Prahlada

“ When his father came to hear about it, he again became furious with rage, and calling the boy to him, threatened to kill him, and abused Vishnu in the worst language. But Prahlada still insisted that Vishnu was the Lord of the universe, the Beginningless, the Endless, the Omnipotent and the Omnipresent, and as such, he alone was to be worshipped. The king roared with anger and said: "Thou evil one, if thy Vishnu is God omnipresent, why doth he not reside in that pillar yonder?" Prahlada humbly submitted that He did do so. "If so," cried the king, "let him defend thee ”

“ Prahlâda replied: — "Human souls enshrined in bodies are always distracted on account of false perceptions. O great Asura, I therefore consider it righteous to leave the house, which like a dark well causes the downfall of Âtmâ, in order to go to the forest and take the shelter of Vishnu."
Hiranyakasipu smiled and said: — "It is thus that boys are spoiled by others. Take him back to the house of his teachers and let them see that Vaishnavas in disguise may not confound his Buddhi." ”

“ Why are we stopped, and why are you outside?" Prajnádhya again said to her— " Why do you enter in this sudden way when a man is sleeping at his ease ? Besides, my lord sleeps alone to-night on account of a vow." Then the daughter of Prahláda, being ashamed, said, " So be it, enter," and Prajnádhya went inside. Seeing that Kalávatí was asleep, he woke up Súryaprabha and himself told him that Mahalliká had arrived. ”

“ Parāçara said Thereupon being thus solicited by the priests the king of Daityas had his son brought out from the flames by the Daityas.
Thence-forth residing in the house of the preceptor the boy Prahlāda, whenever he got an opportunity, gave lessons himself to the sons of the Dānavas. Prahlāda said,—"O sons of the descendants of Diti, hear from me the supreme truth; do not take my instruction otherwise for there is no touch of covetousness. All creatures are born first, then they attain to infancy and youth and then succeed gradually the inevitable decay ”

“ In my presence you marry others, but my friends you do not desire, separated from whom I shall not be happy even for one moment." When she said this to him, Súryaprabha was pleased and consented to do it. Then that daughter of Prahláda immediately took him to the first under-world and gave him those twelve maidens. Then Súryaprabha married those heavenly nymphs in order, commencing with Amritaprabhá. And after asking Mahalliká's leave, he had them taken by Prabhása to the fourth under- world and concealed there. ”

“ We know how foolish you are. If you, at our words, do not remove this hallucination we shall, O vicious-minded one, perform rites for your destruction". Prahlāda said—"Who slayeth what living creature—who preserveth what living creature? Every one is his own destroyer or preserver accordingly as he follows evil or good". Parāçara said:—Being thus addressed, the priests of the Daitya-chief were excited with rage, and instantly, by virtue of their magical powers, created a female form enveloped with fiery flame. ”

“ So far from it, we shall live happily in mutual friendship; but what intercourse can I hold with those others who will be my enemies? And why should you have any shame about the matter? I will arrange it all.’ While these ladies were thus conversing, with hearts devoted to you, I came out at my leisure and repaired to your presence.” When Súryaprabha had heard this from the mouth of Prahasta, he passed that night in happiness, though he remained sleepless in his bed.
In the morning he went to the court of Prahláda, the king of the Asuras, with Sunítha and Maya and his ministers, to visit him. ”

“ Prahlādana wrote other works, of which some verses are preserved in the anthologies, and must have been a man of considerable ability and merit.
The Kirātārjunīya59 is a Vyāyoga based on Bhāravi’s epic by Vatsarāja, who calls himself the minister of Paramardideva of Kālañjara, who reigned from A.D. 1163 to 1203. Vatsarāja is interesting as a good specimen of the poet of decadence; we have from him six plays illustrating each a different type of drama. The Karpūracaritra is a Bhāṇa of orthodox type; the gambler Karpūraka describes in monologue his revelry, gambling, and love. ”

“ Such a hero is Prabhása; in him nothing is wonderful.” When they heard this from the hermit’s son, Súryaprabha and his followers, with Maya and Prabhása, went immediately to that cavern belonging to Prabhása, that led down to Pátála, for the purpose of securing the jewels. Prabhása alone went in by that entrance, and secured his former wives, and the wishing-stone, and the horses, and the Asura warriors, and coming out again with all his wealth, he gave great satisfaction to Súryaprabha. ”

