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Of the seven future Manus and Manvantaras. Story of Sa帽j帽膩 and 颁丑腻测腻, wives of the sun. 厂腻惫补谤峁噄, son of 颁丑腻测腻, the eighth Manu. His successors, with the divinities, &c. of their respective periods. Appearance of 痴颈峁ａ箛耻 in each of the four Yugas.

Maitreya said:鈥�

You have recapitulated to me, most excellent Brahman, the particulars of the past Manvantaras; now give me some account of those which are to come.

Par膩艣ara said:鈥�

Sa帽j帽膩, the daughter of 痴颈艣惫补办补谤尘补苍, was the wife of the sun, and bore him three children, the Manu (Vaivaswata), Yama, and the goddess 驰补尘墨 (or the 驰补尘耻苍腻 river). Unable to endure the fervours of her lord, Sa帽j帽膩 gave him 颁丑腻测腻^[1] as his handmaid, and repaired to the forests to practise devout exercises. The sun, supposing 颁丑腻测腻 to be his wife Sa帽j帽膩, begot by her three other children, 艢补苍补颈艣肠补谤补 (Saturn), another Manu (厂腻惫补谤峁噄), and a daughter 罢补辫补迟墨 (the Tapti river). 颁丑腻测腻, upon one occasion, being offended with Yama^[2], the son of Sa帽j帽膩, denounced an imprecation upon him, and thereby revealed to Yama and to the sun that she was not in truth Sa帽j帽膩, the mother of the former. Being further informed by 颁丑腻测腻 that his wife had gone to the wilderness, the sun beheld her by the eye of meditation engaged in austerities, in the figure of a mare (in the region of Uttara Kuru). Metamorphosing himself into a horse, he rejoined his wife, and begot three other children, the two 膧swins and Revanta, and then brought Sa帽j帽膩 back to his own dwelling. To diminish his intensity, 痴颈艣惫补办补谤尘补苍 placed the luminary on his lathe, to grind off some of his effulgence; and in this manner reduced it an eighth, for more than that was inseparable^[3]. The parts of the divine 痴补颈峁ａ箛补惫补 splendour, residing in the sun, that were filed off by 痴颈艣惫补办补谤尘补苍, fell blazing down upon the earth, and the artist constructed of them the discus of 痴颈峁ａ箛耻, the trident of 艢颈惫补, the weapon^[4] of the god of wealth, the lance of 碍腻谤迟颈办别测补, and the weapons of the other gods: all these 痴颈艣惫补办补谤尘补苍 fabricated from the superfluous rays of the sun^[5].

The son of 颁丑腻测腻, who was called also a Manu, was denominated 厂腻惫补谤峁噄^[6], from being of the same caste (厂补惫补谤峁嘺) as his elder brother, the Manu Vaivaswata. He presides over the ensuing or eighth Manvantara; the particulars of which, and the following, I will now relate. In the period in which 厂腻惫补谤峁噄 shall be the Manu, the classes of the gods will be Sutapas, 础尘颈迟腻产丑补蝉, and Mukhyas; twenty-one of each. The seven 峁氠梗is will be D墨ptimat, 骋腻濒补惫补, 搁腻尘补, Kripa, 顿谤补耻峁噄; my son 痴测腻蝉补 will be the sixth, and the seventh will be 峁氠梗yasri峁単a^[7]. The Indra will be Bali, the sinless son of Virocana, who through the favour of 痴颈峁ａ箛耻 is actually sovereign of part of 笔腻迟腻濒补. The royal progeny of 厂腻惫补谤峁噄 will be Virajas, Arvar墨vas, Nirmoha, and others.

The ninth Manu will be 顿补办峁�a-蝉腻惫补谤峁噄^[8]. The 笔腻谤补蝉, 惭补谤墨肠颈驳补谤产丑补蝉, and Sudharmas will be the three classes of divinities, each consisting of twelve; their powerful chief will be the Indra Adbhuta. Savana, Dyutimat, Bhavya, Vasu, Medhatithi, Jyotishm膩n, and Satya will be the seven 峁氠梗is. Dhritaketu, Driptiketu, 笔补帽肠补丑补蝉迟补, 惭补丑腻尘腻测腻, Prithu艣rava, and others, will be the sons of the Manu.

