Lineage of Prajapati ||61||

1-2The sages said: Bharadvaja, Yajnavalkya, Galaki, Salaki, the intelligent Satabalaka, the excellent Brahmana Naigama and Bharadvaja, son of Baskala—all these expounded three Samhitas. Rathitara composed the fourth work called Nirukta.
3-4He had three noble-souled disciples endowed with good qualities. They were the intelligent Nandayaniya, the wise Pannagari and the third one Aryava (Arjava in Bd. P.). They were of praise-worthy, holy observances due to their penance. They were devoid of passions, endowed with very great splendour and masters of the knowledge of Samhitas. Hence they were called Balwrcas by whom Samhitas were propagated.
5-6The sage of the spiritual lineage of Vaisampayana composed Yajurveda. Eighty-six auspicious Samhitas of Yajus (r) Mantras had been composed by him. He passed them over to his disciples. They grasped them in accordance with the injunctions. The sage Yajnavalkya of great penance alone was left out. But he too composed eighty six alternative Samhitas.
7Each of these three had three subdivisions. Thus there arose nine different schools.
8The three main schools are Udi eyas (the northerners), Madhyadesas (those of the middle countries) and Pracyas (the easterners). Syamayani became the chief of the northern school.
9These are the three regional heads. Aruni was eulogised as the first and foremost of those who had been established in the Madhyadesa. Alambi was the first among the easterners.
10All these Brahmanas who expounded the Samhitas are also called ‘Carakas’. On hearing his words, the sages who were desirous of hearing, asked Suta:
11“What was the reason whereby the Adhvaryus were called Carakas? What was it that they performed? For what reason they were termed thus?” Thus requested Suta explained to them how they came to acquire the designation Caraka.
12Suta said: O excellent Brahmanas, the sages had to perform a rite. They went to the top of Meru and conferred with one another as follows:
13“O excellent Brahmanas, he who does not come here within seven nights shall have to perform expiatory rite for Brahmana’s slaughter. This is proclaimed as our stipulated condition.”
14Then all the sages, except Vaisampayana, reached the place where they were required to as per condition, within seven nights. Their attendants too came along with them.
15At the instance of the Brahmanas he (Vaisampayana) intended to perform the expiatory rite for Brahmana slaughter. Gathering together his disciples, Vaisampayana said:
16“O excellent Brahmanas, all of you perform expiatory rite for Brahmana’s slaughter on my behalf. All of you come and speak to me words beneficent to me.”
17Tajnavalkya said: “I shall perform it single-handedly. Let these sages stand by. Purified by my own penance I shall raise up (develop) my (spiritual) strength.”
18On being thus addressed, the infuriated Vaisampayana spoke to Yajnavalkya: “Return some whatever you have learnt from me”.
19On being commanded thus, that sage Yajnavalkya, the most excellent among the knowers of Brahman, vomited the embodied forms of Yajur-Mantras smeared with blood and gave them back to his preceptor.
20O Brahmanas, then he meditated and worshipped the Sun-god. What was vomited rose up in the sky and stood near the Solar Brahman.
21The delighted Sun handed over the Yajur-Mantras which had gone up to the solar disc. The Sun-god gave them to the intelligent Brahmarati (in Bd. P.) Yajnavalkya who had assumed the form of a horse.
22Thenceforth, the Brahmanas who began the study of the Yajus handed over to Yajnavalkya in the form of a horse (Vajiri) became known as Vajins.
23Those by whom the expiatory rite for Brahma-hatya (Brahmana-slaughter) was performed are remembered as Carakas because of their performance of atonement (for Brahmana’s slaughter). The disciples of Vaisampayanaare called Carakas.
24-26These were called Carakas. Now understand the Vajins., the disciples of Yajnavalkya. They were: Kanva, Vai- dheya, Salm, Madhyandina, Sapeyi, Vidigadha, Apya, Uddala, Tamrayana, Vatsya, Galava, Saisiri, Atavi, Parni, Viram and Samparayana. These fifteen are known as Vajins. Thus there are hundred and one alternative Samhitas.
27Jaimini taught his son Sumantu. Sumantu taught his son Sutavan. Sutavan taught his son Sukarman.
28After learning in a short while a thousand Samhitas, Sukarman, expounded them to his thousand disciples having the brilliance of the Sun.
29Indra killed all of them because they pursued their studies even on prohibited days. Then Sukarman performed a fast unto death, for the sake of his disciples.
