Description of Sarga or Creation

KURMA MAHAPURANA

 

 

(An Exhaustive Introduction, Sanskrit Text, English Translation, Scholarly Notes and Index of Verses)

Translated into English with an Introduction by Shantilal Nagar

Edited with Scholarly Notes by K.L. Joshi

PARIMAL PUBLICATIONS

DELHI

 

About The Book

The Purana is a distinct branch of learning. It is treated as one of the Vidyas like the Samkhya and the Vedanta, it has its distinct theory of cosmology. The major Puranas are considered to be eighteen in numbers, known by Maha puranas are considered to be eighteen in numbers, known by maha-puranas. One of the important Purana among the eighteen Maha-purana is kurma Mahapurana, in which the narrator is Lord Visnu himself, in the form of a kurama (tortoise).

Kurma Purana is divided into two sections, viz., Purava-bhaga and Uttara-bhaga. There are various stories in this Purana, full of great learning’s. Initially, the origin of Prajapatis, the duties of the of our Varna’s and ht source of the livelihood of each of the varnas has been described. Similarly, the characteristics of Dharma, Artha, Kama and Moksa have also been spelt out.

The characteristics of the great devotees, their conduct, the diet etc. and the characteristics of the castes and stages of life have also been added in this Purana. Thereafter, the primordial creation, the seven coverings of the Anda (cosmic egg) and the origin of Hiranyagarbha have been related in this purana.

Thereafter, there is the description of periods and unit of time in this Purana, in addition to the glory of Ishvara, Sleeping in the waters by Brahma, besides the relative interpretation. Thereafter, there is the mention of the form of the Bhuvanas (world), the position of the planets and the constellations, besides the mention about the rivers. AT last, ther s the mention of procedure for a person for getting relieved of all the sins, and getting established in the Brahmaloa.

This is for the first time that an English translation of kurma-Mahapurana has been produced with complete Sanskrit text side by side. Further, there is a detailed Introduction and an Index of verses at last for the generous readers and researchers. Various references at appropriate places have been added for ht benefit of the readers.

Introduction Lord Krisna in Bhagavadgita has declared that whenever the dharma is on the decline and there is the uprising of adharma, then I for the up lifting of dharma incanrnate on earth.for the protecionof ht enoble people and for the destruction of the evil people, I incarmate on earth again an again in each one of the yogas.

Accordingly, lord, Visnu had been incarnating on earth ins everal forms. The number of these incarmnation of vinsu is a matter of debate. The glimpses of the number of various incarnations of Visnu, as brought out by the different Puranas is recorded here under.

Projection in Art

Of the aforesaid ten incarnations of Visnu, the first four have to tier credit a single time performance. As for example, Matsya-the Fish appeared simply forth protection of all the species of the world when he had to float through the waters of deluge. Similarly, the kurma incarnation had to serve as a base for ht churning rod at the time of the churning of the ocean. Indeed in the absence of kurma the process of churning of ocean could never have taken place. Because it is he who could held on to the Mandara Mountain. This incarnation too is represented in a nanimal from as well as the composite from in Indian art. Numerous representations of kurma are found in the Dasavatara Panels. One of the most interesting sculpture of lord kurma is preserved in the Bharat kala Bhava, Varanasi, in which he is shown as a huge tortoise with well round shell and a rather long neck placed over the pedestal. A striking feature of this sculpture is the emergence of a small four armed visnu holding the usual attributes out of ht neck of ht tortoise. The right leg of the god is firmly placed and the left leg is folded to give an impression of its emergence out of the tortoise. In the pradaksina-patha of the Laksmana temple, Khajuraho, visnu is projected over a tortoise in yogasan, with to lower hands in yoga mudra and the remaining two hands holding a disc and a mace. A beautifully carved stone image of kurma from karitala, Jabalpur district of Madhya Pradesh, depicts the tortoise in quite a realistic manner .Its head is missing. The neck is decorated with beautiful bead and strips with floral design. A headless female, possibly Lakshmi is found seated in front of tortoise. Closely there as another figure which is completely damaged. The image belongs to the eleventh century A. D.

A miniature from Mandi, depicts a four armed Visnu, holding his attributes in his four hands is shown slaying the demon Svarabhanu. The most interesting aspect of Visnu here is that he is shown in a composite form of ahalf human and half tortoise moving in the oceanic water. The Matsy and Kurma incarnations of Visnu of the late medieval times are found at Ariyallur, evolved to facilitate the sculptural representation. The upper half f the image is human while the lower half of it takes the form of fish or tortoise.

(ii) The Antiquity of the incarnation

Tracing the antiquity of the kuma incarnation of Visnu one has to refer to satapatha Brahmana wherein it is stated that Prajapati took to the form of a tortoise in order to restore the worldly creation. And as to its being called kurma (tortoise) Prajapati, having assumed the form, created living beings. Now what he created, the made, and in as much as he made-kear, he is called kurma, and kurma being the same as Kasyaa (kachhapa) a tortoise, therefore all the creatures are said to have descended form kasyapa). In the Bhagavata Purana it is stated that Visnu assumed for supporting on its back the mountain used for the churning of the ocean in order to obtain nectar for the gods.

(iii) Churning of the ocean

This was the joint of the demons and the gods in which both of them applied their utmost force. It was not an easy job because for the purpose of the churning rod Mandaracala Mountain was used, while Vasuki serpent, served the purpose of the churning rope. Bit inspite of making all the arrangements, the base to lodge the bottom of the churning rod was required. Then , lord Visnu in order to make the event a success not only served as a tortoise to hold onto the and Mandara mountain, but also in another form seated himself over the top of the shaft to prevent it from shaking. As a result of this, the following fourteen treasures emerged out of the ocean after the churning of the ocean.

(iv)The Puraninc review

(a) List of the puranas

Initially, the Puranas has as usual discussed about their symptoms which are as follows (The Puranas usually contain sarga (creature of the universe) Prati-sarga its re-creation, description of the royal races, or of the great people of the age, Manvantaras, ( the expan of purana gives the list of the purana as follows.

Listening to these eighteen Puranas, the sages have composed other literature known as Upa- Puranas. The name of these Upa-Puarans and the names of their composers are given here under as brought out in verses 1.17-20 of Kurma Purana.

Indeed the Purana is a distinct branch of learning. It is treated as one of the Vidyas like ht Smkhya and he Vedanta, it has its distinct theory of cosmology. Moreover and besides the five times (Sarga-Pratisarga etc.) mythology is also the special feature of Puranas. Cosmology and mythology, are the two main subjects of Purana-Vidya. Just as the Puranaincv cosmology can be best understood of the knowledge of cosmology of ht various philosophical systems of India, in the same way the Puraninc mythology can best be understood in the light of the knowledge of the comparative mythology. Often the germ of a Puraninc myth could be traced in the Vedic texts-both Samhitas and the Brahmanas. Many of the legends narrated in the different Puranas, Epics or even the Buddhist Jatakas are inter-related. Not only this, similarities in the Indian conceptions as pointed out by William Jones, are found between ancient India and Greeco- Roman Mythology. The full import of the Pauraninc myth therefore, can better be realized with the study of the comparative mythology. A study of the various Puranas would reveal that they have been classified at Sattvika, Rajasik and Tamasika Puranas variously in the Padma Purana as well as Bhavisya Purana , a bird eye view of which is provided here under.

It may be added here thath broadly speaking he Sattvika Puranasa mainly glorify Visnu, the Rajasika Puranas glorify Braham, while the Tamasika Puranas glorify Agni and Shiva. There is another class of the Puranas, which glorify Sarasvati and Pitrs.

(v) Importance of Paravati

One of the important aspect of this Purana has been that it narrates a thousand names of Paravti besides describing her iconographical features.

(vi) Destruction of Daksa’s sacrifice

Chapter-15 of this Purana,deals with the destruction of the sacrifice of Daksa. This episode has been quite popular with the poets or the writer had developed the story in his own way. Daksa one organized a sacrifice in which Shiva and Sati were not invited. Shiva was omitted because of the stigma of a kapala attached to him. Because of this, Sati too was not invited. Jaya, a friend of Sati came to see her and informed her of the sacrifice being organized by Daksa. This news of her being slighted by her father shocked her, then she went to her father uninvited, where she after having been insulted by her father ended her life there itself. Then at the instance of Shiva, all the Shivaganas with Virabhadra went to kaakhal near Haridvara. A grim battle was fought between visnu and Virabhadra in which Virabhadra swallowed the Cakra of Visnu , who left the place. Virabhadra then severed the head of Daksa and dropped it into the sacrificial fire. Shiva ultimately reached on the s pot and at the prayer of the gods, the head of Daksa was replaced with the head of a hegoat.

(vii) Equality between Shiva and Visnu

Brahma in chapter-15 of the Purva-Bhaga of the kurma Purana had advised Daksa that such of the people who think Shiva to be separate from Visnu they are overpowered with delusion, and such people being averse to the Vedas fall in the hell. Such of the people who are devoted to the Vedas consider Rudradeva and lord Visnu as one, as a result of which they achieve salvation. The one w ho is Visnu, he is Rudra as well and the one who is Rudra is Janardana also.

Indeed it was not at all a one-sided affair, even Visnu had the same feelings for Shiva, who was always adored by the lord of Lakshmi. In fact whenever Shiva was in difficulty Visnu came to help and whenever Visnu was difficulty, Shiva saved him.

Chapter-20 of the first half of the kurma Purana deals with ArdhanarIshvara form of Shiva. This form of Shiva has been a popular one with the artist as well as poets, who had variously patronized the same.

ArdhanaarIshvara

ArdhanarIshvara is the form of Shiva in which the god is depicted with his consort Parvati in a single human body depicting the left half of a female and the right half of a male. This form of Shiva has been described in various Puranas with minor deviations here and there.

(i) Shiva Purana

According to this text, initially Brahma could create only Prajapatis. He therefore felt concerned with the slow progress of creation, because unless there were females how could the creation proceed? He, therefore, contemplated on Mahesvara who appeared before him in the form of ArdhanarIshvara-a composite form. Braham then realized his error and prayed to he left of Mahesvara to give him a female to proceed with the duty of creation. The request was granted and the creation of the world went on thereafter.

(ii) Markandey Purana

Rudra, Shiva and Visnu are the creators of this world according to this text. Both comvined are form the ArdhanarIshvara aspect of Rudra. Both the male and female principles are inseparable and are ever found together in the cosmic evolution, which happens to the real form of ArdhanasrIshvara Haryardha form of Shiva.

(iii) Another Purainc account dealing with the ArdhanarIshvara form of Shiva interprets in this form of Shiva, an attempt to amalgamate the two cults of Shiva Shakti. While the germs of this syncretistic ideology are found in the episode variously descried by Puraninc seers, in which Bhrini’s single minded devotion to Shiva has been highlighted. His single minded devotion forced Lord Shiva to take to the form of ArdhanarIshvara. But he adamantine imprudence of Bhrngi would not allow him to pay homage to any deity other than Shiva, much less to his consort. The sage therefore assumed the form of a beetle, cut a hole through the composite body and circumambulated the Shiva-part only, to the great wonder and astonishment of Parvati, who ultimately was pleased with the devotion of the sage to Shiva.

