”.

Sūta explained:: On seeing that Indra was saved by Viṣṇu, the gentle lady became furious and spoke these words:—“I shall burn you, O Indra with my power along with Viṣṇu, even as all the living beings witness the same. Let the power of my penance be seen”.

Sūta explained:: “How shall both of us get released together” said Viṣṇu to Indra.” Indra then said—“O lord, kill her before she burns us. I shall be particularly attacked. Kill this lady. Do not delay”. Thereupon Viṣṇu closely watched her and got ready for causing the death of that woman.

Sūta explained:: “How shall both of us get released together” said Viṣṇu to Indra.” Indra then said—“O lord, kill her before she burns us. I shall be particularly attacked. Kill this lady. Do not delay”. Thereupon Viṣṇu closely watched her and got ready for causing the death of that woman.

Sūta explained:: Thereafter, bearing in mind, that Indra was in trouble, lord the destroyer of the enemies of Suras, hastened Viṣṇu in his action. He wanted to be quicker than the mother of Kāvya who was also in a hurry. Viṣṇu was aware that what he was desirous of doing was a cruel deed. Becoming furious he pierced her head with his weapon and cut it into three parts.

Sūta explained:: Thereafter, bearing in mind, that Indra was in trouble, lord the destroyer of the enemies of Suras, hastened Viṣṇu in his action. He wanted to be quicker than the mother of Kāvya who was also in a hurry. Viṣṇu was aware that what he was desirous of doing was a cruel deed. Becoming furious he pierced her head with his weapon and cut it into three parts.

Sūta explained:: On observing that horrible slaughter, of a woman his wife, Bhṛgu the powerful one became angry. Then, due to the murder of his wife, Viṣṇu was cursed by Bhṛgu.

Sūta explained:: “Since a woman who should not be killed has been killed by you, though you are conversant with what is righteousness, you will have to take birth among human beings for seven times”.

Sūta explained:: Thereafter on account of that curse the lord is born again and again among human beings here (in this world), for the welfare of all the worlds, whenever there is a destruction of piety and virtue.

Sūta explained:: After speaking to Viṣṇu, he himself took up the head and joined it to the body. After putting them together, he spoke these words:—

Sūta explained:: “I shall make you who have been killed by Viṣṇu actually regain your lost life. If the entire range of pious activities is known to me, if all virtuous holy rites have been performed by me, if I speak the truth, come back to life through the power of that truthfulness”.

Sūta explained:: “I shall make you who have been killed by Viṣṇu actually regain your lost life. If the entire range of pious activities is known to me, if all virtuous holy rites have been performed by me, if I speak the truth, come back to life through the power of that truthfulness”.

Sūta explained:: After sprinkling her with cool water he said “Come back to life”. Then on seeing her get-up as though waking up from sleep, all living beings were surprised. Words and sounds of ‘Well-done’ of all living beings, of even invisible ones, echoed in the quarters.

Sūta explained:: After sprinkling her with cool water he said “Come back to life”. Then on seeing her get-up as though waking up from sleep, all living beings were surprised. Words and sounds of ‘Well-done’ of all living beings, of even invisible ones, echoed in the quarters.

Sūta explained:: After sprinkling her with cool water he said “Come back to life”. Then on seeing her get-up as though waking up from sleep, all living beings were surprised. Words and sounds of ‘Well-done’ of all living beings, of even invisible ones, echoed in the quarters.

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Sūta explained:: After granting this boon to that son of Bhṛgu, Bhava further gave him the status of a Prajāpati (patriarch), the status of being the presiding deity of wealth and immunity from death.

Sūta explained:: On securing these boons, the preceptor became highly delighted. Hairs over his body stood on their ends due to his excessive pleasure. On account of his delight, a divine eulogy of the great lord came out from his mouth.