30On seeing him infuriated, Indra granted him a boon: “Two disciples of great prowess and brilliance of fire you will have.
31They will be highly intelligent and will study all the thousand Samhitas. They will be blessed. O excellent Brahmana, do not be angry.”
32After saying this to the renowned Sukarman and seeing him mollified, the glorious Indra vanished there itself.
33O excellent Brahmanas, the intelligent Pausyanjin was his first disciple and king Hiranyanabha of Kusika race was the second.
34Pausyanjin taught five hundred Samhitas. The auspicious disciples of Pausyanjin were generally the northerners.
35The powerful Kausikya taught five hundred Samhitas. The disciples of Hiranyanabha are known as the easterners and the Samagas.
36Lokaksi, Kuthumi, Kusiti and Langali were the four disciples of Pausyanjin. Now know their divisions (branches).
37Ranayaniya, son of Tandi, the highly learned Mula- carin, Kaitiputra and Satyaputra—know these to be the disciples of different branches of Lokaksin.
38Kuthumi had three sons, viz. Aurasa, Rasapasara and the brilliant Bhagavitti. These three were famous as Kauthumas.
39The two sages Sauridyu and Srrigiputra performed holy rites. Ranayaniya and Saumitri were experts in Samaveda.
40Srngiputra of great penance expounded three Samhitas, O excellent Brahmanas, to Caila, Pracinayoga, Surala.
41-42Parasarya, disciple of Kuthumi, expounded six Sarii- hitas. Asurayana, Vaisakhya, Vedavrddha, Parayana, Pracina- yogaputra and intelligent Patanjali are known as the six disciples of Parasarya, the disciple of Kuthumi. Langali and Sali- hotra expounded six Samhitas each.
43Bhaluki, Kamahani, Jaimini, Lomagayina, Kanda and Kolaha—these six are known as Lahgalas. These were the disciples of Langali and they popularised these Samhitas.
44Hiranyanabha, who was the son of a king who had disciples [ or who had as his disciple Krita, the son of a king] and who was the most excellent among men, composed twenty- four Samhitas. Listen and understand the names of those disciples whom he taught.
45-47Rada, Mahavirya, Pancama, Vahana, Talaka, Pandaka, Kalika, Rajika, Gautama, Ajabasta, Somaraja, Prsthaghna, Parikrsta, Ulukhalaka, Yaviyasa, Vaisala, Anguliya, Kausika, Salimanjarisatya, Kapiya, Kanika and the righteous Parasara—all these were ancient singers of Saman.
48Two sages, the most excellent among the Saman-singers, are said to be Pausyanji and Krti. They are the composers of Samhitas.
49O Brahmanas, Sumantu divided the Atharva Veda into two and handed the entire Veda to Kabandha.* 1 Know its order.
50Kabandha divided it into two and taught one to Pathya and the second to Vedasparsa. Vedasparsa divided it again into four.
51Moda Brahmabala, Pippalada, Saukvayani the knower of Dharma, and Tapana—these were the four disciples of Vedasparsa (who were) firm in holy rites.
52Know the excellent threefold division (i.e. disciples and sons) of Pathya. They were Jajali, Kumudadi and the third Saunaka.
53After dividing it into two, Saunaka gave one to Babhru. The intelligent one gave the second Samhita to the disciple named Saindhavayana.
54-55Saindhava gave it to Munjakesa. The Samhita was divided again into two. The alternative Samhitas of the Atharva Veda are five, viz. Naksatrakalpa, Vaitana, (the third) Samhitavidhi, the fourth Angiras-kalpa and the fifth Santi- kalpa. O excellent sages, the Purana too was expounded by me after dividing it into six. Munjakesa [According to Bd. P. Saindhava had another name Munjakesa] 56-57O Brahmana! In Puranic lore, the following are my disciples, firm in religious austerities (or persevering in Puranic lore): Sumati, the intelligent scion of Atri’s Gotra, Kasyapa, AKritavrana, Bharadvaja, Agnivarcas, Vasistha, Mit- rayu, Savarni, Somadatti, Susarman and Samsapayana. Three of them composed three Samhitas which were further divided into three.
58The composers of the Samhitas were Kasyapa, Savarni and Samsapayana. There is a fourth Samhita named Samika. It is the original Samhita.
59All of them have four Padas. All of them expound the same matter. They were distinguished by separate readings like the recensions of the Vedas. Excepting Samsapayana’s Samhita each contains four thousand verses.