The ArdhanarlsvaramurtI of Shiva in a way symbolise the syncretic ideology, for they apparently emphasise the union of the principal cult deities of Saivism and Shaktism. It is true that the ideological union of Shiva and Shakti, the primaeval parents of the universe, has been delineated by many early and late texts, but that sometimes, though rarely, separatist tendencies lurked in the minds of exclusive worshippers of the two deities is also testified by literary data. Gopinath Rao relates a story about this Ardhanarls'vara form of Shiva, which seems to suggest the presence of such a tendency. On one occasion the Devas and Rishis circumambulated Shiva and Parvati at Kailasa (the abode of Shiva), but the Rsi Bhrngl being an exclusive worshipper of Shiva went round the god of his choice alone, neglecting to go round or pay homage to the Devi. She grew angry at this insult to her and reduced the sage to a skin-covered skeleton, and Bhrngl was unable to stand erect on his two skinny legs. Shiva took pity on him and provided him with a third leg, which act of grace was thankfully acknowledged by the sage. But to save also Parvati's honour, Shiva united his body with her, in order that Bhrngl would be compelled to pay homage to the goddess, while paying his respects to him. Thus originated this Ardhanarls'vara form, but such was the tenacity of this sectarian sage that assuming the form of beetle, he cut a hole through the composite body and circumambulated the Shiva-part only. The story is no doubt naive, but in a way it lays stress on the exclusive tendencies of sectarianism, which have been finally overcome (in the case Bhrngl of the story this was still present) according to the Puranic myth-maker by such a composite form of the god and the goddess. The iconic motif of ArdhanarIshvara, however, was evolved at a fairly early period, long before such explanatory myths came to be fabricated, and glyptic and sculptural evidence regarding the existence of such motifs in Northern India as early as the Kushan and Gupta periods. Two south Indian reliefs of the Chola period illustrate this composite form, one from the Brhadlsvara Temple, Tanjore, and the other form Darasuram. The one from Tanjore shows the three-armed god standing reclining in a slight tribhanga pose on Nandl, his right half being male, and the left half, female. Of the two right arms, the back hand holds a trisula, the front one being in the varada pose; the one hand of the Parvati half holds a nllotapala flower. The dress and ornaments of the two halves of the body are different in as much as they are made to befit a male and a female.

The composite god shown in Darasuram relief has many novel features such as three faces, eight arms, a big halo behind its three heads, and he stands in the samapadasthanka pose without Nandl behind him; some of the eight hands hold an aksamala, a khadga, a pasa, a darpana, the objects in the other hands (one left hand is broken) being indistinct. The male and female halves are clearly demarcated as in the other relief. Rao remarks about this exceedingly interesting and extraordinary piece of sculpture. In no Sanskrit work that has been examined do we meet with a description of ArdhanarIshvara which agrees with this image. (op.cit., Vol.11, p.332). The multiplicity of hands and faces of this image cannot be satisfactorily explained, but the faces may emphasise the ugra, saumya, and Uma aspects of the god. But one thing worthy of note in this connection is that in none of these reliefs the urdhalinga feature of the composite god is present, which is very often found in such figures of Northern and Eastern India.

This Purana states that Visnu in earlier times had received cakra from Shiva, for the killing of a demon :-

The Mahabharata contains an account according to which Visnu needed cakra, possessed by Shiva, to slay some asuras. With this end in view Visnu sat in adoration before a Shivalinga and on each day he offered one thousand lotus flowers to the god. One day when Visnu sat worshipping Shiva, he found at the end of it one lotus flower missing from the required number of one thousand. Actually Shiva secretly took it out in order to test the strength of the devotion of Visnu. Visnu is known as kamalalochana - one having lotus eyes - and he immediately plucked out one of his eyes and offered it to Shiva, who was ultimately pleased and granted him the cakra. The Ultarakdmikagama and Srltattvanidhi describe this form of Shiva similarly with minor deviations. According to the first authority, Shiva shoVild have three eyes, four arms, a pacific appearance and be decorated with a jatdmukuta on the head. The left leg should be bent and resting on the seat, while the right one should hang down. He should hold a tanka and a cakra in right hands while the left ones should project a varada pose besides holding a black deer. To the left of Shiva, ParvatI should be seated and on the right Brahma should be standing. Visnu with hands folded in anjali pose, should be worshipping or offering puja to Shiva with lotuses and his eyes. Srltattvanidhi is not particular about the tanka in the hand of Shiva but provides parasu as an alternative. In this text, Visnu is required to be standing to the left to Shiva in such a manner as to indicate his readiness to receive the boon, the cakra, after finishing his pujd of Shiva with his lotus eye. Shiva should be depicted as presenting Visnu with a pltambara, the kaustubha and a cakra. Visnu should be black in colour, clad in yellow garments and adorned with all the ornaments. In two of his hands, he should have a sankha and a cakra, while the other two hands be held in anjali pose.

The Vamana Purana contains the reference to Cakraddna by Shiva to Visnu (ch. 82). The cakra according to this account is described as similar to kdlacakra. (Vamana Purana, 82.23-24) This form of Shiva is variously represented in Indian plastic art. A panel in the Kailas'anatha temple at Kanjeevaram illustrates Shiva as sealed on a raised seat with ParvatI, having his two back hands raised in astonishment. The right front hand rests on the seat and the other left hand is held in simhakarna pose. Behind Shiva stands an attendant, and below the seat, Visnu is kneeling down. With one of his left hands he is plucking out his eye. The other left hand holds the last of the lotus flowers, while one of the right hands is held in kataka pose and the attribute of the other one is not clear. A similar scene is available in the Meenaksi Sundres'vara Temple, Madurai. A painting from Kangra depicts, Shiva as CakradanamurtT. Shiva in this case is shown with five heads and seated over a double-petalled lotus. Each one of the heads have three eyes. He has four arms, each carrying a mrga, & parasu, cakra and varada pose. Snakes serve him as his ornaments including the necklace. ParvatI is seated to the left while NandT appears in the foreground. Visnu, four-armed stands to the right and is about to receive the cakra from Shiva. His two hands are joined in anjali pose, while the other two joined together are about to receive the cakra from Shiva. (Panthey Saroj, op. fit., p.49, pi. 34).

 

 

Contents

 

Purva-Bhaga

 

Introduction

 

Chapter-1. Beatitude of Indradyumna

Chapter-2. Description of Varnas and Asramas

Chapter-3. Chronology of Asramas

Chapter-4. Description of Prakrta-sarga

Chapter-5. Details of numbers of Kalas

Chapter-6. Recovery of Earth from Water

Chapter-7. Description of Sarga or Creation

Chapter-8. Description of the Prominent Sargas

Chapter-9. The Emergence of Brahma

Chapter-10. Description of Rudra's Creation

Chapter-11. Incarnation of the Goddess

Chapter-12. Glory of the Goddess

Chapter-13. Genealogy of the daughter of Daksa

Chapter-14. Progeny of Svayambhuva Manu

Chapter-15. Destruction of Daksa's Sacrifice

Chapter-16. Progeny of Daksa's Daughters

Chapter-17. Progeny of Daksa's Daughters

Chapter-18. Description of The race of Kasyapa

Chapter-19. Description of the dynasty of Rishis

Chapter-20. Description of Royal Dynasty

Chapter-21. Description of Iksvaku Dynasty

Chapter-22. Description of Lunar Dynasty

Chapter-23. Description of Jayadhvaja Dynasty

Chapter-24. Description of the glory of Yadu Vamsa

Chapter-25. Glory of Krisna and Yaduvamsa

Chapter-26. Performing of penances by Krisna

Chapter-27. Departure of Krisna to his abode

Chapter-28. Pathas Encounter with Vyasa

Chapter-29. Description of Yugadharma

Chapter-30. Discussion between Arjun and Vyasa on Yugadharma

Chapter-31.The Glory of Varanasi

Chapter-32. The Glory of Varanasi

Chapter-33. The Glory of Varanasi

Chapter-34. The Glory of Varanasi

Chapter-35. The Glory of Varanasi

Chapter-36.The Glory of Prayaga

Chapter-37.Glory of Prayaga

Chapter-38. The Glory of Prayaga

Chapter-39. The Glory of Prayaga

Chapter-40. The dynasties of the kings

Chapter-41. Distribution of Globe

Chapter-42. Distribution of Lokas

Chapter-43. Movement of the Planets

Chapter-44. Detail of the universe

Chapter-45. The Description of Mountains

Chapter-46. The Abode of Guardians of the world

Chapter-47. Division of the Earth

Chapter-48. Description of Jambudvipa

Chapter-49. Description of Plakshadvipa

Chapter-50. Description of puskaradvipa

Chapter-51. Glory of Visnu in the Manvantaras

Chapter-52. Distribution of the Sakhas (branches) of the Vedas

Chapter-53. Incarnation of Shiva

 

Uttara-bhaga

 

Chapter-1. Ishvara -Gita

Chapter-2. Ishvara -Gita

Chapter-3. Ishvara -Gita (Prakrti and Purusa)

Chapter-4. Ishvara-Gita (Glory of Shiva)

Chapter-5. Ishvara-Gita (Shiva's Dance)

Chapter-6-12. Ishvara-Gita

Chapter-13. Sipping of water and Karma yoga

Chapter-14. Duties of the Brahmacarin disciple

Chapter-15. Duties of house holders

Chapter-16. Duties of a house holder

Chapter-17. The articles fit for consumption or otherwise

Chapter-18. Daily performance of the Brahmanas

Chapter-19. Routine of the Brahmansa and their food

Chapter-20. Sraddha-kalpa

Chapter-21. Sraddha-kalpa

Chapter-22. Sraddha-kalpa

Chapter-23. Views on impurity

Chapter-24. Performance of homa by Dvijas

Chapter-25. Means of livelihood of a Brahmana

Chapter-26. Giving away of charities

Chapter-27. Duties of a Vanaprastha (or the third stage of the life)

Chapter-28. Duties of Recluse

Chapter-29. Duties of an ascetic

Chapter-30. Method of exception

Chapter-31. Glory of Kapalamocana tirtha

Chapter-32. Rules for repentance

Chapter-33. Rules for repentance

Chapter-34. Rules for repentance

Chapter-35. About the holy places

Chapter-36. Description of holy places

Chapter-37. Description of the holy places

Chapter-38. Entry in the Daruvana

Chapter-39. Entry in the forest of Devadaur

Chapter-40. Glory of the river Narmada

Chapter-41. Glory of the Narmada river

Chapter-42. Description of holy places on the bank

Chapter-43. The glory of the tirthas of Narmada river

Chapter-44. Glory of the holy places

Chapter-45. Dissolution of the world

Chapter-46. Description of dissolution and subsidiary creation

 

Kurma Purana

Purva-bhaga

Chapter-1

Beatitude of Indradyumna

After bowing in reverence to Narayana, Nara the best among the humans, the goddess Sarasvatl (the goddess of speech) initially, the Purana should be started thereafter.

I bowing in reverence to the immeasurable lord Visnu, the Supreme Soul, having the form of a Kurma (divine form of tortoise), am going to narrate Kurma Purana which has been narrated initially by Visnu, the lord of universe.

At the conclusion of the Yajna a Naimisaranya, the ascetics of the place, the MahaRishis of that place inquired from the sinless Suta,2 named Romaharsana,3 about the Purana Samhita.

1. This is a benedictory verse which occurs at the commencement of every Purana and Mahabharata. Agni Purana describs about Nara and Narayana thus: “The ten-fold devas (celestials) are the (first) transition from the natural or the quiescent condition of the soul. Manas or mind is the eleventh organ. Then came into existence the self-sprung Lord desirous of creating various creatures. He first created water and in it seeds. Waters are called Nara fo- they are the creation of Nara (the spirit of God); and since they were his first Ayana or place of motion, he hence is named Narayana or moving on the waters. The egg engendered in the water was gold-hued. In it Brahma himself was bom and therefore the Sruti reveals him to us SvayambhU or self-born.

They said, О Immensely wise Siita, you for achieving the divine knowledge, have adored lord Vyasa, the foremost among those well versed in the knowledge of Brahman. Your hair stood at ends at the speech of the sage Dvaipayana Vyasa. Because of this, you came to be known as Romaharsana. In ancient times, the sage Vyasadeva had requested you to narrate the Pauranika Samhita of the sages.

