Chapter 2 - Origin and glory of Pṛthu

Lomaharṣaṇa said:

1. After crowning Pṛthu the son of Vena as the overlord, Brahmā began to allot realms to each deity separately.

2. He crowned Soma in the kingdom of birds, creepers, constellations, planets, sacrifices and austerities.

3. He crowned Varuṇa in the realm of waters. He made Vaiśravaṇa the lord of kings; Viṣṇu the lord of Ādityas and Pāvaka the lord of Vasus.^[1]

4. He made Dakṣa the lord of Prajāpatis, Indra the lord of Maruts, and Prahrāda of unmeasured prowess the lord of Daityas and Dānavas.

5-6. He crowned Yama the son of Vivasvat in the kingdom of Pitṛs. He made the trident-bearing Śiva the overlord of Yakṣas, Rākṣasas, kings, goblins and ghosts. He made Himavān the lord of mountains and the ocean the lord of rivers.

7. He made lord Citraratha the overlord of Gandharvas, Vāsuki the lord of Nāgas and Takṣaka the lord of Serpents.

8. He made Airāvata the king of elephants, Uccaiḥśravas the lord of horses and Garuḍa the lord of birds.

9. He made Śārdūla (tiger) the lord of animals and the bull the lord of cows. He crowned Plakṣa as the king of Vegetables and plenty.

10. After allotting realms like this, lord Brahmā established the guardians in each quarter.

11. In the eastern quarter he crowned Sudhanvan the son of Prajāpati Vairāja the guardian of quarters.

12. In the southern quarter he crowned Śaṅkhapāda the son of Prajāpati Kardama.

13. In the western quarter he crowned Ketumān the unswerving son of Rajas.

14. In the northern quarter he crowned Hiraṇyaroman the invincible son of Prajāpati Parjanya.

15. Till today the entire Earth consisting of its towns and continents is being virtuously administered by them with due deference to their respective jurisdiction.

16. In accordance with the injunctions laid down in the Vedas king Pṛthu was crowned^[2] as the overlord in the course of Rājasūya Sacrifice.

17. Afterwards, when the Cākṣuṣa Manvantara of unmeasured splendour had passed off he allotted the realm on the Earth to Vaivasvata Manu.

18. I shall describe in detail the story of Vaivasvata Manu for your knowledge if you intend to hear. The story of this personage has been narrated in the Purāṇas.

The sages said:

19-23. O Lomaharṣaṇa, please do describe the birth of Pṛthu in detail, how this earth was milked by that noble soul; how it was milked by Pitṛs, Devas, Sages, Daityas, Nāgas, Yakṣas, trees, mountains, ghosts, Gandharvas, excellent brahmins and Rākṣasas of immense strength. O sage of holy rites, it behoves you to recount the special vessels they took for milking. Please mention the calves that they had and the type of milk they received. Who milked the earth? What for was the hand of Vena churned formerly by the infuriated sages? O dear one, relate the cause thereof.

Lomaharṣaṇa said:

24. Listen, I shall relate in detail the story of Pṛthu the son of Vena. O leading brahmins, listen with attention and zeal.

25. O brahmins, I shall never relate this to an unclean person, to a petty-minded one, to one who is not a disciple, to one who does not perform holy rites, to one who is ungrateful or to one who is antagonistic.

26. This story is conducive to heavenly pleasure, renown, longevity and wealth. It is on a par with the Vedas. Listen to this secret story in the manner it has been mentioned by the sages.

27. He who narrates this story of Pṛthu the son of Vena daily after bowing down to the brahmins shall not repent for his omissions and commissions.

28. Formerly, there lived a Prajāpati named Aṅga who was born in the family of Atri. He was as powerful as Atri and he guarded Dharma.

29. He had a son named Vena who was not interested in Dharma. Vena the patriarch was born of Sunīthā, the daughter of Yama.

