(1-8) While God Siva, the crescent-crested, thus took birth on earth, many other Divinities also embodied themselves as off-spring in the houses of learned Brahmana scholars. Mahavishnu was born as the son of a learned Brahmana named Vimala and came to be known as Padmapada (having in early life the name of Sanandana), before whom no scholar could keep up his reputation for scholarship. The deity Vayu took birth as the son of the fanatical ritualist Prabhakara under the name of Hastamalaka who always humbled the pride of his opponents. By a tenth of his being, the deity of Fire became Totaka, the sea of whose reputation was deep enough to drown the earth and whose mission was to pulverize the arguments of all opponents who faced him. Totaka, the terror of his antagonists, was known in his early life as Udanka, the son of Silada. Brahma was born as Mandana (known in his early life as Viswarupa), Ganesa as Anandagiri, and Varuna as Chitsukha. Some hold that Sanandana, who is the same as Padmapada, was an incarnation of Aruna and not of Vishnu as stated earlier. Many other Devas also were born as the sons of learned Brahmanas in order to be of service to the Lord in his world saving mission. There is also a view that Mandana (described earlier as a manifestation of Brahma) was Brihaspati, the teacher of the gods, who was cursed in anger by Brahma for writing the text of the philosophy of materialism known after Charvaka; also that Anandagiri was the incarnation of Nandi, the bull of Siva.

(9-16) To become the wife of Mandana in future, Saraswati was born on earth as Bharati (later known as Ubhaya-Bharati) under the influence of a curse for a misdeed of hers. It is said that in the assembly of Brahma, the sages were once chanting the Veda when the choleric sage Durvasas, who also happened to be in the company of the chanters, uttered the Vedic Mantras out of tune. Saraswati, the consort of Brahma and the goddess of learning, thereupon laughed at the sage, who was roused to great wrath by this insult. Looking fiercely at Saraswati, he cursed her to be born on earth as a human being. The Goddess in deep distress fell weeping at the feet of the sage and pleaded for mercy. At this plea of the Goddess, supplemented by the request of all the other sages to view the mistake leniently as the transgression of a daughter, the sage said to Saraswati: “You shall be free from the curse when you happen to meet God Siva in his incarnation as the Sannyasin Sanskara.” The stroke of destiny being irrevocable, she was born on earth in a Brahmana family on the bank of the Sona and grew to be the centre of all virtues and all learning. Astonishing all, she acquired even in her girlhood mastery of all the Vedas and the Sastras as also of all other branches of learning.

Marriage of Mandana and Bharati

(17 -24) From the reports of Brahmanas, Bharati (for that was her name) happened to hear much about the attractive personality and the vast learning of Viswarupa (known also as Mandana), as Viswarupa also did, of that learned lady. In this way each developed an attraction for the other, which becoming intensified, they began to visualize and converse with each other in dream while suffering from intense pangs of separation in their waking life. Thus, even without seeing each other, but merely hearing accounts from others, they became engrossed in mutual love. In course of time, the obsession of love deprived them of sleep and interest in food, until their bodies became so weak and lean that their condition came to the notice of their parents. The parents of Viswarupa began to ask: “Why are you so weak? What has happened to your natural sprightliness? We do not notice symptoms of any disease in you. Such weakness can come on a person only in a state of separation from a dear one, or in the wake of some calamity. As there is no such circumstance attendant on you, we cannot attribute your condition to such causes. But how can a result occur without a cause? To think of other possibilities: Your proper age for marriage has not yet passed, and there can be no worry on that account. You do not suffer from poverty or insult. To us there is the burden of the heavy family responsibility, but you have none. You have no lack of learning, nor can you suffer from any humiliation of defeat in argument, as your scholarship is so vast and your mastery of the sophist’s art so unrivaled. You have no burden of sin oppressing you, as even in your dream you have” not strayed from the righteous path. There can, therefore, be no fear of hell also. Why then should your face lose its lustre day by day?”