In the tenth Manvantara the Manu will be 叠谤补丑尘腻-蝉腻惫补谤峁噄: the gods will be the Sudh膩mas, Viruddhas, and 艢atasa峁卥hyas: the Indra will be the mighty 艢腻苍迟颈: the 峁氠梗is will be Havishm膩n, Sukriti, Satya, Ap膩mm奴rtti, 狈腻产丑腻驳补, Apratimaujas, and Satyaketu: and the ten sons of the Manu will be 厂耻办峁�e迟谤补, Uttarnaujas, Hari峁�e峁嘺, and others.

In the eleventh Manvantara the Manu will be Dharma-蝉腻惫补谤峁噄: the principal classes of gods will be the Vihangamas, 碍腻尘补驳补尘补蝉, and Nirm膩naratis, each thirty in number^[9]; of whom 痴峁涐梗补 will be the Indra: the 峁氠梗is will be 狈颈艣肠补谤补, Agnitejas, Vapushm膩n, 痴颈峁ａ箛耻, 膧runi, Havishm膩n, and Anagha: the kings of the earth, and sons of the Manu, will be Savarga, Sarvadharma, 顿别惫腻苍墨办补, and others.

In the twelfth Manvantara the son of Rudra, 厂腻惫补谤峁噄, will be the Manu: Ritudh膩m膩 will be the Indra: and the Haritas, Lohitas, Sumanasas, and Sukarmas will be the classes of gods, each comprising fifteen.

罢补辫补蝉惫墨, Sutapas, Tapom奴rtti, Taporati, Tapodhriti, Tapodyuti, and Tapodhana will be the 峁氠梗is: and 顿别惫补惫腻苍, Upadeva, Deva艣re峁ａ弓a, and others, will be the Manu's sons, and mighty monarchs on the earth.

In the thirteenth Manvantara the Manu will be Raucya^[10]: the classes of gods, thirty-three in each, will be the 厂耻诲丑腻尘补苍蝉, Sudharmans, and Sukarmans; their Indra will be Divaspati: the 峁氠梗is will be Nirmoha, Tatwaders墨n, Ni峁�prakampa, Nirutsuka, Dhritimat, Avyaya, and Sutapas: and Citrasena, Vicitra, and others, will be the kings.

In the fourteenth Manvantara, Bhautya will be the Manu^[11]; Suchi, the Indra: the five classes of gods will be the 颁腻办峁�u峁�a蝉, the Pavitras, 碍补苍颈峁ａ弓丑补蝉, Bhr膩jiras, and V膩vriddhas: the seven 峁氠梗is will be 础驳苍颈产腻丑耻, 艢耻肠颈, 艢耻办谤补, Magadh膩, Gridhra, Yukta, and Ajita: and the sons of the Manu will be Uru, 骋补产丑墨谤补, Bradhna, and others, who will be kings, and will rule over the earth^[12].

At the end of every four ages there is a disappearance of the Vedas, and it is the province of the seven 峁氠梗is to come down upon earth from heaven to give them currency again. In every Krita age the Manu (of the period) is the legislator or author of the body of law, the Smriti: the deities of the different classes receive the sacrifices during the Manvantaras to which they severally belong: and the sons of the Manu them. selves, and their descendants, are the sovereigns of the earth for the whole of the same term. The Manu, the seven 峁氠梗is, the gods, the sons of the Manu, who are the kings, and Indra, are the beings who preside over the world during each Manvantara.