“ Then the gods took counsel together, and came to him, and said to him: " By all means give us your body for a human sacrifice."* [9] When, he heard that, he gave them his own body, although they were his enemies; noble men do not turn their backs on a suppliant, but bestow on him even their lives. Then that Dánava Prabala was cut to pieces by the gods, and he has been again born in the world of men with the body of Prabhása.
"So Prabhása was first Namuchi, and then he was Prabala, and then he became Prabhása, therefore on account of his merit he is hard for his enemies to conquer. ”

“ Then Dámodara, though his bow was cleft asunder, and his charioteer slain, took another bow and fought on, holding the reins in his own hands. And when Brahmá applauded him, Indra said to him, " Revered one, why are you pleased with one who is getting the worst of it?" Then Brahmá answered him,— " How can I help being pleased with one, who fights for so long with, this Prabhása? Who but Dámodara, who is a portion of Hari, would do this? For all the gods would be a scant match for Prabhása in fight. ”

“ Alas ! observe, our heroic warriors, though skilled in the use of many weapons, have been prevented by those antagonists from entering the enemies' line; but Prabhása entered before recklessly alone, so we do not know what will become of him there. When Suvásakumára heard this, he said, " All the'gods, Asuras, and men in the three worlds are not a match for this Prabhása unaided, much less then are these Vidyádharas. So why do you fear without reason, though you know this well enough?" While the hermit's son was saying this, the Vidyádhara Kálakampana came to meet Prabhása in fight. ”

“ Hearing Rāghava's words, Bibhishana answered,—"In Lankā this is the general of the lord of Rākshasas—the Rākshasa named Prahasta, surrounded by a third of the forces. He is possessed of prowess and is of distinguished gallantry. And that mighty army of strong monkeys, wrought up with wrath, and roaring at Prahasta, saw him dreadful and of terrific prowess and huge-bodied,—surrounded on all sides by the Rākshasas,—and setting up roars, marching. ”

“ The three first were lords of hosts of lords of hosts of transcendent warriors, but the fourth was a great hero surpassing the rest in valour. And those haughty chiefs attacked Prabhása with heavenly weapons. Prabhása repelled their weapons with the weapon of Náráyana, and easily cut asunder the bow of each eight times; then he repelled the arrows and clubs which they hurled, and slaying their horses and charioteers, deprived them all of their chariots. ”

“ And again the gods and Asuras, with Indra, Brahmá, Vishnu, and Rudra, and with the Yakshas, snakes, and Gandharvas, came to see the fight. Dámodara drew up the troops of Śrutaśarman in the form of a discus, and Prabhása drew up the troops of Súryaprabha in the form of a thunderbolt. Then the battle of those two armies went on, deafening the horizon with drums and the shouts of champions, and the sun hid himself in flights of arrows, as if out of fear that the warriors smitten with weapons would certainly pierce his disk. ”

“ Another personification of the tenth book which later is merged in the personality of Prajāpati is Viśvakarman ("All-Maker") , whose name is used earlier as an epithet of Indra and the sun. He is described as having eyes, a face, arms, and feet on every side, just as Brahmā is later four-faced. He is winged, and is a lord of speech, and he assigns their names to the gods. He is the highest apparition, establisher, and disposer. Perhaps in origin he is only a form of the sun, but in his development he passes over to become one side of Prajāpati as architect. ”

“ Vishnŭ then fixed Pralhaud on the throne, and his reign was a mild and virtuous one. I have a Hindoo painting commemorative of this avatar, in which the man-lion is represented seated in the centre of a pillar that has been burst open, while, with his hands, he is tearing out the bowels of the impious king, who lies howling and kicking across the knees of Nara-singha. On the right of the picture a Hindūstanī woman stands, with the palms of her hands pressed together; and to the left, is a man, apparently a dwarf, standing in the same attitude. ”

“ When Súryaprabha heard that, he wanted to embrace her, but Kalávatí being modest, said, " Do not, my husband, I am a maiden." Then Prahasta said to her; " Do not hesitate, my queen, for the Gándharva marriage is the best of all marriages in the world." When Prahasta had said this, he went out with all the rest, and Súryaprabba that very moment made Kalávatí, the maiden of the under-world, his wife. And when the night came to an end, Kalávatí went to her own dwelling, and Súryaprabha went to Sunítha and Maya. ”

