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Test Bank ― Chapter 7 Page 1
Essentials of Services Marketing, 2nd Edition
Jochen Wirtz, Patrica Chew and Christopher Lovelock
Copyright © Pearson Education South Asia Pte Ltd 2013
Chapter 7
Promoting Services and Educating Customers
GENERAL CONTENT
Multiple Choice Questions
1. Which of the following is not a role played by service marketing communications?
a. Add value through communication content.
b. Facilitate customer involvement in service production.
c. Positioning to attract investors.
d. Stimulate or dampen demand to match capacity.
e. Position and differentiate the service.
(c; Moderate; p. 190)
2. In ____________ services, where much of the firm’s expertise is hidden, firms may
need to illustrate equipment, procedures, and employee activities that are taking place
____________.
a. high-contact; front-stage
b. low-contact; backstage
c. high-contact; backstage
d. low-contact; front-stage
e. high-contact; intangibly
(b; Challenging; p. 191)
3. One approach to training customers, recommended by advertising experts is to
____________.
a. train employees like customers
b. use radio advertising
c. show service delivery in action
d. design palpable service environments
e. explain service procedures in advance
4. ____________ outside peak demand periods poses a serious problem for service
industries with ____________, like hotels.
a. Low demand; high fixed costs
b. Low demand; low fixed costs
c. High demand; high fixed costs
d. High demand; low fixed costs
e. High demand; low variable costs
(a; Challenging; p. 192)

5. Which of the following is NOT one of the four problems for marketers seeking to
promote a service’s benefits?
a. Distribution
b. Abstractness
c. Generality
d. Non-searchability
e. Mental impalpability
(a; Challenging; p. 193)
6. Which of the following would be classified under generality in intangibility?
a. Safety.
b. A hamburger.
c. An airline seat.
d. Facility appearance.
e. Expert advice.
7. Ads based on ____________ strategies are often perceived as more informative than
____________ ads.
a. visualization; text-only
b. expert; power
c. visualization; affective
d. utilitarian; text-only
e. visualization; expert
(a; Moderate; p. 193)
8. Which of the following represents a broad target audience category?
a. Donors
b. Competitors
c. Employees
d. Contractors
e. Franchisers
9. Which of the following is NOT a common educational and promotional objective in
service settings?
a. Build awareness of and interest in an unfamiliar service or brand.
b. Reposition a service relative to competing offerings.
c. Familiarize customers with service processes in advance of use.
d. Encourage trial of competing products.
e. Recognize and reward valued customers and employees.
(d; Moderate; p. 196)

10. Which of the following is NOT a communication task for which marketers use the
Internet?
a. Promoting consumer awareness and interest.
b. Providing information and consultation.
c. Facilitating two-way communications with customers through e-mail and chat
rooms.
d. Enabling customers to place orders.
e. Reducing service demand through electronic tracking.
(e; Moderate; p. 202)
True/False
11. Communications is more than just advertising, public relations and professional
salespeople. It is also where marketers explain and promote the value proposition of
their offering.
(True; Easy; p. 190)
12. In low-contact services, frontline personnel are central to service delivery.
(False; Moderate; p. 191)
13. Customers do not need training to help them perform well because they already
know what they want.
14. Publicizing price discounts is one way to encourage self-service on an ongoing basis.
(True; Moderate; p. 192)
15. Advertising and promotions do little to help change the timing of customer usage.
16. Mental impalpability refers to the fact that intangibles cannot be searched or
inspected before they are purchased.
(False; Challenging; p. 193)
17. Communication messages originate only from the marketing and service delivery
channels of the firm.
(False; Easy; p. 199)
18. Direct marketing involves efforts to stimulate positive interest in an organization and
its products by sending out news releases, holding press conferences, staging special
events, and sponsoring newsworthy activities put on by third parties.

19. Sales promotion includes sampling, coupon, sign-up rebates, gifts, prize promotions
and special events.
20. Blogs (Web logs) are frequently modified Web pages in which entries are listed in
chronological sequence.
Short Answer
21. Give an example of an intangible abstract concept in service promotion.
Financial security (expert advice, safe transportation).
(Moderate; p. 193)
22. List an advertising strategy used to overcome mental impalpability aspects of a
service.
Case-history episode (service-process episode, service-consumption episode).
(Moderate; p. 194)
23. List an advertising strategy used to overcome non-searchability aspects of a service.
Consumption documentation (reputation documentation).
(Moderate; p. 194)
24. List the five W’s in the checklist for marketing communications planning.
Who is our target audience, what do we need to communicate and achieve, how
should we communicate this, where should we communicate this, and when do the
communications need to take place?
(Challenging; p. 195)
25. What are some communications tasks that marketers use the internet for?
Creating consumer awareness and interest; providing information and consultation;
allowing two-way communications with customers through email and chat rooms;
encouraging product trial; allowing customers to place orders; measuring the
effectiveness of specific advertising or promotional campaigns.
(Moderate; p. 202)

Essay
26. Describe the differences between traditional marketing communication strategies and
service business communication strategies.
Traditional marketing communication strategies were largely shaped by the needs
and practices associated with manufactured goods. Services require consideration of
intangibility of service performances, customer involvement in production, the role
of customer contact personnel, the difficulty in evaluating many services, and the
need to bring demand and supply into balance. Service quality is often subjective
and identical service performances may mean different things to different customers.
Most services also cannot be inventoried like manufactured goods and may be
subject to delivery constraints.
27. Discuss some of the key planning considerations of marketing communications.
Planning a marketing communications campaign should reflect a good
understanding of the service product and how well prospective buyers can evaluate
its characteristics in advance of purchase. It is therefore essential to understand
target market segments and their exposure to different media, as well as consumers’
awareness of the product and their attributes toward it.
(Moderate; p. 195)
APPLICATION CONTENT
Multiple Choice Questions
28. ____________ uses the metaphor of a strong commitment to appeal to their
customers.
a. Prudential
b. Allstate
c. Accenture
d. MasterCard
e. Merrill Lynch
(e; Challenging; p. 194)
29. Fedex’s Panda One is built on ____________.
a. direct marketing
b. advertising
c. personal selling
d. sales promotion
e. public relations
(e; Moderate; p. 200)

30. SAS International Hotels devised which of the following sales promotions targeted at
older consumers?
a. First to provide senior citizen discounts.
b. Provided a discount percent equivalent to their age.
c. A free hotel room if large family gatherings were held at the hotel.
d. Free ballroom service for large family gatherings.
e. Discount for large family gatherings.
(b; Challenging; p. 201)
31. ____________ refers to a group of technologies for distributing audio or video
programs over the Internet using a publisher/subscriber method.
a. Podcasting
b. Webcasting
c. Websiting
d. Webenabling
e. Webscribing
(a; Moderate; p. 206)
32. _____________ technology facilitates the rise of user-generated content.
a. Podcasting
b. Narrowcasting
c. TiVo
d. YouTube
e. Web 2.0
(e; Challenging; p. 206)
True/False
33. At Kearney is a good example of a firm that helps it clients achieve high
performance.
34. UPS is strongly associated with brown, which gives it the image of being reliable and
trustworthy.
35. Advertising serves to build awareness, inform, persuade, and remind.
36. DHL gained significant favorable publicity when it safely transported two giant
pandas from Chengdu, China to the National Zoo in Washington, D.C.
37. Easyjet built a very successful model based on banner advertising.