(25-42) To the earnest and persistent inquiry of the parents Viswarupa- at last replied one day: “I am rather hesitant to speak out, but I am bound to do so, as you are so anxiously and persistently questioning me. In the house of a Brahmana inhabiting a village on the banks of the Sona, there is his only daughter noted for her beauty, character and learning. It is my desire that I should get her as my wife.” Viswarupa’s father thereupon sent to Sonapura two Brahmanas noted for their skill in negotiations. After a long journey through various countries, they reached the house of the particular Brahmana, the father of Bharati. Shortly before the arrival of these messengers at the house, a conversation was going on there between Bharati and her father who put her questions on her failing health, to which the daughter replied: “In the capital city there is a famous Brahmana, learned in all Sastras, named Viswarupa. I wish to marry him. 0 father, I seek your kind favour in this respect.” On the arrival of these two messengers, dressed in pure white and carrying staffs in hand, they were courteously received by the Brahmana and questioned about the object of their mission. The messengers thereupon said: “Sent by Hima Mitra, the father of Viswarupa, we have come here to ask for the hand of your daughter in marriage for his son Viswarupa. From the point of view of age, family tradition and character, your daughter and his son are pre-eminently suited to each other to be partners in life.” To this the Brahmana replied: “To me this marriage proposal is quite acceptable. But I have to consult my wife. She is the final arbiter in a marriage proposal for her daughter. In case I settle the matter without her concurrence, she will blame me if anything goes wrong afterwards.” On consultation by her husband, the lady said: “These people are coming from the capital city of the king of Kashmir. Think twice before giving them your word, so that we may not have to go back upon it afterwards. They are strangers coming from a distant land, and we know nothing about them. The practice as also the statement of the Sastras on marriage proposals is this-a daughter should be given in marriage after due consideration of the seven following points: family tradition, character, age, form, learning, wealth and guardianship. Nothing else need be taken into account.” To this the Brahmana replied, “It will not be possible to take all these matters into consideration in regard to this proposal. Did not the king of Kundina bestow his daughter Rukmini on Krishna who was only a casual visitor to his capital and who belonged to the Yadu clan that was not high in the social scale? He made a decision without taking any of these matters into consideration. Don’t you think that this and our case are analogous? This Viswarupa is a disciple of Kumarila Bhatta, who is responsible Cor reinstating the Vedic religion after defeating the Jains and Buddhists in debates. What more recommendation does he require? The wealth of a Brahmana is his learning, not his material assets. The wealth of learning accompanies a person everywhere. It is free from the depredations of thieves and harlots. On the other hand, material wealth has many disadvantages. Money is ever rolling; it comes and goes. [t has to be safely guarded. It makes you go after women. Thieves, kings and relatives are constantly after plundering it from you. Constant worry is the lot of a wealthy man. Some bury their wealth underground. considering it a safe deposit vault. But others, coming to know of ‘the secret, knock it .off; or if the spot is on a river bank, flood may carry it off. The Sastras also say that girls should not be kept too long in the father’s house. They should be given in marriage at an early age.” To this the Brahmana’s wife replied: “Enough of arguments. Please communicate the matter to our daughter. If she accepts the proposal. let it be implemented.” On the Brahmana doing so, the girl’s word of acceptance came readily, preceded by the expression’ of her intense joy in her beaming face and horripilations all over the body.

(43-60) Finding the daughter willing, the Brahmana gave his word of consent to the messengers, who started back immediately with their number added by one more as the representative of the bride’s family. This representative carried with him a note given by Bharati, herself very competent in astrology, fixing the wedding for an auspicious date some fourteen days after. On their return, the messengers announced, even before they spoke, the success of their mission by the expression of brightness and joy in their faces. When the emissary of Vishnu Mitra, the bride’s father, then showed the slip entrusted to him, the corners of Hima Mitra ‘s lips extended from ear to ear in a smile that lit up his face. He honoured the three messengers with rich presents. Soon, after announcing to his friends and relatives the news of his forthcoming marriage, Viswarupa, well-dressed and well-equipped with all the auspicious requisites for the marriage ceremony, started on a good day for the region of Sona. He was accorded a very hearty and grand welcome by Vishnu Mitra, his would-be father-in-law, whose heart brimmed with joy and satisfaction on seeing his face. Addressing the bridegroom’s father, he said: “Myself, my daughter, my house and all my properties are at your service!” To this Hima Mitra replied: “We are indeed fortunate, and our family purified,by this meeting occasioned by this marriage ceremony. For, where are you, the master of all learning, and where is my miserable self!” Exchanging such courtesies, these two elders stood there in great joy, while stray visitors without any special responsibility moved about in a hilarious mood, joking and laughing. The marriage ceremonialists were astounded to see the natural beauty”and dignity of the bride and the bridegroom, to whom any external decoration seemed superfluous, although custom required them to be dressed up and decorated. Bharati, sitting joyously in the midst of her companions, was asked to fix an auspicious moment for marriage. Astrologers, though learned, were consulted only afterwards to confirm her calculation. At that auspicious moment, in the midst of the tumultuous sounds of conchs, Mridangas, kettle-drums and ‘Vedic chants, Viswarupa held the hands of Bharati in wedlock. The fathers of the two, shining in the assembly in their best, were liberal like the Kalpaka Vriksha (the fabled wish-yielding tree) in distributing customary gifts to all parties concerned. The sacrificial fire was_now lit and Viswarupa made oblations in it according to the traditions of his family. He was followed by his bride” and they both together circumambulated the holy fire whose fragrant smoke filled• the place. After the priests and relatives had . departed with the rich presents bestowed on them, Viswarupa stayed in that house for four days in the fire chamber, tending the sacred fire along with his wife, observing the vows and disciplines inculcated by the ritualistic code.