After a recess in the yajna, the bath was finished he had declared that you had been bom as amsa of the lord for narrating the Purana Samhita.

2. The word signifies the offspring of a Ksatriya by a Brahmin woman. This mixed caste used to keep horses and drive cars in the days of yore. A particular family of this caste however became famous for its knowledge of Puranas and other sacred writings.

3. Another name Snta, the pupil of Vyasa and supposed narrator of the Puranas.

Therefore we are inquiring about the excellent Kurma Parana. О Sage, you are well- versed in the interpretation of the Puranas. Therefore you are competent to narrate the same.

Hearing the words of the sages, Suta, the foremost among the knowers of Purana, said to his preceptor, the son of Satyavatl, with reverence in his mind.

Romaharsana said, “After offering my salutation to lord Visnu in the form of Kurma, I shall narrate the story of this divine Purana, listening to which even a sinner shall achieve the highest position. But this auspicious story should not be revealed to the non-believers.

This auspicious story should be narrated to faithfuls, peaceful, religious minded people, the Brahmanas and those with a religious bent of mind, because it has been narrated by lord Narayana himself.

The Purana comprises of Sarga (primary creation of the universe), Pratisarga (secondary creation),1 Vams'a (dynasties of the monarchs and the Rishis) Manvantara (span of Manu’s age) and Vamsanucarita or the history of the ancient rulers.

1. A secondary or continued creation out of the primitive matter or a portion of a Purana which trends of destruction and renovation of the world. MW, p. 672.

The following eighteen Puranas are comparable with the Brahman.

(1) Brahma Purana, (2) Padma Purana (3) Visnu Purana, (4) Shiva Purana (5) Bhagavata Purana, (6) Bhavisya Purana, (7) Naradiya Purana (8) Markandeya Purana, (9) Agni Purana, (10) Brahmavaivarta Purana, (11) Linga Purana, (12) Varaha Purana, (13) Skanda Purana, (14) Vamana Purana, (15) Kurma Purana, (16) Matsya Purana, (17) Garuda Purana, (18) Vayu Purana.

These eighteen Puranas as said to be equating the globe. “O Brahmana, listening to the briefs of these eighteen Puranas, the sages have composed other upa-purdnas.

The first upa-Purana has been composed by Sanatkumara. Thereafter comes Nrsimha-upa- purana and the third is Skanda-upa-purana, which has been composed by Kumara Karttikeya.

The fourth one is an upa-purana, known by the title of Shivadharma, which has been composed by Nandi himself. Then follows Naradiya Purana which is quite astonishing and was composed by the sage Durvasa.

Then follow Kdpila and Vamana upa- Puranas which were composed by (Ushana) Sukracarya.1 Then comes the Brahmanda, Varuna, Kalika, Mahes'vara, Samba, Saura upa- Puranas, besides Marica and Bhargava upa- puranas which were composed by Parashara.

Story of Kurma Purana

This excellent Krishna Purana is listed as 15th in the list. This holy Purana contains the four different Samhitds. These are known under the titles of Brahml, Bhagavati, Saurl and Vaisnavl. All this Samhitas bestow dharma, (righteousness) kama, (all kinds of desires) artha (riches) and moksa (final emancipation) respectively, besides being extremely auspicious.

This Brahml Samhita is equated with the four Vedas, which comprises of six thousand verses.

О Best of the sages, Immense glory of dharma, artha, kama and moksa is contained therein. The complete knowledge of Supreme Brahman is also achieved from this.

It describes of Sarga, Pratisarga, Vamsa, history of variisas or royal dynasties, and vams'anucarita, the auspicious stories of royal dynasties. The Brahmanas devoted to dharma besides the people of other castes, should patronise this story. I shall now repeat the story which had earlier been narrated by Vyasa.

1. He was the priest of the Daityas and the presiding priest of the Sacrifice undertaken by Bali.

In earlier times, the gods together with the Daityas and Danavas,2 using the mountain Mandaracala3 as the churning rod, churned the ocean of milk. During the churning of the ocean Visnu in the form of Krishna, for the welfare of the gods, carried the mountain Mandaracala over his back.

2. The mythological account of this war between the gods and the demons or the Suras and Asuras is as follows :

(Visnu wanted to make his favourites the gods, immortal and powerful. He asked them to chum the ocean of milk so that ambrosia might be provided. The demons offered their services to the gods which they did not decline. When ambrosia was produced Visnu, assuming the form of a beautiful damsel, distributed the whole amongst the Suras. Hence the quarrel arose. It continued for thousands of years. The demons were very powerful and some of them became invincible and unconquerable by the grace of their god Shiva. Though they could not exterminate the gods, yet they defeated them often, drove them from the celestial region and took possession of it.)

3. The first mountain of the world.

Then Narada4 looking at the imperishable Visnu, who is witness of all started eulogising the lord with the gods and the sages.

During the said churning of the ocean, the extremely beloved goddess of lord Visnu, also emerged out of the ocean. Lord Purusottama- Visnu, accepted her as his wife.

India as well as other gods and the Rishis were attracted towards the goddess because of her beauty and asked lord Visnu speaking the welfare words, “O Lord of gods, О Narayana who is this lady with vast eyes. You kindly speak out the reality about her at our request.”

Then listening to the words of the gods, lord Visnu who shattered the Danavas, looking at the goddess spoke to the sinless sages like Narada and others, “This is the supreme energy of my form and embodiment of Brahman. This endless Maya is beloved to me by whom this universe is held.

4. He is one of the well-known celestial sages. In the Vedas, he is described as one of the descendants of Kanva and author of several hymns of the Rg-veda. In mythology he is often associated with Parvata and acts like a messenger of gods to men and is known as the son of Brahma. He is the friend of Krisna and is the inventor of Vina or lute. In the Mahabharata he is described as the king of the celestial musicians.

The following account of Narada's telling Valmiki about Rama occurs in the first chapter of Ramayana: The ascetic Valmiki asked that best of sages and foremost of those conversant with words, ever engaged in austerities and Vaidika studies, Narada saying,"Who at present in this world is alike crowned with qualities and endued with prowess, knowing duty and grateful and truthful and firm in vow, who is qualified by virtue of his character and who is ever studious of the welfare of all creatures? Who is learned, has studied society and know the art of pleasing his subjects ? And who alone is ever lovely to behold ? Who has subdued his heart and controlled his anger, is endowed with personal grace and devoid of malice and whom, enraged in battle, do even the gods, fear? Great is my curiosity to hear of such a person. You can, О Maharsi, tell me of a man of this description." Hearing Valrnlki’s words, Narada, cognizant of the three worlds, said with alacrity,"Do you listen ! Rare as are the qualities mentioned by you, I will, О sage, having duly considered, describe to you a person endued with them. There is one sprung from the line of Iksvaku, known by the name of Rama.

О best of the Brahmanas, she is Maya with the use of whom, I delude the whole world including gods, Asuras, and human beings, besides devouring it or consigning the same.

Which is the creator as well as the destroyer of the world which regulates the birth and death in the universe. By the means of knowledge, the people realise Self and cross this vast Maya.

This Maya is my total strength. All the gods including Brahma and Shiva, become powerful with the achieving of a part or a ray of the same.

She produces the entire universe, known as Prakrti of three gunas or qualities is known as Lakshmi dwelling over the lotus, who was bom earlier then me in the kalpa.

She is four-armed holding a conch, cakra and a lotus. She is adorned with a garland of gems having luster of crores of suns. She can confuse all the living beings.

All the gods, ancestors, humans, vasus and all other creatures on earth are unable to over come her.”

At these words spoken by lord Vasudeva, the sages then spoke to lord Visnu, О Lord with lotus like eyes, you kindly speak to us about the ancient times.

The lord Rsikesa, who had been adored by the sages, spoke to them, “In earlier times there lived a Brahmana named Indradyumna, who had been quite popular. He had been a king in the earlier birth, and was invincible from the gods like Shiva and others. Finding me in the form of a tortoise, he himself heard the story of this Purana from my mouth.

Thereafter, О Sages, Brahma, Shiva and other gods listened to this divine Purana Samhita from my mouth. Then believing that he was under my strength, he took refuge under me. Then I said to him, “You will take a birth as a Brahmana.

Your name would be Indradyunma and you will also know about your earlier birth. О Sinless one. Then I shall import the divine knowledge to you which is beyond the reach of the living beings as well as the gods. After achieving the divine knowledge, you will get absorbed in me.

You stay on earth in your other form with another particle of yours. After the lapse of the Manvantara, you will again be absorbed in me.”

Then he, offering his salutation to me, returned to his abode and started ruling the earth. In due course of time, he passed away. In Svetadvipa, О Sages, he enjoyed all the pleasures with me, which are beyond the reach of the great Yogins in Visnuloka. Thereafter at my command, he was reborn in the race of Brahmanas.

Taking me to be the supreme Brahman, by name Vasudeva, in whom the two eternals vidya and avidya are enshrined, Indradyumna, continued to perform Vratas, fasting, homas, besides oblations prescribed for the Brahmanas, following all the rules and adored lord Paramesvara, who happens to be the refuge of all beings.

He adored lord Mahadeva, with his blessings, offering salutation to him, with full faith and devotion in graet lord Shiva.

With this type of performance by the king, lord Visnu displayed before him his divine form.

Finding Lakshmi, the beloved of lord Visnu, there, he offered his salutation to her and recited with folded hands many stotras in her favour.

Indradyumna said, “O Goddess, having vast eyes, auspicious signs of Vishnu, who are you?

You understanding my mind now please apprise me of the truth about yourself.”

On hearing his words, the delightful goddess spoke with a smile over his face, recalling the name of her beloved Visnu.”

Lakshmi said, “The gods like Indra and others besides the sages, are unable to visualise me. I am the Supreme Maya alone, the form of lord Narayana.

In case you think over carefully, then there is no difference between me and Narayana. Indeed Narayana himself is lodged in me and I happen to be Supreme Brahman Visnu.

I hardly influence those who adore lord Visnu- the refuge of all the living beings by means of Jnana-yoga (perfact knowldge) and Karma-yoga1 (path of unselfish deeds Therefore depending on karmayoga with the application of jnana, you should adore lord Visnu, who is beyond the beginning or the end. You will achieve moksa (final beatitude) by so doing.

1. The Jnana-yoga as based on the acquisition of true knowledge and karma-yoga is the Yoga as based on performance of ceremonial rites., Bhag. iii,3.

О best of the sages, at these words of the goddess Indradyumna offered her salutation to the goddess, lowering his head. Then with his hands folded he said, “O goddess, О Paramesvarl, you tell me, how could one know about Visnu, who is everlasting, auspicious and infallible?”

At the speaking of these words by the Brahmana, the goddess, dweller of the lotus flower then said, “Lord Narayana shall impart this knowledge to you.

Then the goddess touching the sage with her hand, recalling the name of Visnu in her mind, disappeared at the same time from the same place.

The Brahmana, also in order to have an audience with lord Visnu, started adoring lord Hrsikes'a who removes the miseries of the people.

After the laps of many months lord Narayana- the great yogi, clad in a yellow coloured cloth (jpltambara) himself appeared on the scene.

Finding the etemal-souled lord Visnu, the Brahmana, started eulogising Gamda-bannered God, by kneeling on the groundgif

Indradyumna said, “О Yajnesa (lord of sacrifice), Acyuta (imperishable), Govinda (protector of the universe), Madhava,1 2 Ananta (Infinite Spirit), Kesava, Krisna, Visnu, Hrsikesa (one who has controlled his senses), you are the soul of the universe, salutation to you. You are Purana-Purusa, the cause of creation, preservation, and dissolution. You possess enormous strength. Salutation to you. You are Nirguna} salutation to you. You have the spotless form, salutation to you repeatedly. Salutation to Purusottama (Supreme person), salutation to you the form of the universe.