An entire Kalpa, oh Brahman, is said to comprise a thousand ages, or fourteen Manvantaras^[13]; and it is succeeded by a night of similar duration; during which, he who wears the form of 叠谤补丑尘腻, Jan膩rddana, the substance of all things, the lord of all, and creator of all, involved in his own illusions, and having swallowed up the three spheres, sleeps upon the serpent 艢别峁�a, amidst the ocean^[14]. Being after that awake, he, who is the universal soul, again creates all things as they were before, in combination with the property of foulness (or activity): and in a portion of his essence, associated with the property of goodness, he, as the Manus, the kings, the gods, and their Indras, as well as the seven 峁氠梗is, is the preserver of the world. In what manner 痴颈峁ａ箛耻, who is characterised by the attribute of providence during the four ages, effected their preservation, I will next, Maitreya, explain.

In the Krita age, 痴颈峁ａ箛耻, in the form of Kapila and other inspired teachers, assiduous for the benefit of all creatures, imparts to them true wisdom. In the Treta age he restrains the wicked, in the form of a universal monarch, and protects the three worlds^[15]. In the 顿惫腻辫补谤补 age, in the person of 痴别诲补-惫测腻蝉补, he divides the one Veda into four, and distributes it into innumerable branches: and at the end of the Kali or fourth age he appears as Kalki, and reestablishes the iniquitous in the paths of rectitude. In this manner the universal spirit preserves, creates, and at last destroys, all the world.

Thus, Brahman, I have described to you the true nature of that great being who is all things, and besides whom there is no other existent thing, nor has there been, nor will there be, either here or elsewhere. I have also enumerated to you the Manvantaras, and those who preside over them. What else do you wish to hear?

Footnotes and references:

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[1]:

That is, her shadow or image. It also means 鈥榮hade.鈥� The Bh膩gavata, however, makes both Sa帽j帽膩 and 颁丑腻测腻 daughters of 痴颈艣惫补办补谤尘补苍. According to the Matsya, Vivaswat, the son of Ka艣yapa and Adit墨, had three wives, R膩j帽墨, the daughter of Raivata, by whom he had Revanta; Prabh膩, by whom he had Prabhata; and by Sa帽j帽膩, the daughter of Tva峁ａ弓ri, the Manu and Yama and 驰补尘耻苍腻. The story then proceeds much as in the text.

[2]:

Yama, provoked at her partiality for her own children, abused 颁丑腻测腻, and lifted up his foot to kick her. She cursed him to have his leg affected with sores and worms; but his father bestowed upon him a cock, to eat the worms, and remove the discharge; and Yama, afterwards propitiating Mah膩deva, obtained the rank of Lokap膩la, and sovereign of Tartarus.

[3]:

The Matsya says he trimmed the sun every where except in the feet, the extent of which he could not discern. Consequently in pictures or images the feet of the sun must never be delineated, under pain of leprosy, &c.

[4]:

The term is 艢ivik膩, which properly means 鈥榓 litter,鈥� The commentator calls it Astra, 鈥榓 weapon.鈥�

[5]:

This legend is told, with some variations of no great importance, in the Matsya, M膩rka峁囜笉eya, and Padma P. (Svarga Kha峁囜笉a), in the Bh膩gavata, and Hari Va峁兣沘, &c.

[6]:

The M膩rka峁囜笉eya, whilst it admits 厂腻惫补谤峁噄 to be the son of the sun, has a legend of his former birth, in the Sv膩roci峁�a Manvantara, as Suratha R膩j膩, who became a Manu by having then propitiated Dev墨. It was to him that the Durg膩 M膩h膩tmya or Ca峁囜笉墨, the popular narrative of Durga's triumphs over various demons, was narrated.

[7]:

The V膩yu has J膩madagnya or Para艣ur膩ma, of the Ku艣ika race; 骋腻濒补惫补, of that of Bhrigu; Dwaip膩yana (or 痴测腻蝉补), of the family of Va艣i峁ａ弓ha; Kripa, the son of 艢aradwat; D墨ptimat, descended from Atri; 峁氠梗yasri峁単a, from Ka艣yapa; and Aswatth膩man, the son of Dro峁嘺, of the Bh膩radv膩ja family. The Matsya and Padma have Sat膩nanda in place of Diptimat.

