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The Mahabharata of Krishna Dwaipayana Vyasa Bk. 3 Pt. 2 by Translated by Kisari Mohan Ganguli

T >> Translated by Kisari Mohan Ganguli >> The Mahabharata of Krishna Dwaipayana Vyasa Bk. 3 Pt. 2




Vaisampayana said, "O descendant of Bharata, while Krishna, the
descendant of the _Vrishnis_ and the virtuous king, were thus talking,
there appeared then the saint Markandeya, grown grey in the practise of
penances. And he had seen many thousand years of life, was of a pious
soul, and devoted to great austerities. Signs of old age he had none;
and deathless he was, and endued with beauty and generous and many good
qualities. And he looked like one only twenty-five years old. And when
the aged saint, who had seen many thousand years of life, came, all the
_Brahmanas_ paid their respects to him and so did Krishna together with
Pandu's son. And when that wisest saint, thus honoured, took his seat in
a friendly way, Krishna addressed him, in accordance with the views of
the _Brahmanas_ and of Pandu's sons, thus,--

"'The sons of Pandu, and the _Brahmanas_ assembled here, and the
daughter of Drupada, and Satyabhama, likewise myself, are all anxious to
hear your most excellent words, O Markandeya! Propound to us the holy
stories of events of bygone times, and the eternal rules of righteous
conduct by which are guided kings and women and saints!'"

Vaisampayana continued, "When they had all taken their seats, Narada
also, the divine saint, of purified soul, came on a visit to Pandu's
sons. Him also, then, of great soul, all those foremost men of superior
intellect, honoured in the prescribed form, by offering water to wash
his feet, and the well-known oblation called the _Arghya_. Then the
godlike saint, Narada, learning that they were about to hear the speech
of Markandeya, expressed his assent to the arrangement. And he, the
deathless, knowing what would be opportune, said smilingly, 'O saint of
the _Brahmana_ caste, speak what you were about to say unto the sons of
Pandu!' Thus addressed, Markandeya, devoted to great austerities,
replied, 'Wait a moment. A great deal will be narrated.' Thus addressed,
the sons of Pandu, together with those twice-born ones, waited a moment,
looking at that great saint, (bright) as the mid-day sun."

Vaisampayana continued, "Pandu's son, the king of the Kuru tribe, having
observed that the great saint as willing to speak, questioned him with a
view to suggesting topics to speak upon, saying, 'You who are ancient
(in years), know the deeds of gods and demons, and illustrious saints,
and of all the royal ones. We consider you as worthy of being worshipped
and honoured; and we have long yearned after your company. And here is
this son of Devaki, Krishna, who has come to us on a visit. Verily, when
I look at myself, fallen away from happiness, and when I contemplate the
sons of Dhritarashtra, of evil life, flourishing in every way, the idea
arises in me that it is _man_ who does all acts, good or bad, and that
it is _he_ that enjoys the fruit the acts bring forth. How then is god
the agent? And, O best of those that are proficient in the knowledge of
God, how is it that men's actions follow them? Is it in this world? Or
is it in some subsequent existence? And, O best of righteous men among
the twice-born, in what way is an embodied animated being joined by his
good and evil deeds that seek him out? Is it after death? Or is it in
this world? And, O descendant of Bhrigu, is what we experience in this
world the result of the acts of this very life? Or will the acts of this
life bear fruit in the world to come? And where do the actions of an
animated being who is dead find their resting place?'