Short Answer
38. Give an example of how Starbucks can show the contribution of service personnel
and backstage operations.
Starbucks has publicity materials and web pages showing customers what service
personnel are doing behind the scenes. Starbucks shows how coffee beans are
cultivated, harvested and produced, highlighting its use of the finest and freshest.
(Challenging, p. 191)
39. Give an example of a metaphor used to communicate a firm’s value proposition.
“You’re in Good Hands”—Allstate (Prudential’s use of the Rock of Gibraltar)
(Moderate; p. 194)
40. What form of communication, or communication medium, has made Google
immensely successful?
Word-of-mouth.
41. According to the chapter, why are BP’s bright green and yellow, Texaco’s red, black
and white, and Sunoco’s blue, maroon, and yellow so strikingly different?
Corporate design is particularly important for companies operating in competitive
markets. Gasoline is a particularly competitive industry and firms need to be easily
recognizable in different locations.
42. What is one of the most widely recognized corporate symbols in the world?
McDonald’s golden arches.
(Easy; p. 215)
Essay
43. Discuss mental impalpability and provide two examples of strategies in advertising
used by some firms to overcome mental impalpability.
Mental impalpability refers to the complexity, multidimensionality, or novelty of a
service such that it is difficult for consumers to understand what the experience of
using the service will be like and what benefits will result. An example of a firm that
utilizes advertising strategies to combat mental impalpability is Accenture, who uses
a golfing situation with Tiger Woods as a metaphor for the high-performance
business that Accenture can provide. Another example is the “priceless” experience

expressed by MasterCard advertising that shows all of the tangible and intangible
aspects of purchases that can be made with their service.
(Moderate; p. 193)
44. Discuss the impact that technology like TiVo has on marketing communications
efforts.
TiVo is the modern version of a VCR. It allows customers to pause and fast-forward
through programs. This technology allows consumers to skip commercials.
Developing a communications plan needs to account for this, specifically with
respect to employing alternative communications strategies. More interesting/
entertaining commercials that customers desire to watch and product placement in
television shows are some of the options available.
(Moderate; p. 206)
45. Discuss how firms use symbols as a basis for corporate branding.
Companies have succeeded in creating tangible, recognizable symbols to connect
with their corporate brand names. Animal motifs are common physical symbols for
services. Examples include the eagles of the US Postal Service (AeroMexico and
Eagle Star Insurance also feature an eagle), the lions of ING Bank and the Royal
Bank of Canada, the ram of the investment firm T. Rowe Price, the Chinese dragon
of Hong Kong’s Dragonair and the kangaroo on Qantas Airlines. Merrill Lynch, the
global financial services company, used its famous slogan, “We’re Bullish on
America” as the basis for its corporate symbol—a bull. Easily recognizable corporate
symbols are especially important when services are offered in markets where the
local language is not written in Roman script or where a significant proportion of the
population is are unable to read.

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Intelligence. He is the creator of the objects of senses and creates
the elements as Hiranyagarbha. He is intellect, mind, Kshetrajna, the
principle of greatness, Purusha and the Great Soul. He is identical
with time the witness of all and is independent. He is identical with
five vital breaths, the cause of their action, is real and undecaying.
He is the cause of our actions and the ordainer of what we should
do and should not. He should be sought for by us, by every means,
should be spoken of and heard of. He is heaven, emancipation, the
various changes, the mysterious world and our protector. I will
describe this Narāyana unto you. O king, all that exists in the three
worlds, untruth, cause and action, past and future, mobile, immobile
and eternal has emanated from the Lotus-navelled Lord, the Great
Purusha (15-25).
CHAPTER VIII. THE DURATION AND
CHARACTERISTICS OF YOGA.
Vaishampāyana said:—O Janamejaya, the learned have described
the Satya-Yuga as extending over four thousand years. And to each
period of junction, at the commence ment and termination, has been
alloted four hundred years (1). Virtue had at that time four legs and
sin one, and men, observant of their own duties, used to celebrate
sacrifices. During that age the Brāhmanas used to perform their own
duties, the kings used to follow their own duties, the Vaishyas were
busy with the work of cultivation and the Sudras with serving
(others) (2-3). Truth, the quality of goodness and religion flourished
and people used to receive. instruction from others for following the

pious (4). O Bhārata, such was the conduct of all men in the Krita-
Yuga whether of the religiously-minded or of persons born in low
lives (5).
The duration of the Tretā-Yuga was three thousand years and
that of its commencement and termination severally extended over
three hundred years (6). During that period virtue had three legs
and sin two. Truth and the quality of goodness continued intact as in
the Krita-Yuga. Desiring for the fruits of religious practices mankind
was vitiated. And accordingly the religious rites of the four orders
suffered deterioration and they grew weak. O king, thus the work of
the Tretā-Yuga, as ordained by the gods, has been described to you.
Listen now to the work of Dwāpara (7–9). O foremost of Kurus, the
duration of Dwāpara extended over two thousand years and that of
its two periods of conjunction was two hundred years each (10).
During that age wise Brāhmanas were born as being selfish,
possessed by the quality of Rajas (self-centering tendency),
deceiptful, mean-minded and of perverted nature. Virtue had two
legs and sin three and therefore the bridges of eternal religion were
gradually perverted (11-12). True Brahmanahood disappeared, faith
in God was shattered, and Vrata, fasts and other religious rites were
abandoned (13). The duration of the Kali-Yuga is one thousand years
that of its two periods of conjunction is one hundred each (14).
During this period virtue has one leg and sin has four. Men are born
as being lustful and possessed by the quality of Tamas (disorganizing
tendency). None practises fast, none behaves like a pious man and
none speaks the truth. Every man becomes an atheist or Brahma-
vādin. Everyone becomes haughty and devoid of the feeling of
affection. The Vipras will behave like the Sudras and the Sudras will

be endued with the characteristics of the Brāhmanas (15-17). In the
Kali-Yuga people will violate the Ashramas, procreate offspring by
promiscuous intercourse and know women whom they should not
know. Thus, O Janamejaya, twelve thousand years constitute a Yuga
and seventy-one Yugas constitute a Manawantara. At the time of the
termination of a cycle no one doubts the three Vedas. The learned
consider twelve thousand celestial years as constituting a Yuga. And
a thousand of such Yugas forms one day of Brahmā's (18–20).
O Bhārata, after the passing away of this day the great lotus-
navelled Deity, the lord of great elements, witnesses the decay of
the body of the Brāhmanas, Daityas, Dānavas, Yakshas, Rakshas,
Gandharvas, Kinnaras, Apsarās, celestial Rishis, Brahma Rishis, Royal
Rishis, serpents, mountains, rivers, beasts, birds, deer and other
creatures. Then resorting to his world-destroying intelligence he
performs dreadful feats for bringing the universe into dissolution
(21-25). In the form of the sun he takes away the vision of all
creatures, in the shape of the wind he takes away their vital breaths,
in that of the fire he consumes all the worlds and in that of the cloud
he again sends down unfavourable showers (26).
CHAPTER IX. THE WORK OF DISSOLUTION
DESCRIBED.
Vaishampāyana said:—Having assumed the form of fire the Yogin
Nārāyana, of seven forms, dries up the oceans with burning flames.
By His own energy He destroys all desires in the shape of rivers and
oceans and their powers in the form of mountains. He also destroys