60The Samhitas of Lomaharsana are original, then come the Samhitas of Kasyapa. The third are the Samhitas of Savarni. All these can be readily understood by the scholars of Yajur Veda.
61The Samhitas of Samsapayana are embellished by the topics of exhortation. There are eight thousand six hundred verses.
62There are additional fifteen and ten along with ten (Riks?) known as Valakhilyas, Samapraikhas along with Savarnas.
63The Saman Mantras are eight thousand fourteen (in the Sama Veda) including Aranyaka along with Homa. Samagas (Sama-singers) sing them.
64The AdhvaryavaVeda consists of twelve thousand Mantras including the Yajur (Veda) and Brahmanas as compiled (classified) by Vyasa.
65It includes the Gramya, Aranyaka and the Mantrakarana. Henceforth the narratives will be known as Purva-kathas (former or ancient narratives).
66The Rik, Brahmana an’d Yajus are remembered to have Gramya, Aranyaand Mantra (Sections). There are additional compilations (Khila) and supplementary ones (Upakhila) of Haridraviya as also the Paraksudras of Taittiriyas.
67The Rik verses in the Vajasaneyi Samhita are a hundred less than two thousand. The Brahmana portion contains four times that number.
68The total number of Yajur Mantras and Riks is eight thousand eight hundred eighty plus a quarter more along with Sukriya (Samans belonging to Pravargya) and Khila (additional) Mantras (according to) Yajnavalkya.
69Similarly listen to the extent of the Samhita of Carana1- Vidyas (sections of Vedic School—of Atharva?). They contain six thousand twenty-six Riks. Yajur Mantras, it is said, are somewhat more than this.
70-71There are eleven thousand twenty Riks (in Yajus). In the Samhita of Bhrigu, there are ten thousand three hundred and eighty Riks and a thousand Mantras. The number of Riks in Atharva Veda is more.
72-73These are mentioned as five thousand. Some sages add nine hundred and eighty Riks. This is mentioned by Angiras who includes the Aranyaka portion. Thus the number of Riks and the different recensions have been enumerated.
74The composers of Riks are the cause of the differences in recensions. In all the Manvantaras, the recensional differences are the same.
75The Vedic text which is the creation of Prajapati is eternal. These variations are due to the non-eternal nature of Devas. Creation of Mantras takes place again and again (in every Manvantara).
76The determination of the names of the Devas takes place in each Manvantara. The divisions of Sruti in the Dvapara Yuga have been narrated.
77Thus, after handing over the Vedas and other mantras to his disciples, the holy lord, the excellent sage Vyasa went to the forest for performing penance. These different recensions have been made by his disciples and their disciples.
78The fourteen lores are the (six) Angas (ancillary subjects), the four Vedas, Mimamsa,Nyaya-vistara (logic), Dharma- sastra and Puranas.
79(If four more lores viz.) Ayurveda (Science of Medicine), Dhanur Veda (Science of Archery), Gandharva-Veda (i.e. Musicology) and the fourth Arthasastra (Science of Economics and Politics) (are added) the number (of lores) becomes eighteen.
80It should be known that BrahmaRshis are the earliest ones, thereafter come DevaRshis and then RajaRshis.2 Thus the sources of origin of Risis are three. It is through sages of well- disciplined observances, that Rshis were born.
81Expounders of Brahman are born in the five Gotras, viz. among the descendants of Kasyapa, Vasistha, Bhrigu, Angiras and Atri. They are called BrahmaRshis because they can go to (approach) Brahma.
82-83Deva Rishis (Celestial Sages) are the sons of Dharma, Pulastya, Kratu, Pulaha, Pratyusa, Prabhasa and Kasyapa. Listen to the enumeration of their names. The Celestial Sages, Nara and Narayana are the two sons of Dharma.
84Valakhilyas are the sons of Kratu; Kardama is the son of Pulaha. Kubera is the son of Pulastya and Acala is known as the son of Pratyusa.
85Parvata and Narada are the sons of Kasyapa. They are remembered as DevaRshis (Celestial Sages), because they approach Devas.
86Kings born in the race of Manu and in the dynasty of Aila (Pururavas), viz. Alias, Aiksvakas (descendants of Iksvaku) and Nabhagas should be known as RajaRshis (Royal Sages).
87They are called Rajarshis because they have attained (Rs anti) the Prajas (subjects) through delighting them (Ranjanat). BrahmaRshis are considered to be established in Brahmaloka.
88The auspicious Deva Rishis (Celestial Sages) should be known as established in Devaloka.