30. Due to the fault of his maternal grandfather, Vena, the son of the daughter of Yama, turned his back on his virtuous duties and indulged in lust and covetousness.

31. That king broke the conventional barriers necessitated by Dharma. Transgressing the Vedic canons and codes he became engrossed in evil and sinful acts.

32. When he was Prajāpati, the subjects were deprived of an opportunity to study the Vedas or utter Vaṣaṭkāra Mantras. Neither sacrifices were performed nor Soma was drunk. Devas too could not drink Soma.

33. “No one should perform a sacrifice. No one should perform Homa”—was the cruel order promulgated by that monarch as his destruction was imminent.

34. “I am the person for whom the sacrifice should be made. I am the performer of sacrifices. I am the foremost among sattras. All sacrifices should be performed in my favour”, he declared.

35. When he adopted an unbecoming and improper attitude and transgressed the traditional conventions, Marīci and other sages addressed him thus.

36-37. “O Vena, do not commit a sinful deed. For many years we have taken up this vow of sacrifice. This is the eternal norm. O king, you are born of Atri. You are undoubtedly a Prajāpati. You have entered into a solemn agreement thus “I will protect the subjects”^[3]

38. The wicked Vena conversant solely with what was harmful ridiculed the instructions of great sages and acted contrarily.

Vena said:

39. Who else is he the creator of Dharma? Whose behest am I to pay heed to? In this Earth who can equal me in learning, strength, austerity and truthfulness?

40. I am the source of origin of all living beings and of holy rites in particular. You are confounded and deluded. You are of unsound mind (and hence) do not understand me.

41. If I wish I can burn this Earth or float it in the waters. I can blockade and torment the earth as well as heaven.

42-43. When they could not dissuade him from his arrogant deluded pose, the sages got infuriated. Even as the mighty king was throbbing with rage the sages caught hold of him. In their fury they churned his left thigh.

44. As the king’s thigh was being churned a short-statured dark-complexioned being came up.

45. O excellent brahmins, utterly frightened he stood there with his palms joined in reverence. On seeing him excessively bewildered the sage Atri asked him to sit.

46. O foremost among the eloquent, he became the founder of Niṣādas. He created Dhīvaras (fishermen) from the sins of Vena.

47. The Tuṣāras^[4] and Tunduras^[5] who have their abodes on the Vindhya^[6] mountains and who indulge in sinful deeds, O brahmins, have emanated from the thigh of Vena.

48. Thereafter, the noble sages who were still in tension, caught hold of his right hand and churned it like the Araṇi (the wood for generating fire by attrition).

49-50. Pṛthu was born of that hand. He blazed like fire. His body dazzled with fiery brilliance. He held a bow that banged with a loud report and some divine arrows too. The name of the bow was Ajagava; for his protection he wore a coat of mail of great lustre.

51. When he was born, the living beings all around were very much delighted and they flocked there. O highly blessed one, Vena went to heaven.

52. O brahmins, Vena the tiger among men was saved from hell named ‘Pum’^[7] by that noble and virtuous son who was born of his hand.

53. The oceans and rivers took jewels (to present him with) and waters for his ablution and approached him reverently.

54-55. Lord Brahmā came there accompanied by Devas and Aṅgirasas. The living beings too both mobile and immobile came there and sprinkled water over Pṛthu. The subjects were delighted by that mighty monarch.

56. Pṛthu, that valorous son of Vena of great splendour, was duly crowned as the sovereign monarch by those who were experts in holy rites.

57. The subjects who were alienated by his father were reconciled to him. Due to affection his title ‘Rājā’^[8] became meaningful.

58. As he marched against the oceans, waters stood stunned and solidified. Mountains gave way. Never did his banner-post break down.

59. The earth yielded rich harvest without being ploughed. Cooked food cropped up at the very thought: cows yielded milk in abundance. There was honey in every leafy cup.