the two bodies gross and subtle. And fixing all on Brahma, the root
of both the bodies He dries up all the qualities in order to create the
universe again. He gives unto creatures the felicity that lies in
Brahma the efficient cause of the universe. At that time He destroys
even all this. Although Hari is powerful like the wind, He, having
conquered the whole universe, draws upwards the five vital breaths
and the five senses.
Afterwards the five senses of the celestials and other creatures
and their objects, such as smell, body etc. resort to the earth (for
their existence) (1-6). The organ of taste, tongue and its object juice
go to the water. The organ of vision eye and its object colour go to
the luminous bodies. The organ of touch, skin, and its object touch,
the vital breath and its work, motion, go to the air. And all these
exist in the Hrishikesha who is like a thread (7-8). In order to keep
the gods, pervaded by subtle faculties, senses and their objects in a
balanced state in the universal thread the Omniscient Lord attracts
them all through the air. Then the dreadful fire Samvarttaka, the
cause of the universe produced by the contact of colour, touch &c,
burning up in a hundred flames, consumes the whole world. After
that fire has reduced, into ashes, the mountains, trees, groves,
creepers, twigs, celestial cars, cities, hermitages, celestial buildings
and other habitations, Hari, the preceptor of the world, extinguishes
it with the water of action. Then assuming the form of a huge cloud
the thousand-eyed, highly powerful Krishna gratifies the earth with
pure water.
Thereupon when the earth is greatly pacified with highly
auspicious, sacred, sweet and nectar-like water, when the mountains
and trees lie under water, when the clouds are surcharged with

water, when the earth is converted into one sheet of water and
shorn of all creatures, all the great elements are immersed in
Hrishikesha, lying in a subtle place shorn of the sun, ether and living
creatures (9-17). Thus having dried up, consumed, agitated and
drunk the entire creation the Eternal Purusha, of unlimited intellect,
exists alone resorting to His ancient form. When the great Yogin lies
in his Yoga sleep in the all-covering ocean, all the elements, existing
eternally, lie unitedly in the pure Brahma. No one can perceive that
unmanifest Purusha as manifest when He lies for ayuta thousand
years in the one ocean (18–19).
Janamejaya said:—What is this all-expanding ocean which thou
hast described? Who is this Purusha? What is Yoga? who is a Yogin?
(20).
Vaishampāyana said:—No one can understand waiting how long
the Lord will convert all into one ocean. At that time the Lord will
only gauge all, see all and know all: nothing else will be perceptible.
Having permeated the the sky, earth, air and the other elements
with His intelligence and kept the lord of celestials, Brahmā endued
with mental faculties immersed in Himself the Lord, controlling His
creative energy, will be asleep in the water (21–22).
CHAPTER X. THE GOD AFTER DISSOLUTION.
Vaishampāyana said:—Thus when every thing will be converted into
one ocean the highly illustrious Lord Hari, having brought about the
dissolution of the universe as the material cause, exists as pure
intelligence. The great Nārāyana, who is above the reach of the

quality of Rajas and whom the learned describe as eternal, covered
with his own consciousness, lies asleep for three ages in the body of
the impassable ocean the fruit of the quality of Rajas and of
elements. The Purusha, having a head, feet etc., is attainable by
Yoga and sacrifices, but the Great Purusha is different from him. This
pure intelligence lies in all. The Lord created from his mouth Brahmā
and the Saman reciters, and from his arms Hotas and Adhyaru
priests. He then created Mitra and Varuna, the reciters of the Vedas,
Samprastata and Pratishta. From his belly he created Pratiharta and
Pota. From his two thighs he created Adhyapak and Neshta, from his
hands created Agnidra and Subramanya and from his arms he
created Grāvā and Unneta. Thus the Lord created these most
eminent sixteen sacrificial priests. The Lord is known in the Vedas as
the great Soul. Through sacrifices one can attain to Him. The Vedas,
Upanishads and the sacrifices are described as the means for
attaining to Him. When the Lord exists in the form of his pure
intelligence a wonderful affair takes place. It is heard that
Mārkandeya witnessed it (1-12).
By virtue of a boon granted by the Lord and His power the great
Rishi Mārkandeya lived for many thousand years. And when he was
worn out he lived in the cavity of His belly. There he recited names,
performed Homa and practised hard penances. Afterwards issuing
out on pilgrimage he visited all the sacred shrines of the world,
hermitages, various countries and cities. Thus travelling he gradually
came out of the Lord's mouth; but over-powered by the illusory
power of the Deity he could not think that he had come out (13-16).
Thus coming out of His mouth Mārkandeya saw one ocean, i.e.,
Brahma in pure intelligence and all covered with the darkness of

ignorance. Seeing it, he was possessed by a dreadful fright and was
anxious about his own life. But seeing the Pure Intelligence he was
pleased and filled with great wonder. Unable to discriminate all
particularly and wholesale, he, stricken with terror, thought—"Is this
my thought, stupifaction or dream? All these appear to me in a
different light and nothing seems as real. The Real is shorn of
attachments and the pain of ignorance. It never appears in such a
mental desire. What is this region divested of the moon, the sun, the
air, mountains and earth?" Thus thinking he saw in that great ocean
like into a cloud surcharged with water a mountain-like Purusha lying
asleep. That Purusha was as if afflicting the worlds with his sunny
effulgence. He was awake as if for his gravity and breathing like a
serpent (17-23). Then curiously enquiring "Who must be he?" the
great Muni Mārkandeya approached the Lord and gradually entered
into the cavity of his belly. Entering there and thinking that he had
dreamt a dream he, with firm conviction, began to move about there
as before. As formerly Mārkandeya ranged over the surface of the
earth visiting all the shrines so he travelled there. By his Yoga power
he saw in the cavity of the Deity’s belly a hundred performers of
sacrifices accompanied with profuse gifts, and the Brāhmanas and
other castes of good conduct who were observant of the duties of
the four Ashramas and following good ways. Although he travelled
there hundreds and thousands of years the intelligent Mārkandeya
could not arrive at the end of the cavity (24-29).
Thereupon once on a time Mārkandeya again came out of (the
Lord's) mouth and saw a boy asleep on the branch of a fig-tree. The
inside of that forest, girt with one ocean, was covered with dew and
was not therefore visible: the earth was shorn of the four sorts of

creatures and everything looked dreadful. Seeing it Mārkandeya was
again filled with curiosity, but could not get near that boy who was
effulgent like a thousand suns. Afraid of the Lord's illusion he stood
by the solitary water and thought "Have I not seen it before?" He
then descended into the calm and limitless ocean and worn out with
fear and toil he began to enjoy rest there (30–34).
Thereupon the Lord Purusottama, who had assumed the form of
a swan and attained to boy-hood by His Yoga power, said in a voice
gave like the muttering of a cloud (35). The Lord said:—"O my son,
O foremost of heroes and ascetics, O Mārkandeya, you are a boy.
You are greatly worn out with toil. Come near me, you have no fear
(36)."
Mārkandeya said:—"Who, mentioning my name, has destroyed
my age of many thousand years and my asceticism and is thus
afflicting me? While Brahmā, the lord of the universe, designates me
as long-lived, it is not proper for any amongst the gods to address
me thus. By my ascetic power my head has become immortal. What
man, desirous of giving up his ghost, has mentioned my name and
felt the desire of of seeing death?" (37–39)
Vaishampāyana said:—When the great Muni Mārkandeya thus
expressed himself in anger the Lord again addressed him who was
filled with rage (40).
The Lord said:—O my son, I am your father and preceptor
Hrishikesha, the ancient Purusha who granted you a long lease of
life. Why do you not approach me (41)? Formerly your father
Hiranyagarbha, practising hard penances, adored me for having a
son. Having created you a great Rishi of a dreadful head, of
unlimited life and effulgent like fire I, out of my will, conferred you