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Sūta explained:: Kavi (Poet-Seer) Rājavṛddha (of excellent brilliance), Takṣakakrīḍana (One sporting with Takṣaka serpent), Girīśa (Lord of the mountain), Arkanetra (having the sun as an eye), Yati (Ascetic), Ājyapa (Imbibing the ghee offering), Suvṛtta (One of good conduct), Suhasta (a god having excellent hands), Dhanvin (wielder of a bow), Bhārgava (possessing radiance and effulgence) Sahasra-Bāhu (Thousand-armed), Sahasrāmalacakṣus (having a thousand eyes devoid of dirt), Sahasrakukṣi (having a thousand bellies), Sahasracaraṇa (having a thousand feet), Sahasraśiras (having a thousand heads), Bahurūpa (multi-formed), Vedhas (Creator), Bhava (source of origin), Viśvarūpa (immanent in the universe), Sveta (the white one), Puruṣa (the Supreme man), Niṣaṅgin (possessing a quiver), Kavacin (wearing a coat of Mail), Sūkṣma (the subtle one), Kṣapaṇa (the destroyer).

Sūta explained:: Kavi (Poet-Seer) Rājavṛddha (of excellent brilliance), Takṣakakrīḍana (One sporting with Takṣaka serpent), Girīśa (Lord of the mountain), Arkanetra (having the sun as an eye), Yati (Ascetic), Ājyapa (Imbibing the ghee offering), Suvṛtta (One of good conduct), Suhasta (a god having excellent hands), Dhanvin (wielder of a bow), Bhārgava (possessing radiance and effulgence) Sahasra-Bāhu (Thousand-armed), Sahasrāmalacakṣus (having a thousand eyes devoid of dirt), Sahasrakukṣi (having a thousand bellies), Sahasracaraṇa (having a thousand feet), Sahasraśiras (having a thousand heads), Bahurūpa (multi-formed), Vedhas (Creator), Bhava (source of origin), Viśvarūpa (immanent in the universe), Sveta (the white one), Puruṣa (the Supreme man), Niṣaṅgin (possessing a quiver), Kavacin (wearing a coat of Mail), Sūkṣma (the subtle one), Kṣapaṇa (the destroyer).

Sūta explained:: Kavi (Poet-Seer) Rājavṛddha (of excellent brilliance), Takṣakakrīḍana (One sporting with Takṣaka serpent), Girīśa (Lord of the mountain), Arkanetra (having the sun as an eye), Yati (Ascetic), Ājyapa (Imbibing the ghee offering), Suvṛtta (One of good conduct), Suhasta (a god having excellent hands), Dhanvin (wielder of a bow), Bhārgava (possessing radiance and effulgence) Sahasra-Bāhu (Thousand-armed), Sahasrāmalacakṣus (having a thousand eyes devoid of dirt), Sahasrakukṣi (having a thousand bellies), Sahasracaraṇa (having a thousand feet), Sahasraśiras (having a thousand heads), Bahurūpa (multi-formed), Vedhas (Creator), Bhava (source of origin), Viśvarūpa (immanent in the universe), Sveta (the white one), Puruṣa (the Supreme man), Niṣaṅgin (possessing a quiver), Kavacin (wearing a coat of Mail), Sūkṣma (the subtle one), Kṣapaṇa (the destroyer).

Sūta explained:: Kavi (Poet-Seer) Rājavṛddha (of excellent brilliance), Takṣakakrīḍana (One sporting with Takṣaka serpent), Girīśa (Lord of the mountain), Arkanetra (having the sun as an eye), Yati (Ascetic), Ājyapa (Imbibing the ghee offering), Suvṛtta (One of good conduct), Suhasta (a god having excellent hands), Dhanvin (wielder of a bow), Bhārgava (possessing radiance and effulgence) Sahasra-Bāhu (Thousand-armed), Sahasrāmalacakṣus (having a thousand eyes devoid of dirt), Sahasrakukṣi (having a thousand bellies), Sahasracaraṇa (having a thousand feet), Sahasraśiras (having a thousand heads), Bahurūpa (multi-formed), Vedhas (Creator), Bhava (source of origin), Viśvarūpa (immanent in the universe), Sveta (the white one), Puruṣa (the Supreme man), Niṣaṅgin (possessing a quiver), Kavacin (wearing a coat of Mail), Sūkṣma (the subtle one), Kṣapaṇa (the destroyer).