"Markandeya said, 'O best of those that can speak, this question befits
thee, and is just what it should be. Thou knowest all that there is to
know. But thou art asking this question, simply for the sake of form.
Here I shall answer thee: listen to me with an attentive mind, as to how
in this world and in that to come, a man experienceth happiness and
misery. The lord of born beings, himself sprung first of all, created,
for all embodied beings, bodies which were stainless, pure, and obedient
to virtuous impulses, O wisest of the descendants of Kuru! The ancient
men had all their desires fulfilled, were given to praiseworthy courses
of life, were speakers of truth, godly and pure. All were equal to the
gods, could ascend to the sky at their pleasure, and could come back
again; and all went about at their pleasure. And they had their death
and their life also under their own control; and they had few
sufferings; had no fear; and had their wishes fulfilled; and they were
free from trouble; could visit the gods and the magnanimous saints; knew
by heart all righteous rules; were self-controlled and free from envy.
And they lived many thousand years; and had many thousand sons. Then in
course of time they came to be restricted to walking solely on the
surface of the earth, overpowered by lust and wrath, dependent for
subsistence upon falsehood and trick, overwhelmed by greed and
senselessness. Then those wicked men, when disembodied, on account of
their unrighteous and unblessed deeds, went to hell in a crooked way.
Again and again, they were grilled, and, again and again they began to
drag their miserable existence in this wonderful world. And their
desires were unfulfilled, the objects unaccomplished, and their
knowledge became unavailing. And their senses were paralysed and they
became apprehensive of everything and the cause of other people's
sufferings. And they were generally marked by wicked deeds, and born in
low families; they became wicked and afflicted with diseases, and the
terror of others. And they became short-lived and sinful and they reaped
the fruit of their terrible deeds. And coveting everything, they became
godless and indifferent in mind, O son of Kunti! The destiny of every
creature after death is determined by his acts in this world. Thou hast
asked me where this treasure of acts of the sage and the ignorant
remain, and where they enjoy the fruit of their good and evil deeds! Do
thou listen to the regulations on this subject! Man with his subtle
original body created by God lays up a great store of virtue and vice.
After death he quits his frail (outer) body and is immediately born
again in another order of beings. He never remains non-existent for a
single moment. In his new life his actions follow him invariably as
shadow and, fructifying, makes his destiny happy or miserable. The wise
man, by his spiritual insight, knows all creatures to be bound to an
immutable destiny by the destroyer and incapable of resisting the
fruition of his actions in good or evil fortune. This, O Yudhishthira,
is the doom of all creatures steeped in spiritual ignorance. Do thou now
hear of the perfect way attained by men of high spiritual perception!
Such men are of high ascetic virtue and are versed in all profane and
holy writ, diligent in performing their religious obligations and
devoted to truth. And they pay due homage to their preceptors and
superiors and practise Yoga, are forgiving, continent and energetic and
pious and are generally endowed with every virtue. By the conquest of
the passions, they are subdued in mind; by practising _yoga_ they become
free from disease, fear and sorrow; they are not troubled (in mind). In
course of birth, mature or immature, or while ensconced in the womb, in
every condition, they with spiritual eyes recognize the relation of
their soul to the supreme Spirit. Those great-minded _Rishis_ of
positive and intuitive knowledge passing through this arena of actions,
return again to the abode of the celestials. Men, O king, attain what
they have in consequence of the grace of the gods of Destiny or of their
own actions. Do thou not think otherwise. O Yudhishthira, I regard that
as the highest good which is regarded so in this world. Some attain
happiness in this world, but not in the next; others do so in the next,
but not in this. Some, again, attain happiness in this as well as in the
next world; and others neither here nor in the next world. Those that
have immense wealth, shine every day with well-decorated persons. O
slayer of mighty foes, being addicted to carnal pleasures, they enjoy
happiness only in this world, but not in the next. But those who are
engaged in spiritual meditations and the study of the Vedas, who are
diligent in asceticism, and who impair the vigour of their bodies by
performing their duties, who have subdued their passions, and who
refrain from killing any animated being, those men, O slayer of thy
enemies, attain happiness in the next world, but not in this! Those who
first live a pious life, and virtuously acquire wealth in due time and
then marry and perform sacrifices, attain bliss both in this and the
next world. Those foolish men again who do not acquire knowledge, nor
are engaged in asceticism or charity or increasing their species; or in
encompassing the pleasures and enjoyments of this world, attain bliss
neither in this nor in the next world. But all of you are proficient in
knowledge and possessed of great power and strength and celestial
vigour. For the extermination (of the wicked) and for serving the
purposes of the gods, ye have come from the other world and have taken
your birth in this! Ye, who are so valiant, and engaged in asceticism,
self-restraining exercises, and religious ordinances, and fond of
exertion, after having performed great deeds and gratified the gods and
_Rishis_ and the _Pitris_, ye will at last in due course attain by your
own acts the supreme region--the abode of all virtuous men! O ornament
of Kuru's race, may no doubts cross thy mind on account of these thy
sufferings, for this affliction is for thy good!'"