60. Meanwhile during the course of splendid sacrifice of Brahmā the intelligent Sūta was born of Sūti on the Sautya day.

61. In the very same sacrifice Māgadha too was born. They were called there by the sages for eulogising Pṛthu.

62. The sages told Sūta^[9] and Māgadha.^[10] May this king be eulogised. This job befits you and this king deserves it also.

63-64. Then Sūta and Magadha addressed those sages—“It is Devas and sages that we propitiate by performing sacred rites. O brahmins, we do not know the name, fame, traits or exploits of this brilliant king whereby we would eulogise him.”

65-66. They were persuaded to eulogise Pṛthu by means of what would happen in future. O excellent sages, all those activities which Pṛthu of great strength pursued later on in the three worlds were proclaimed by them by way of blessings and benedictions. Ever since that day in all the three worlds benedictions are offered by Sūtas, Māgadhas and Bards.

67. Delighted by their eulogy Pṛthu, the lord of subjects, granted the Anūpa^[11] land to Sūta and Magadha to Māgadha.

68-69. On seeing him the subjects were extremely pleased. The learned men said—“This king will offer all of you the means of subsistence”. They requested Pṛthu, the noble son of Vena saying—“At the instance of great sages offer us the means of our subsistence.”

70. Thus approached in a body by the subjects the mighty king was moved by a desire to do what was conducive to the welfare of subjects. Seizing his bow and arrow he pursued the Earth.

71. Afraid of him the earth took the form of a cow and fled. As she fled, Pṛthu chased her with bow and arrows.

72. After passing through the world, Brahmaloka etc. due to the fear of Pṛthu she saw Pṛthu with bow held ready for discharge (standing before her).

73. He was of unerring aim. He was brightly illumined by the sharp blazing arrows. He was a great Yogin of noble soul. He was invisible even to the immortals.

74-75. Unable to obtain a way of escape she resorted to him. Herself worthy of being honoured by the three worlds she joined her palms in reverence and said to Pṛthu:—“You don’t seem to see sin in killing a woman. O king, how will you sustain your subjects without me?

76-80. O king, the worlds are stationed in me. The universe is supported by me. O king, with my destruction the subjects will perish. Understand it. If you desire to do what is conducive to the welfare of your subjects you will not kill me. O Protector of Earth listen to these words of mine. Begun with proper means all activities become fruitful. Find out some means whereby you will be able to sustain subjects. O king, Even if you kill me you will not be able to nurture your subjects. I shall be favourable to you, O highly intelligent one, restrain your wrath. They say that women even in the lower species of animals, should not be killed.^[12] Seeing with your open eyes, O protector of Earth, it does not behove you to eschew virtue.”

81. On hearing these and many other statements the noble-minded king, of virtuous soul, controlled his anger and spoke to the Earth:

Pṛthu said:

82-87. If one were to kill many animals or a single animal for the sake of a person whether it be himself or any other, one may incur sin thereby. If many were to obtain happiness, when one inauspicious person is killed there cannot be any major or minor sin in slaying that inauspicious person; O gentle lady. As for me, O earth it is in the interest of subjects that I will be killing you, should you, at my instance not be prepared to do what is conducive to the welfare of the universe. If you turn your face against my bebest I will kill you with my arrow and proclaiming myself I will sustain the subjects myself. Hence, O foremost one among the righteous persons, pay heed to my behests and enliven the subjects. Indeed, you are capable of sustaining them. Submit to me and be my daughter. Then I shall withdraw this arrow. that is frightful in its appearance and that is now ready to kill you.

The Earth said:

88-89. O heroic one, undoubtedly I shall do all these things. Bind my calf so that I can discharge milk with my affection kindled. O foremost one among those who uphold virtue, keep me levelled up everywhere so that the milk that flows down shall spread everywhere.

Lomaharṣaṇa said:

90. Then with the tip of his bow the son of Vena, Pṛthu swept aside hundreds and thousands of mountains. Therefore, the height of the mountains increased.