Sūta explained:: Tāmra (the Copper-coloured one), Bhīma (the terrible one), Ugra (the formidable), Śiva (the benevolent one), Mahādeva (the great god), Sarva (Identical with everything), Viśvarūpaśiva (omnipresent and auspicious).

Sūta explained:: Hiraṇya (abounding in gold—so the bestower of gold) Vasiṣṭha (identical with sage Vasiṣṭha), Varṣa (causing rain), Madhyama (the middle one), Dhāman (the asylum), Piśaṅga (the tawny-coloured), Piṅgala (the reddish brown-coloured), Aruṇa (the pink-coloured).

Sūta explained:: Pinākin (wielding the bow Pināka), Iṣumān (possessing arrows), Citra (the variegated one, the miraculous one), Rohita (Maroon-coloured), Dundubhya (worthy of being honoured with the sound of wardrum), Ekapāda (having a single foot), Arha (the Deserving one), Buddhi (the intelligent one), Mṛgavyādha (one who had assumed the form of a hunter of deer in Dakṣa’s sacrifice), Sarva (immanent in everything), Sthāṇu (standing steady), Bhīṣaṇa (the terrible one).

Sūta explained:: Bahurūpa (Multiple-formed), Ugra (the awful one), Trinetra (three-eyed), Īśvara (the Supreme Ruler), Kapila (Identical with sage Kapila or Tawny-coloured), Ekavīra (the sole hero), Mṛtyu (The god of Death), Tryambaka (the threeeyed).

Sūta explained:: Vāstoṣpati (Presiding deity and protector of buildings), Pināka (having the bow Pināka), Śaṅkara (one who brings happiness), Śiva (the auspicious one), Āraṇya (the forest-dweller), Gṛhastha (the house-holder), Yati (Ascetic), Brahmacārin (the religious student observing celibacy).

Sūta explained:: Sāṅkhya (approachable through the philosophy of Sāṅkhya), Yoga (Accessible through Yogic practice), Dhyānin (meditating one), Dīkṣita (the initiated one), Antarhita (the hidden one), Sana (identical with every one), Tapya (worthy of being approached through penance), Vyāpin (the all-pervading lord).

Sūta explained:: Buddha (the enlightened one), Śuddha (the pure one), Mukta (the liberated one), Kevala (the single one), Rodhas (staying on mountain slopes), Cekitāna (the intelligent one), Brahmiṣṭha (the proficient one in Vedas), Maharṣi (Great Sage and Seer).

Sūta explained:: Catuṣpāda (having four legs), Medhya (the holy one), Varmin (having the armour), Śīghraga (of fast movement), Śikhaṇḍin (having a tuft of hair), Kapāla (holding a skull), Daṇḍin (holding a staff), Viśvamedhas (of Universal intellect).

Sūta explained:: Apratīta (Unobserved), Dīpta (the illuminated one) Bhāskara (Creator of lustre), Sumedhas (of excellent intellect), Krūra (the cruel one), Vikṛta (the deformed one), Bibhatsa (the hideous one), Śiva (the bestower of welfare).

Sūta explained:: Śuci (the bright one), Paridhāna (the enveloping one), Sadyojāta (Newly born), Mṛtyu (God of Death), Piśitāśa (meat-eater), Śarva (the benign one), Megha (the cloud), Vaidyuta (the lightning).

Sūta explained:: Dakṣa (the skilful), Jaghanya (the lowest and last), Lokānām Īśvara (Lord of the worlds), Anāmaya (free from illness) Idhma (the sacred fuel), Hiraṇya (Gold), Ekacakṣus (single-eyed).

Sūta explained:: Śreṣṭha (the most excellent), Vāmadeva (A handsome god), Īśāna (the ruling master), Dhīmān (Intelligent), Mahākalpa (the great sacred precept), Dīpta (the shining one), Rodana (crying one), Hāsa (the laughing one).

Sūta explained:: Dṛḍhandhanvin (having a firm bow), Kavacin (having the coat of mail), Rathin (having a chariot), Varūthin (having an army), Bhṛgunātha (Lord of the Bhṛgus), Śukra (the bright one or identical with Śukra), Gahvariṣṭha (Resident of a cave), Dhīmān (Sensible).

