No Barbs intended!
As for whether this is all OT as one postor claims, my take is that one cannot give useful answers to "Out of India" vs. "Into India" unless one can clearly articulate WHAT was in India to go out.
I have heard that there are objectionable lines but don't know exactly what are those statements. I am not very aware of Manu-smruthi
Of course moi would not be caught dead actually reading any "or-e-Jinnal" anything. But I know that the MS is held up as one of the prime weapons of the Commies and Left, pointing to the denigration of wimmens. Also, the ManuSmriti provides ammo to those who say that the Matsya Avatara and hence all the Avataras, post-date the Biblical Flood: the story of the Ark etc are nearly identical. The Matsya is pictured as doing a Vamana imitation, starting from a tiny fish, etc. All highly suspect. Also, one has to ask the obvious: if the MA came during the time of a KING (Manu was not a lone human, he was a KING, meaning hajaar-hajaar subjects) then this was not about the earliest stages of Creation. It also plays to the Lawd Gawd Created Man In HIS Form Onlee theme. All of this flies in the face of the basic lessons of the Vedas.
So I reject them flat out.
you are assuming that the 'Biblical Flood' came first, then the story of Mathsya came. Why can't it be reverse? Maybe the Old Testament is just repeating what was said in Hindhu epics.
You started your post with a question "what was in Bhaarath that went out?" Well, the answer is that 'these are the stories which went out from Bhaarath'. These stories contained philosophy, culture, language, religion, symbols, ...etc. But, they got mutated over a period of time. If you are going to reject all those points were other cultures/religions have similarities with Hindhuism, then I think whole of Hindhuism will have to be rejected because all other religions seem to copy almost every point directly/indirectly from Hindhuism. Both negative and positive.
Mathsya-Noah is not the only similar meme. There are so many similarities that there are good chances that one copied from the other. Now, who copied from whom?
I think it would be difficult to prove it conclusively but there are good chances that it was Old Testament which was directly/indirectly inspired from Bhaarathiya epics.
The Old Testament itself starts with the story of Abraham who migrated from East to West. A flood dispersed them towards west. Then, he travelled to Egypt and finally settled down in Judea(or Palasthana). This in itself conclusively proves that these people came from east.
Which country in east could it be?
The same story(Tower of Babel) also says that they were all speaking one language at that time. What language was it?
I think Sanskruth and Bhaarath are the best candidates especially because the stories of Old Testament seem to have many memes which are similar to the histories of Bhaarathiya epics. It seems that the stories of Old Testament underwent corruption because of social disruptions like migration, invasion, ...etc.
Actually, this theory that the Jews are related to Bhaarathiyas and came from Bhaarathiyas is not new. It seems that the Josephus(a jew writer of 1st CE) himself presented this theory. He quoted a Clearchus who quoted Aristotle. That means Josephus is saying that Aristotle said the following:
Josephus in 'Against Apion' wrote: For Clearchus, who was the scholar of Aristotle, and inferior to no one of the Peripatetics whomsoever, in his first book concerning sleep, says that "Aristotle his master related what follows of a Jew," and sets down Aristotle's own discourse with him. The account is this, as written down by him: "Now, for a great part of what this Jew said, it would be too long to recite it; but what includes in it both wonder and philosophy it may not be amiss to discourse of. Now, that I may be plain with thee, Hyperochides, I shall herein seem to thee to relate wonders, and what will resemble dreams themselves. Hereupon Hyperochides answered modestly, and said, For that very reason it is that all of us are very desirous of hearing what thou art going to say. Then replied Aristotle, For this cause it will be the best way to imitate that rule of the Rhetoricians, which requires us first to give an account of the man, and of what nation he was, that so we may not contradict our master's directions. Then said Hyperochides, Go on, if it so pleases thee. This man then, [answered Aristotle,] was by birth a Jew, and came from Celesyria; these Jews are derived from the Indian philosophers; they are named by the Indians Calami, and by the Syrians Judaei, and took their name from the country they inhabit, which is called Judea; but for the name of their city, it is a very awkward one, for they call it Jerusalem. Now this man, when he was hospitably treated by a great many, came down from the upper country to the places near the sea, and became a Grecian, not only in his language, but in his soul also; insomuch that when we ourselves happened to be in Asia about the same places whither he came, he conversed with us, and with other philosophical persons, and made a trial of our skill in philosophy; and as he had lived with many learned men, he communicated to us more information than he received from us." This is Aristotle's account of the matter, as given us by Clearchus; which Aristotle discoursed also particularly of the great and wonderful fortitude of this Jew in his diet, and continent way of living, as those that please may learn more about him from Clearchus's book itself; for I avoid setting down any more than is sufficient for my purpose. Now Clearchus said this by way of digression, for his main design was of another nature.
Josephus advanced this in his work 'Against Apion'. Why was 'Against Apion' written?
Wiki gives the answer:
wiki wrote:Against Apion was a polemical work written by Flavius Josephus as a defense of Judaism as a classical religion and philosophy, stressing its antiquity against what he perceived as more recent traditions of the Greeks. Against Apion cites Josephus' earlier work Antiquities of the Jews, so can be dated after C.E. 94. It was most likely written in the early second century.
Basically, some greek called Apion raised an objection to Judaism on the grounds that it was not an ancient religion but rather a newly concocted one. To answer this objection, Josephus wrote his work 'Against Apion'. In this work, he tried to advance various logics to advocate that the Judaism is an ancient religion and not a new one. One such logic seems to be that the Jews were descendents of Indian Philosophers. So, this logic was put forth by Josephus himself. According to him, this was said by Clearchus who told him that this was said by none other than Aristotle.
Regardless of who said it, the simple point is that these people not only knew Bhaarathiyas but they themselves were saying that they were related to Bhaarathiyas.
The idea seems to be that everyone knew that Bhaarathiyas are an ancient people and Josephus is trying to claim antiquity for Judaism by claiming descendence from ancient Bhaarathiyas.
I don't know what Manu Smruthi says about Mathsya, but the story of Mathysa(i.e. fish) is present in Mahabhaaratha. And it is quite similar to the story of Noah and his ark. But, this is not all. Noah's story also has similarities with the story of Yayathi and his 3 children. Noah has 3 children while Yayathi has 5 children. So, Noah's story seems to share memes with two important figures of Hindhuism. I think the Noah story was copied from the Hindhu sources directly or indirectly. Noah is a remix of Yayathi and Manu.
There is another point: Manu Smruthi is written by Swayambhuva Manu according to Hindhu texts. Swayambhuva Manu was created by Lord Brahma according to Hindhu texts. Yes, this is very similar to Adam being created by God in Old Testament. But, the similarity does not end there. Swayambhuva Manu created his own wife from his own self. She is called Shatharupa. This is again similar to Eve being created from the rib of Adam. That Manu was called Swayambhuva because he was born by himself i.e. swayam. The word 'Adam' itself may be a corruption of the term 'Adhim' which means 'first' in Sanskruth.
But, Swayambhuva Manu is not related to Mathysa avathara. The Manu who is related to mathsya avathara is Vaivaswatha Manu. These are two different figures.