Salutation to Vasudeva, Salutation to Visnu, the cause of universe, who is beyond beginning, middle or the end, and can be realized by means of perfect knowledge. Salutation to you. You are unblemished, free of confusion, salutation о you. You possess enormous beauty and formless, salutation to you again and again.

1. Belonging or peculiar to the descendants of Madhu i.e. the Yadavas, Hariv.; representing Krisna

2. Rishis have always meditated on their Supreme Deity in His two aspects, namely Saguna or immanent and Nirguna or transcendent. The entire universe is resolvable into two factors, Nature and God; by the former may be understood the"totality of perceptible phenomena and by the latter the eternal ground or cause whose essence they express." God is Himself the Real Absolute and Nature is His objective manifestation. He is the eternal abiding ground and Nature is the transient phenomenon.

Salutation to you the form of highest reality. You are beyond the reach of Maya, salutation to you. О Parames'a (great lord), О Brahman, О Supreme soul, salutation to you. You take to subtle form, salutation to you. You are great god, salutation to you. Salutation to you in the form of Shiva. Salutation to the Supreme one (Paramesthin).

You have created the entire universe. You are the hieghest goal, О Purusottama, you happen to be the living being of all the living beings.

You are indestructible, undecaying, the supreme abode. You are endowed with pure consciousness like the sky. You happen to be the support of all, invisible, beyond measure as well as beyond darkness.

The Yogins can only visualise the great soul by means of the lamp of knowledge. Thereafter whatever form they achieve, it reflects the supreme position of lord Visnu.

When so eulogised by Indradyumna, lord Visnu, who is creator of all beings and Atman of all living creatures, smilingly touched Indradyumna with both the hands.

With the very touch of lord Visnu, the best of the sages, by the grace of the lord, came to realise the Supreme reality.

3. The state of or identification with Brahman. True or real state.

Then Indradyumna, with his delightful mind, offered his salutation at the feet of Janardana, and spoke to the lotus-eyed Acyuta clad in yellow garment.

He said, “O Purusottama, by your grace I have achieved the doubtless and spotless knowledge which bestows the supreme bliss, and relates to Brahman.

I offer my salutation to lord Vasudeva, the creator of universe. О Yoges'yara, what should I do now? You please tell me.”

Listening to the words of Indradyumna Narayana-Madhava, smilingly spoke the words which were beneficial for the world.

The lord said, “Lord Mahesvara is adorable with devotion and knowledge by the people according to the duties of the castes they respectively belong to and not otherwise.

A person desirous of final emancipation should adore Ishvara, well realising about me as Supreme soul, being cause of all the activities, and my functions of nature.

Getting free from all the attachments, and realising the world to be of illusory nature, the soul should be dubbed in the feeling of non­duality and by so doing you will witness Paramesvara.

О Best of the Brahmanas, you should leam about the three types of feelings about me. Of them, one concern myself, the other is related to the universe and the third feeling is related to Brahman. This is beyond the gunas. Depending on any one of these feelings you should perform meditation. In case one is not competent enough, then he should take refuge in the first type of feeling. This has been ordained by the Vedas. Therefore one should adore lord Visvesvara (Lord of universe) with great attention and devotion. One can achieve moksa (final beatitude) with the same.”

Indradyumna said:

“O Janardana, what is the supreme reality? What is the VibhUtil (manifestation of power) What is the object? What is the cause? Who are you? What is your inclination?”

The lord said, “There is a Brahman beyond the moveable and immoveable beings, which is the Supreme Soul and is imperishable. He is unbroken, blissful, beyond darkness, and is the form of the supreme luster. His eternal grandeur is called Vibhiiti. The universe is the task for him while the pure and spotless, eternal, invisible is the cause for the same. I happen to be Is'vara of all the living being and an omniscient.

The creation, preservation and destruction is my nature. О Brahmana, by well understanding all these facts thoughtfully, you, embracing Karma-yoga, adore upon the eternal Brahman.

Indradyumna said, “What is the code of conduct for different casts and stage of life?v by which the supreme tattva could be adored? What type of the divine knowledge is there comprising of the three types of feelings? How was the world created in earlier times and, how did it meet with its destruction?

What is the number of creations in the world? What is the number of varhs'as and the Manvantaras? What is the size of all these? What are the auspicious vratasl What is the area of expansion of the holy places, the sun and the others planets? What is the number of dvipas (islands), oceans, mountains, rivulets and the rivers? О Lord with lotus like eyes, you kindly apprise me about the reality of each one of them.”

Lord Kurma said, “When so inquired by Indradyumna, in order to shower his grace over his devotee, О Sages, I narrated the factual position to the Brahmana as had been asked by him, in considerable details. Then showering my grace over the Brahmana, I disappeared from that place.

О Brahmana, he also, getting purified with the words spoken by me, started meditating with a concentrated mind. Discarding his attachment for his son and others, and was freed from worldly attachments.

Discarding all the activities taking refuge in the supreme renunciation, he started visualising the entire universe in his own soul and his own soul in the entire universe.

Achieving the last bhavana (transcendental meditation) on basis of Aksara (permanent, unalterable) brahman, he has gained highest yoga, as a result of which one sees Brahman of non-duality, which the Yogins desirous of achieving moksa, overcoming their sleep and controlling their vital breath, becomes desirous of achieving that Brahman.

Subsequently, the foremost of Yogins, in order to be face to face with the eternal Brahma, as per the directions of the Sun, went to Manasa lake located to the west of the Meru mountain by the sky way because of the influence of the proficiency in yoga.

An excellent plane having the luster of the sun appeared for his use. The crowds of the gods, Gandharvas celestial musicians, and group of nymphs followed him.

Finding the movement of the Yogindra, the other siddhas and the BrahmaRishis also followed him. On the way, he, passing through the mountain, reached the place adorned by the gods.

The place was served by the yogis and the dwelling place for the high ranking people. He then entered the place having the luster comparable with the luster of ten thousand suns, and was beyond the reach of the gods. Thereafter he entered in meditation for the lord who happens to be the refuge of all the people.

The lord is the grand-sire of all, god of gods, beyond the birth and death. Thereafter a very wonderful mass of lustre appeared in front of him.

He witnessed therein the Ancient Purusa, who happened to be the supreme position. It was a mass of splendour and beyond the comprehension and unapproachable for those who hate the Brahma.

1. Siddha is a Semi-divine being supposed to be of great purity and holiness and characterised by eight supernatural faculties namely.

Anima or the power of becoming as small as an atom, (2) Mahima or the power of increasing size to any shape, (3) Laghima or the power of assuming extreme lightness at will, (4) Garima or the power of making one's self heavy, (5) Prapti or the power of obtaining everything at will, (6) Prakiimya or irresistible will, (7) Isitva or supremacy, (8) Vasitva or the power of subjugating all.

He had a beautiful body, had four heads, and was surrounded by the flames from all the sides. He witnessed the great Yogin who was offering his salutation to him.

The supreme soul of the imiverse, moved forward himself, and embraced the yogi. Then a divine light emerging from the body of the Brahmana, entered into the solar orb. The place was the most auspicious one, known by the name of Rk, Yajuh and Sam a besides being most auspicious, where the illustrious Hiranyagarbha, the consumer of oblation offered to gods and Pitrs had been present. That is the first entrance of Yogins, which is well established in the Vedanta.

It is illustrious, full of fortunes and the viewer of the ascetics. At the very sight of Brahma, the illustrious sage, witnessed the splendour of Visnu, who is omniscient, bestower of welfare, form of soul, indestructible, resembling, the abode of Brahman and the Visnu, was blissful, in moveable, the abode of Brahman and the luster of Is'vara. The sage who had been established in great fortunes, then he achieved his own (Atman’s) abode, known as moksa or the abode of the eternal lord.

Therefore, the learned person, making all the efforts, following the rules of righteous code and conduct as prescribed for different classes and stages of life, should overpower through ultimate meditation Lakshmi in the form of Maya with the intention of achieving moksa.

Stita said, “Thus lord Hari spoke to Narada and other sages. Thereafter Indra, together with all the Rishis, inquired of the lord, having the banner of Garuda.

Or otherwise, by listening to a single episode of this Purana, a person is adored in the Brahmaloka. Lord Visnu who took to the form of Krishna or tortoise and as such this Purana earned the title of Krishna Purana. Because of this, it is also called Kiirma Purana as well. It is a matter of faith for the Brahmanas.

The Rishis said, “O Lord of Gods, О Hrsikesa, Narayana, the eternal one, imparted the same knowledge to him, which he had a earlier times imparted by you to the Brahmana Indradyumna, you kindly narrate the same to us fully.

О Lord of the universe, Indra, your friend, is also anxious to learn about the same.” Thereafter at the request of Narada and other sages, then lord Krishna the dweller of Patdla, narrated the Krishna Ригйпа in its entirety.

I shall narrate this Ригйпа before you, which bestows riches, fame, glory, long life, auspicious merits, besides moksa.

О Brahmanas, the listening to this Purana and its story have the special importance. By listening to a single chapter of this Ригйпа, person is relieved of all his sins.

 

Chapter-2

Description of Varnas and Asramas

Kurma said, “For the benefit of the universe, the question you have from me, all the sages should listen to the reply attentively. I am repeating the entire speech which had been delivered by me to Indradyumna.

This Kurma Purana which comprises of the events relating to the present, past and future, is extremely auspicious for the followers of the path of moksa.

I happen to be lord Narayana, there was none before me. 1 had been reclining over the serpent bed in deep sleep.

1. A religious order of which there are four kinds referable to the different periods of life; 1st that of the student or Brahmacarin. 2nd that of the house­holder or Grhastha; 3rd that of the anchorite or Vanaprastha; 4th that of the beggar or Bhikshu.

Then at the end of the night, I woke up and thought about the creation. Then, О sages, I suddenly felt blissful, Then Brahma, the creator of the universe was bom of the same. At that point of time, I some how got enraged.

О best of the sages, then Mahes'vara, with the terrific form emerged out of me, holding a trident in his hand and having three eyes. He looked as if burning all the three lokas with his flames. Thereafter Lakshmi having the lotus like eyes was bom.

She had a beautiful form, the charming face, who could attract all the living beings, wearing the serene smile over the face, was delightful, auspicious as well as the glorious one. She possessed the divine luster, adorned with a divine garland, and was known as NarayanI, Mahamaya (great deluding Potency) and the eternal Mulaprakrti (primordial nature).

She filled the universe with her lustre, she arrived and seated herself by my side. Looking at her, Brahma addressed me as the lord of the universe.

 “O Madhava, you depute this beauty to overpower the living beings of the universe in delusion, which will result in the expansion of my creation.”

At these words of Brahma, I spoke smilingly to the goddess Lakshmi, “O Goddess, after confusing all the gods, demons, and the humans, in the world, at my command, you spread yourself in the entire world.

But leave aside untouched those engaged in path of knowledge, those who possessing self- control, devoted to Brahman, who expound the Vedas. Keep yourself far off those who are devoid of anger besides those who are devoted to tmth. Those who are engaged in meditation, who are spotless, peaceful, religious minded, well-versed in the Vedas, performers of the yajnas, and the Brahmanas besides the ascetics. Those who have been cleared of all the doubts in the Vedas as well as the Vedanta, or the Brahmanas who perform the yajnas regularly, should be left out.