89The Celestial Sages (Deva Rishis) and Raja Rishis are proclaimed as Brahma Rishis on account of their nobility of birth, penance, ability to utter (compose and recite) Mantras.
90-93I shall now mention the characteristics of Devarishis and others. They have the knowledge of the past, present and future. They always speak the truth. They are enlightened and they are united to (their) self. They are well-known through their penance. Even while in the womb, the darkness of ignorance has been dispelled by them. They practise the repetition of Mantras. Due to their Supreme Power, they are omnipresent. Devas, Brahmanas and Kings are in communion with the sages. Those who study and practise the above are considered to be Rishis. Seven of them with the following seven traits are remembered as Saptar sis (the Seven Sages).
94They are long-lived; they compose Mantras; they are possessed of noble qualities; they are endowed with divine visions; they are enlightened; they practise virtue directly and make their lineage function.
95-96Everyday they observe the six rites; they are flourishing householders; they believe in Adrista (the Unseen Principle), the cause of Karmans, and act accordingly. They maintain their lives without rustic vulgarities; they prepare their own tasty dishes; they maintain families; they are prosperous externally and internally.
97The arrangement of castes and stages of life in the Krita and other Yugas is made at the outset by them in each and every Age.
98When the Treta Yuga begins again, these seven sages again establish the castes and stages of life entirely. In their family heroes are born again and again.
99When a son is born to a father, and when the son turns into a father, the line of sages continues without a break. The sages thus live till the end of the Yuga. The number of sages who are householders is said to be eighty-eight thousand.
100Those who resort to the Pitryana to the south of Aryaman (the Sun god), take wives unto themselves and perform Agnihotra (domestic sacrifices). They are known as the cause of progeny.
101Householders are innumerable. They resort to cremation ground. Eighty-eight thousands of them are in the northern path.
102Those sages of sublimated sexuality who are reported to have attained heaven, are reborn at the end of the Yuga as the composers of Mantras and Brahmanas.
103Thus they are repeatedly reborn in Dvapara Ages. They are the composers of Kalpa-Texts (Ritualistic Texts), propounders of commentarial literature on different sciences at the end of the Yuga.
104When this Dvapara is over, in the further Dvapara Asvatthaman, the son of Drona, will be the Vedavyasa of great penance.
105In the future times the different recensions of the Vedas will be composed by him. By virtue of his great penance, he will attain eternal Brahman.
106Karman is attained by penance; through Karman fame is attained; through fame truth is attained; and through truth eternal Brahman is attained.
107From the eternal immortality is attained and from immortality essence of every object is attained. This eternal one-syllabled (Om) Brahman, is established in the Self (Atman). It is called Brahman due to its greatness or (inconceivable) vastness.
108It remains in the form of Pranava and is known as Bhuh, Bhuvah, Svah. Obeisance to theBrahman of the form of Rik Yajus, Saman and Atharvan.
109Obeisance to that excellent Brahman that is known as the cause of the annihilation and origination of the Universe and that is the esoteric secret beyond Mahat.
110It is unfathomable, unlimited and inexhaustible or imperishable. It is the source of the delusion of the Universe. It is the cause of the realization of human aims through enlightenment and activity.
111It is the culminating point of those who adhere to the tenets of the Sankhya philosophy, the goal which gives its association (?) It is the unmanifest, immortal, eternal Brahman, the cause of Prakriti.
112It is called Pradhana, self-born, the secret and Sattva. It is indivisible, the essence of every thing (Sukra)9 imperishable and multiformed.
113-114In the Krita Yuga (as) there are no religious rites, how can there be a rite not done? In this world whatever is once done or whatever is committed or omitted, whatever has been heard or should be heard, whether good or bad, what should be known, pondered over, touched or enjoyed, seen, heard or realized (is so by Brahman).
115Whatever has been shown by Him is the (only) knowledge of Devarishis. Who can scrutinize that which He (Brahman) has pointed out. It is the Lord alone who has declared all things to all.
116When anything is done by anyone, he gets identified with it. What is done by one, is previously conceived by another (i.e. by Brahman).
117When (even) a verbal effort (vahmayam) by anyone is made anywhere that is done by Him (Brahman) only. The act (merely) appears to be done by the doer.
118Absence of passion, over-attachment, knowledge, ignorance, pleasure, displeasure, dharma and adharma (good and evil), happiness, sorrow, death, immortality, the state of being above, below or at the sides—all these are due to the unseen (Adrista, destiny).