on him. Save my own kinsman no one can see me when I engage in
Yoga and sport in the all-extending ocean (42-44).
Vaishampāyana said:—Thereupon hearing of his name and
family the long-lived and great ascetic Mārkandeya, adored of the
world, with a delighted heart and having his eyes expanded with
surprise, placed his folded hands on his head, saluted the Lord with
a hanging head and said (45-46).
Mārkandeya said:—O sinless one, I want to know truly that thy
illusory power by which thou hast assumed the form of a boy and art
lying in the one ocean. O lord, what is this form? and by what name
art thou known in the world? There is not a single element here.
Methinks thou art the great element (47-48).
The Lord said:—I am Nārāyana, Brahmā and the cause of the
birth of all creatures. I create and destroy all elements. I am Indra,
the year amongst the seasons, the cycle of cycles, the revolution of
cycles. I am the entire host of creatures and gods. I am Shesha
amongst the serpents, and Garuda amongst the birds, I have a
thousand heads and a thousand feet. I am Aditya, the sacrificial
Purusha, the sacrifice, the fire that carries oblations, the ocean and
am known as the eternal. I am that Brāhmana Yati amongst the
twice-born who have purified their souls by practising austerities in
the world, who have controlled my intellectual faculties by practicing
it for many births. I have pure wisdom, am the soul of the universe,
and the foremost of Yogins. I am the destroyer of all elements and
the end of the universe. I am Karma and energy and the propounder
of religion for creatures. I have no Karma of my own. I am the soul
of the creatures and eternal. I am Prakriti, Purusha, the Prime Deity,
eternal and undecaying. I am the duty and penance of the followers

of all the orders. I am Hayasira and the presiding Deity of the ocean
of milk. I am honesty, truth, great, one and Prajāpati. I am known as
the Sankya, Yoga, the great station, worthy of being adored with
sacrifices and the lord of learning. I am luminary, air, earth, sky,
water, ocean, stars and the ten quarters. I am the year, Soma, Indra,
the sun, the ocean of milk, the other oceans, the forest fire, and the
Samvartaka fire. I drink the watery Havi. I am ancient, great, the
future and am known as the origin of all. Every thing that you see,
hear and perceive in this world is identical with me. O Mārkandeya, I
had created this universe before. See, I am creating it to-day and
will do so in every cycle. Understanding all this, and being eager to
acquire my virtue and spiritual powers do you range happily in the
cavity of my belly. Along with Brahmā and Rishis the celestials are
living on my body. Know me therefore as manifest and unmanifest,
as identical with Yoga and unconquered. I am the great mystic
Mantra of three words Om and the sacred verse Gāyatri which is
known as conferring three objects of life (49–66).
Vaishampāyana said:—The great Muni Vyasa has described in
the Vedas and Purānas that the Lord, assuming the universal form,
made the Rishi Mārkandeya enter into his belly through his mouth.
In order to see personally the great unmanifest Atman and enjoy
supreme bliss that foremost of Munis, Mārkandeya, entered into the
cavity of the belly and began to enjoy rest there. Assuming various
forms and ranging in the great ocean shorn of the sun and moon the
eternal Lord, the Great Atman gradually creates the world and
destroys it at the time of dissolution (67–69).

CHAPTER XI. THE CREATION OF A LOTUS
AFTER DISSOLUTION.
Vaishampāyana said:—Having taken his birth as the Brāhmana saint
Apava Vashistha and covered his own vessel body the Lord began to
practise penances (1). Afterwards the great Vasishtha, the soul of
the universe and of unlimited powers, thought of creating the five
great elements and other creatures. When the universe was divested
of the sky, became subtle and submerged in water Vasisthā, having
his intellectual faculties increased by the practice of penances, spent
a long time. Living in water and agitating the great ocean he rose up
as the subtle ether with the second wave. He then appeared in the
ether as sound produced by the air and the great Vasistha began to
grow up as the air. When the ocean was agitated by the increasing
and powerful wind the waves struck one another. When the water of
the ocean was agitated the powerful Lord appeared as the fire of
dark ways. The fire dried up the water of the great ocean; from it
arose the sky like a hole. From his own energy was produced nectar-
like pure water, from it the ether, from it air and from the crushing of
waves was produced earth. Seeing it the Lord, the origin of the great
elements, was highly pleased. Beholding the elements the Lord of
many forms, cognizant of the necessity and order of the creation of
the universe, began to think of objects for Brahmā. Thus at the end
of a Yuga and many Yugas Brahmā took his birth. He, who is endued
with knowledge, the foremost of the Yogins, who sees the Soul of
the universe, who is a Brāhmana of controlled senses amongst the
twice-born of the world, is Brahmā.

The Lord Brahma, conversant with Yoga, engages Brahmā,
endowed with perfect spiritual powers and worshipped of all, in
creating the Vedas and the objects of the universe.
Thereupon, for the purpose of creating creatures the Eternal
Hari lay in the great ocean, and sporting in diverse ways, attained to
great delight. He then created from his navel a golden lotus with a
thousand petals, effulgent like the sun. Originating from the person
of the great Achyuta there shone in beauty that lotus, effulgent like
the burning flames of fire, fragrant and lustrous like the clear
autumnal sun (2-17).
CHAPTER XII. A DESCRIPTION OF THE EARTH.
Vaishampāyana said:—The Eternal Hari then placed Brahmā on that
golden lotus endued with all effulgence, qualities and marks of the
earth, and extending over many a Yojana. He was the foremost of
Yogins, the mind of all creatures and their creator and had his face
directed towards all. The great saints, well-read in the Puranas,
describe this lotus, as originating from Nārayana's person and
supporting the earth (1-3). The goddess who was the seat of that
lotus is earth and the firm roots that grow inside it are the celestial
mountains. Himavan, Meru, Neela, Nishadha, Kailāsha, Krouncha,
Gandhamadana, the sacred Trishira, the charming Mandara, Udaya,
Kandara, Vindhya, and Asta, these are the mountains granting all
objects of desires, and containing the hermitages of the gods,
Siddhas and pious anchorites. The country interspersed by these
mountains is called the insular continent Jamvu and here sacrificers

celebrate their sacrifices. The streams, containing nectarine water,
that come out of the sacrifices, are the goddess Sarit (river) having
and hundreds of sacred shrines. The numberless filaments around
the lotus are known on earth as the mountains of minerals (4-10).
O king, the upper petals of that lotus constitute the impassable
and the mountainous tract of the Mlechchas. The lower petals
constitute the nether region, the abode of the great Daityas and
Uragas; the region underneath it is called Udaka or the mine of
great miseries. Persons committing heinous crimes are drowned
there (11-13). The vast sheet of water that lies at the extremity of
this lotus is the ocean (with land) on all sides (14). Because this
great lotus originated in the mirror of Narāyana's heart it is called
Pushkara. For this, the great sacrificing ancient Rishis, who are
acquainted with the origin of this lotus, construct an altar of the
shape of a lotus in the sacrificial ground. In this way the Lord
created Brahmā in the lotus the creator of mountains, rivers, gods,
and other objects of the universe. While Brahmā was created the
Great Self-sprung Lord, of unlimited prowess, lying on the bed of the
huge ocean created the eternal lotus identical with the universe (15-
18).
CHAPTER XIII. THE WORLD OF CREATION
BEGINS: THE BIRTH OF MADHU AND
KAITABHA.
Vaishampāyana said:—After the revolution of a thousand Yugas and
the commencement of Satya-Yuga the quality of Tamas