SECTION CLXXXIII

Vaisampayana continued,--"The sons of Pandu said to the high-souled
Markandeya, 'We long to hear of the greatness of the _Brahmanas_. Do
thou tell us of it!' Thus asked, the revered Markandeya, of austere
virtue and high spiritual energy, and proficient in all departments of
knowledge, replied, 'A strong-limbed, handsome young prince of the race
of the Haihayas, a conqueror of hostile cities, (once) went out hunting.
And (while) roaming in the wilderness of big trees and thickets of
grass, he saw, at no great distance from him, a _Muni_ with the skin of
a black antelope for his upper garment, and killed him for a deer.
Pained at what he had done, and his senses paralysed with grief, he
repaired to the presence of the more distinguished of the _Haihaya_
chiefs. The lotus-eyed prince related to them the particulars. On
hearing the account, O my son, and beholding the body of the _Muni_ who
had subsisted on fruits and roots, they were sorely afflicted in mind.
And they all set out enquiring here and there as they proceeded, as to
whose son the _Muni_ might be. And they soon after reached the hermitage
of Arishtanemi, son of Kasyapa. And saluting that great _Muni_, so
constant in austerity, they all remained standing, while the _Muni_, on
his part, busied himself about their reception. And they said unto the
illustrious _Muni_, "By a freak of destiny, we have ceased to merit thy
welcome: indeed, we have killed a Brahmana!" And the regenerate _Rishi_
said to them, "How hath a Brahmana come to be killed by you, and say
where may be he? Do ye all witness the power of my ascetic practices!"
And they, having related everything to him as it had happened went back,
but found not the body of the dead _Rishi_ on the spot (where they had
left it). And having searched for him, they returned, ashamed and bereft
of all perception, as in a dream. And then, O thou conqueror of hostile
cities, the _Muni_ Tarkshya, addressed them, saying, "Ye princes, can
this be the Brahmana of your killing? This Brahmana, endowed with occult
gifts from spiritual exercises, is, indeed, my son!" Seeing that
_Rishi_, O lord of the earth, they were struck with bewilderment. And
they said, "What a marvel! How hath the dead come to life again? Is it
the power of his austere virtue by which he hath revived again? We long
to hear this, O Brahmana, if, indeed, it can be divulged?" To them, he
replied, "Death, O lords of men, hath no power over us! I shall tell ye
the reason briefly and intelligibly. We perform our own sacred duties;
therefore, have we no fear of death; we speak well of _Brahmanas_ but
never think any ill of them; therefore hath death no terror for us.
Entertaining our guests with food and drink, and our dependants with
plenty of food, we ourselves (then) partake of what is left; therefore
we are not afraid of death. We are peaceful and austere and charitable
and forbearing and fond of visiting sacred shrines, and we live in
sacred places; therefore we have no fear of death. And we live in places
inhabited by men who have great spiritual power; therefore hath death no
terror for us. I have briefly told ye all! Return ye now all together,
cured of all worldly vanity. Ye have no fear of sin!" Saying _amen_, O
foremost scion of Bharata's race, and saluting the great _Muni_, all
those princes joyously returned to their country.'"


SECTION CLXXXIV

"Markandeya continued, 'Do ye again hear from me the glory of the
_Brahmanas_! It is said that a royal sage of the name of _Vainya_ was
once engaged in performing the horse-sacrifice and that Atri desired to
go to him for alms. But Atri subsequently gave up his desire of wealth,
from religious scruples. After much thought he, of great power, became
desirous of living in the woods, and, calling his wife and sons
together, addressed them thus, "Let us attain the highly tranquil and
complete fruition of our desires. May it, therefore, be agreeable to you
to repair quickly to the forest for a life of great merit." His wife,
arguing from motives of virtue also then said to him, "Hie thee to the
illustrious prince Vainya, and beg of him vast riches! Asked by thee,
that royal sage, engaged in sacrifice will give thee wealth. Having gone
there, O regenerate _Rishi_, and received from him vast wealth, thou
canst distribute it among thy sons and servants and then thou canst go
whithersoever thou pleasest. This, indeed, is the higher virtue as
instanced by men conversant with religion." Atri replied, "I am
informed, O virtuous one, by the high-souled Gautama, that Vainya is a
pious prince, devoted to the cause of truth; but there are _Brahmanas_
(about his persons) who are jealous of me; and as Gautama hath told me
this, I do not venture to go there, for (while) there, if I were to
advise what is good and calculated to secure piety and the fulfilment of
one's desires, they would contradict me with words unproductive of any
good. But I approve of any counsel and will go there; Vainya will give
me kine and hoards of riches."'