Such of the people, who perform japa, religious studies, and meditate upon Mahesvara, by performing of the yajnas they should be left out making all the efforts. Those whose minds are engaged in the path of devotion (Bhakti- yoga), and those who are devoted to the lord and having the spotless minds, should be left out from a distance.

Those who are devoted to the Pranava doctrine, engaged in the tapas for Rudra, well- versed in the Atharva siras and other religious minded people should be left out. What more should be spoken in this connection? At my command, do not delude those who follow dharma and those engaged in the adoration of the lord should not be deluded.” In this way, Mahamaya, the spouse of lord Hari, was thus influenced by me.

She acted as per my command and because of this, Lakshmi should be adored. When so adored, the said Lakshmi, bestows enormous riches, progress, wisdom, glory and the prowess. Because of this, Lakshmi, the spouse of Visnu, should be adored. Thereafter Brahma, the grandsire, resorted to the creation of the universe.

Then Brahma as per my earlier command, created several types of moveable and immoveable living beings. Thereafter by yogic power he created (nine sons) Marichi, Angira, Pulastya, Pulaha, Kratu, Daksa, Atri and Vasistha. These nine sons of Brahma are the best among the Brahmanas, who were expounders of the Vedas. Marichi and others were sadhakas. Brahma created Brahmanas, out of his mouth and the Ksatriyas out of the arms. Brahma, the grand sire created the Vaisyas out of both the thighs and the Sudras out of his feet. Thereafter for the performance of the yajhas, the three varnas, except the Sudras were created.

The yajna was created for the protection of the gods. Thereafter the mantras of Rgveda, Yajurveda, Samaveda and Atharvaveda were created. All of them are the natural forms of Brahma. They represent the eternal and immutable Potency (Shakti). Brahma then created the divine speech (Vak) which was free from the beginning or the end.

Initially, it was the speech of the Vedas, which produced the perseverance, the people with wisdom do not indulge in the scriptures other them these in the world. Only the cheats do so. In earlier times, the sages well versed in the interpretation of the Vedas, had remembered for the accomplishment of the task, it should be treated as the supreme dharma and not the one available in the other literature. The Smrtis which are contrary to the Vedas,1 and the evil practices, bestow no good reward after the death, because all of them are shrouded in tamas. At the start of the kalpas the people devoid of all the obstruction were bom.

All of them have spotless minds and devoted to dharma. Then under the influence of the time, the attractions and jealousies were developed in them.

1. All the sacred writings of the Hindus are divided into two classes namely Sruti or Vedas and Smrti or what is remembered. The Vedas constitute the Sruti for they are regarded by them as revealed and the sacred Laws etc. now pass under the name of Smrti.

О Best of sages, the adharma (unrighteousness) becomes the obstruction for dharma. Because of this it does not possess the best of the siddhis (yogic power).

Then they atained other siddhis of purely rajasic nature. Thereafter because of the kalayoga e.i. in course of time, they faced decline and they again re-emerged.

Again in due course of time, the means of livelihood and the handicrafts were created. Thereafter the omniscient Brahma, created the best means of livelihood.

Initially, Manu, the son of self-bom deity, with all pervading vision and the form of the eternal one proclaimed the righteous duties of all persons. О Brahmanas, he was very embodiment of Prajapati created by god Brahma himself. Bhrgu and others Brahmanas beared the Dharma-sastra from his mouth as narreted by him and again they proclaimed them as follows : The performing of the yajna, presiding over other’s sacrifices, the giving of charitable gifts, and the receiving of the charities, study of the Vedas and it’s teaching, are the six duties which were prescribed for the Brahmana. The giving of charities, studies and to function as the performer of the yajnas, are the activities meant for the Ksatriyas and Vaisyas out of them, the waging of the war and the awarding of the punishment, were to be carried out by the Ksatriyas, the Vaisyas were also made responsible for farming. The Sudras were meant for serving the Brahmanas and others. Their Paka-yajHa (whatever they cook) with righteousness and serving as an artisan, was also their livelihood. Thereafter with the establishment of all the four classes (varnas) Brahma also established four As'ramas.

The four as'ramas are those of householders, the forest dweller (Vanaprasthas), the mendicant (Bhiksukas), and Brahmacarin (religious student). О Best of sages, protection of fire, serving the quests, performing of the yajnas, to give away charities, adoration of the gods, are briefly the duties of the householder. Performing of homa, consuming of the fruits and roots, studies, tapas and judicious distribution are the duties of the forest dwellers. To receive the food by begging alms, to keep silence, performing of tapas and meditation, achieving of the realistic knowledge and detachment, are the duties of a Bhiksu or a Sannyasl. Begging of alms, serving the preceptors, studies of the Vedas, performing of Sandhyas, and performing of the oblation in fire are the duties of Brahmacarin. О Best of the Brahmana, to maintain celibacy (brahmacarya), are also essential for the Vanaprastha and a Sannyasl. This has been ordained by Brahma. They should enjoy the company of their spouses during the menstruation only and not other wise.

A house holder who does not have union with his wife, except on the festive occasions, he is considered to be performing the brahmacarya. Therefore, discarding the arrogance and upto the conception of the wife, this process has been allowed to be preserved.

О Indras among the Brahmanas, in case the process is not followed, one earns the sin of killing of the foetus. It is incumbent on the householder to study Vedas regularly, to perform Srddha as per one’s capacity, to serve the quests, and the adoration of the gods. The marriage fire should be ignited in the morning and the evening, whether he is out of his city or even when his wife is dead. Thus the householder's as'rama is the best of the three asramas.

Rest of the three asramas are dependent on the Grhasthasrama or the as'rama of the householder. Therefore the householder's as'rama is the best. Therefore the Grhasthasrama should be considered to be the means of dharma. The dharma devoid of artha and kama should be discarded.

1. The three gunas or the universal tendencies of Nature form a most important factor in the metaphysical system of the Hindus. The entire universe, consisting of animate and inanimate creations, has emerged out of God and into Him, it will, in course of time, subside. He is the Absolute Reality and all things, present to our consciousness, are its phenomena or shows. The God is the neumenon and the universe before us is the phenomenon. The Absolute Real God manifests Himself as related for creating the universe which is called His Maya. The creating power or energy of God is Prakrti or Nature the material cause of the universe. It is blind and purposeless, without form or parts, is eternal, material, universal, forming for itself yet undeveloped being from which proceeds the visible world. In this creative energy of God, the material cause of the universe we find, on an analysis, three universal tendencies which are named by the Rishis the three Gunas. The action of these universal tendencies is not only visible in the nature of men, but it is equally so in the lower order of animate beings as well as in the inanimate creation. We find three universal tendencies or forces acting on the face of the creation. There is the chaotic or disorganising tendency which leads 'everything into confusion, there is the isolating tendency, by which every object tries to secure an individual position of its own and there is the harmonizing tendency by which every object gravitates to a centre in creation and which tries to bring all objects of creation into one universal order. Thus in the creation there is one disorganising tendency, one isolating tendency and one organising tendency. These three universal tendencies are inherent in creation, both animate and inanimate and every form of growth is dependent upon the working of these tendencies. They are not the materials or ingredients which form all the objects of Nature but the laws that regulate their creation the inherent energies or tendencies. The first is called the Tama guna or the disorganizing tendency or the energy that brings on confusion in the work of creation and puts obstacles in the way of order or harmony. The second is called Rqja-guna or isolating tendency or the inherent energy by which every object, in nature, struggles to secure its own independence and to isolate itself from the rest. The third is the Sattva-guna or the tendency that tries to establish universal order, the energy that tries to evercome contusion and isolating tendencies and bring every thing into the centre of a universal order. Because the creative energy of the God is invested with these three qualities or universal tendencies therefore every object in the creation partakes of its nature. Thus the harmonizing or organizing tendency is called the Sattva-guna; the isolating tendency is called the Raja-guna and the disorganizing tendency is called the Tamas-guna. These three universal tendencies, energies or qualities regulate the entire creation.

One should not follow the dharma which is against all the people of the world. Artha is earned out of dharma and the kama also gets increased with dharma.

Dharma (righteousness) is the cause of moksa (final emancipation), therefore, one should take refuge in dharma. Dharma, artha and kama comprise of the three gunas.

These three gunas are sattva, rajas and tamas) Therefore one should depend upon dharma. Those who take refuge in Sattvaguna, they proceed to the higher regions. Those possessing rajoguna proceed on to the middle region, while embracing tamoguna proceed to the netherworld. A person in whom artha and кйта remain unitedly, he enjoying all the comforts in this loka and enjoys all the pleasures even after death. Moksa is achieved by dharma and kama gets increased by artha.

Thus there appears that there is utility and purposefulness in the combination of dharma, artha, kama and moksa. A person who is aware of the glory of dharma, artha, kama and moksa, and makes use of them accordingly, he enjoys the unending pleasure. Therefore discarding artha and kama one should depend on dharma. The expounders of the Vedas say that Dharma yields everything. The entire moveable and immoveable universe is held by means of dharma.

О Best of the Brahmanas, this is the Brahml- s'akti, which is beyond beginning or the end. One can achieve dharma by means of deeds (karmas) and the knowledge. There is no doubt about it.

Therefore, one should take refuge with activity filled with knowledge. There are two types of Vedic karma according to the methods of nivrtti and pravrtti. The activity which is supported by knowledge, it is based on nivrtti. The activity which is sided by ignorance, it is known as based of pravrtti. The one who performs activity based on nivrtti, he achieves the highest position.

Therefore, one should resort to nivrtti activity, otherwise one shall have to wander again in world. As ordained by Manu, forgiveness, control of the sense organs, compassion, giving of charities, absence of greed, renunciation, simplicity, free from jealousy, making of pilgrimage, truthfulness, satisfaction, belief in god, devotion, control of sense organs, adoration of gods and the Brahmanas, non-violence, sweet talk, not to indulge in backbiting, sinlessness, are the qualities which should be applicable in all the Varnas, as ordained by Manu. The active Brahmanas have been equated with Brahma-the Prajapati.

The Ksatriyas who do not desert the battle ground, achieve the place of Indra, the Vaisyas who follow their dharma achieve the place of Maruts and the Stidras who serve the Brahmanas achieve the position of Gandharvas. The place which has been earmarked for eighty eight urdhvareta ascetics the same place is eannarked for a student who carries on his studies with the preceptor. The Vanaprasthas achieve the position of SaptaRishis. ятяточ здпр; wrgem

Svayambhfi Brahma has prescribed the place of Prajapatyas for the householders. Hiranyagarbha is the abode for the ascetics, those who have restrained their passions and abandoned the world. This is the exactly the place from where, one does not have to return to the earth. For the yogis, the place is blissful abode in the space, which nectar like, blissful, filled with all the riches, which is extreme as well as supreme.

The Rishis said, "O Lord you are the killer of the enemies, destroyer of Hiranyaksa, you have described the asramas as four, but you have prescribed a single asrama for the yogis.

Khrma said- “Whosoever discarding all the activities is always absorbed in meditation, he surely is a yogin, besides being a Pancama Sannyasi. The s'ruti has prescribed all the asramas of two types.

The Brahmacarins are also of two types i.e. Upakurvana and Naistika, who is absorbed in Brahman. The one who enters the household life after studying the Vedas, he is known as upakurvana. The Naisthika Brahmacarin is the person who observes Brahmacarya till death.

Even the householders are of two type known as Udaslna and Sadhaka. A person or a householder who remains engaged in the upkeep of the family he is called the sadhaka and the one who getting relieved of the three types of debts, discarding the wife and the riches, wanders alone, getting desirous of moksa he is called Udaslna or detached. The householder who performs lapas in the forest, adores the gods, performing the yajna, and keeps himself in studies, such a mendicant is called a Vanaprastha. The one who reduces his body, becoming lean and thin, remains engaged in meditation, he should be taken to be a Sannyasl. The one who is always engaged in yogic practices, controlling all the sense organs, becoming a bhiksu, he is called Paramesthika. One who sports with his soul, always remains blissful, becoming studious, and is possessed with Samyag-dars'ana, such a yogin is called the Bhiksu.