(disorganizing tendency) prevails. At this time the great Asura
Madhu, the impediment of creation, took his birth. Some time after,
by the quality of Rajas for helping Madhu the second Asura Kaitabha
was produced. These two great Asuras, Madhu and Kaitabha,
capable of assuming various forms and pervaded severally by the
qualities of Rajas and Tamas, began to agitate the water of the one
ocean. They were clad in dark-blue and crimson-coloured raiments,
had burning white teeth, were elated with pride and adorned with
shining Keyuras and bracelets. They had hideous coppery eyes,
spacious breast, long arms and huge heads. Covered with coats of
mail those two Asuras appeared like two immobile mountains. The
colour of their body was like that of blue clouds, their countenance
was effulgent like the sun and the lustre of their arms imitated that
of coppery clouds charged with lightning. And they looked
exceedingly dreadful, as if with the movement of their hairs and feet
the ocean over-flowed and Hari, the slayer of his enemies, who was
lying there, trembled. While they sported on that lotus, the mouth of
the universe, they saw the eternal Brahmā endued with a shining
body, the foremost of Yogins. Thereupon beholding Brahmā, create,
at the command of Nārāyana, on that lotus, the entire host of
creatures, gods, the universe and his mind-born sons the Rishis
those two best of Asuras Madhu and Kaitabha, who had their blood-
red eyes burning in anger, said to him, being desirous of fighting.
"Who art thou wearing a black crown and having four faces? Living
on this lotus and shorn of anxiety, thou art, out of foolishness,
disregarding us. Come and fight with us. We are great heroes. Thou
shalt not be able to stand before us in battle. Who art thou? Whence

art thou produced? Who hath sent thee hither? Who is thy creator
and protector? And by what name men call thee" (1-12)?
Brahma said:—"I have sprung from Him who is unknowable in
this world and am practicing Yoga. Do you not know this?" (13)
Madhu And Kaitabha said:—"O great Muni, there is no one else
superior to us in this world. We have covered this universe with the
qualities of Rajas and Tamas. We are also possessed by these two
qualities and appear before the ascetics as if suffering from misery
and before the pious deceiptful. Know us as above the reach of
creatures. We are born in every Yuga and stupify the world. Wealth,
objects of desire, sacrifices and all sorts of gifts are under our
control. Whatever people desire for happiness, joy, prosperity,
advancement and morality they obtain from us (14-17)".
Brahma said:—"Knowing truly by my mental concentration Him
who is the foremost of Yogins, I am living in the quality of Sattwa
which I had known before. Engaged in fighting the Lord Himself,
who is the eternal Satwa quality of the Yogins, who is the creator of
the qualities of Rajas and Tamas, who is the cause of the origin of
creatures and from whom all creatures, pervaded by the quality of
Sattwa and all other inferior qualities have originated, will vanquish
you (18–20)".
Vaishampāyana said:—Thereupon bowing unto the lotus-
navelled Hrishikesha who was lying on a bed extending over many
Yojanas Madhu and Kaitabha said:—(21) "O Purusottama, we have
been able to know that thou art the only cause of the origin of this
universe; know that our this conduct was meant for worshipping
thee (22). O lord, we too also wish to see thee as the Eternal Real
Isvara, of sure sight as the learned have known thee. O slayer of thy

enemies, we wish to receive a boon from thee. O Lord, of sure
success is thine view. Salutation unto thee" (23–24).
The Lord said:—"O foremost of Asuras, tell me speedily what
boon do you pray for. Do you wish to live longer than the period I
have alloted to you? O highly powerful Madhu and Kaitabha, you
have obtained what you have tried for. Both of you are high-souled,
powerful and observant of the duties of the Kshatriyas. I therefore
confer upon you this boon that you will be slain only by me (25–
26)".
Madhu And Kaitabha said:—"O king of the celestials, may we be
slain at a place where no one had met with his death. And may we
(afterwards) become thy sons. This is the boon we pray for" (27).
The Lord said:—"In the future cycle you will be born as my
sons. I speak you the truth and you need not doubt it" (28).
Vaishampāyana said:—Having conferred this boon upon those
two foremost of Asuras Madhu and Kaitabha who were capable of
protecting the world by their qualities of Rajas and Tamas the
Eternal Lord, the upholder of the universe, placed them on his thighs
and killed them (29).
CHAPTER XIV. BRAHMA'S CREATION.
Vaishampāyana said:—Seated on that lotus the long-armed Brahmā,
the foremost of those conversant with Brahman, practised hard
austerities, raising his hand up. Burning in his own effulgence that
powerful Yogin Brahmā shone there like the sun of a thousand rays.
Afterwards having divided his own body into two, and assumed the

forms of the highly powerful illustrious preceptor of Yoga and of the
intelligent Kapila, the foremost of Brahmavadins, the propounder of
the Sankhya philosophy the Eternal and undecaying Lord Nārayana
approached Brahmā. Having come near Brahmā of immeasurable
energy the great and highly powerful Yogāchharya, worshipped of
the great saints, the foremost of Brahmavadins, conversant with the
knowledge of great essence and engaged in Kshatriyas-like works
and Kapila, the propounder of Sankhya, said to him:—"O Brahman,
thou art the master of all creatures, the soul of the universe, of firm
senses on account of the multiplicity of creatures, the support of the
universe, the preceptor of the world and art (therefore) worshipful
unto all (1–7)." Hearing their words and reciting the three verses, as
heard in the Srutis, relating to the knowledge of Brahman Brahmā
created the three worlds. Residing in Bhurloka, of the three worlds
the Lord Brahmā created his eternal mind-begotten son, As soon as
he was born the mind begotten son stood before Brahmā and said to
him:—"O Lord, how can I help thee? Do thou command me."
Brahmā said:—"O you of great mind, do what this Brāhmana Kapila
and the boon-giving Nārayana tell you" (8-11).
Vaishampāyana said:—After Brahmā had said this his mind-
begotten son again said:—"Who is there superior to my father?"
Stricken with this doubt, he again, with folded hands, said:—"I am
ready to serve you, order me, what I am to do and I will carry it
out." The great teachers of Yoga and Sankhya said:—"Do thou
recollect the eighteen forms of the undecaying Brahmā and the
Eternal Great Brahman."
Hearing those words the mind-begotton son went away to the
north and acquired the knowledge of Brahman through Jnāna (12-

14.)
Thereupon having created the second Bhuvarloka the high-
minded Lord Brahmā created again his mind-begotten son.
According to Brahmā's order the mind-begotten son appeared before
the grand-fathers, the preceptors of Yoga and Sānkhya and said:
—"Do you command me what I am to do." Afterwards going again
with those two preceptors to the region of Bhogavati he, waiting by
their side, attained to a great region (15–17).
After the departure of that mind-begotten son the Lord Brahmā
created the third Bhurbhuvaloka capable of acquiring emancipation
and brought into being his third mind-begotten son. Afterwards
commanded by Brahmā that mind-begotten son appeared before
them and acquainted himself with their religion and movements.
These three persons are said to have been the sons of the high-
souled Shamvu (18–19). Having taken with him these three sons the
Lord Nārāyana and Kapila, the lord of ascetics, went to his own
region (20). After their departure Brahmā, ever observant of vows,
began again to practise hard austerities. Continually carrying on
penances alone and not desisting from them the Lord Brahmā
created from half of his body a beautiful wife. Intercoursing with
that wife capable of creating the world and equal to him in ascetic
power, effulgence and self-control Brahmā, pervaded by the quality
of Tamas, created the patriarchs, the oceans, rivers, the sacred
verse Gāyatri, the mother of the Vedas and the four Vedas. As the
instruments of his own work the grand-father, the creator of the
world, created sons, the husbands of the universe and the creation
from whom all the worlds emanated (21–26).