119-120In every Treta Age Svayambhuva (Manu), the eldest son of Brahma, the Supreme God, is the only knower of all lores which he classifies in the Dvapara Age. In the Vai- vasvata Manvantara, it is Brahma who teaches that lore at the outset.
121Being born frequently in the revolving cycles of the Yugas, the sages compose and propagate Samhitas.
122It is mentioned before that there are eighty-eight thousand SrutaRshis. They propagate these (Vedic) Samhitas again and again.
123Those branches (of the Vedic lore) are rearranged again and again in every Yuga by them who, following the Southern Path, resorted to cremation grounds (= died).
124In all (every) Dvapara Age, (Vedic) Samhitas have been composed by Sr u tar sis. In their lineage, these recensions (branches of Veda) appear again and again. Those recensions and their composers survive till the end of the Yuga.
125It should be known that the composition of all the different branches (of the Vedas) in the past and future Manvantaras takes place in a similar way.
126(The composition of the branches of Veda) of the past (Manvantaras) have elapsed, those of the present (Manvantara) exist, and those of the future (Manvantara) will be described in the future.
127The later Manvantara shall be understood through the earlier Manvantara. Both of them shall be understood through the present (Manvantara). The decision of the Manvantara is on this basis.
128Thus Devas, Pitris, Sages and Manus go up and return along with the Mantras.
129-130From Janaloka all Devas are born at the appropriate time again and again for ten Kalpas. Then they are linked with inevitable destiny. Thereafter, they perceive that birth to be full of defects and associated with diseases.
131But till they see through this defective nature of these successive rebirths, they continue. The rebirths continue for ten Celestial Yugas before they stop.
132From Janaloka they go to Tapoloka from whence they do not return. Thus thousands of Celestial Yugas have elapsed. In Brahmaloka they meet death along with sages.
133-135It is impossible to describe in detail and in the proper order, the Manvantaras of the previous Kalpas that have gone before, because time is beginning less and they are innumerable. Hundreds and thousands of Manvantaras and Kalpas have gone along with the Pitris, Sages, Devas and sets of Seven Sages that are the creatures of time.
136-137Dissolution at the end of a Manvantara and creation at the end of dissolution, of Devas, Rshis, Pitris and Manus cannot be described in detail and in proper order even in hundreds of years. The details of creation and annihilation cannot be stated. Now understand the duration of a Manvantara, according to the human calculation.
138-140Experts in enumeration have calculated the duration of a Manvantara. It is thirty crores sixty-seven million twenty thousand years excluding the period of transition. This duration of a Manvantara has been enumerated according to human years. Now I shall enumerate the duration of a Manvantara in celestial years.
141The duration of a Manvantara according to the celestial calculation is eight hundred fifty-two thousand years.
142Fourteen times this period constitute the Abhutasamplava (the period of final dissolution). A thousand sets of four Yugas constitute a day of Brahma.
143All the living beings will be scorched by the rays of the Sun. Keeping Brahma at the head, and accompanied by Devas, Sages and Danavas, they will enter lord Mahesvara, the most excellent among Devas.
144It is He who creates all beings again and again at the beginning of Kalpas. Thus, this is considered to be the Sthiti Kala (the period of sustenance) of Manu along with Devas and Sages.
145(The period) what is called Yuga has been already recounted to you by me before. Now listen to and understand the interim period (Pratisandhi) of all Manvantaras.
146That which includes Krita and Treta, Dvapara and Kali is known as Caturyuga (set of four Yugas). When it revolves into seventyone cycles, it is the period of a Manvantara. Thus the lord has ordained.
147The characteristics of the Manvantaras of the past or of the future are explained through (those of) the present one.
148Thus the mode of creation of Svayambhuva Manu has been narrated. I shall now mention the interim period which links it with the following Manvantara.
149The Manvantaras in the future will also pass as in the previous period along with Devas and sages through the inevitability of destiny.
150Those who have been the lords of the three worlds in this Manvantara, the Seven Sages, Devas, Pitris and Manus are known as Sadhakas throughout the period of this Manvantara.
151Realising the expiry of their tenure and the fall from authority, they eagerly turn to go to Maharloka.
152The deities who decline in this Manvantara survive Krita Yuga in the course of their lifetime.
153In the meanwhile the future lords of Manvantaras, Deities, Pitris, Sages and Manus are born similarly.
154In every Manvantara it is the surviving subjects at the end of KaliYugas who constitute the earlier subjects of the Krita Yugas.