Some are known as Jhana-Sannyasins.1 Others are Veda-sannyasins2 and some are karma-sannyasins (renouncers of actions). In this way the Paramesthika are of three type. The Yogins are also of three types viz. Bhautikas (Vaidikas), Samkhyas and third are Asramins, who have resorted to the excellent Yoga. Initially there is the first bhdvana (meditation) of Yoga is said for the first type of Yogins. For the Samkhyas aksara-bhavand3 is said and in the third there is the Paramesvarl-bhdvana or the meditation on Supreme soul. Thus the as'ramas should be known to be of four types.

1. The renouncers by knowledge.

2. Those who renounced the Vedas after comlpete study.

3. Contemplation on eternal one.

There is no mention of the fifth as'rama in any one of the Vedas and the Sastras. In this way the spotless god of gods, the lord who is the soul of the universe, explained the details of the varnas and as'ramas after creating them to the sages like Daksa and others. Then he said, “Now you can create various types of living beings.” Listening to the words of Brahma, his son Daksa and other sages, besides the gods and the humans resorted to the various types of creations.

Thus getting engaged in the task of the creation, Brahma said, “I shall maintain the earth and Lord Shiva shall look after its destruction. With the combination of Sattva, rajas and tamas there are three images of the supremer soul, known as Brahma, Visnu and Mahes'a. They are self supporters and are attached with one and other. They adore one another playfully only. There are three Bhavanas Brahml (concerning lord Brahma), Mahesvari (concerning lord Shiva) and Aksarabhavana (meditation on the Eternal). All are always lodged in Rudra. The first Aksarabhavana, functions perpetually in me. The second Aksara-bhavana is said to belong to Brahma. In fact, myself and Mahadeva have no separate entity.

Ishvara-the supreme being, for the creation of the gods, humans and the three worlds, remains there dividing himself. The Supreme person who is unmanifest (Avyakta) achieved the form of Brahman. Therefore, Brahma, Visnu and Shiva- all the three of them were divided into three. Therefore all the three of them are equally respectable besides being adorable.

In case one is desirous of achieving eternal state of moksa without delay, then lovingly following the duties of cast and stages of life, should adore the lord as one lives, with utmost devotion. О Brahmanas, thus I have explained the position about all the varmsrama dharma elaborately.

There are three types of asramas known as Vaisnava, Brahma and Harasrama (relating to lord Visnu, Brahma and Shiva). One who is devotee of a perticular sect he should wear a perticuar mark. The devotee, engaged in the practice of Brahmavidya, should adore and meditate upon them. The Linga of Shiva is the best for all the devotees.

They should plaster their foreheads with white bhasma (sacrificial ashes) with tripundra. Those who have taken refiige with Narayana, should mark a trident with the sandal paste on forehead. Such of the devotees, who have taken refuge with Brahma-the Paramesthin, the seed- creator of the world, he should always apply tilaka (a circular mark) over the forehead. Thereby it is as the devotee wears the form of beginningless and eternal kalatma (presiding god of time).

With the application of tripundra over the upper and the lower part of body, thereby Pradhana is worn, which is consisting of three qualities in the form of Brahma, Visnu and Shiva. There is no doubt that they are so worn by wearing the trident mark.

With the application of tilaka, a person holds the place of riches in solar region which is white and endowed with the lustre of Brahman. By wearing this tilaka mark he certainly holds the region of Tsvara. Therefore the symbol of a trident and the tilaka are auspicious and bestows welfare.

By performing this appropriately, there is an increase in the age of all the three types of devotees. The one who has controlled his sense organs, is peaceful and the one who has overpowered the anger, should adore the lord. One should perform homa (oblation) in fire and give away the charities performing the japa. In this way one should adore through out the life and by doing so he shall achieve the infallible place of the gods in no time.

 

Chapter 3

Chronology of Asramas

The Rishis asked, “O Lord, you have spoken on all the four varnas as well as the four asramas. Now you kindly speak on the asramas in a sequence.

Lord Kurma said, Brahmacarin, Householder, Vanaprastha, and Sannyasins are the four asramas prescribed in a sequence. There could be a difference in sequence due to some reasons.

A person who had gained the divine knowledge, or a detached person with forethought, being desirous is of moksa then he can embrace Sannyasa while in Brahmacarya.

Otherwise a householder should after marriage perform several yajnas with his wife, and produce sons. In case of his feeling detached, he should embrace Sannyasa. But without performing the yajna appropriately and without producing sons, a householder with wisdom, should not accept Sannyasa, renouncing the householder responsibilities.

In case, however, because of the being of his attaining vairagya, a householder is not inclined to live in the household, then the best of the Brahmana should at once embrace Sannyasa.

Besides, he, after performing several types of karmas should embrace the Vanaprastha as'rama and after performing tapas in that position, developing the feeling of renunciation, should embrace Sannyasa.

Accepting the Vanaprastha-as'rama, he should never enter his house- thereafter. Similarly the sadhaka as well as the Sannvasl should hot re-enter his house.

An intelligent householder, after performing the Agneyi and Prajapatya sacrifices, should enter Sannyasa from Vanaprastha’s position according to the provision of the scriptures. In case, he is capable to do so, he continues in all the activities, while performing the homa. A blind, lame, and pauper Brahmana should, getting detached accept Sannyasa.

The renunciation is essential for embracing Sannyasa. In case, an unattached person becomes desirous of embracing Sannyasa, he is sure to fall.

Otherwise, one should continue to perform in one and the same asrama always. In this way, one who performs himself dutifully in one and the same as'rama, he is bound to achieve the place of nectar.

A person who earns his livelihood judiciously, remains peaceful, devoted to Brahmavidya, and follows his own dharma, he always aspires for Brahman.

The one who absorbing all the karmas in Brahman, and the engages himself in other activities delightfully, he surely achieves the position of Brahman.

Whatever is to be given is given by Brahman, therefore the whole thing is dedicated to Brahman. Since Brahman, is given therefore it is treated as Brahmarpana (highest kind of dedication).

The feeling that everything is Brahman and all the activities are performed by him, is considered to be Brahmdrpana by the Rishis well versed in the tattva)

A person with wisdom who tries to please the lord with his performance, for him thus feeling should be treated as Brahmarpana.

Otherwise, the one who dedicates the rewards of his karmas to the lord always, intelligently, for him the dedication of the karmas is treated to be Brahmdrpana.

A man of letters, getting unattached performs the activities as prescribed in the Sastras taking them to be his duty, regularly, such of his activities bestow moksa for him.

Otherwise when a Brahmana, without foregoing the reward, performs the activities, he is not bound with reward of those karmas.

1. Who gained the real state, i.e. Soul’s identity with Brahman.

Due to this, discarding the reward of the karmas by all means, in case one engages himself in activities, he, in due course of time, achieves the desired position.

With the performing of the karmans, all the sins of the earlier births are washed out. Then the mind of the said person gets delighted and he is considered to be the one who knows Brahman.

Jhana in combination with karmas, surely bestows the appropriate yoga. The jhana with karma gives rise to spotlessness.

Because of this, while making all the efforts and living in a ds'rama, for the pleasure of the god, discarding the detachment, one should engage himself in activities and by doing so one develops the feeling of detachment.

Because of the lord's grace, achieving the supreme knowledge, with an unattached view, he being deprived of the confusion, spending the life peacefully, achieves liberation.

Thereafter, he has an audience with lord Paramesvara, and feeling blissful, is absorbed in Brahman in an invisible manner.

Therefore a person with a delightful mind, for the continuous pleasure of Paramesvara, should take refuge with karmayoga (the path of action) and by doing so, the achieves the eternal position.

In this way, all the four asramas have been explained by me in the best possible way. By transgressing them, a person, can never achieve success.

 

Chapter 4

Description of Prakrta-Sarga

Suta said, “After listening to the methodology of all the four asramas, the Rishis felt delighted. All of them again, offering their salutation to lord Hrishikesa (Lord Kurma), again spoke.

The Rishis said, “you have well described all the four stages of life {asramas). Now we would like to know about the creation of the universe.

O Lord Purusottama, wherefrom has the universe emerged? Where shall it be absorbed? Who is the controller of the same? You kindly speak it out.

Lord Narayana, taking to the form of Kurma, the eternal one, creator of bhutas, listening to the words of the ascetics, spoke out in deep voice.

Kurma said, “Lord Mahesvara, the supreme one, unmanifest, the everlasting one,

Caturvyuha (lord of four manifestation i.e. Vasudeva, Sankarsana, Pradyumna and

Aniruddha), infinite, beyond measure, boundless, the face of all the living beings, is the controller of all.

Those who are well-versed in tattvas, have termed him invisible, cause, eternal, form of truth and falsehood, Pradhana and Prakrti.

The same supreme soul is free from smell and colour, free from essence, beyond the sound and touch, beyond old age, Dhruva, indestructible, eternal and the one who is absorbed in his own soul.

It is the place of origin of the universe, and the Primary element. Parabrahman, infinite, the cosmic body of all creatures, the mahat presided over by the soul. It has neither beginning nor end, unborn, subtle, having three qualities (gunas), origin of all beings, imperishable, and beyond the knowledge. It is only Brahman was in existence in the beginning.

When there is the comlete equation of the gunas and the purusa exists in his blissful state, this should be known as Prakrta-pralaya or the dessolution pertaining till the creation of the universe.

1. Four forms of Lord Vasudeva, defined in Pancaratra system, but here according Pasupata system explaine the four stages of Lord Mahesvara.

This dissolution is considered to be the night of Brahma, while the same is the day for the creation. Practically there is neither a day nor the night for Brahma, it is only figurative application.

At the end of the night by waking up, Mahesvara, who is the being the eternal, representing all the bhutas, invisible, all pervading and the form of the supreme soul, -the same Prakrti and Purusa, entered the space and disturbed it violently.

- As the wind of the spring season or the god of love, entering the male and a female, disturbs them both, similarly Brahman the form of yoga, disturbed both of them.

О Brahmanas, the same Supreme lord is the subject and object of agitation. By means of removel and increase, the same is established as being Pradhana.

Being agitation of Pradhana and ancient Purusa, a great seed called mahat was bom out from them.

This Mahat is Atman, Май, Brahma, Prabuddhi, khyati, Is'vara, Prajnct, Dhrti, Smrti, and Samvit. This has been ordained by the scriptures.

The ahamkara (Ego) of three types i.e. Vaikdrika (product of sattva-guna), taijas (product of rajas-guna) and bhutadi (all elements), the product of Tamas were bom out of Mahat.

Ahamkara is said by name of Abhimana, the the agent and the thinker. The supreme soul and jlva (individual soul) abide in all and from them all actions arise.

Out of the same ahamkara, bom five mahabhiitas,1 five tanmatras,2 besides the sense organs were formed. Thus entire universe born of it.

The mind is believed to have been created from Avyakta, which is said the first product. Because of this the same happens to be doer, besides being the viewer of other type of bhutadi ahamkdra.

The vaikarika-aharhkara produced the vaikarika creation.3 The sense organs are taijas or the product of Rajoguna, and the ten devas are Vaikdrika (who preside over sense organs). The eleventh mind is of the nature of both because of its own qualities. О Brahmanas, the creation of Bhdta-tanmatra (gross and subtle elements) was made from Bhutadi or the tamasic ego.