At the time of Swayambhuva Manu, the creation had just started. (Similar to Adam)
Link to post
1 Mahayuga = 1 Krita(17,28,000) + 1 Treta(12,96,000) + 1 Dwapara(8,64,000) + 1 Kali(4,32,000) = 43,20,000 years.
Dwapara = 2*Kali; Treta = 3*Kali; Krita = 4*Kali;
1 Mahayuga = 1 Krita + 1 Treta + 1 Dwapara + 1 Kali;
=> 1 Mahayuga = 4*Kali + 3*Kali + 2*Kali + 1*Kali;
=> 1 Mahayuga = 10*Kali;
=> 1 Mahayuga = 10 * (4,32,000) = 43,20,000 yrs;
1 Manvantara = 71 Mahayugas.(There are also Sandhi periods).
1 Kalpa = 14 Manvantaras.
Every Manvantara has a Manu, Indra and a set of Saptarishis. Or in other words the positions of Manu, Indra and Saptarishis have a term(allocated time period) of 1 Manvantara. So, a single Kalpa has 14 Manus(& 14 sets of Saptarishis).
The list of 14 Manus are:
01)Svayambhuva Manu(The Dhruva/polestar episode happened in this Manvantara. Dhruva was a descendent of this Manu).
07)Vaivasvata Manu (current Manu and Manvantara. Mathsya Avathara happened with this one.)
If you notice, Swayambhuva Manu is supposed to have been around at the time of Dhruva. Dhruva is the pole-star. So, Swayambhuva Manu was at the time when Pole-star was created according to Hindhu texts. He is such an ancient figure. Manu Smruthi was written by him according to Hindhuism.
Vaivaswatha Manu is the Son of Sun. The sun is called Vivaswaan. 'Manu' is a post which is given to a person. By the time of Vaivaswatha Manu, the creation had went on for a long long time and it was time for a flood(or dissolution). (This is similar to Noah). So, according to Old Testament also, long time had passed from Adam to Noah and it was time for a flood.
At the time of mathsya avathara, all the creation had been wiped out with an exception of few. Only few people survived this dissolution only by the grace of God/Goddess according to Hindhuism. And these people were used as seeds to restart the creation again. It seems that all the people are called 'manavas' in Sanskruth because they are descendents of Manu. The english word 'Man'(and 'woman') also seems to have same etymology. All the descendents of Manu are called 'Man'('Woman') in English. According to Hindhu texts, all human beings(notice the cognate 'man' in human) are descendents of Manu. All human beings have same genes. So, all the racial theories about basis of caste are not supported by Hindhu texts.
BTW, did you notice that the Noah's story is a tacit confession that creation and destruction happen by the will of God/Goddess. And this is exactly the philosophy of Hindhuism. Hindhuism's definition of God/Goddess is:
An entity that creates, manages and destroys the world/universe/creation. An entity which itself is without origin, destruction and change.
I read somewhere that the word 'Noah' may be related to the word 'Manu'. 'Nu' part of 'Manu' seems to have been retained in 'Noah' according to him. Yes, I remember, this theory was put forth by P.N.Oak(of Tejo Mahalaya fame) in one of his books.
I'll post the Mahabhaaratha version of Mathsya and Manu story.
Mahabhaaratha wrote:SECTION 186
Then Yudhishthira, the son of Paandu, said to the Markandeya, 'now narrate the history of Vaivaswata Manu.’
"Markandeya replied, 'O King, O foremost of men, there was a powerful and great Rushi of the name of Manu. He was the son of Vivaswan and was equal to Brahma in glory. And he far excelled his father and grandfather in strength, in power, in fortune, and also in religious austerities. And that lord of men did severe penance standing on one leg with uplifted hands in the jujube forest called Vishaala. And there he practised the rigid and severe penance with head downwards and with steadfast eyes for ten thousand years. And one day, while he was practising austerities there with wet clothes on and matted hair on head, a fish approaching the banks of the Chirini, addressed him thus, 'Worshipful sir, I am a helpless little fish, I am afraid of the large ones; therefore, O great devotee, please think it worth your while to protect me from them; especially as this fixed custom is well established amongst us that the strong fish always preys upon the weak ones. Therefore, think it fit to save me from being drowned in this sea of terrors! I shall repay you for your assistances.’
On hearing these words from the fish, Vaivaswata Manu was overpowered with pity and he took out the fish from the water with his own hands. And the fish which had a body glistening like the rays of the moon when taken out of the water was put back in an earthen water-vessel. And O King, thus reared, that fish grew up in size and Manu tended it carefully like a child. And after a long while, it became so large in size that there was no room for it in that vessel. And then seeing Manu (one day), it again addressed these words to him, 'Worshipful sir, appoint some better habitation for me.’
And then the adorable Manu, the conqueror of hostile cities, took it out of that vessel and carried it to a large tank and placed it there. And there again the fish grew for many a long year. And O lotus-eyed son of Kunthi and ruler of men, there was no room for the fish to play about even though the tank was two yojanas in length and one yojana in width! And beholding Manu it said again, 'O pious and adorable father, take me to the Ganga, the favourite spouse of the Ocean so that I may live there; or do according to your wish. O sinless one, as I have grown to this great bulk by your favour I shall do your bidding cheerfully.’
Thus asked the upright, continent, and worshipful Manu took the fish to the river Ganga and he put it into the river with his own hands. And O conqueror of your enemies, the fish again grew there for some little time and then beholding Manu, it said again, 'O lord, I am unable to move about in the Ganga on account of my great body, therefore, worshipful sir, please take me quickly to the sea!’
O son of Prutha, Manu then taking it out of the Ganga, carried it to the sea and consigned it there. And despite its great bulk, Manu transported it easily and its touch and smell were also pleasant to him. And when it was thrown into the sea by Manu, it said these words to him with a smile, 'O adorable being, you have protected me with special care, now listen to me as to what you should do in the fulness of time! O fortunate and worshipful sir, the dissolution of all this mobile and immobile world is nigh at hand. The time for the purging of this world is now ripe. Therefore do I now explain what is good for you! The mobile and immobile divisions of the creation, those who have the power of locomotion, and those who have it not, of all these the terrible doom has now approached. You shall build a strong massive ark and have it furnished with a long rope. O great Muni, you must ascend on that with the seven Rushis and take with you all the different seeds which were enumerated by regenerate Brahmanas in days of yore and separately and carefully you must preserve them therein. And O beloved of the Munis, you shall wait for me while there. And I shall appear to you like a horned animal, O ascetic, and thus you shall recognise me! And I shall now depart and you shall act according to my instructions because you can not save yourself from that fearful flood without my assistance.’
Then Manu said to the fish, 'I don’t doubt all that you have said, O great one! In the same way, I shall act!’
And giving instructions to each other, they both went away. And Manu then, O great and powerful King and conqueror of your enemies, procured all the different seeds as directed by the fish, and set sail in an excellent vessel on the surging sea. And then, O earth’s lord (King), he bethought himself of that fish. And the fish too, O conqueror of your enemies and foremost scion of Bharatha's family (lineage), knowing his mind, appeared there with horns on his head. And then, O tigerly-man, beholding in the ocean that horned fish emerging like a rock in the form of which he had been before appraised, he lowered the ropy noose on its head. And fastened by the noose, the fish, O King and conqueror of hostile cities, towed the ark with great force through the salt waters. And it conveyed them in that vessel on the roaring and billow beaten sea. And, O conqueror of your enemies and hostile cities, tossed by the tempest on the great ocean, the vessel reeled about like a drunken harlot. And neither land nor the four cardinal points of the compass, could be distinguished.