"Markandeya continued, 'So saying, he, of great ascetic merit, hastened
to Vainya's sacrifice and reaching the sacrificial altar and making his
obeisance to the king and praising him with well-meaning speeches, he
spoke these words, "Blessed art thou, O king! Ruling over the earth,
thou art the foremost of sovereigns! The _Munis_ praise thee, and
besides thee there is none so versed in religious lore!" To him the
_Rishi_ Gautama, of great ascetic merit, then indignantly replied
saying, "Atri, do not repeat this nonsense. (It seems) thou art not in
thy proper senses. In this world of ours, Mahendra the lord of all
created beings (alone) is the foremost of all sovereigns!" Then, O,
great prince, Atri said to Gautama, "As Indra, the lord of all
creatures, ruleth over our destinies, so doth this king! Thou art
mistaken. It is thou who hast lost thine senses from want of spiritual
perception!" Gautama replied, "I know I am not mistaken; it is thou who
art labouring under a misconception in this matter. To secure the king's
countenance, thou art flattering him in (this) assembly of the people.
Thou dost not know what the highest virtue, nor dost thou feel the need
for it. Thou art like a child steeped in ignorance, for what then hast
thou become (so) old in years?"'

"Markandeya continued, 'While those two men were thus disputing in the
presence of the _Munis_, who were engaged in Vainya's sacrifice the
latter enquired, "What is the matter with them, that maketh them talk so
vociferously?" Then the very pious Kasyapa learned in all religious
lore, approaching the disputants asked them what was the matter. And
then Gautama, addressing that assembly of great _Munis_ said, "Listen, O
great _Brahmanas_, to the point in dispute between us. Atri hath said
that Vainya is the ruler of our destinies; great is our doubt on this
point."'

"Markandeya continued, 'On hearing this, the great-mind _Munis_ went
instantly to Sanatkumara who was well versed in religion to clear their
doubt. And then he of great ascetic merit, having heard the particulars
from them addressed them these words full of religious meaning. And
Sanatkumara said, "As fire assisted by the wind burneth down forests, so
a Brahmana's energy in union with a Kshatriya's or a Kshatriya's joined
with a Brahmana's destroyeth all enemies. The sovereign is the
distinguished giver of laws and the protector of his subjects. He is (a
protector of created beings) like Indra, (a propounder of morals) like
Sukra, (a counsellor) like Vrihaspati and (hence he is also called) the
ruler of men's destinies. Who does not think it proper to worship the
individual of whom such terms as 'preserver of created beings,' 'royal,'
'emperor,' 'Kshatriya' (or saviour of the earth), 'lord of earth,'
'ruler of men,' are applied in praise? The king is (also) styled the
prime cause (of social order, as being the promulgator of laws), 'the
virtuous in wars,' (and therefore, preserver after peace), 'the
watchman,' 'the contented,' 'the lord,' 'the guide to salvation,' 'the
easily victorious,' 'the Vishnu like,' 'of effective wrath,' 'the winner
of battles' and 'the cherisher of the true religion.' The _Rishis_,
fearful of sin, entrusted (the temporal) power to the Kshatriyas. As
among the gods in heaven the Sun dispelleth darkness by his effulgence,
so doth the king completely root out sin from this earth. Therefore is
the king's greatness reduced from the evidences of the sacred books, and
we are bound to pronounce for that side which hath spoken in favour of
the king."'

"Markandeya continued, 'Then that illustrious prince, highly pleased
with the victorious party, joyfully said to Atri, who had praised him
erewhile. "O regenerate _Rishi_, thou hast made and styled me the
greatest and most excellent of men here, and compared me to the gods;
therefore, shall I give thee vast and various sorts of wealth. My
impression is that thou art omniscient. I give thee, O well-dressed and
well-adorned one, a hundred millions of gold coins and also ten _bharas_
of gold." Then Atri, of high austere virtues and great spiritual powers,
thus welcomed (by the king), accepted all the gifts without any breach
of propriety, and returned home. And then giving his wealth to his sons
and subduing his self, he cheerfully repaired to the forest with the
object of performing penances.'"


SECTION CLXXXV

"Markandeya continued, 'O thou conqueror of hostile cities, in this
connection Saraswati too, when interrogated by that intelligent _Muni_
Tarkshya, had said (this). Do thou listen to her words! Tarkshya had
asked, saying, "Excellent lady, what is the best thing for a man to do
here below, and how must he act so that he may not deviate from (the
path of) virtue. Tell me all this, O beautiful lady, so that instructed
by thee, I may not fall away from the path of virtue! When and how must
one offer oblations to the (sacred) fire and when must he worship so
that virtue may not be compromised? Tell me all this, O excellent lady,
so that I may live without any passions, craving, or desire, in this
world."'