[8]:

The four following 厂腻惫补谤峁噄s are described in the V膩yu as the mind-engendered sons of a daughter of 顿补办峁�a, named either Suvrat膩 (V膩yu) or Priy膩 (Br膩hma) by himself and the three gods, 叠谤补丑尘腻, Dharma, and Rudra, to whom he presented her on mount Meru; whence they are called also Meru-蝉腻惫补谤峁噄s. They are termed 厂腻惫补谤峁噄s from their being of one family or caste. According to the same authority, followed by the Hari Va峁兣沘, it appears that this Manu is also called Rohita. Most of the details of this and the following Manvantaras are omitted in the Matsya, 叠谤补丑尘腻, Padma, and M膩rka峁囜笉eya Pur膩峁嘺s. The Bh膩gavata and K奴rma give the same as our text; and the V膩yu, which agrees very nearly with it, is followed in most respects by the Hari Va峁兣沘. The Matsya and Padma are peculiar in their series and nomenclature of the Manus themselves, calling the 9th Raucya, 10th Bhautya, 11th Merusav膩r峁噄, son of 叠谤补丑尘腻, 12th Ritu, 13th Ritadh膩man, and 14th Viswaksena. The Bh膩gavata calls the two last Manus, Deva-蝉腻惫补谤峁噄 and Indra-蝉腻惫补谤峁噄.

[9]:

Hence the V膩yu identifies the first with days, the second with nights, and the third with hours.

[10]:

The son of the Praj膩pati Ruci (V膩yu, &c.), by the nymph M膩nin墨, the daughter of the Apsaras Pramloc膩 (M膩rka峁囜笉eya).

[11]:

Son of Ravi, by the goddess Bh奴t墨, according to the V膩yu; but the M膩rka峁囜笉eya makes Bh奴t墨 the son of A峁単iras, whose pupil 艢腻苍迟颈, having suffered the holy fire to go out in his master's absence, prayed to Agni, and so propitiated him, that he not only relighted the flame, but desired 艢腻苍迟颈 to demand a further boon. 艢腻苍迟颈 accordingly solicited a son for his Guru; which son was Bh奴ti, the father of the Manu Bhautya.

[12]:

Although the Pur膩峁嘺s which give an account of the Manvantaras agree in some of the principal details, yet in the minor ones they offer many varieties, some of which have been noticed. These chiefly regard the first six and the eighth. Except in a few individual peculiarities, the authorities seem to arrange themselves in two classes; one comprehending the 痴颈峁ａ箛耻, V膩yu, K奴rma, Bh膩gavata, and M膩rka峁囜笉eya; and the other the Matsya, Padma, Br膩hma, and Hari Va峁兣沘. The M膩rka峁囜笉eya, although it agrees precisely with the 痴颈峁ａ箛耻 in its nomenclature, differs from it, and from all, in devoting a considerable number of its pages to legends of the origin of the Manus, all of which are evidently of comparatively recent invention, and several of which have been no doubt suggested by the etymology of the names of the Manus.

[13]:

A thousand ages of the gods and fourteen Manvantaras are not precisely the same thing, as has been already explained. (See p. 24. n. 6.)

[14]:

The order of the text would imply, that as 叠谤补丑尘腻 he sleeps upon 艢别峁�a; but if this be intended, it is at variance with the usual legend, that it is as 痴颈峁ａ箛耻 or N膩r膩ya峁嘺 that the deity sleeps in the intervals of dissolution. The commentator accordingly qualifies the phrase Brahmar奴padhara by the term Div膩: 鈥槼站贬梗峁嚦� wears the form of 叠谤补丑尘腻 by day; by night he sleeps on 艢别峁�a, in the person of N膩r膩ya峁嘺.鈥� This however may be suspected to be an innovation upon an older system; for in speaking of the alternations of creation and dissolution, they are always considered as consentaneous with the day and night of 叠谤补丑尘腻 alone.

[15]:

As a Cakravarttin.