And there was water everywhere and the waters covered the heaven and the firmament also. And, O bull of Bharatha's family (lineage), when the world was thus flooded, none but Manu, the seven Rushis and the fish could be seen. And, O King, the fish diligently dragged the boat through the flood for many a long year and then, O descendant of Kuru and ornament of Bharatha's family (lineage), it towed the vessel towards the highest peak of the Himavat. And, O Bharatha, the fish then told those on the vessel to tie it to the peak of the Himavat. And hearing the words of the fish they immediately tied the boat on that peak of the mountain and, O Kunthi’s son and ornament of Bharatha's family (lineage), know that that high peak of the Himavat is still called by the name of Naubandhana (the harbour). Then the fish addressing the associated Rushis told them these words, 'I am Brahma, the Lord of all creatures; there is none greater than myself. Assuming the shape of a fish, I have saved you from this cataclysm. Manu will create (again) all beings--Gods, Asuras and men, all those divisions of creation which have the power of locomotion and which have it not. By practicing severe austerities he will acquire this power, and with my blessing, illusion will have no power over him.’
"So saying the fish vanished instantly. And Vaivaswata Manu himself became desirous of creating the world. In this work of creation illusion overtook him and therefore, he practised great asceticism. And endowed with ascetic merit, Manu, O ornament of Bharatha's family (lineage), again set about his work of creating all beings in proper and exact order. This story which I have narrated to you and the hearing of which destroys all sin, is celebrated as the Legend of the Fish. And the man who listens every day to this primeval history of Manu, attains happiness and all other objects of desire and goes to heaven.”
Immediately, after this, the next chapter deals with Yugas and particularly dwells on Khali Yuga(wicked age).
Mahabhaaratha wrote:Book 3
ततः स पाण्डवॊ भूयॊ मार्कण्डेयम उवाच ह
कथयस्वेह चरितं मनॊर वैवस्वतस्य मे
विवस्तवः सुतॊ राजन परमर्षिः परतापवान
बभूव नरशार्दूल परजापतिसमद्युतिः
3 ओजसा तेजसा लक्ष्म्या तपसा च विशेषतः
अतिचक्राम पितरं मनुः सवं च पितामहम
4 ऊर्ध्वबाहुर विशालायां बदर्यां स नराधिपः
एकपादस्थितस तीव्रं चचार सुमहत तपः
5 अवाक्शिरास तथा चापि नेत्रैर अनिमिषैर दृढम
सॊ ऽतप्यत तपॊ घॊरं वर्षाणाम अयुतं तदा
6 तं कदा चित तपस्यन्तम आर्द्र चीरजटा धरम
वीरिणी तीरम आगम्य मत्स्यॊ वचनम अब्रवीत
7 भगवन कषुद्रमत्स्यॊ ऽसमि बलवद्भ्यॊ भयं मम
मत्स्येभ्यॊ हि ततॊ मां तवं तरातुम अर्हसि सुव्रत
8 दुर्बलं बलवन्तॊ हि मत्स्यं मत्स्या विशेषतः
भक्षयन्ति यथा वृत्तिर विहिता नः सनातनी
9 तस्माद भयौघान महतॊ मज्जन्तं मां विशेषतः
तरातुम अर्हसि कर्तास्मि कृते परतिकृतं तव
10 स मत्स्यवचनं शरुत्वा कृपयाभिपरिप्लुतः
मनुर वैवस्वतॊ ऽगृह्णात तं मत्स्यं पाणिना सवयम
11 उदकान्तम उपानीय मत्स्यं वैवस्वतॊ मनुः
अलिञ्जरे पराक्षिपत स चन्द्रांशुसदृशप्रभम
12 स तत्र ववृधे राजन मत्स्यः परमसत्कृतः
पुत्रवच चाकरॊत तस्मिन मनुर भावं विशेषतः
13 अथ कालेन महता स मत्स्यः सुमहान अभूत
अलिञ्जरे जले चैव नासौ समभवत किल
14 अथ मत्स्यॊ मनुं दृष्ट्वा पुनर एवाभ्यभाषत
भगवन साधु मे ऽदयान्यत सथानं संप्रतिपादय
15 उद्धृत्यालिञ्जरात तस्मात ततः स भगवान मुनिः
तं मत्स्यम अनयद वापीं महतीं स मनुस तदा
16 तत्र तं पराक्षिपच चापि मनुः परपुरंजय
अथावर्धत मत्स्यः स पुनर वर्षगणान बहून
17 दवियॊजनायता वापी विस्तृता चापि यॊजनम
तस्यां नासौ समभवन मत्स्यॊ राजीवलॊचन
विचेष्टितुं वा कौन्तेय मत्स्यॊ वाप्यां विशां पते
18 मनुं मत्यस ततॊ दृष्ट्वा पुनर एवाभ्यभाषत
नयमां भगवन साधॊ समुद्रमहिषीं परभॊ
गङ्गां तत्र निवत्स्यामि यथा वा तात मन्यसे
19 एवं कुतॊ मनुर मत्स्याम अनयद भगवान वशी
नदीं गङ्गां तत्र चैनं सवयं पराक्षिपद अच्युतः
20 स तत्र ववृधे मत्स्यः किं चित कालम अरिंदम
ततः पुनर मनुं दृष्ट्वा मत्स्यॊ वचनम अब्रवीत
21 गङ्गायां हि न शक्नॊमि बृहत्त्वाच चेष्टितुं परभॊ
समुद्रं नयमाम आशु परसीद भगवन्न इति
22 उद्धृत्य गङ्गा सलिलात ततॊ मत्स्यं मनुः सवयम
समुद्रम अनयत पार्थ तत्र चैनम अवासृजत
23 सुमहान अपि मत्स्यः सन स मनॊर मनसस तदा
आसीद यथेष्ट हार्यश च सपर्शगन्धसुखैश च वै
24 यदा समुद्रे परक्षिप्तः स मत्स्यॊ मनुना तदा
तत एनम इदं वाक्यं समयमान इवाब्रवीत
25 भगवन कृता हि मे रक्षा तवया सर्वा विशेषतः
पराप्तकालं तु यत कार्यं तवया तच छरूयतां मम
26 अचिराद भगवन भौमम इदं सथावरजङ्गमम
सर्वम एव महाभाग परलयं वै गमिष्यति
27 संप्रक्षालन कालॊ ऽयं लॊकानां समुपस्थितः
तस्मात तवां बॊधयाम्य अद्य तत ते हितम अनुत्तमम
28 तरसानां सथावराणां च यच चेङ्गं यच च नेङ्गति
तस्य सर्वस्य संप्राप्तः कालः परमदारुणः
29 नौश च कारयितव्या ते दृढा युक्तवटाकरा
तत्र सप्तर्षिभिः सार्धम आरुहेथा महामुने
30 बीजानि चैव सर्वाणि यथॊक्तनि मया पुरा
तस्याम आरॊहयेर नावि सुसंगुप्तानि भागशः
31 नौस्थश च मां परतीक्षेथास तदा मुनिजनप्रिय
आगमिष्याम्य अहं शृङ्गी विज्ञेयस तेन तापस
32 एवम एत तवया कार्यम आपृष्टॊ ऽसि वरजाम्य अहम
नातिशङ्क्यम इदं चापि वचनं ते ममाभिभॊ
33 एवं करिष्य इति तं स मत्स्यं परत्यभाषत
जग्मतुश च यथाकामम अनुज्ञाप्य परस्परम
34 ततॊ मनुर महाराज यथॊक्तं मत्यकेन ह
बीजान्य आदाय सर्वाणि सागरं पुप्लुवे तदा
नावा तु शुभया वीर महॊर्मिणम अरिंदम
35 चिन्तयाम आस च मनुस तं मत्स्यं पृथिवीपते
स च तच चिन्तितं जञात्वा मत्स्यः परपुरंजय
शृङ्गी तत्राजगामाशु तदा भरतसत्तम
36 तं दृष्ट्वा मनुजेन्द्रेन्द्र मनुर मत्स्यं जलार्णवे
शृङ्गिणं तं यथॊक्तेन रूपेणाद्रिम इवॊच्छ्रितम
37 वटाकरमयं पाशम अथ मत्स्यस्य मूधनि
मनुर मनुजशार्दूल तस्मिञ शृङ्गे नयवेशयत