1. Five material elements, such as the earth, water, light, (heat) air and ether.

2. Subtle elementary particles five proper sensibles of Sabda, Sparsa, Rupa, Rasa and Gandha viz., sound, touch, sight, taste and smell.

3. Vaikarika is the first creation which is the outcome of the first transition from the natural or the quiescent condition of soul. Taijas or luminous bodies Tamasa; is the creation of the quality of ignorance.

When Bhutadi (Tamasa-ahamkara) undergoes modifications, it created the subtle element of sound (sabda-tanmatra). The ether was created out of it and sound happens to be its quality.

When ether, after mutation of the original fonn, it creates subtle element of touch (Sparsa- tanmatra). The wind emerged out of it, and the touch is known as its quality, ufgnft- fegrafoit writ The wind also, after getting modification creates nipa-tanmatra (form or colour subtle element). The fire emerged out of the wind, having the quality of form

The fire after having changes created subtle element of test {rasa-tanmatra) and the waters emerged out of it which are the sources of rasa.The water also getting modificatons, created subtle element of smell (gandha-tanmatra), as a result of which the mass of earth bom of it. Smell is said the quality for the same.

Ether has only Sabda-tanmatra which enveloped the sparsa-tanmatra. Therefore Vayu had the two qualities of sabda and sparsa.

1. Five Tanmatras or subtile particles or atoms perceptible to beings of a superior order, but unapprehended by the grosser senses of mankind. These are the production of the consciousness of ego.

Both the gunas of sabda and sparsa, entered into гйра, as a result of which Agni had possessed the three gunas i.e. Sabda, Sparsa and Rupa.

Then sabda, spars'a and гйра entered into rasa-tanmatrd. Therefore waters having Rasa quality, should be known possessing of the four gunas.

The sabda, sparsa, гйра and rasa entered gandha (smell). As a result of this, the earth was possessed of five gurias? It is therefore considered as grossest among the five Mah&bhutas.

Calmness, terrableness, and dullness have been said the special charateristics of the bhutas. All of them entering among themselves and sustain one another.

All the seven of them, having the great soul, depending on one another live on earth. Inspite of that, they cannot engage themselves in creation.

2. Five elements produced from the five elemental particles, namely, (i) ether or the vehicle of sound; it has the property of audibleness; (2) air, sensible to hearing and touch; (3) fire, sensible to hearing, touch and sight; (4) water, sensible to hearing, touch, sight, taste , (5) earth sensible to hearing, touch, sight, test and smell.

3. Soul termed Purusa or Atman which is neither produced nor productive. It is multitudinous, individual, sensitive, eternal, unalterable and immaterial.

Because it is presided over by Purusa2 3 and with the grace of the Avyakta, right from Mahat ending with Vis'esa, all combined create the cosmic egg.

The egg, emerging at one and the same time, resembled the bubble in water with the cumulative effect of the aforesaid visesas, it grew into a gigantic form, and slept in the water.

In the process, Paramesthin, the cause of the task, the egg bom of Prahii started growing therm. The presided soul (ksetrjna) was given the name of Brahma.

He is the first embodied person, also known as Purusa. He happens to be the first creator of all beings. That Brahma was existed in the beginning of universe.

The one who is considered to be beyond Pradhdna-Prakrti} He is called Наша, Hiranyagarbha, of tawny-colour, the ancient form of the Vedas and Sanatana.

The Meru became his placenta and the mountains became the embryo, while the ocean became the foetal fluid of that great soul

Within that cosmic Egg evolved the whole world including gods, the asuras, the human beings, the moon, the sun, the constellations, the planets, and wind.

1. The twenty-five principles of Samkhya's system are (first) Prakrti or Pradhana . the universal and material cause; the root or the other plastic origin of all. It is eternal productive but not produced.

The outer part of the egg was covered with the water which was ten times more than the egg. The outer part of the same was covered with ten times more of fire.

That tejas (fire) was further covered with the ten times more of Vayu. Similarly Vayu was covered with ether, besides ether was surrounded by BhUtadi.

Similarly Bhiitadi is covered with Mahat and Mahat was covered with Avyakta. All these lokas combined, besides great-souled persons all skilled in Supreme knowledge, inhabit them. They are influential, and devoted to the Yogas. Some are devoted to the search of the reality. They are omniscient, devoid of rajoguna, and always remained delightful. This cosmic Egg was surrounded with the seven sheaths originating from Prakrti.

О Brahmanas, it can only be said, that the Maya is quite mysterious. This is the task of Prakrti, which has been termed as the seed by me.

This is the highest form of Prajapati, according to the Vedic texts. The Brahmanda is the second body of Paramesthin (Brahma), having the strength of the seven lokas. Brahma having been bom out of the golden egg, is known as Hiranyagarbha.

Those who well-versed in the Vedas describe him to be the third form of the lord Brahma. There is another form of the intelligent one, which is embodied with rajoguna.

The four-faced Brahma engages himself in the task of the creation of the universe. While Visnu, the lord of universe, resorting to Sattva- guna, maintains all this creation. He is the soul of the universe, and having faces all round.

At the time of dissolution of the world, Paramesvara, the soul of the universe, himself being lord Rudra, under the influence of tamoguna, destroys the universe. Lord Mahadeva, inspite of his being spotless and absolute, is active in creation, maintenance and destruction. He remains present in all the three forms. With the influence of the different gunas of creation, protection and dissolution, he sometimes appears in one form, two forms or divides himself some times in three forms.

The lord of Yoga, by his sportive activity, creates and dissolves the several types of bodies of different forms, activity, features and names.

With the sole desire of the welfare of the devotees, he devours them again. He divides himself in three forms and then changes in the three world.

He resorts to the special creation, destroys as well, while protecting the same at the same time. Because of the said quality, he is conceived to be one in all the three times, i.e. past, present and future. The eternal Hiranyagarbha Brahma appeared first of all.

Because of his emerging on earth, first of all, he has been known as Adideva. Because of his being unborn, he is also called as Aja. All the people are maintained by him because of which he is also known as Prajapati.

Since he happens to be the greatest of all the gods, he is also known as Mahadeva. Because of his being of the gigantic form, he is known as Brahma. Since he happens to be above all, he has been known as Paramesvara.

Because of his possessing the quality of overpowering others and because he cannot be overpowered by others, he is known as Ishvara. Because of his movement in all the places, he has been known as Rsi. Because he can steel everything, he is known by the name of Hari.

Since he is beyond birth, besides being the earliest one, he has been known as Svayambhu. Similarly since he is the abode of the Naras, he is known as Narayana.

He is called Нага, because of he removes bondages of the world. Besides being endless, he is called Visnu. Because of his being all knowledgeable, he has been known Bhagavan and because of his protecting the living beings, he has been called as Om.

Because of his possessing all the knowledge, he is known as Sarvajna (omniscient). He is Sarva, because he is identcal with all. He is called as Shiva, because of his being spotlessness and because he is present everywhere, he is called Vibhu.

Because of his relieving all the living beings from all the miseries, he is known as Taraka. What is the use of speaking much? Actually, the entire world is like Brahman. This Parames'vara appears in various forms.

In this way, the creation starting from Prakrti,1 has been described by me in brief. О Sages, now you listen about the creation of Brahma, prior to Mahat (the principle of Cosmic intelligence).

 

Chapter 5

Details of numbers of Kalas

Lord Kurma said, “Because he is not born from any prior person, he is called Svayambhu and because of the collection of the waters, he is called Narayana. Because of his possessing all the Vibhutis (fortunes), he is called Visnu. Because of his being all knowledgeable, he is called Bhagavan and because of his extending protection to all, he is called Om. Because of his possessing the knowledge of sattva, he is known as omniscient. О Best of the Brahmanas, the life span of lord Brahma cannot be described in a large number of years. In brief, the said period of life has been known to be of two types.

That is the end of everything, after which the new creation follows. With the own standards of Svayambhu, his age has been prescribed to be of a hundred years.

It is known as padartha or the half of it- the Parardha. О Best of the Brahmanas, fifteen nimesas (winking of the eyes), make a kdstha.

Thirty kasthas make a kcLla, while three kasthas make a Muhurta. The thirty muhurtas make an ahoratra.

1. Creation originating from the intellectual principle.

Again thirty ahoratras make two fortnights (bright and dark) are equivalent to a month; six months make an ayana. Two ayanas as known as Uttardyana and Daksinayana, which make a year.

Daksinayana is the night for the gods, while uttardyana is the day for them. Twelve thousand divine years make the four yugas known as Satya, Treta, Dvapara and Kaliyuga. You listen to their division. Out of them Krtayuga or Satya comprises of four thousand years.

Satyayuga has the evening of four hundred years. The part of Sandhyd is of equal duration. This sandhya is respectively for three hundred, two hundred and a hundred years duration.

Leaving the part of sandhya of Satyayuga out of them, the period of the rest of the sandhyas extends to six hundred years. Without the part of Sandhya, two, and a thousand years for Treta, have been cowered into the time span of Dvapara and Kali.

Seven times that number (or seventy one divine yogas) make a Manvantara. О Brahmanas, day of Brahma comprises of fourteen Manvantaras.

Svayambhuva and all other Manus, thereafter the kings like Savamika and others rule the earth with seven dvipas, seven mountains, for a thousand yugas. In each Manvantara, the kalpas are described. There is no doubt about it. A single day of Brahma comprises of a kalpa. The night is of the same duration.

The learned person, have conceived the duration of the kalpas as equivalent to a thousand Caturyugas. О Brahmanas, in this way, three hundred and sixty kalpas are completed. After this the people well-versed with the calculation of time have considered it to be one year of Brahma. The same span when multiplied by hundred times, is called Parardha.

Ultimately the entire universe is absorbed into Prakrti, which is the cause of the creation of all the living beings. Because of this, the noble people, call it as reabsoption into Prakrti (Prakrta-Pratisahcara).

Brahma, Narayana and Mahesa, all the three combined get absorbed in Prakrti and in due course of time they re-emerge on earth.

In this way, Brahma, all the living beings, Vasudeva besides Sankara, because of the movement of times, meet with their end on earth.

The same lord is called Mahes'vara, because of his having no beginning, form of Kaia, endless and imperishable.

There are innumerable Brahmas, Rudras, and Narayanas. Only Omniscient form of Kala, and lord Ishvara is one. This has been ordained by the Vedas.

О Brahmanas, a Parardha of Brahma has already lapsed and the second Parardha is passing presently and happens to be his earlier

The fcz/pa which has already lapsed has been known as the Padma-kalpa. Presently Varaha- kalpa is passing and I shall speak about it in detail.

 

Chapter-6

Recovery of Earth from Water

Lord Kurma said, “Initially there was a vast sheet of waters, a terrible ocean full of darkness, which was undivided and undisturbed by the wind. Nothing could be visible.

With the destruction of all the moveables and immoveables, Brahma emerged with a thousand eyes and a thousand feet.

The same Purusa-Narayana, who had a thousand heads, having complexion of gold, went to sleep in the ocean.

This verse speaks about Narayana, who is the form of Brahman, creator of the universe, and indestructible.

Waters are known by the name oiNard, since the waters are bom of Nara (the cosmic man), and since the waterr constitute his abode, he is known as Narayana.

He enjoyed the sleep for a thousand yugas and at the end of the night, He assumed the function of Brahma for the purpose of creation. Thereafter the earth was lodged at the bed of the ocean. Thus anticipating, Prajapati desired to rescue the same.

Then the lord took to the form of a boar which was interested in the water sports, which was undefeated by others. Because of its being the form of speech he was equated with Brahman.

For the redemption of the earth, he entered the nether-world. The Atmddhara (self­supporter) or Dharadhara (carrier of the earth) god Varaha lifted up the earth, with his sharp tusk.

