Vaishampāyana said:—Beholding Madhu's overthrow in Pushkara, all the creatures, filled with joy, sang and danced on all sides (1). As if riving the sky with its golden summits covered with various mineral substances the foremost of mountains Supārshwa shone there (2). The mountains covered all over with minerals shone there with elevated summits like unto clouds charged with lightning (3). On account of their summits being covered with sand and powdered coal raised by the wind they appeared like so many huge clouds. The mountains, whose summits were covered with clouds, whose trees were scattered with their wings, from which was produced profuse gold, were as if stationed in the sky. Raised by the wind the winged mountains, having their summits covered with golden minerals, struck terror unto all birds. The golden mountains were covered with crystal, emeralds and sapphires. The huge mountain Himalaya was covered with white minerals. And when his golden summits and wings are lighted up by the rays of the sun they display various sorts of jems. The huge mountain Mandara, filled with crystal and containing two gateways built of Vajra, shone like the celestial region. The mount Kailāsha, adorned with various minerals, its high summits like unto so many gate ways, and trees covered with Gandharvas playing on musical instruments, the Kinnarras singing and the celestial maidens, making various gestures, appeared like a sporting mountain (4-12).

With Madhu's singing, acting, dancing, playing the mount Kailāsa excited desire like unto Cupid (13). Vishnu, in the shape of the earth, blue mount Vindhya with summits like unto clouds stricken with the rays of the sun, stationed on the mount Meru, sent down showers on earth through clouds (14-15). With rising clouds the mountains discharge pure water, various rocks, mineral substances; and through springs they discharge water clear like crystal. After the end of the rainy season trees, like unto clouds charged with lightning, shine being adorned with flowers. The elephants have been adorned with various ornaments of gold. Hanging and blossoming creepers, supported by trees filled with birds, are as if dancing on being shaken by the wind. And during the spring the creepers, shaken by a gust of wind, like unto waves striking against the bank, are pouring blossoms like unto drops of water. The earth has been covered with various huge tres covered with fruits. As if singing songs the trees, fond of honey and birds, are announcing the approach of Cupid. The Divine Vishnu, the destroyer of Madhu, created a river of currents. That stream had many fountains, profuse water and beautiful landing places. The shrines, situate on its bank, were charming and beautiful. It was full of clear water and carried fragrance of flowers (16–23). Enlightened by the Vedic words "There is nothing else but thee" she enters into the Yogin's heart. Enlightened by the Vedic words, and assuming the form of Kapil (i.e. the balanced state of the three qualities) in yoga she yeilds milk (i.e. unfolds spiritual science) (24–25). When all the intellectual faculties are destroyed only Pure consciousness remains; the three universal tendencies (Gunas) resort to the material body only for knowing the subtle element. Thereupon the Yogin, with mental concentration, adores the highly wonderful, eternal and pure Atman. Brahman, in the shape of pure Jnāna, crossing over all objects of consciousness like water in a desert, pervades the entire creation. The beautiful, well-formed illusory Māyā covers the celestial Atman. When the cover of Avidyā is removed one can see Atman. The consciousness of ego is invincible like a mountain. It depends on the three universal tendencies or Gunas. It exists eternally and is served even by the Siddhas (29).

CHAPTER XXVI. AN ACCOUNT OF PIRTHU AND THE CHURNING OF THE OCEAN.

Janamejaya said:—O Brahman, when egoism and ignorance thus prevailed all over the world what did the people do (1)?

Vaishampāyana said:—In order to took after the work of adminstration Prajāpati, along with the Rishis, installed Vena's son Prithu on the throne (2). When the Tretā Yuga set in the people spoke amongst themselves:—"He is our most excellent king born (3). He will grant us livelihood, protect the Brāhmanas and all creatures in satisfaction of duties entrusted to him by the Lord" (4).

In the meantime, exhausted with the practice of various religious regulations the gods were taking rest on the table land of the mount Gandhamādana (5). Thereupon when the spring set in gods and Dānavas, smelling fragrance from all sides, were highly pleased. They thought:—"The fragrance of flowers scattered by the wind is highly charming and delightful therefore the fragrance of every earthly object is most excellent." Smelling that fragrance the Daityas were a little surprised in the beginning. Afterwards being delighted they attained to most excellent felicity (6–8). Excited with that smell they all said in a body: "Such is the power of every flower: we do not know what will be its fruit (9). Various modes of action are to be ascertained by inference. By the power of this understanding men perform auspicious and inauspicious deeds (10). With the powerful mount Mandara capable of assuming forms at will we will grind the herbs in water[325] (11). We will churn the ocean with great force, drink ambrosia and in a body make ourselves ready for destroying Avidyā or ignorance (12). The great force Vishnu, whom we worship, will be our guide (in Yoga); and although living with Ripus (passions) still we will conquer them and enjoy Dyuloka and Bhurloka (13). With roots, leaves, branches, flowers and fruits[326] we will carry ambrosia to earth. (14)". Having spoken thus about the shaking of the mount Mandara the Daityas extracted all the herbs grown on the mount Gandhamādana. And then they ran for uprooting the mount Mandara and agitated the earth. The Dānavas, born in the race of Danu, could not uproot the mount Mandara. Their knees bruised they fell down into the hollow of the mountain (15–17).

Thereupon having dissipated their sins through ascetic penances and controlled their self through proper understanding they bent their heads down and sought refuge with Ishwara (18). Informed of their mental desire the omniscient and self-controlled Brahmā, who can go every where for the well-being of all the worlds, said in an invisible voice (19-20). "Let the Adityas, Vasus, Rudras, Maruts, gods, Yakshas, Gandharvas and Kinnaras be united and uproot the mount Mandara and possess the herbs the very essence of the Himalaya" (21–23). Hearing those words in the presence of all, the Daityas, endued with the strength of arms, multiplied themselves into many with mind and words near the ocean of salt of water where Pushkara was placed by all the Devas and Dānavas (24-25). Having converted the mount Mandara into the churning rod and Vāsuki into chord they churned the ocean of salt water with the herbs for thousands of years. With the mixture of water and herbs arose ambrosia in the form of milk (26–27). Possessed by avarice and anger the Asuras pilfered that ambrosia. Thereafter arose Dhanwantari, wine, Sree, Koustava jewel, the clear moon, the beautiful horse Ucchaishravā and then milk. In order to take it the Devas said to Rāhu:—"None, amongst the Daityas and Danāvas, has drunk this ambrosia."

Thereupon with discus Hari cut off Rāhu's head. Earth himself snatched away from Indra's hand that nectar-like Jnāna which even the departed manes and Munis have not enjoyed perpetually. Urged on by the Vedic phrases and accepted the discipleship the Earth stole away that nectar of knowledge (28–31).

[325]The esoteric meaning is:—The mount Mandara means true understanding; Payas means Jnana or knowledge and Oshadhis—bodily attachment. The meaning is that by means of true understanding we will drown bodily attachment in true knowledge.
[326]That is, being united with father, wife, brothers, children etc.