38 संयतस तेन पाशेन मत्स्यः परपुरंजय
वेगेन महता नावं पराकर्षल लवणाम्भसि
39 स ततार तया नावा समुद्रं मनुजेश्वर
नृत्यमानम इवॊर्मीभिर गर्जमानम इवाम्भसा
40 कषॊभ्यमाणा महावातैः सा नौस तस्मिन महॊदधौ
धूर्णते चपलेव सत्री मत्ता परपुरंजय
41 नैव भूमिर न च दिशः परदिशॊ वा चकाशिरे
सर्वम आम्भसम एवासीत खं दयौश च नरपुंगव
42 एवं भूते तदा लॊके संकुले भरतर्षभ
अदृश्यन्त सप्तर्षयॊ मनुर मत्स्यः सहैव ह
43 एवं बहून वर्षगणांस तां नावं सॊ ऽथ मत्स्यकः
चकर्षातन्द्रितॊ राजंस तस्मिन सलिलसंचये
44 ततॊ हिमवतः शृङ्गं यत परं पुरुषर्षभ
तत्राकर्षत ततॊ नावं स मत्स्यः कुरुनन्दन
45 ततॊ ऽबरवीत तदा मत्स्यस तान ऋषीन परहसञ शनैः
अस्मिन हिमवतः शृङ्गे नावं बध्नीत माचिरम
46 सा बद्धा तत्र तैस तूर्णम ऋषिभिर भरतर्षभ
नौर मत्स्यस्य वचॊ शरुत्वा शृङ्गे हिमवतस तदा
47 तच च नौबन्धनं नाम शृङ्गं हिमवतः परम
खयातम अद्यापि कौन्तेय तद विद्धि भरतर्षभ
48 अथाब्रवीद अनिमिषस तान ऋषीन सहितांस तदा
अहं परजापतिर बरह्मा मत्परं नाधिगम्यते
मत्स्यरूपेण यूयं च मयास्मान मॊक्षिता भयात
49 मनुना च परजाः सर्वाः सदेवासुरमानवाः
सरष्टव्याः सर्वलॊकाश च यच चेङ्गं यच च नेङ्गति
50 तपसा चातितीव्रेण परतिभास्य भविष्यति
मत्प्रसादात परजा सर्गे न च मॊहं गमिष्यति
51 इत्य उक्त्वा वचनं मत्स्यः कषणेनादर्शनं गतः
सरष्टुकामः परजाश चापि मनुर वैवस्वतः सवयम
परमूढॊ ऽभूत परजा सर्गे तपस तेपे महत ततः
52 तपसा महता युक्तः सॊ ऽथ सरष्टुं परचक्रमे
सर्वाः परजा मनुः साक्षाद यथावद भरतर्षभ
53 इत्य एतन मात्यकं नाम पुराणं परिकीर्तितम
आख्यानम इदम आख्यातं सर्वपापहरं मया
54 य इदं शृणुयान नित्यं मनॊश चरितम आदितः
स सुखी सर्वसिद्धार्थः सवर्गलॊकम इयान नरः
Now, the story of Yayathi and his sons in Mahabhaaratha:
Mahabhaaratha wrote:SECTION 084
(Sambhava Parva continued)
"Vaishampayana said, 'Yayaathi, then, overcome with decrepitude, returned to his capital and summoning his eldest son Yadu who was also the most accomplished, addressed him thus, 'Dear child, from the curse of Kavya (Shukra) called also Usanas (Shukra), decrepitude and wrinkles and whiteness of hair have come over me. But I have not been gratified yet with the enjoyment of youth. O Yadu, take this my weakness along with my decrepitude. I shall enjoy with your youth. And when a full thousand years will have elapsed, returning to you your youth, I shall take back my weakness with this decrepitude!’
"Yadu replied, 'There are innumerable inconveniences in decrepitude, in respect of drinking and eating. Therefore, O King, I shall not take your decrepitude. This is, indeed, my determination. White hair on the head, cheerlessness and relaxation of the nerves, wrinkles all over the body, deformities, weakness of the limbs, emaciation, incapacity to work, defeat at the hands of friends and companions--these are the consequences of decrepitude. Therefore, O King, I desire not to take it. O King, you have many sons some of whom are dearer to you. you are acquainted with the precepts of dharma(virtue). Ask some other son of yours to take your decrepitude.
"Yayaathi replied, you are sprung from my heart, O son, but you give me not your youth. Therefore, your children shall never be kings.’
And he continued, addressing another son of his, 'O Turvasu, you take this weakness of mine along with my decrepitude. With your youth, O son, I like to enjoy the pleasure of life. After the lapse of a full thousand years I shall give back to you your youth, and take back from you my weakness and decrepitude.’
"Turvasu replied, 'I don’t like decrepitude, O father, it takes away all appetites and enjoyments, strength and beauty of person, intellect, and even life.’
Yayaathi said to him, you are sprung from my heart, O son! But you give me not your youth! Therefore, O Turvasu, your family (lineage) shall be extinct. Wretch, you shall be the King of those whose practices and precepts are impure, amongst whom men of inferior blood procreate children upon women of blue blood, who live on meat, who are mean, who hesitate not to appropriate the wives of their superiors, whose practices are those of birds and beasts, who are sinful, and non-Aryan.’
"Vaishampayana said, 'Yayaathi, having thus cursed his son Turvasu, then, addressed Sarmishtha's son Drahyu thus, 'O Drahyu, you take for a thousand years my decrepitude destructive of complexion and personal beauty and give me your youth. When a thousand years have passed away, I shall return you your youth and take back my own weakness, and decrepitude.’
To this Drahyu replied, 'O King, one who is decrepit can never enjoy elephants and chariots and horses and women. Even his voice becomes hoarse. Therefore, I don’t desire (to take) your decrepitude.’
Yayaathi said to him, you are sprung from my heart, O son! But you refuse to give me your youth. Therefore, your most cherished desires shall never be fulfilled. You shall be King only in name, of that region where there are no roads for (the passage of) horses and chariots and elephants, and good vehicles, and asses, and goats and bullocks, and palanquins; where there is swimming only by rafts and floats.’
Yayaathi next addressed Anu and said, 'O Anu, take my weakness and decrepitude. I shall with your youth enjoy the pleasures of life for a thousand years.’
To this Anu replied, 'Those who are decrepit always eat like children and are always impure. They cannot pour libations upon fire in proper times. Therefore, I don’t like to take your decrepitude.’