"Markandeya continued, 'Thus questioned by that cheerful _Muni_ and
seeing him eager to learn and endued with high intelligence, Saraswati
addressed these pious and beneficial words to the Brahmana, Tarkshya.'

"'Saraswati said, "He who is engaged in the study of the _Vedas_, and
with sanctity and equanimity perceives the supreme Godhead in his proper
sphere, ascends the celestial regions and attains supreme beatitude with
the Immortals. Many large, beautiful, pellucid and sacred lakes are
there, abounding with fish, flowers, and golden lilies. They are like
shrines and their very sight is calculated to assuage grief. Pious men,
distinctively worshipped by virtuous well-adorned golden-complexioned
_Apsaras_, dwell in contentment on the shores of those lakes. He who
giveth cows (to Brahmanas) attaineth the highest regions; by giving
bullocks he reacheth the solar regions, by giving clothes he getteth to
the lunar world, and by giving gold he attaineth to the state of the
Immortals. He who giveth a beautiful cow with a fine calf, and which is
easily milked and which doth not run away, is (destined) to live for as
many years in the celestial regions as there are hairs on the body of
that animal. He who giveth a fine, strong, powerful, young bullock,
capable of drawing the plough and bearing burdens, reacheth the regions
attained by men who give ten cows. When a man bestoweth a
well-caparisoned _kapila_ cow with a brazen milk-pail and with money
given afterwards, that cow becoming, by its own distinguished qualities,
a giver of everything reacheth the side of the man who gave her away. He
who giveth away cows, reapeth innumerable fruits of his action, measured
by the hairs on the body of that animal. He also saveth (from perdition)
in the next world his sons and grandsons and ancestors to the seventh
generation. He who presenteth to a Brahmana, sesamum made up in the form
of a cow, having horns made of gold, with money besides, and a brazen
milk-pail, subsequently attaineth easily to the regions of the _Vasus_.
By his own acts man descends into the darksome lower regions, infested
by evil spirits (of his own passions) like a ship tossed by the storm in
the high seas; but the gift of kine to Brahmanas saves him in the next
world. He who giveth his daughter in marriage, in the _Brahma_ form, who
bestoweth gifts of land on Brahmanas and who duly maketh other presents,
attaineth to the regions of Purandara. O Tarkshya, the virtuous man who
is constant in presenting oblations to the sacred fire for seven years,
sanctifieth by his own action seven generations up and down."

"'Tarkshya said, "O beautiful lady, explain to me who ask thee, the
rules for the maintenance of the sacred fire as inculcated in the
_Vedas_. I shall now learn from thee the time-honoured rules for
perpetually keeping up the sacred fire."'"


SECTION CLXXXVI

"Then Yudhishthira, the son of Pandu, said to the Brahmana, Markandeya,
'Do thou now narrate the history of Vaivaswata Manu.'