155Just as the continuity of Krita Yuga is remembered as preceded by Kali Yuga by learned men, so also the beginning of Manvantaras is preceded by the end of (the previous) Manvantara.
156-157When the earlier Manvantara declines and the later one begins to function, those who survive in the beginning of the Krita Yuga, viz. the Seven Sages and Manu, remain biding their time (performing penance).
158-161When the creation of rain begins, they function actively for the proper woRiking of the Manvantara and for the continuity of lineage everywhere. Men and Women are born and they function as before. The plants begin to grow. In different places, the subjects build abodes and begin to live. Agricultural and other occupations begin to function according to the good and the virtuous guidance of the sages. When the mobile and immobile beings die, people become cheerless. Villages and cities are ruined. The setup of castes and stages of life is disturbed. At that time, the Seven Sages, Manu and those virtuous persons who survive the previous Manvantara exert themselves for procreation.
162-163Even as they perform penance extremely difficult to be performed for the Devas, Asuras, Pitris, Sages, Serpents, Ghosts and Goblins, Gandharvas, Yaksas and Rakshasas are born as before on the death of the earlier persons.
164The good people who have survived, begin to teach and propagate the good conduct of life. In the beginning of the Manvantaras, Manu and the Seven Sages initiate the holy rites. Human beings along with the Devas also perform those rites.
165-166At the beginning of a Manvantara as in the beginning of the Treta Yuga, when Devas and men become stabilised in Dharma, they absolve themselves from the indebtedness to Rshis (sages) by observing celibacy, to Pitris by procreation and to the Devas by performance of sacrifices.
167After remaining in the practice of virtue pertaining to the castes and stages of life for a hundred thousand years, and after establishing the set of three Vedas, agricultural and other occupations for livelihood, maintenance of law and order and the virtuous practice of the discipline of castes and stages of life, they desire to attain heaven.
168After they have set out for heaven, they at the outset maintain all the virtues wholeheartedly.
169At the end of the Manvantara, they abandon their abodes and go to Maharloka which is free from ailments, along with the Mantras.
170Free from aberrations, endowed with mental Siddhis, these people of self-control, stay till the final dissolution, observing passage of the Manvantara.
171-172When all these have passed away ultimately, when all the abodes become vacant everywhere in the three worlds, other Devas who had been staying in the heaven endowed with penance, well equipped with truthfulness, celibacy and learning occupy those places.
173Among the Seven Sages, Manu, Devas and Pitris those who had been before die along with the future ones (?)
174Their final dissolution takes place at the close of (all) Manvantaras. They continue endlessly in the same order in all the Manvantaras, till the final dissolution of all beings.
175Thus the characteristics of the inter-link of the past Manvantaras and future have been declared by Svayambhuva Manu.
176The sequence of the Manvantaras of the past and future is snapped entirely through the final dissolution.
177After the lapse of the Manvantaras, these attain Maharloka; from Maharloka they go to Jana, Tapah and Satya Lokas.
178-179As observed by those who have that sort of mystic experience and as proved by manifold testimony, they stay in Satya Loka, but when aberrations set in at the hour of dissolution of Manvantara, they leave off Satya Loka and with devotion they enter the body of lord Narayana, of vast incomprehensible size.
180In all the changes of Manvantaras that have been functioning for a long time, the world of living beings does not remain (the same) even for a moment. Due to the nature of destiny, it (the world) undergoes changes by way of decrease or increase.
181Thus the narrative of the Manus, who are virtuous, who have been praised by the sages and who are endowed with divine vision has been recounted partly in detail and partly in brief. This narrative was originally composed by Vayu. This can be understood by the people only by their divine power.
182All the changes refer to saintly kings, Celestial Sages, BrahmaRshis, Devas, Serpents, the lord of Devas, the Seven Sages, the Pitris and Prajapatis.
183It is highly meritorious to eulogise the lords born of noble families, endowed with splendour, excellent intellect, fame and renown.
184It is conducive to the attainment of heaven. It is very holy, highly esoteric, capable of granting progeny. It should be recited during great parvan days. It is conducive to the removal of the effects of bad dreams and is conducive to longevity.
185Resort to the great principle Sumahesa for attaining Siddhis. Resort to this Purana which contains the narratives of Prajapatis, Devas, Sages, the well-known yet sacred origination of the unborn Lord and for the fulfilment of my narration.
186Thus I have described the Svayambhuva Manvantara in detail and in the proper order. What more shall I describe to you?