Yayaathi said to him, ‘you are sprung from my heart, yet you don’t give your youth. You find so many faults in decrepitude. Therefore, decrepitude shall overcome you! And, O Anu, your progeny also as soon as they attain to youth, shall die. And you shall also not be able to perform Yagnas (Sacrifices) before fire.’
"Yayaathi at last turned to his youngest child, Puru, and addressing him said, ‘O Puru, you are my youngest son! But you shall be the first of all! Decrepitude, wrinkles, and whiteness of hair have come over me due to the curse of Kavya (Shukra) called also Usanas (Shukra). I have not yet however, been satiated with my youth. O Puru, you take this my weakness and decrepitude! With your youth I shall enjoy for some years the pleasures of life. And when a thousand years have passed away, I shall give back to you your youth and take back my own decrepitude.’
"Vaishampayana said, 'Thus addressed by the King, Puru answered with humility, ' O monarch, I shall do as you bid me. O King,I shall take your weakness and decrepitude. You take my youth and enjoy according to your wish the pleasures of life. As you command I shall continue to live covered with your decrepitude and becoming old while giving you my youth.’
Yayaathi then said, 'O Puru, I have been gratified with you. And being gratified, I tell you that the people in your kingdom shall have all their desires fulfilled.’
"And having said this, the great ascetic Yayaathi, then thinking of Kavya (Shukra), transferred his decrepitude to the body of the mahathma Puru.’”
(Sambhava Parva continued)
"Vaishampayana said, 'The excellent monarch Yayaathi, the son of Nahusha, having received Puru's youth, became exceedingly gratified. And with it he once more began to indulge in his favourite pursuits to the full extent of his desires and to the limit of his powers, according to seasons, so as to derive the greatest pleasure therefrom. And, O King, in nothing that he did, he acted against the precepts of his Dharma (religion) as behoved him well. He gratified the Gods by his Yagnas (Sacrifices); the Pithrus, by Sraddhas; the poor, by his charities; all excellent Brahmanas, by fulfilling their desires; all persons entitled to the rites of hospitality, with food and drink; the Vaisyas, by protection; and the Shudhras, by kindness. And the King repressed all criminals by proper punishments. And Yayaathi, gratifying all sections of his subjects, protected them virtuously like another Indhra. And the monarch possessed of the prowess of a lion, with youth and every object of enjoyment under control, enjoyed unlimited happiness without transgressing the precepts of Dharma (religion). And the King became very happy in thus being able to enjoy all the excellent objects of his desires. And he was only sorry when he thought that those thousand years would come to an end. And having obtained youth for a thousand years, the King acquainted with the mysteries of time, and watching proper Kalas and Kashthas sported with (the celestial damsel) Viswachi, sometimes in the beautiful garden of Indhra, sometimes in Alaka (the city of Kubera), and sometimes on the summit of the mountain Meru on the north. And when the virtuous monarch saw that the thousand years were full, he summoned his son, Puru, and addressed him thus, 'O oppressor of foes, with your youth, O son, I have enjoyed the pleasures of life, each according to its season to the full extent of my desires, to the limit of my powers. Our desires, however, are never gratified by indulgence. On the other hand, with indulgence, they only flame up like fire with libations of sacrificial butter. If a single person were owner of everything on Earth--all her yields of paddy and barley, her silver, gold, and gems, her animals and women, he would not still be content. Thirst of enjoyment, therefore, should be given up. Indeed, true happiness belongs to them that have cast off their thirst for worldly objects--a thirst which is difficult to be thrown off by the wicked and the sinful, which doesn’t fail with the failing life and which is truly the fatal disease of man. My heart has for a full thousand years been fixed upon the objects of desires. My thirst for these, however, increases day by day without abating. Therefore, I shall cast it off, and fixing my mind on Brahma I shall pass the rest of my days with the innocent deer in the forest peacefully and with no heart for any worldly objects. And O Puru, I have been exceedingly gratified with you! Prosperity be yours! Receive back this your youth! Receive you also my kingdom. you are indeed, that son of mine who has done me the greatest services.’
"Vaishampayana continued, 'Then Yayaathi, the son of Nahusha, received back his decrepitude. And his son Puru received back his own youth. And Yayaathi was desirous of installing Puru, his youngest son, on the throne. But the four orders, with the Brahmanas at their head, then addressed the monarch thus, 'O King, how shall you bestow your kingdom on Puru, passing over your eldest son Yadu born of Devayani, and, therefore, the grandson of the great Shukra? Indeed, Yadu is your eldest son; after him has been born Turvasu; and of Sarmishtha's sons, the first is Drahyu, then Anu and then Puru. How does the youngest deserve the throne, passing all his elder brothers over? This we represent to you! O, conform to virtuous practice.’
"Yayaathi then said, 'You four orders with Brahmanas at their head, hear my words as to why my kingdom should not be given to my eldest son. My commands have been disobeyed by my eldest son, Yadu. The wise say that he is no son who disobeys his father. That son, however, who does the bidding of his parents, who seeks their good, who is pleasant to them, is indeed, the best of sons. I have been disregarded by Yadu and by Turvasu, too. Much I have been disregarded by Drahyu and by Anu also. By Puru alone has my word been obeyed. By him I have been much regarded. Therefore, the youngest shall be my heir. He took my decrepitude. Indeed, Puru is my friend. He did what was so pleasant to me. It has also been commanded by Shukra himself, the son of Kavi, that, that son of mine who should obey me will become King after me and bring the whole Earth under his sway. Therefore, I beseech you, let Puru be installed on the throne.’
"The people then said, ' O King, it is true that, that son who is accomplished and who seeks the good of his parents, deserves prosperity even if he be the youngest. Therefore, does Puru, who has done the good, deserve the crown. And as Shukra himself has commanded it, we have nothing to say to it.’
"Vaishampayana continued, 'Addressed in this manner by the contented people, then the son of Nahusha installed his son, Puru on the throne. And having bestowed his kingdom on Puru, the monarch performed the initiatory ceremonies for retiring into the woods. And soon after he left his capital, followed by Brahmanas and ascetics.
"The sons of Yadu are known by the name of the Yadavas: while those of Turvasu have come to be called the Yavanas. And the sons of Drahyu are the Bhojas, while those of Anu, the Mlechchhas. The progeny of Puru, however, are the Pauravas, amongst whom, O monarch, you are born, in order to rule for a thousand years with your passions under complete control.’”