91. In the previous creation when the surface of the Earth was uneven there was no demarcation of villages and cities.

92. There were no cultivated plants, no breeding of cattle, no agricultural occupation nor was there any bazar or shopping centre. There was no problem of truth and falsehood. There was neither greed nor indecent rivalry and competition.

93. It was only after the advent of Vaivasvata Manvantara, ever since the days of Vena (and his descendants), that all these began to appear.

94. O brahmins, wherever the land was level the subjects began to colonise.

95. Then the diet of subjects consisted of fruits and roots. They were faced with great difficulties, as we have heard.

96-97. Pṛthu made lord Svāyambhuva Manu the calf. He the tiger among men, then milked the Earth in his own hand. Pṛthu the valorous son of Vena milked the vegetable kingdom. Even to this day the subjects subsist on those food grains and edibles.

98-99. O excellent brahmins, the sages, Devas Pitṛs, reptiles, Daityas, Yakṣas, Puṇyajanas, Gandharvas, mountains, trees—all these milked the Earth. The milk, calf, milkman and vessel were separate for each of them.

100. O brahmins, to the sages the calf was Soma, the milkman was Bṛhaspati; their milk was penance and the Vedic metres were their vessels.

101. To Devas—the vessel was gold, the calf was Indra, the milk was Ojaskara (that which enhances prowess) and the milkman was Sun-god himself.

102. To Pitṛs—the vessel was silver; the calf was Yama; the milkman was Antaka and their milk was nectar.

103. To Nāgas—the calf was Takṣaka; the vessel was Alābu (gourd); the milkman was Airāvata; their milk was poison.

104. To Asuras—the milkman was Madhu; the milk was Maya; the calf was Virocana and the vessel was iron.

105. To Yakṣas—the vessel was unbaked mudpot; the calf was lord Vaiśravaṇa; the milkman was Rajata-nābha and the milk was Antardhāna.

106. To Rākṣasas—the calf was Sumāli, the milk was blood, the milkman was Rajatanābha and the vessel was skull.

107. To Gandharvas—the calf was Citraratha, the vessel was lotus; the milk-man Suruci and the milk was sweet scent.

108. To mountains—the vessel was rock; the milk was jewels and medicinal herbs; the calf was Himavān and the milk-man was the great mountain Meru.^[13]

109. To trees—the calf was Plakṣa; the milkman was the Sāla tree in full bloom; the vessel was the leaf of Palāsa tree and the milk was the skill for re-plantation of rice after it was cut or burned.

110. And then the Earth is Dhātrī (the supporter), Vidhātrī (maker), Pāvanī (purifier), Vasundharā, holder of riches. It is the source of origin of all beings mobile and immobile. It is the support of all.

111. It yields everything that everyone desires. It grows all plants. It extends to the oceans. It is well known as Medinī.

112. The (fat) of the asuras Madhu and Kaiṭabha spread throughout the Earth. Hence Earth is called Medini by the exponents of Truth.

113. O brahmins, the Earth enjoyed the honour of being the daughter of king Pṛthu, the son of Vena. Hence, the Earth is called Pṛthvī.

114. The Earth divided and reformed by Pṛthu flourished with mines and plants. It abounded in towns and cities.

115. Pṛthu, the son of Vena, wielded a great prowess. He was the most excellent among kings. Undoubtedly he was worthy of being honoured by all beings.

116. Pṛthu indeed is worthy of being honoured by the highly blessed brahmins who have mastered the Vedas and Vedāṅgas because he is eternal with Brahmā as the source of his origin.^[14]

117. Pṛthu the first king, the valorous son of Vena should be honoured by highly blessed kings who desire stable kingship (on the earth).

118. The primordial king who grants subsistence to the world, the well renowned Pṛthu should be honoured by valorous warriors who are desirous of attaining victory in the battle-fìeld.