"Markandeya replied, 'O king, O foremost of men, there was a powerful
and great _Rishi_ of the name of Manu. He was the son of Vivaswan and
was equal unto _Brahma_ in glory. And he far excelled his father and
grandfather in strength, in power, in fortune, as also in religious
austerities. And standing on one leg and with uplifted hand, that lord
of men did severe penance in the jujube forest called Visala. And there
with head downwards and with steadfast eyes he practised the rigid and
severe penance for ten thousand years. And one day, whilst he was
practising austerities there with wet clothes on and matted hair on
head, a fish approaching the banks of the Chirini, addressed him thus,
"Worshipful sir, I am a helpless little fish, I am afraid of the large
ones; therefore, do thou, O great devotee, think it worth thy while to
protect me from them; especially as this fixed custom is well
established amongst us that the strong fish always preys upon the weak
ones. Therefore do thou think it fit to save me from being drowned in
this sea of terrors! I shall requite thee for thy good offices." On
hearing these words from the fish, Vaivaswata Manu was overpowered with
pity and he took out the fish from the water with his own hands. And the
fish which had a body glistening like the rays of the moon when taken
out of the water was put back in an earthen water-vessel. And thus
reared that fish O king, grew up in size and Manu tended it carefully
like a child. And after a long while, it became so large in size, that
there was no room for it in that vessel. And then seeing Manu (one day),
it again addressed these words to him, "Worshipful sir, do thou appoint
some better habitation for me." And then the adorable Manu, the
conqueror of hostile cities, took it out of that vessel and carried it
to a large tank and placed it there. And there again the fish grew for
many a long year. And although the tank was two _yojanas_ in length and
one _yojana_ in width, even there, O lotus-eyed son of Kunti and ruler
of men, was no room for the fish to play about! And beholding Manu it
said again, "O pious and adorable father, take me to the Ganga, the
favourite spouse of the Ocean so that I may live there; or do as thou
listest. O sinless one, as I have grown to this great bulk by thy favour
I shall do thy bidding cheerfully." Thus asked the upright and continent
and worshipful Manu took the fish to the river Ganga and he put it into
the river with his own hands. And there, O conqueror of thy enemies, the
fish again grew for some little time and then beholding Manu, it said
again, "O lord, I am unable to move about in the Ganga on account of my
great body; therefore, worshipful sir, do thou please take me quickly to
the sea!" O son of Pritha, Manu then taking it out of the Ganga, carried
it to the sea and consigned it there. And despite its great bulk, Manu
transported it easily and its touch and smell were also pleasant to him.
And when it was thrown into the sea by Manu, it said these words to him
with a smile, "O adorable being, thou hast protected me with special
care; do thou now listen to me as to what thou shouldst do in the
fulness of time! O fortunate and worshipful sir, the dissolution of all
this mobile and immobile world is nigh at hand. The time for the purging
of this world is now ripe. Therefore do I now explain what is good for
thee! The mobile and immobile divisions of the creation, those that have
the power of locomotion, and those that have it not, of all these the
terrible doom hath now approached. Thou shall build a strong massive ark
and have it furnished with a long rope. On that must thou ascend, O
great _Muni_, with the seven _Rishis_ and take with thee all the
different seeds which were enumerated by regenerate Brahmanas in days of
yore, and separately and carefully must thou preserve them therein. And
whilst there, O beloved of the _Munis_, thou shall wait for me, and I
shall appear to thee like a horned animal, and thus, O ascetic, shall
thou recognise me! And I shall now depart, and thou shall act according
to my instructions, for, without my assistance, thou canst not save
thyself from that fearful flood." Then Manu said unto the fish, "I do
not doubt all that thou hast said, O great one! Even so shall I act!"
And giving instructions to each other, they both went away. And Manu
then, O great and powerful king and conqueror of thy enemies, procured
all the different seeds as directed by the fish, and set sail in an
excellent vessel on the surging sea. And then, O lord of the earth, he
bethought himself of that fish. And the fish too, O conqueror of thy
enemies and foremost scion of Bharata's race, knowing his mind, appeared
there with horns on his head. And then, O tiger among men, beholding in
the ocean that horned fish emerging like a rock in the form of which he
had been before appraised, he lowered the ropy noose on its head. And
fastened by the noose, the fish, O king and conqueror of hostile cities,
towed the ark with great force through the salt waters. And it conveyed
them in that vessel on the roaring and billow beaten sea. And, O
conqueror of thy enemies and hostile cities, tossed by the tempest on
the great ocean, the vessel reeled about like a drunken harlot. And
neither land nor the four cardinal points of the compass, could be
distinguished. And there was water every where and the waters covered
the heaven and the firmament also. And, O bull of Bharata's race, when
the world was thus flooded, none but Manu, the seven _Rishis_ and the
fish could be seen. And, O king, the fish diligently dragged the boat
through the flood for many a long year and then, O descendant of Kuru
and ornament of Bharata's race, it towed the vessel towards the highest
peak of the Himavat. And, O Bharata, the fish then told those on the
vessel to tie it to the peak of the Himavat. And hearing the words of
the fish they immediately tied the boat on that peak of the mountain
and, O son of Kunti and ornament of Bharata's race, know that that high
peak of the Himavat is still called by the name of _Naubandhana_ (the
harbour). Then the fish addressing the associated _Rishis_ told them
these words, "I am Brahma, the Lord of all creatures; there is none
greater than myself. Assuming the shape of a fish, I have saved you from
this cataclysm. Manu will create (again) all beings--gods, _Asuras_ and
men, all those divisions of creation which have the power of locomotion
and which have it not. By practicing severe austerities he will acquire
this power, and with my blessing, illusion will have no power over him."