Mahabhaaratha wrote:Book 1
जरां पराप्य ययातिस तु सवपुरं पराप्य चैव ह
पुत्रं जयेष्ठं वरिष्ठं च यदुम इत्य अब्रवीद वचः
2 जरा वली च मां तात पलितानि च पर्यगुः
काव्यस्यॊशनसः शापान न च तृप्तॊ ऽसमि यौवने
3 तवं यदॊ परतिपद्यस्व पाप्मानं जरया सह
यौवनेन तवदीयेन चरेयं विषयान अहम
4 पूर्णे वर्षसहस्रे तु पुनस ते यौवनं तव अहम
दत्त्वा सवं परतिपत्स्यामि पाप्मानं जरया सह
सितश्मश्रुशिरा दीनॊ जरया शिथिली कृतः
वली संततगात्रश च दुर्दर्शॊ दुर्बलः कृशः
6 अशक्तः कार्यकरणे परिभूतः स यौवनैः
सहॊपजीविभिश चैव तां जरां नाभिकामये
यत तवं मे हृदयाज जातॊ वयः सवं न परयच्छसि
तस्माद अराज्यभाक तात परजा ते वै भविष्यति
8 तुर्वसॊ परतिपद्यस्व पाप्मानं जरया सह
यौवनेन चरेयं वै विषयांस तव पुत्रक
9 पूर्णे वर्षसहस्रे तु पुनर दास्यामि यौवनम
सवं चैव परतिपत्स्यामि पाप्मानं जरया सह
न कामये जरां तात कामभॊग परणाशिनीम
बलरूपान्त करणीं बुद्धिप्राणविनाशिनीम
यत तवं मे हृदयाज जातॊ वयः सवं न परयच्छसि
तस्मात परजा समुच्छेदं तुर्वसॊ तव यास्यति
12 संकीर्णाचार धर्मेषु परतिलॊम चरेषु च
पिशिताशिषु चान्त्येषु मूढ राजा भविष्यसि
13 गुरु दारप्रसक्तेषु तिर्यग्यॊनिगतेषु च
पशुधर्मिषु पापेषु मलेच्छेषु परभविष्यसि
एवं स तुर्वसं शप्त्वा ययातिः सुतम आत्मनः
शर्मिष्ठायाः सुतं दरुह्युम इदं वचनम अब्रवीत
15 दरुह्यॊ तवं परतिपद्यस्व वर्णरूपविनाशिनीम
जरां वर्षसहस्रं मे यौवनं सवं ददस्व च
16 पूर्णे वर्षसहस्रे तु परतिदास्यामि यौवनम
सवं चादास्यामि भूयॊ ऽहं पाप्मानं जरया सह
न गजं न रथं नाश्वं जीर्णॊ भुङ्क्ते न च सत्रियम
वाग भङ्गश चास्य भवति तज जरां नाभिकामये
यत तवं मे हृदयाज जातॊ वयः सवं न परयच्छसि
तस्माद दरुह्यॊ परियः कामॊ न ते संपत्स्यते कव चित
19 उडुप पलव संतारॊ यत्र नित्यं भविष्यति
अराजा भॊजशम्ब्दं तवं तत्रावाप्स्यसि सान्वयः
20 अनॊ तवं परतिपद्यस्व पाप्मानं जरया सह
एकं वर्षसहस्रं तु चरेयं यौवनेन ते
जीर्णः शिशुवद आदत्ते ऽकाले ऽननम अशुचिर यथा
न जुहॊति च काले ऽगनिं तां जरां नाभिकामये
यत तवं मे हृदयाज जातॊ वयः सवं न परयच्छसि
जरा दॊषस तवयॊक्तॊ ऽयं तस्मात तवं परतिपत्स्यसे
23 परजाश च यौवनप्राप्ता विनशिष्यन्त्य अनॊ तव
अग्निप्रस्कन्दन परस तवं चाप्य एवं भविष्यसि
24 पुरॊ तवं मे परियः पुत्रस तवं वरीयान भविष्यसि
जरा वली च मे तात पलितानि च पर्यगुः
काव्यस्यॊशनसः शापान न च तृप्तॊ ऽसमि यौवने
25 पुरॊ तवं परतिपद्यस्व पाप्मानं जरया सह
कं चित कालं चरेयं वै विषयान वयसा तव
26 पूर्णे वर्षसहस्रे तु परतिदास्यामि यौवनम
सवं चैव परतिपत्स्यामि पाप्मानं जरया सह
एवम उक्तः परत्युवाच पूरुः पितरम अञ्जसा
यथात्थ मां महाराज तत करिष्यामि ते वचः
28 परतिपत्स्यामि ते राजन पाप्मानं जरया सह
गृहाण यौवनं मत्तश चर कामान यथेप्सितान
29 जरयाहं परतिच्छन्नॊ वयॊ रूपधरस तव
यौवनं भवते दत्त्वा चरिष्यामि यथात्थ माम
पूरॊ परीतॊ ऽसमि ते वत्स परीतश चेदं ददामि ते
सर्वकामसमृद्धा ते परजा राज्ये भविष्यति
Mahabhaaratha wrote:Book 1
पौरवेणाथ वयसा ययातिर नहुषात्मजः
परीतियुक्तॊ नृपश्रेष्ठश चचार विषयान परियान
2 यथाकामं यथॊत्साहं यथाकालं यथासुखम
धर्माविरुद्धान राजेन्द्रॊ यथार्हति स एव हि
3 देवान अतर्पयद यज्ञैः शराद्धैस तद्वत पितॄन अपि
दीनान अनुग्रहैर इष्टैः कामैश च दविजसत्तमान
4 अतिथीन अन्नपानैश च विशश च परिपालनैः
आनृशंस्येन शूद्रांश च दस्यून संनिग्रहेण च
5 धर्मेण च परजाः सर्वा यथावद अनुरञ्जयन
ययातिः पालयाम आस साक्षाद इन्द्र इवापरः
6 स राजा सिंहविक्रान्तॊ युवा विषयगॊचरः
अविरॊधेन धर्मस्य चचार सुखम उत्तमम
7 स संप्राप्य शुभान कामांस तृप्तः खिन्नश च पार्थिवः
कालं वर्षसहस्रान्तं सस्मार मनुजाधिपः
8 परिसंख्याय कालज्ञः कलाः काष्ठाश च वीर्यवान
पूर्णं मत्वा ततः कालं पूरुं पुत्रम उवाच ह
9 यथाकामं यथॊत्साहं यथाकालम अरिंदम
सेविता विषयाः पुत्र यौवनेन मया तव
10 पूरॊ परीतॊ ऽसमि भद्रं ते गृहाणेदं सवयौवनम
राज्यं चैव गृहाणेदं तवं हि मे परियकृत सुतः
11 परतिपेदे जरां राजा ययातिर नाहुषस तदा
यौवनं परतिपेदे च पूरुः सवं पुनर आत्मनः
12 अभिषेक्तु कामं नृपतिं पूरुं पुत्रं कनीयसम
बराह्मण परमुखा वर्णा इदं वचनम अब्रुवन
13 कथं शुक्रस्य नप्तारं देव यान्याः सुतं परभॊ
जयेष्ठं यदुम अतिक्रम्य राज्यं पूरॊः परदास्यसि
14 यदुर जयेष्ठस तव सुतॊ जातस तम अनु तुर्वसुः
शर्मिष्ठायाः सुतॊ दरुह्युस ततॊ ऽनुः पूरुर एव च
15 कथं जयेष्ठान अतिक्रम्य कनीयान राज्यम अर्हति
एतत संबॊधयामस तवां धर्मं तवम अनुपालय
बराह्मण परमुखा वर्णाः सर्वे शृण्वन्तु मे वचः
जयेष्ठं परति यथा राज्यं न देयं मे कथं चन
17 मम जयेष्ठेन यदुना नियॊगॊ नानुपालितः
परतिकूलः पितुर यश च न सपुत्रः सतां मतः
18 मातापित्रॊर वचनकृद धितः पथ्यश च यः सुतः
सपुत्रः पुत्रवद यश च वर्तते पितृमातृषु
19 यदुनाहम अवज्ञातस तथा तुर्वसुनापि च
दरुह्युना चानुना चैव मय्य अवज्ञा कृता भृशम
20 पूरुणा मे कृतं वाक्यं मानितश च विशेषतः
कनीयान मम दायादॊ जरा येन धृता मम
मम कामः स च कृतः पूरुणा पुत्र रूपिणा
21 शुक्रेण च वरॊ दत्तः काव्येनॊशनसा सवयम
पुत्रॊ यस तवानुवर्तेत स राजा पृथिवीपतिः
भवतॊ ऽनुनयाम्य एवं पूरू राज्ये ऽभिषिच्यताम
यः पुत्रॊ गुणसंपन्नॊ मातापित्रॊर हितः सदा
सर्वम अर्हति कल्याणं कनीयान अपि स परभॊ
23 अर्हः पूरुर इदं राज्यं यः सुतः परियकृत तव
वरदानेन शुक्रस्य न शक्यं वक्तुम उत्तरम
पौरजानपदैस तुष्टैर इत्य उक्तॊ नाहुषस तदा
अभ्यषिञ्चत ततः पूरुं राज्ये सवे सुतम आत्मजम
25 दत्त्वा च पूरवे राज्यं वनवासाय दीक्षितः
पुरात स निर्ययौ राजा बराह्मणैस तापसैः सह
26 यदॊस तु यादवा जातास तुर्वसॊर यवनाः सुताः
दरुह्यॊर अपि सुता भॊजा अनॊस तु मलेच्छ जातयः
27 पूरॊस तु पौरवॊ वंशॊ यत्र जातॊ ऽसि पार्थिव
इदं वर्षसहस्राय राज्यं कारयितुं वशी
Now, Noah' story:
New International Version (NIV)