Having first created his two sons, the great ascetics Vishwesha
and Dharma, the support of all the Asramas and giver of boons he
next created the Munis Daksha, Marichi, Atri, Pulastya, Pulaha,
Kratu, Vasishtha, Gotama, Bhrigu, Angira and others. The
descendants of the above mentioned Rishis created by Brahmā, are
known as the great Rishis of the Atharva Veda. Daksha begat Aditi,
Diti, Danu, Kālā, Atāyu, Sinhikā, Muni, Prādha, Surasā, Krodha,
Vinatā and Kadru—these twelve daughters and twenty-seven stars.
Marichi's son was Kashyapa who became all powerful through
asceticism. Daksha consented to confer those twelve maidens on
Kashyapa. O Janamejaya, the great Rishi Daksha conferred Rohini
and other virtue-bestowing stars on Soma amongst the Vasus (27-
33).
O foremost of the descendants of Bharata, the virtuous Brahmā
conferred on Dharma, the foremost of gods, the five most excellent
maidens whom he had created before namely, Lakshmi, Kirti,
Sadhyā, Vishwā always doing good and Marutvati. In the end, the
wife, capable of assuming forms at will, whom Brahmā created out
of his half-body, took upon herself the form of the cow Surabhi and
appeared before him. O Bhārata, for creating the cows Brahmā,
cognizant of the cause of creation and adored of the world, knew
her. By this, he begat eleven huge-bodied sons, crimson-hued like
the evening cloud, consuming all with their dreadful effulgence and
pious. Because they ran crying to the Grand-father as soon as they
were born they passed by the name of Rudras. Nirhiti, Sarpa, Aja,
Ekapat Mrigavyadha, Pināki, Dahana, Iswara, Ahivradhana, the
unconquerable Kapāli and the highly powerful Senāni are known as
the eleven Rudras (34–41).

Surabhi gave birth to bulls, trees which do not grow by
cultivation, beans, sands, lambs, most excellent ambrosia and
medicinal herbs. Dharma begat on Surabhi Lakshmi and Kama and
Sadhya on Sadhyā. Prabhava, Chyavana, Ishāna, Surabhi, Aranya
(forest) Maruta, Vashwāvasu, Suvala, Dhruva, Mahisha, Taneya,
Vijnata, Manasa, Matsara and Vibhuti are also known as the sons of
Surabhi. Sadhyā, worshipped of the world of Sādhyās and following
Vāsava begat mountains, serpents and bulls. Dharma begat on
Sushamā in order, Marudeva, Dhruva, Vishwāvasu, the lord Soma,
Parvatta, Yogendra, Vāyu and Nikriti. It is heard that Dharma begat
Vishwadevas on Vishwā. The large-armed Sudharmā, the highly
powerful Shankhapā, Uktha, Vapushmān, Vishwāvasu, Suparva, the
highly illustrious Vishnu, Skumbhu, the Rishi's son Ruru, highly
effulgent like the sun, are the offspring of Chakshusa Manu. Vishwā
gave birth to Vishwadevas. Dharma begat Maruts on Marutvati
namely Agni, Chaksha, Hari, Jyoti, Sāvitra, Mitra, Amrita, the large-
armed Sankshepa, Viraja, Shukra, Vish wāvasu, Vibhāsasu,
Ashmanta, Chirarashmi, Nijudhi, Jayona Adbhuti, Charitra,
Vahupannaga, Vrihanta and Vrihadbhuta the aggrandiser of others
(42-56).
O king, Kashyapa begat on Aditi, the tweve most eminent
Adityās living in the celestial region namely Indra, Vishnu, Bhaga,
Tvashthā, Varuna, Angsha, Aramā, Ravi, Pishā, Mitrā, the boon-
giving Manu and Indra. Aditya begat on Saraswati two superbly
beautiful sons namely Rupa and Vala. Diti and Danu gave birth to
the Daityas and Dānavas. The Dānavas begat on Suravā the reptiles;
and they begat on Kāla the Kālakeya Asuras and Rākshasas. O
descendant of Bharata, Anayusha produced all the diseases and

calamities. Sinhikā the mother of planets gave birth to the
Gandharvas, the pious Prādhā to Apsaras, Krodha to all goblins,
Pishāchās, Yakshas and Guhyakas and Surabhi to all quadrupeds.
Vinatā gave birth to Aruna and Garuda and Kadru to all serpents.
O king, when the high-souled Brahmā appeared on the lotus the
Viswadevas thus multiplied themselves. This old account of the
origin of lotus I had heard from Dwaipāyana. When he described it
from the beginning to the end the great Rishis spoke highly of it.
The great man, who with attention always reads this account of the
origin of the first lotus, is divested of grief in this world, and enjoys
various pleasures here and eternal bliss in heaven (57-67).
CHAPTER XV. JANAMEJAVA's QUERY.
Janamejaya said:—O Brahman, I have listened to your description of
our great and illustrious family. It is endued with many virtues,
consists of various metres, compound words, short but sweet words
and is capable of conferring the three-fold objects of life (1–3). You
have described my ancestors, on account of their dissension with the
king Duryodhana, did not employ expedients for destroying the
power of Brāhmanas, the prowess of the warriors, for vanquishing
their rivals and killing the descendants of their family. You have
described that the descendants of the kings who were killed in that
dreadful war obtained their respective kingdoms and that the king of
Kurus had been firmly established for following the behest of the
Divine Lord. O foremest of the twice-born, you have described in
order the duties of the three castes and the means by which one

may attain to the celestial region; out of your compassion for
creatures you have in many ways described the duties of the four
castes. You have also described that on the wane of Karma in which
godliness predominates some go downwards through births and
some rise up. You also have divided into many parts the fruits of
being humble. Indeed sweet are the words that you have said
relating to the fruits of gifts and Karma. O reverend sir, I am not
capable of reading this great history of Bharata even within one
celestial day. But sir, I am anxious to hear from you in brief an
account of Jnāna for communing with Brahma (4-12).
CHAPTER XVI. THE GREAT BRAHMAN
DESCRIBED.
Vaishampāyana said:—O king, having controlled your five senses
listen with whole-minded attention to what I say with a pure mind.
Know him as Nishkala Purusha, whom one cannot obtain through
Karma, who appears before persons conversant with the knowledge
of Brahman, who is not attached to actions, who is related to
Brahma, who is the unmanifest cause of the universe, who is
eternal, and is with and without form. Egoism, begotten by Atman,
proceeds from this Purusha (1-3). He has a celestial form, is the lord
of the objects of senses, is beyond the reach of thought, eternal, the
origin of Yugas, identical with three forms of time, and not being
born is equal everywhere. Persons, having the knowledge of
Nārayana, know him as separate from the unmanifest. He
comprehends all, courses everywhere, has his head everywhere,

sees all, has his face towards all, hears all and extends over the
space. He is the cause of cause and action, exists as manifest and
unmanifest and is not seen by any body when he moves about (4–
7). Although he is beyond the reach of thought and without any
form, yet he, assuming a form and manifesting himself, ranges
everywhere as fire in a wood. He is identical with past, present and
future. He is Parameshthin, Prajāpati and the lord of the worlds. This
name of His Has been truly sung. That unmanifest one becomes
manifest through Brahma Yoga. Ahankāra has been begotten by
ignorance proceeding from Nārāyana (8-10). This Purusha with the
consciousness of self exists as Brahma. He is the lord of the world
mobile and immobile and is called Brahmā.
The Lord, whose creation is this universe, who is the origin of
all, said "I will create all." When Brahma said this the consciousness
of ego was produced from nature and thus the whole world was
brought into being. But the true, Omni-present Brahma, devoid of
qualities, remained as Brahma. From the five subtle elements, the
attributes of the unmanifest Brahma, emanated the Vedas and their
various branches (11-15). Thereupon commanded by Brahma
through whom every thing becomes manifest Brahmā took a form
from nature and created water. Afterwards amongst creators
following the command of Iswara, the seventh Brahmā created air as
before, held it and passed by the name of Dhatri. Formerly when
this universe, produced by air, was submerged under water the
Tarjasa celestials raised it up and now the whole universe is
manifest. When Iswara felt a desire for creating the earth for placing
his creation he converted a portion of water into solid substance and
the other remained liquid: and so the people perceived the earth