Finding the earth lodged over the tip of the tusk of Varaha, all the Siddhas, and BrahmaRishis, stationed in the Janaloka started praising Hari.

The sages said, “Salutation to the lord of gods, the form of Brahman, Paramesthin, Purana-purusa, eternal one, and to the form of victory.

You are self-bom, creator of the universe, well-versed in all the knowledge, salutation to you, О Hiranyagarbha, О Brahma, Visnu and Shiva, besides being the supreme soul, salutation to you.

Obeisance to Lord Vasudeva, to Visnu, to the creator of universe, to the lord Naiayana, bestower of welfare on the gods, form of the gods, salutation to you.

О four-faced one, holder of Sarriga bow, cakra and sword, salutation to you. You are the fonn of soul for all the bhtitas the unchanging, one, salutation to you.

Salutation to the secret of the Vedas. Salutation to origin of the Vedas, salutation to the one possessing all the wisdom and being the spotless one and the form of knowledge.

Salutation to the blissful one and the witness of the universe. Salutation to the one, who is beyond measure, the limitless one, and the form of cause and the task.

Salutation to the one, having the form of five elements. Salutation to soul of the five elements, and the one, having the form of Mulaprakrti (Primordial nature) and Maya.

Salutation to the one, who has taken to the form of Varaha. Salutation to the one who could be known by the yogic practices, salutation to Samkarsana.

Salutation to TrimDrti, Salutation to Tridhama (having three abodes), one of divine lustre, the Siddha, adorable one and the one who divides the gunas into three.

Salutation to the form of Aditya. Salutation to the form of lotus-bom one, and the one who is formless, to the embodied one and Madhava (the consort of Lakshmi).

It is you who has created the eternal universe. The entire universe is lodged in you. You are the preserver of the universe. You are the protector as well as the refuge of all.

When so eulogised by the sages like Sanaka and others, lord Visnu, who had taken to the form of Varaha, was pleased.

The Varaha- the lord of the earth, established her at the proper place. Thereafter lord Dharadhara (supporter of the earth) discarded the form of boar.

Then the earth was lodged over the oceanic waters like a boat. Because of the vastness of her body, the earth could not drown in water.

The lord made the earth plain, re-established all the mountains which had been burnt earlier. Thereafter he thought of re-creation.

 

Chapter 7

Description of Sarga or Creation

Lord Kurma said, “Whom the Prajapati, as before, conceived of starting the creation, then there emerged the dark creation which was devoid of wisdom.

It was covered with five sheaths of Tama (darkness), Moha (delusion), Mahamoha (great delusion), Andhatamisra (blinding darkness) and the fifth one among them was Avidya. All came out of the great-souled Prajapati.

Thus the sarga remained five-fold, even he was meditating and identified himself with it. It was covered with darkness like the seed in the well.

The said sarga was devoid of light inside and outside, besides being surprised and lonely. Its prominent mountains were treated as the creation.

The lord, then thinking such a creation to be incomplete, thought of resorting to some other creation, which influenced the tiryak source.

Since it was influenced in a slanting way, therefore, it was known as tiryak-srotas. О Brahmanas, therefore, they come to be known as beasts etc. which followed the unstraight path.

Finding it also to be of no use, he resorted to another creation, which was the sattvik creation of the gods and was called as Urdhvasrotas.

All of them were more comfortable and loveable. They were uncovered and had the same light inside and outside. They came to be known as Devas.

Thereafter thinking over the truth, they started meditating at the same time. Then from the unmenifest appeared as Arvak-srotas creation, compitent of performing his purpose.

They came to be known as the human beings. Those are possessing enough of light of knowledge, having the quality of Sattva, defiled and aflicted with Tamas and dominated with Rajas. t cjgT iarurt

Observing that creation, lord Aja (the unborn Brahma), thought of another-creation. While so doing, the creation of the bhutadika was formed. They were filled with detachment, desirous of good as per their own wishes, desirous of eating and were deprived of the qualities of gentleness and other noble qualities.

О Brahmanas, thus five Sargas have been explained here. Out of them, Mahat is to be known the first creation of Brahma.

There is the second creation of the subtle elements, which is called BhUtasarga. The third is the Vaikarika creation known as Aindriyaka (produced from sense organ).

This Prakrta Sarga is filled with wisdom. Mukhya-sarga is considered as fourth one. The immobile beings are expressed by the term

The tiryak-srotas referred to above, is the fifth creation relating to the animals and birds. Similarly, the creation known as iirdhva-srotas is the sixth and considered as Devasarga. Thereafter Arvak-srots creation to be the seventh human creation. The eighth creation of the bhutas is known as Bhautika creation.

The ninth one is known as the Kaumara- creation. It happens to be Prakrta as well as Vaikrta. First three sargs are the Prakrta-sargas, which all are established without pertaining to intellect.

О Best of the sages, the creations beginning with the Mukhya (immovable) one function through the antecedence of the Buddhi (intellect). In the beginning Brahma, created his mind-bom sons, who were similar to him. They were Sanaka, Sanatana, Sanandana, Kratu, and Sanatkumara. They were produced first of all.

They five were Bramanas endowed with yogic power and because of their detachment their minds were devoted to Ishvara (Supreme lord) and as such they took no interest in creation.

Thus having no interest in the creation of the universe, Prajapati fainted suddenly by the Maya of Paramesthin.

Then Narayana- the great sage and Yogin, who is the creator of the worlds through Maya, and who delighted the minds of the Yogins and the great Yogin, delivered a discourse to his son.

When so discoursed by Narayana, the soul of universe, performed a great penance. Even after so performing the tapas the Lord achieved nothing.

Then after the passing of a long time, he developed anger because of his failure. When in anger the tears started dropping from his eyes.

Then out of the curved eyebrows of Brahma's forehead, Mahadeva of dark-blue complextion, the refuge of all, emerged himself.

He is the lord possessing all the lustre, and known as eternal Ishvara, who is visualised by the people with wisdom as Paramesvara lodged in the soul.

Then getting reminded of Omkara, offering his salutation to him with folded hands, Brahma spoke to him, “create these various subjects.”

Listening to the words of Brahma, Shiva- the transmitter of righteousness, mentally created Rudras resembling himself, with matted locks of hair over the head, devoid of violence, adorned with three eyes each and having the purple complexion.

Then lord Brahma spoke to them, “You create the people who shall be subject to the birth and death.” Then Shiva said, “O Lord of the universe, I shall not create people who have to face old age and death. Such type of inauspicious subjects should be created by you. Then Brahma, bom of the lotus, prohibiting the Rudras, resorted to the creation himself.

Then Brahma created the living beings who were presiding their respective places, about whom, I am speaking now. You please listen. These included water, fire, space, sky, wind, earth, rivers, the oceans, mountains, trees, creepers, small particles, kasthas, kala, muhQrtas, days, nights, fortnights, months, ayanas, years and yugas. Thus creating those who were presiding over their places, then he created the Sadhakas.

Then he created (ten sons) Marichi, Bhrgu, Angira, Pulastya, Pulaha, Kratu, Daksa, Atri, Vasistha, Dharma and Saihkalpa.

Daksa was created by Brahma out of his vital airs ipmna), while Marichi was created out of his eyes. Angira emerged out of the forehead, while Bhrgu emerged out of his heart.

The grandsire of the universe, created Atri out of his eyes, Dharma out of his occupations and Saihkalpa out of his firm resolve.

Pulastya was created out of the Udana-vayu, Pulaha was created from Vyana-vayu while deliberate Kratu, who was created from Арапа, and Vasistha was created out of the Samana- vayu.

These are the Sadhakas, the householder sages created by Brahma. Then he, taking to the human form, the righteousness or religion established by them.

Thereafter lord Brahma desirous of creating the four, viz., Devas, Asuras, Pitrs, and the human beings, engaged himself therein.

When the soul of Prajapati endowed with yogic power, the substance of Tamas (dark traits) became increased. Then the asuras as his sons emerged out of his thighs.

After the creation of the asuras lord Purusottama cast off that phisical body. Getting thus separated from him, the body took to the form of night.

The said night was filled with darkness and because of this the subjects sleep during the night. Thereafter Prajapati, took to another body based on Sattvika elements.

Thereafter out of his resplendent mouth, emerged the gods. When he also discarded that body, then it was turned as the day with predominant Sattva element.

Because of this, the religious minded gods, perform adoration during the day. Thereafter he embraced an other body with sdttvika elements. The manes who considerd him like a father emerged out of the said body. In this way Brahma, the viewer of the universe, after creating the Pitrs, discarded that body as well  The body discarded by Brahma was turned into the form of Sandhya (dusk). Therefore the day time is for the gods and the night time is for the enemies of the gods.

II In between both of them, the great Sandhya i.e. evening twilight is the time for Pitrs. Therefore, all the gods, demons, sages and human beings always adore with concentration, in the middle time of the day and the night. Thereafter Brahma created another body with predominant Rajoguna.

The human beings endowed with rajas quality were bom as his sons out of that body. In due course of time, Prajapati the also discarded that body. О Brahmanas, thereafter the said body was turned into resplendence, which was called the dawn and also morning twilight. О best of the Brahmanas, then lord Brahma, attained the body consisting of tamoguna and rajoguna. Then out of the darkness the Raksasas were bom overwhelmed with hunger.

They all sons were bom exceedingly powerful, endowed with nature of Tamas and Rajas and were walking in the night (Nisacara). Similarly the serpents, goblins, Yaksas and Gandharvas were also born.

Thereafter the lord created another living beings endowed with quality of Rajas and Tamas. He created the birds out of his age and the sheep were bom out of his chest.

The goats and others were bom out of the mouth, the cows were bom out of the belly. The horses, donkeys, elephants and the deer emerged out of the feet, while the fmits and roots besides the medicinal plants emerged out of the pores of his body. The camels and mules were made out of his elbows.

The four-faced Brahma, created Gayatrl metre out of his first (eastern) face, besides the Rks, Trivrt-stoma mantras, Rathantara (collection of Saman), and Agnistoma among all Yajhas.

The mantras of Yajus, Tristubha metre, and the Pahcadasa stomas, Brhatsama, and Uktha, emerged out of the right or southern face of Brahma.

1. A kind of recited verses fonning a subdivision of the Sastras, they generally form a series, and are recited in contradistinction to the Saman verses.

The hymns of Sam an and Jagatl metre, and Sapta-dasa stoma, besides Vairiipa (mantras of Saman), and Atiratra sacrifice were also created from his western face.

The mantras named Eka-vims'a of Atharvaveda, the sacrifice Aptoryama, Anustubha metre and Vairaja hymns (of Samaveda) emerged out of the northern face of Brahma.

Whether big or small, several living beings emerged out of limbs of Brahma. While resorting to the creation of the living beings, Brahma-Prajapati, also created Yaksas, Pisacas, Gandharvas as well as of creations, viz., the gods, Rishis, Pitrs and the human, then he created the moveable and immoveable beings. Then he created humans, Kinnaras, Rakshasas, birds, animals, deer and serpents and other eternal and temporary creation, both the moveable or immovable.

Whatever the deeds had been taken by these craetion in their previous birth, they achieve them created again and again. The violence or non-voilence, softness or harshness, righteousness or unrighteousness, truthness and falsehood, were achieved by them as per their earlier performance and as such they like it. The creator himself has created all the organs of senses besides the matters concerning them and the other related matters.

Initially Mahes'vara created the names and forms of creatures as per the provisions of the Vedas. That unborn deity gave the names of the sages to those who were bom at the close of his night.

Whatever forms and functions are seen in the beginnings of the Yugas are definitely the same as are seen in the various cycles of ages.

 

Chapter 8

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