From Adam to Noah
5 This is the written account of Adam’s family line.
When God created mankind, he made them in the likeness of God. 2 He created them male and female and blessed them. And he named them “Mankind”[a] when they were created.
3 When Adam had lived 130 years, he had a son in his own likeness, in his own image; and he named him Seth. 4 After Seth was born, Adam lived 800 years and had other sons and daughters. 5 Altogether, Adam lived a total of 930 years, and then he died.
6 When Seth had lived 105 years, he became the father[b] of Enosh. 7 After he became the father of Enosh, Seth lived 807 years and had other sons and daughters. 8 Altogether, Seth lived a total of 912 years, and then he died.
9 When Enosh had lived 90 years, he became the father of Kenan. 10 After he became the father of Kenan, Enosh lived 815 years and had other sons and daughters. 11 Altogether, Enosh lived a total of 905 years, and then he died.
12 When Kenan had lived 70 years, he became the father of Mahalalel. 13 After he became the father of Mahalalel, Kenan lived 840 years and had other sons and daughters. 14 Altogether, Kenan lived a total of 910 years, and then he died.
15 When Mahalalel had lived 65 years, he became the father of Jared. 16 After he became the father of Jared, Mahalalel lived 830 years and had other sons and daughters. 17 Altogether, Mahalalel lived a total of 895 years, and then he died.
18 When Jared had lived 162 years, he became the father of Enoch. 19 After he became the father of Enoch, Jared lived 800 years and had other sons and daughters. 20 Altogether, Jared lived a total of 962 years, and then he died.
21 When Enoch had lived 65 years, he became the father of Methuselah. 22 After he became the father of Methuselah, Enoch walked faithfully with God 300 years and had other sons and daughters. 23 Altogether, Enoch lived a total of 365 years. 24 Enoch walked faithfully with God; then he was no more, because God took him away.
25 When Methuselah had lived 187 years, he became the father of Lamech. 26 After he became the father of Lamech, Methuselah lived 782 years and had other sons and daughters. 27 Altogether, Methuselah lived a total of 969 years, and then he died.
28 When Lamech had lived 182 years, he had a son. 29 He named him Noah[c] and said, “He will comfort us in the labor and painful toil of our hands caused by the ground the Lord has cursed.” 30 After Noah was born, Lamech lived 595 years and had other sons and daughters. 31 Altogether, Lamech lived a total of 777 years, and then he died.
32 After Noah was 500 years old, he became the father of Shem, Ham and Japheth.
Genesis 5:2 Hebrew adam
Genesis 5:6 Father may mean ancestor; also in verses 7-26.
Genesis 5:29 Noah sounds like the Hebrew for comfort.
New International Version (NIV)
Wickedness in the World
6 When human beings began to increase in number on the earth and daughters were born to them, 2 the sons of God saw that the daughters of humans were beautiful, and they married any of them they chose. 3 Then the Lord said, “My Spirit will not contend with[a] humans forever, for they are mortal[b]; their days will be a hundred and twenty years.”
4 The Nephilim were on the earth in those days—and also afterward—when the sons of God went to the daughters of humans and had children by them. They were the heroes of old, men of renown.
5 The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time. 6 The Lord regretted that he had made human beings on the earth, and his heart was deeply troubled. 7 So the Lord said, “I will wipe from the face of the earth the human race I have created—and with them the animals, the birds and the creatures that move along the ground—for I regret that I have made them.” 8 But Noah found favor in the eyes of the Lord.
Noah and the Flood
9 This is the account of Noah and his family.
Noah was a righteous man, blameless among the people of his time, and he walked faithfully with God. 10 Noah had three sons: Shem, Ham and Japheth.
11 Now the earth was corrupt in God’s sight and was full of violence. 12 God saw how corrupt the earth had become, for all the people on earth had corrupted their ways. 13 So God said to Noah, “I am going to put an end to all people, for the earth is filled with violence because of them. I am surely going to destroy both them and the earth. 14 So make yourself an ark of cypress[c] wood; make rooms in it and coat it with pitch inside and out. 15 This is how you are to build it: The ark is to be three hundred cubits long, fifty cubits wide and thirty cubits high.[d] 16 Make a roof for it, leaving below the roof an opening one cubit[e] high all around.[f] Put a door in the side of the ark and make lower, middle and upper decks. 17 I am going to bring floodwaters on the earth to destroy all life under the heavens, every creature that has the breath of life in it. Everything on earth will perish. 18 But I will establish my covenant with you, and you will enter the ark—you and your sons and your wife and your sons’ wives with you. 19 You are to bring into the ark two of all living creatures, male and female, to keep them alive with you. 20 Two of every kind of bird, of every kind of animal and of every kind of creature that moves along the ground will come to you to be kept alive. 21 You are to take every kind of food that is to be eaten and store it away as food for you and for them.”
22 Noah did everything just as God commanded him.
Genesis 6:3 Or My spirit will not remain in
Genesis 6:3 Or corrupt
Genesis 6:14 The meaning of the Hebrew for this word is uncertain.
Genesis 6:15 That is, about 450 feet long, 75 feet wide and 45 feet high or about 135 meters long, 23 meters wide and 14 meters high
Genesis 6:16 That is, about 18 inches or about 45 centimeters
Genesis 6:16 The meaning of the Hebrew for this clause is uncertain.
Notice that there is a part about 'wickedness of the world' just before the story of Noah's ark. In Mahabharatha, just after the story of Vaivaswatha Manu(and his ark), the next chapter is about Khali Yuga(wicked age). So, in Old Testament, the order is reversed.
New International Version (NIV)
7 The Lord then said to Noah, “Go into the ark, you and your whole family, because I have found you righteous in this generation. 2 Take with you seven pairs of every kind of clean animal, a male and its mate, and one pair of every kind of unclean animal, a male and its mate, 3 and also seven pairs of every kind of bird, male and female, to keep their various kinds alive throughout the earth. 4 Seven days from now I will send rain on the earth for forty days and forty nights, and I will wipe from the face of the earth every living creature I have made.”