(16–19). On account of the water being converted into a solid
substance the Purusha Bhu rose up and filling all the quarters with a
grave sound said:—"I wish to live above water. On account of the
water being turned solid I am being afflicted and worn out.
Therefore hold me up." Afterwards Prithivi, Earth, spread
everywhere and upholding all creatures desirous of having some
room, assumed a form and said "Raise me up." Hearing those sweet
words Hari assumed the form of a boar and jumped down into the
great ocean. Having performed the most difficult task of raising up
the Earth from water he so engaged himself in Samādhi (mental
concentration) that nobody could see him. He, who assuming the
form of a boar raised up the Earth, is the effulgent Brahma. Some
know him as Akāsa (ether). Brahmā, the creator of all, originated
from Him. That Iswara, the origin of all, through his subtle mental
Yoga of Jnana, is still upholding the earth in the shape of the
serpent and tortoise, for the well being of the world. Riving the
interior of the earth and water which produced it the sun, as if
smiling, stationed himself on high. From the solar region, full of heat
emanated the lunar region full of water. Because the moon
emanated from the Eternal knowledge and was gifted with His
supreme knowledge he was called Soma (Sa-Brahma and Uma,
knowledge of Brahman) (20-28). From the end of the lunar region
emanated air (vital breath). He began to nurse the Vedas explaining
the causes of all phenomena (29). Through his knowledge of Yoga
and on account of his nature originating from Brahman he created a
celestial and eternal Purusha (30). His liquid state became water and
his solid state earth; his holes became the sky and the luminous
portion became the eye (31). The principle of Mahat, emanating

from Brahman as Purusha and begotten by effulgence, agitates the
body through air, when united with five elements (32). Jiva or the
human soul exists eternally as Jnāna in Buddhi: only Isvara knows it
(33). The fire or self which exist eternally in the body united with the
five elements is the sun (i.e. supreme soul) (34). On account of the
pristine actions the human soul either advances (in spiritualism) or
goes down, either enjoys happiness or suffers misery (35). Stupified
by the senses and therefore ignorant of (the true form of) Brahman
one meets with birth or death on account of his Karma (action) (36).
As long as a man is not identified with the Supreme Brahman so
long he passes through repeated births in this world (37). When by
virtue of Yoga he gets mastery over his senses he becomes at one
with Brahman and enjoys true happiness (38). Yet separating
himself from this world (of changes) he becomes identical with
Brahman: he is not then led to ruin by anger (and other passions)
nor becomes attached to objects of senses (39). This ominiscient
person, who has acquired the highest spiritual powers, enters into
the essence of elements. He then knows the birth and death. That
man, conversant with the true form of Brahman, acquires the
knowledge of the means of emancipation and the past and future
actions and attains to a most excellent status (40-41). By his manas
(mind) he conquers all the intellectual faculties and all other desires
that agitate the mind as the wind disturbs the ocean (42). Through
the eye of Jnāna (spiritual knowledge) the soul of a man, who
conquers all the desires. contaminating his mind, is released from all
the fetters of the body (43). The Yogin, having a subtle body, can,
through spiritual science, create or destroy the next world and can
create even this world (44). He, who has his mind, fixed on the

Supreme Soul, can release those who, on account of their pristine
deeds, have taken birth in a degraded order. (45). Action leads both
to emancipation and enjoyment. But he who has immersed himself
in the Brahman has no action leading to worldly enjoyments (46).
CHAPTER XVII. THE CREATION OF RIVERS.
Vaishampāyana said:—The mount Mainaka was fixed in that hole
which was created on the face of the earth by the increasing sun
(1). It was called Parvata because it filled up the ocean of desire and
Achala because it was fixed: by nature, it was however called Meru
(2). On the spacious summit of the mount Sumeru lives that highly
prosperous Purusha, begotten by effulgence, and manifest with
head, feet, etc. He was created by the Great Soul through Nature
(3). The Brahma energy, that is laid inside the head, assumed the
lustrous burning form of Purusha (4). From his mouth emanated as
if burning in his effulgence Brahmā with four mouths and with four
foremost of the twice-born, the foremost of those conversant with
the knowledge of Brahman. From him the great elements again
came into being (5–6). The earth was upraised from water by
Brahmā who was stationed in his room (on Meru), therefore though
invisible he came within the vision of men (7). Brahmā's region, the
summit of Meru, is situated at the junction of heaven and earth. It is
a hundred or a thousand Yojanas in height and its extent is four
times as much. No man, with his celestial wisdom, can within many
thousand years, measure its height, for the dimension of the Meru is
only imaginary and cannot be gauged like the extent of a desert or

the depth of a lake. Like its height and extent its circumference is
also limitless. O king, the extent of the mount Sumeru bounded with
four side hills is a hundred Yojanas (8–10). And some anchorites, of
accomplished asceticism, conversant with the knowledge of
Brahman, attribute innumerable other virtues to this mount (11).
With Maruts, gods, Rudras, Vasus, Adityas and Vishwadevas he
protects the Regents of the earth (12). O king, with the Divine
Vishnu he protects the earth emanating from the sun (fire) and
Varuna (water) in his Brāhmana body obtained from Brahmā,
Vishnu's energy is equal everywhere (13-14). With various
observances the truthful Brāhmanas, proficient in the study of the
Vedas, have sung the Brahman (15). All the three worlds exist in
Brahman and Brahman pervades all either as being manifest or
unmanifest (16). The Brāhmanas, who have mastered the Vedas
consider those actions as conducive to our well-being—the daily
obligatory rites sanctioned by the Vedas, breathed out by Isvara and
practised by those Brāhmanas who are not deceiptful even in words,
not to speak of works, through the purification of their mind.
Although these rites yeild fruits of good works still they constitute
but an iota of Braman. So the Srutis hold. The truthful Brāhmanas
declare that this universe is but a minutest part of Brahman who is
the soul of all. On account of the diversity of their mental faculties
the Brahmanas worship one Brahman in sacrifices under various
names such as Brahmā, Indra, Mitra, Varuna etc. The Vipras name in
various way the one great Brahman. The form of the universe is
gross and that of the mind is subtle. And thinking that these two
forms belong to understanding only the Lord first created the union
of male and female (17–20). Having made arrangements for diverse

enjoyments the Divine Lord Brahmā enjoys them along with the
goddess and his followers (21). Brahmā is the foremost of
Brahmavādins, who, although they are desirous of following humble
pursuits, always wend the way leading to emancipation (22). (Umā
is spiritual science and Parameswara is the eternal Jnāna
understanding) his body is the stream of water flowing from heaven.
Soma is born from this stream; and by it Maheshwara is the lord of
goblins (23). It is called nadi river because having installed naturally
Maheswara as the king of ghosts it made a great noise (24).
Supporting herself on the region of Brahmā and passing through the
mountains that stood in her way she descended on earth by seven
ways: and for this she is called Gangā (25).
O king, in the form of Godavari Ganga divided herself into seven
before she joined the ocean and coursed on various sacred shrines
having divided herself into a thousand parts in the shape of Jānhavi
(26). First gross elements are produced from the great elements and
then the actions of the intelligent begin (27). From his four lotus
mouths the Veda was produced which since then became the
fountain of spiritual instructions to mankind. The sacred sacrifice
was an emanation of his Jnāna, understanding, and the four priests
were its four legs—and the grand-father Brahmā was the lord (28-
29). The four legs of Dharma by which the world is upheld are (the
four Asramas), first Brahmacharya—the condition of a student, and
secondly the most sacred condition of a house-holder (30). The third
stage is that of a religious recluse in a forest, and the fourth is that
of union with the great Brahman. These four stages of a religious life
are regarded as leading to the attainment of heaven (31). The
mental faculties of a man develop through the practice of Yoga and