Sūta explained:: Amogha (never failing), Praśānta (tranquil), Sadāviprapriya (ever endearing to scholarly Brāhmaṇas), Digvāsaḥ (the nude one, lit. one having cardinal point as garment), Kṛttivāsa (wearing the elephant-hide); obeisance be to the slayer of Bhaga.

Sūta explained:: Obeisance to the lord of Paśus (Animals i.e. Individual Souls), to the lord of all elements, Prabhu (the lord), to Ṛk, Yajus, Sāman, Svāhā and Svadhā.

Translation not available.

Sūta explained:: Obeisance to you the lord of things of the past, present and future, to Karmātman (the soul of holy rites), to one identical with Vasus, Sādhyas, Rudras, Ādityas and Aśvinīdevas.

Sūta explained:: Obeisance to you identical with Viśvedevas, Marutas and the very soul of Devas, to you conversant with the process of Agniṣṭoma, to one identical with Paśus, Mantras and Medicines.

Sūta explained:: Obeisance to you identical with Dakṣiṇā (Monetary gifts), and Avabhṛtha (Valedictory bath after yajña), to Tapas (penance), Satya (Truth), Tyāga (sacrifice) and Śama (control of sense organs).

Sūta explained:: Obeisance to you the nonviolent one, to the covetous one (?), true of good dress and guise, to Aniśa (Devoid of night i.e. darkness), to one born of Bhūtas (living beings), to you the Soul of Yoga.

Sūta explained:: Obeisance to God who is identical with the Earth, the firmament, the bright light, the heaven; to the worlds Jana, Tapa and Satya, to you, identical with all the worlds, to the Unmanifest one, to the great one, to the great Element, to the great Sense-organ, to the Tanmātra (the subtle essence of elements), Bow to you identical with the Principles (Tattvas). Obeisance to you the eternal one, to the lord having no sex-distinction, to the subtle one, to the gross one, to the pure lord pervading all, to you identical with the eternal objects.

Sūta explained:: Obeisance to God who is identical with the Earth, the firmament, the bright light, the heaven; to the worlds Jana, Tapa and Satya, to you, identical with all the worlds, to the Unmanifest one, to the great one, to the great Element, to the great Sense-organ, to the Tanmātra (the subtle essence of elements), Bow to you identical with the Principles (Tattvas). Obeisance to you the eternal one, to the lord having no sex-distinction, to the subtle one, to the gross one, to the pure lord pervading all, to you identical with the eternal objects.

Sūta explained:: Obeisance to God who is identical with the Earth, the firmament, the bright light, the heaven; to the worlds Jana, Tapa and Satya, to you, identical with all the worlds, to the Unmanifest one, to the great one, to the great Element, to the great Sense-organ, to the Tanmātra (the subtle essence of elements), Bow to you identical with the Principles (Tattvas). Obeisance to you the eternal one, to the lord having no sex-distinction, to the subtle one, to the gross one, to the pure lord pervading all, to you identical with the eternal objects.

Sūta explained:: Obeisance to God who is identical with the Earth, the firmament, the bright light, the heaven; to the worlds Jana, Tapa and Satya, to you, identical with all the worlds, to the Unmanifest one, to the great one, to the great Element, to the great Sense-organ, to the Tanmātra (the subtle essence of elements), Bow to you identical with the Principles (Tattvas). Obeisance to you the eternal one, to the lord having no sex-distinction, to the subtle one, to the gross one, to the pure lord pervading all, to you identical with the eternal objects.

Sūta explained:: Obeisance to God who is identical with the Earth, the firmament, the bright light, the heaven; to the worlds Jana, Tapa and Satya, to you, identical with all the worlds, to the Unmanifest one, to the great one, to the great Element, to the great Sense-organ, to the Tanmātra (the subtle essence of elements), Bow to you identical with the Principles (Tattvas). Obeisance to you the eternal one, to the lord having no sex-distinction, to the subtle one, to the gross one, to the pure lord pervading all, to you identical with the eternal objects.