5 And Noah did all that the Lord commanded him.
6 Noah was six hundred years old when the floodwaters came on the earth. 7 And Noah and his sons and his wife and his sons’ wives entered the ark to escape the waters of the flood. 8 Pairs of clean and unclean animals, of birds and of all creatures that move along the ground, 9 male and female, came to Noah and entered the ark, as God had commanded Noah. 10 And after the seven days the floodwaters came on the earth.
11 In the six hundredth year of Noah’s life, on the seventeenth day of the second month—on that day all the springs of the great deep burst forth, and the floodgates of the heavens were opened. 12 And rain fell on the earth forty days and forty nights.
13 On that very day Noah and his sons, Shem, Ham and Japheth, together with his wife and the wives of his three sons, entered the ark. 14 They had with them every wild animal according to its kind, all livestock according to their kinds, every creature that moves along the ground according to its kind and every bird according to its kind, everything with wings. 15 Pairs of all creatures that have the breath of life in them came to Noah and entered the ark. 16 The animals going in were male and female of every living thing, as God had commanded Noah. Then the Lord shut him in.
17 For forty days the flood kept coming on the earth, and as the waters increased they lifted the ark high above the earth. 18 The waters rose and increased greatly on the earth, and the ark floated on the surface of the water. 19 They rose greatly on the earth, and all the high mountains under the entire heavens were covered. 20 The waters rose and covered the mountains to a depth of more than fifteen cubits.[a][b] 21 Every living thing that moved on land perished—birds, livestock, wild animals, all the creatures that swarm over the earth, and all mankind. 22 Everything on dry land that had the breath of life in its nostrils died. 23 Every living thing on the face of the earth was wiped out; people and animals and the creatures that move along the ground and the birds were wiped from the earth. Only Noah was left, and those with him in the ark.
24 The waters flooded the earth for a hundred and fifty days.
Genesis 7:20 That is, about 23 feet or about 6.8 meters
Genesis 7:20 Or rose more than fifteen cubits, and the mountains were covered
New International Version (NIV)
8 But God remembered Noah and all the wild animals and the livestock that were with him in the ark, and he sent a wind over the earth, and the waters receded. 2 Now the springs of the deep and the floodgates of the heavens had been closed, and the rain had stopped falling from the sky. 3 The water receded steadily from the earth. At the end of the hundred and fifty days the water had gone down, 4 and on the seventeenth day of the seventh month the ark came to rest on the mountains of Ararat. 5 The waters continued to recede until the tenth month, and on the first day of the tenth month the tops of the mountains became visible.
6 After forty days Noah opened a window he had made in the ark 7 and sent out a raven, and it kept flying back and forth until the water had dried up from the earth. 8 Then he sent out a dove to see if the water had receded from the surface of the ground. 9 But the dove could find nowhere to perch because there was water over all the surface of the earth; so it returned to Noah in the ark. He reached out his hand and took the dove and brought it back to himself in the ark. 10 He waited seven more days and again sent out the dove from the ark. 11 When the dove returned to him in the evening, there in its beak was a freshly plucked olive leaf! Then Noah knew that the water had receded from the earth. 12 He waited seven more days and sent the dove out again, but this time it did not return to him.
13 By the first day of the first month of Noah’s six hundred and first year, the water had dried up from the earth. Noah then removed the covering from the ark and saw that the surface of the ground was dry. 14 By the twenty-seventh day of the second month the earth was completely dry.
15 Then God said to Noah, 16 “Come out of the ark, you and your wife and your sons and their wives. 17 Bring out every kind of living creature that is with you—the birds, the animals, and all the creatures that move along the ground—so they can multiply on the earth and be fruitful and increase in number on it.”
18 So Noah came out, together with his sons and his wife and his sons’ wives. 19 All the animals and all the creatures that move along the ground and all the birds—everything that moves on land—came out of the ark, one kind after another.
20 Then Noah built an altar to the Lord and, taking some of all the clean animals and clean birds, he sacrificed burnt offerings on it. 21 The Lord smelled the pleasing aroma and said in his heart: “Never again will I curse the ground because of humans, even though[a] every inclination of the human heart is evil from childhood. And never again will I destroy all living creatures, as I have done.
22 “As long as the earth endures,
seedtime and harvest,
cold and heat,
summer and winter,
day and night
will never cease.”
Genesis 8:21 Or humans, for
Now, the story of Yayaathi is remixed in Noah's story.
New International Version (NIV)
God’s Covenant With Noah
9 Then God blessed Noah and his sons, saying to them, “Be fruitful and increase in number and fill the earth. 2 The fear and dread of you will fall on all the beasts of the earth, and on all the birds in the sky, on every creature that moves along the ground, and on all the fish in the sea; they are given into your hands. 3 Everything that lives and moves about will be food for you. Just as I gave you the green plants, I now give you everything.
4 “But you must not eat meat that has its lifeblood still in it. 5 And for your lifeblood I will surely demand an accounting. I will demand an accounting from every animal. And from each human being, too, I will demand an accounting for the life of another human being.
6 “Whoever sheds human blood,
by humans shall their blood be shed;
for in the image of God
has God made mankind.
7 As for you, be fruitful and increase in number; multiply on the earth and increase upon it.”
8 Then God said to Noah and to his sons with him: 9 “I now establish my covenant with you and with your descendants after you 10 and with every living creature that was with you—the birds, the livestock and all the wild animals, all those that came out of the ark with you—every living creature on earth. 11 I establish my covenant with you: Never again will all life be destroyed by the waters of a flood; never again will there be a flood to destroy the earth.”
12 And God said, “This is the sign of the covenant I am making between me and you and every living creature with you, a covenant for all generations to come: 13 I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth. 14 Whenever I bring clouds over the earth and the rainbow appears in the clouds, 15 I will remember my covenant between me and you and all living creatures of every kind. Never again will the waters become a flood to destroy all life. 16 Whenever the rainbow appears in the clouds, I will see it and remember the everlasting covenant between God and all living creatures of every kind on the earth.”
17 So God said to Noah, “This is the sign of the covenant I have established between me and all life on the earth.”
The Sons of Noah
18 The sons of Noah who came out of the ark were Shem, Ham and Japheth. (Ham was the father of Canaan.) 19 These were the three sons of Noah, and from them came the people who were scattered over the whole earth.
20 Noah, a man of the soil, proceeded[a] to plant a vineyard. 21 When he drank some of its wine, he became drunk and lay uncovered inside his tent. 22 Ham, the father of Canaan, saw his father naked and told his two brothers outside. 23 But Shem and Japheth took a garment and laid it across their shoulders; then they walked in backward and covered their father’s naked body. Their faces were turned the other way so that they would not see their father naked.
24 When Noah awoke from his wine and found out what his youngest son had done to him, 25 he said,
“Cursed be Canaan!
The lowest of slaves
will he be to his brothers.”
26 He also said,
“Praise be to the Lord, the God of Shem!
May Canaan be the slave of Shem.
27 May God extend Japheth’s[b] territory;
may Japheth live in the tents of Shem,
and may Canaan be the slave of Japheth.”
28 After the flood Noah lived 350 years. 29 Noah lived a total of 950 years, and then he died.
Genesis 9:20 Or soil, was the first
Genesis 9:27 Japheth sounds like the Hebrew for extend.