“ Súryaprabha, of great power are these seven drugs which you have obtained to-day." When Súryaprabha and the others heard that, they were delighted, and quickly returned to the dwelling of Sumeru to greet their army. Then Sunítha asked that Suvásakumára; " Hermit, why was Prabhása allowed by the Ganas to enter the cave, and not Súryaprabha, and why was he also welcomed by the servants?" When the hermit heard that, he said in the hearing of all, " Listen, I will explain this—Prabhása is a great benefactor to Súryaprabha, being a second self to him, there is no difference between them. ”

“ Neither Kumbhakarna nor Indrajit, neither Mahāpārcwa nor Mahodara, neither Nikumbha nor Kumbha nor yet Atikaya, O king, can stay in the field against Rāghava. Living, thou, whether thou art protected by the Sun or the winds, or throwest thyself into the lap itself of Vāsava, or enterest the sky or the nether spheres, shall not escape death". Hearing Vibhishana's words, Prahasta said,—"Fear know we none whatever from the celestials, or Dānavas, or Yakshas, or Gandharbas, or huge snakes; fear know we none in battle with birds and serpents. ”

“ When all those archers had gone chariot-borne, the other Vidyádhara kings, who were on the side of Śrutaśarman, also came up. Then a fight took place between those Vidyádhara princes-on the one side, and Prabhása and his comrades on the other, in which there was a great slaughter of soldiers. And in the single combats between the two hosts, many warriors were slain on both sides, men, Asuras, and Vidyádharas. ”

“ So far as Hindu mythology is concerned, we find ample and interesting evidence respecting the origin of Phallic worship in the East, in the form of the adoration of the lingam. Thus in the Vamana Purana we are enlightened as follows:—“Then Hara, wounded by the arrows of Kama, wandered into a deep forest, named Daruvanam, where holy sages and their wives resided. The sages on beholding Shiva, saluted him with bended heads, and he, wearied, said to them,—‘Give me alms.’ Thus he went begging round the different hermitages ”

“ Brâhmanas | Bharata (Sub-Incarnation of Vishnu) Bharata had three wives, all of Vidarbha. One of them bore a son to the king, but he pronounced the child to be unlike himself. The wives of the king killed their children for fear of their being called illegitimate. Bharata gave Yajna offerings to the Maruts and to Sōma (Moon) that he might be blessed with a Son. The Maruts gave him Bharadvâja as his son. Brihaspati (Jupiter) produced Bharadvâja on Mamatâ (Egoism) , the wife of his brother Utathya. The parents deserted the child and he was brought up by the Maruts. ”

“ They have noted your many good works and your pure life and they pity you deeply. But one whose span of life is ended cannot be saved from death. Pramadvara had lived the full number of her destined years. The gods, therefore, cannot bring her back to life. But if you, O Ruru, give up half your life to Pramadvara the gods will bring her back to you and you will live happily together. ”

“ And a rock snake you must become. But when Ruru the son of Pramati appears to you, you will once more assume human form.' Therefore, O sage, I became a rock snake. But as you, Ruru, the son of Pramati, have appeared to me I shall once more become human." And as Shahasrapata spoke, Ruru saw him change swiftly into human form. When he had once more become a man he said to Ruru, "The highest morality, O sage, is this: destroy no life. Therefore do not wage war any more on the snake people. But spend your days in peace, enjoying the beauty of Pramadvara." ”

“ Then Súryaprabha, seeing many of them assembled in fight, under the leadership of Śrutaśarman, sent other great warriors of his own to support Prabhása and his comrades, his own friends with Prajnádhya at their head, and the princes of whom Śatáníka and Vírasena were the chief. They flew through the air, and Súryaprabha sent the other warriors also through the air in the chariot Bhutásana. ”

“ Instantly his heart was smitten with love for her. And going back to his father he said, "I have seen the loveliest girl in all the world and unless I wed her I shall die of love for her." Hearing Ruru's words and seeing his son's distress, Pramati went straight to the hermitage of Sthulokesha that stood in the heart of the forest. Bowing respectfully to the great rishi, Pramati addressed him saying, "Venerable Sir, my son Ruru has reached the age for marriage. Wandering through the woods he came to your hermitage and, seeing your daughter Pramadvara, was smitten with love for her. ”