119. The warrior who goes to war after glorifying king Pṛthu returns unscathed from the terrific scene and attains fame.

120. Pṛthu alone should be honoured by the Vaiśyas who seek for wealth and who take up trade and such-like activities. Pṛthu grants the means of subsistence. For he is renowned for that.

121. Pṛthu should be honoured by Śūdras who serve the three castes seeking for their welfare.

122. Thus different calves, milkmen, milk and vessels have been mentioned by me. What more shall I describe now?

Footnotes and references:

[1]:

Vasus: a class of deities, eight in number: Āpa, or Aya, Dhruva, Soma, Dhara or Dhava, Anila, Anala, Pratyūṣa and Prabhāsa. Sometimes Aṃha is substituted for Apa. Ādi Gh. 66, Verses 17, 18.

dharo dhruvaśca somaśca aṃhaścaivānilo'nalaḥ |
pratyūṣaśca prabhāsaśca vasavo'ṣṭāviti smṛtāḥ ||

Compare this Purāṇa, Ch. 1. Verse 149.

They were born to Dharmadeva of his wife Vasu, daughter of Dakṣa. Different Purāṇas give different names. This shows some of them had more than one appellation.

[2]:

Historians trace the origin of kingship to Pṛthu. The observance of consecration and the religious and political rites such as Rājasūya sacrifice support the view that the Hindu monarchical system is very old.

[3]:

The statement shows that kingship was conditioned by certain responsibilities. See the Coronation Oath in the Aitareya Brāhmaṇa. For details Jayaswal’s Hindu Polity.

[4]:

Tuṣāras—Tochari tribe on the north of Hindu Kush mountains. In the Harivaṃśa they are classed along with Śakas, Dāradas, Pahlavas and considered to be Mlecchas and Dasyus (115). But they are ranked with wild tribes, originating from king Vena’s sins and located in the Vindhya region. They are said to have been repressed by king Sagara.

[5]:

Tunduras: Glassed with Tuṣāras and located in the Vindhya region.

[6]:

Vindhya mountain: One of the seven chief mountain chains which separates South India from North India.

[7]:

Put, a hell to which the childless arc condemned. ‘Putra’ ‘a son’ is so called because he protects his ancestors from this hell.

[8]:

Rājā from raṭj, so called because he delighted his subjects.

[9]:

Sūta was a royal herald or bard, whose business was to proclaim the heroic deeds of the king and his ancestors and who had therefore to know by heart the portions of the epic poems and ancient ballads. The most celebrated Sūta was Lomaharṣaṇa who was a pupil of Vyāsa.

[10]:

Māgadha—One who used to adulate the king. He is called Māgadha because he belonged to Magadha.

[11]:

Anūpa—“A country situated near water” or “a marshy country.” The name was applied to tracts near the seacoast, generally in combination “Sāgarānūpa” in Bengal; in or near the Pāṇḍya Kingdom in the south, in the north and west of the peninsula of Kathiawar and on the western coast generally. But the name was more specially applied to a tract on the west coast which constituted a kingdom in the Pāṇḍava’s time. The only country which rests on the Vindhyas and borders on the sea is the tract on the east of the Gulf of Cambay, north of Naimadā river. For details see Mār. P. fn. p. 344, Pargiter’s edition.

[12]:

Dharmaśāstras prohibit the slaying of Brāhmaṇas and women.

[13]:

Meru. At the churning of the ocean the milkman was the mountain Meru. Compare Kumārasambhava—Merau sati dogdhari dohadakṣe.

According to the Purāṇas, Meru forms the central point of Jambūdvīpa. It has been equated with the high land of Tartary north of the Himālays (MW). According to S. M. Ali (The Geography of the Purāṇas), Meru can be identified with the Pamir plateau.

[14]:

Pṛthu, the first king, has been equated with Brahmā. The comparison suggests that he is divine. In fact, he is human but becomes divine when he is consecrated. He is invested with kingly responsibilities which he has to shoulder. He attains divinity by his acts secular or ceremonial and not otherwise.