Parents’ Instructions to the Couple

(61-68) When it’ was time for the newly married couple to depart, the parents of the girl said to their new son-in-law: “Listen to us for a while. This girl is very inexperienced and innocent. She was accustomed all day long to play ball and run about with companions until hunger compelled her to come home weeping. She has not been trained in any household work. Look after her as you would a child. Please talk only kind words to her. Any harsh word will irritate her and make her intractable. Some people are amenable to kind words; and some are otherwise. It depends on their nature. Once a learned Brahmana said about her looking at her features: ‘Though she looks human in form, she is divine in nature. So she should never be treated harshly. She has all the signs of an omniscient one (Sarvajna). At one time in her life, she will have to be an umpire in a great. debate of scholars.’ So please tell your mother, as we are. not able to meet her, the following: ‘The responsibility of guiding this girl on right lines rests on her hereafter. She requires ,very patient and careful handling. In her girlishness she may commit many mistakes. A housewife should not make much of them. All of us grew to our present stature only slowly by imperceptible stages.’ We are not able to tell all this directly to your mother, who might perhaps have no time to talk to others in the midst of her heavy household duties. It is equal to. speaking to her directly when we convey this message to her through you, who are so dear to her.”

(69-76) Then turning to their daughter they said: “Dear one, you have now entered into a new stage of life. Be careful to come out successful in it. If you still retain your childish ways, people will laugh at you. The way that others look at you will be entirely different from ours. Before marriage, father and mother are like gods to girls; after marriage the husband becomes so. Be one with him and his aspirations in all respects. By this discipline a woman Conquers all the worlds, a feat so difficult to achieve otherwise. Do not take your meal before your husband has finished his. When he has gone away from home to a distant place, do not put on your jewelries. There is an order of precedence in all matters, which you have to learn from the elders. If the husband speaks angrily, do not retort to him in the same tone, but show by your expression that you are very much concerned. If you behave with patience, things will all cool down. Do not talk to strangers facing them, even in the husband’s presence. It will lead him to suspect that you do so in private also, and that will mark the end of all domestic happiness. When your husband returns home after work, offer him water to wash himself with, and do everything to meet his wants. For a faithful wife, there is nothing so joyous &s ministering to all the needs of her husband. Even when your husband is away from home, visitors may come to meet him. You should receive them courteously. For, some of them may be great men, whose displeasure may lead even to the ruin of a family. Learn to look upon your parents-in-law as your parents. Be on good terms with the brothers and sisters of your husband. If you are good to them, they too will be good to you. If they are annoyed, they can destroy all harmony at home.”

(77-79) Well instructed in this way, the newly-wed couple took their leave and reached their home in the capital city. In course of time Bharati gained great reputation for her learning. Because she commanded the respect of all, both in her parents’ home and in her husband’s, she now came to be called by the name of Ubhaya-Bharati ‘one who was like Bharati or Saraswati in both places’. It must be remembered that she was the real Saraswati herself who had to take a human birth because of the curse of sage Durvasas. She was destined to live on earth till the time of her release from the curse came, and that was when she would be called upon to be the umpire in the great debate in which Sankaracharya was to establish his claim to be a Sarvajna (master of all learning).

(80-83) Now Sankara, by the exercise of his own power (Maya) had been born as an infant and was passing through all the stages of infancy even like Krishna in Gokula. Just as Mahavishnu lying as a tiny infant on a banyan leaf witnessed all the present, past and future of the worlds, so did the child Sankara, even in the midst of all his childhood’s waywardness. With unwinking eyes men looked in wonder at this new manifestation of Divinity, the infant Sankara, lying playfully in the cradle, even as they once gazed at the bluish form of infant Krishna in Gokula. He shone, with his luxuriant growth of black hair resembling the colour of fresh clouds, in a form that looked like a combination of Vishnu. Siva and Brahma. Thus, it was at a time when the Vedic tradition was almost uprooted and destroyed by a host of heterodox sects like the Buddhists, Pasupatas, Jainas, Kapalikas and Vaishnavas, that Sankara was born to protect the Vedic Dharma, and thus open the path of blessedness to men involved in the cycle of births and deaths.