the true understanding of the Vedanta. And the eternal Vedas exist
for the practice of Brahmacharya (32). The Pitris are gratified with
observing the conduct of the house-holders and the Rishis, stationed
on the summit of the mount Sumeru, are gratified with Yoga (33).
CHAPTER XVIII. THE CREATION OF
GANDHARVAS ETC.
Vaishampāyana said:—Thereupon assuming the form of pure
intelligence the Grand-father conceives the aggregate creation
through his mental faculties; and through his inner soul withdrawn
from all external objects he performs actions leading to the
attainment of Brahman. Engaged in mental concentration and on
account of his unification with Brahman, he created offspring in his
mind. Through his eyes, the omnipotent Brahmā created the
beautiful Apsaras and from the tip of his nose he created Tumvuru
and hundreds and thousands of other Gandharvas clad in variegated
raiments and expert in reciting the Vedas, singing, dancing, and
playing on musical instruments. Through his Yoga power the
omnipotent self-sprung deity created in his mind the immaculate
goddess Veda-Vani, the very incarnation of his own beauty. She had
beautiful eyes, hairs, eye-brows and a lovely countenance. The
goddess of sweet words sat on a charming lotus of a hundred petals.
O king, having created from his eyes the beautiful Apsaras, and from
the tip of his nose the sweet-voiced Gāndharvas, expert in playing
on musical instruments Brahmā, the soul of elements, propounded
the art of singing and produced the Sāman for other Brahmans (1-

9). From his two feet were produced the mobile and immobile
creation and men, Kinnaras, Yakshas, Rakshasas, Pichachas, Uragas,
elephants, lions, tigers, thousands of other animals, grass and
quadrupeds. He created from his hands those who take their food
with their hands together with their works. Through vital airs the
creator, seeking happiness for all creatures, created various functions
of breath. And then fixing his mind on the great Atman full of felicity
on account of the obstruction of five senses he remained there.
From his heart he created the kine and through his arms he created
the birds; and then he created acquatic animals in their different
forms (10-14). From the space between the two eye-brows the lord
of Yoga, the divine Grand-father through his Yoga power, created the
celestial saint Angira, burning in effulgence, and endued with true
knowledge for the suppression of six senses. And from his forehead
he created the highly pious, celestial saint Bhrigu. From his head the
great Yogin, Brahmā created the quarrelsome Nārada and Sanat
Kumar (5-17).
When the Grand-father appointed, the eternal king of the twice-
born, the night-ranging Soma as the heir apparent the moon,
endued with the power begotton by great penances, along with the
stars, filled the sky with various creatures and began to range there.
Having acquired spiritual powers through Yoga and mental culture
the divine Brahmā created the mobile and immobile creatures from
his body. Brahmā created various regions as that of the sun &c, and
appointed various agents for carrying on the work of day and night.
What has been said before leads to the attainment of Brahma.
Therefore the Brahma Yoga and Sankhya Yoga constitute the proved
science of the scientists. This has been also proved by the

Chārvakas. This leads to unification and diversification. This creates
birth and death. This creates and destroys time. This is to be known
as the discriminative knowledge (18-23).
CHAPTER XIX. KSHATRA YUGA DESCRIBED.
Janamejaya said:—O Brahman, I have heard of the first Yuga which
is called Brahma because it leads to the attainment of Brahman. O
Lord, I wish to hear now some thing about the Kshatrayuga which
abounds in regulations, brief and explanatory, which is sung by the
Rishis conversant with expedients and which is beautified with
sacrifices (1-2).
Vaishampāyana said:—I will sing the greatness of this
Kshātrayuga, which is adored with diverse charities and sacrifices
and beautified with many creatures (3). In this Kalpa the Lord, who
knows himself as the four-armed Vishnu, seeing differences and
incarnating himself as Daksha begotten by Brahmā, procreated
many offspring. On account of his being shorn of attachments for
the senses and the body he flourished amongst the Brāhmanas as
having his soul immersed in communion and endued with the
knowledge of inner self. All these Brāhmanas, who were of the size
of a thumb, were capable of passing through the solar region and
ranging over all other lokas by virtue of the regulations leading to
emancipation and other religious rites. They were always busy with
sacrifices and with controlling the senses and mental faculties. In
order to gain the pleasure of Iswara they engaged themselves in
Vedic rites. They were masters of the three Vedas. They led the life

of celibacy and were enlightened with the knowledge of Brahman.
These Brāhmanas, of good conduct and consummate understanding,
met with death after thousands of years (3–3). The Brāhmanas are
pervaded by the quality of Sattwa, the Kshatriyas by that of Rajas,
the Vaishyas by that of Raja-Tamas and the Sudras by Tamas (9).
The colour of Brāhmanas is white, that of the Kshatriyas is red, that
of the Vaishyas is yellow and that of the Sudras is smoky-dark. Thus
they have been divided by the thoughtful Vishnu (10). O king, thus
according to qualities and colour, men are divided, in this world, into
Brāhmanas, Kshatriyas, Vaishyas and Sudras. Observing highly
wonderful and different sorts of duties, men of the same size,
although apprized of the means of the works, are divided into four
Varnas for partaking of the fruits thereof (11-12). The first three
castes are entitled to perform the rites laid down in the Vedas.
Therefore, O king, on account of your faith in Vishnu, you are
entitled to read the Vedas. And therefore the birth of the three
Varnas, namely, the Brāhmanas, the Kshatriyas and the Vaishyas is
owing to Lord's grace. Encompassed with works affording
enlightenment regarding the true form of Vishnu, the Lord Prāchetas
Daksha, through his Yoga power and wisdom, undertook the work of
creation. Thereupon, for the advancement of arts and serving the
three other Varnas the Sudras were produced. They are not entitled
to perform the ceremony of initiation and read the Vedas. As before
fire is produced from a piece of rod by concussion smoke rises, but it
does not serve the practical purpose, so the Sudras, taking birth in
this world, have multiplied themselves, but they, not being initiated,
cannot perform the various Vedic rites (13–17).

Thereupon Daksha begat his other sons who were the
supporters of the Vedas, strong, endued with great energy, power
and effulgence. Daksha said to them:—"O ye powerful sons, from
your mouths I wish to know the strength of your mother, the earth. I
am powerful and therefore cannot find out the end of the earth; you
should be like me. Afterwards ascertaining the truth I will distribute
energy and strength amongst creatures. On account of the vastness
of the soil my creatures will multiply themselves." The goddess,
earth, the essence of the great creative energy of the Lord, did not
show herself unto Daksha's sons who were desirous of seeing her.
When in the Krita age the pure souls, of the sons of Prajāpati
pervaded by the quality of Sattwa, are purified with seeing the
Prakriti, Nature, the mother of all creatures, without being urged on
by Purusha, creates all engendered by sweat and eggs and
decreases and increases all creatures who, by nature, partake of the
fruits of works (18-23).
CHAPTER XX. THE FRUITS OF YOGA.
Janamejaya said:—O foremost of the twice-born, I wish to learn that
of the Treta yuga which I may know correctly the eternal Brahman
who is the subject of all sorts of learning (1).
Vaishampāyana said:—Being dispirited the foremost of Purushas
Daksha, through his Yoga power, assumed the form of a woman on
the summit of the mount Meru. He became a highly charming
damsel with well-formed thighs, breast, eye-brows, a lotus-like
countenance and dark eyes. With his half body Prāchetas Daksha

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