Description of dissolution and subsidiary creation
The lord in the form of the tortoise said, “I shall now describe the excellent creation as well as the Prakrta (natural) dissolution in brief. All of you should listen to the same.
On the end of two Paradha (i.e. after the life time of Brahma), Kala, which annihiliates the entire world, the dark fire of dissolution, wanders for reducing the entire universe to ashes.
Lord Mahadeva, making his own form to enter his body starts burning the entire world together with the gods, demons and the human beings.
Then Nilalohita-Mahadeva, taking to the terrific form, enters into the fire, turning as Mahakala, destroys the worlds.
Then entering the solar region, turns it like himself and taking to the form of sun with seven rays, Mahesvara reduces the entire universe to ashes.
Reducing to ashes the entire universe, Mahesvara then shoots a terrific weapon called Brahmasiras, which can even bum the bodies of the gods.
When all the gods were reduced to ashes, Parvati, the excellent daughter of Himalaya, stands by Shiva as the only witness of his performance. This has been ordained by the Vedic Srutis.
Lord Shiva, wears a garland of skulls of the gods, as an ornament. He fills the sky with the multitudes of suns and the moons.
He possesses thousands of eyes and eyelids, thousands of arms and feet, thousands of rays of splendour, and had awful curved fangs and appears with terrific faces. His eyes resemble the fire flames. He carries a trident, is clad in elephant-hide. He then establishes himself in his lordly Yoga.
Then, He, imbibing the great bliss, the prolific effusion of nectar, looking at Parvati, consumes the nectar and then perform Tandava dance himself.
Consuming the nectar of the dancing of her husband, the extremely auspicious goddess Parvati, depending on Yoga, becomes one with the body of lord Shiva.
Then, burning the cosmic egg, lord Shiva, by his own sweet will, discarding the Tandava dance, returns to his blissful form.
When Devas had been annihilated, Brahma, Visnu and Pinaka-bearing lord Shiva, are unified in a resting position, the earth with all the virtues get absorbed in the oceanic waters alongwith its attributes.
The Havyavahana (Fire), absorbs the water alongwith all its tattvas. The element of Tejas (fire) with all its attributes undergoes dissolution in the element of Vayu (wind).
Then the wind god, the preserver of the universe, alongwith his attributes, is absorbed in the akasa-tattva (ether). Then the sky with all its gunas is absorbed in Bhutadi (tamasa- ahamkara).
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О Excellent Rishis, all the sense organs, get dissolved in Rajasa ahamkdra. The gods on the other hand get absorbed in the Sattvika- ahamkara.
Then the Vaikarika, Taijasa, and Tamasa- the three types of ahamkaras merges in the Mahat-tattva (principle of intellect). The Mahat principle gets dissolved in Brahma of unmeasured prowess, alongwith these.
Then the unmanifest imperishable source of origin of the universe which is single and unchanging, annihilates all things. In this way after destroying all the living beings, after the destruction of all the tattvas and the padarthas (things), Mahesvara, separates Pradhana-tattva and the great Purusa from each other. This is called the absorption of the unborn Pradhana and Purusa.
The dissolution does not exist by itself. It originates from the will of Mahesvara. When Pradhana is in a state of equilibrium of attributes, it is mentioned as unmanifest Prakrti.
Pradhana, is the place of the origin of the universe and is ignorant because of the tattva (principle) of Maya, but the soul, the twentyfifth principle, is lodged within the hearts of all. It is pure consciousness, and perfect knowledge.
It is sung about by sages as the Saksin (cosmic witness), the great grandfather. The same is called Mahes'vara Shakti, which bums all the padarthas from Pradhana onwards.
Everything beginning with Pradhana and ending with Vis'esa is present in the physical body of Rudra. This has been defined by the srutis. The same Rudra also destroys all the Yogins, the learned persons. This is called the endless absorption.
Thus lord Rudra, overpowering all, destroys them. His Shakti stablises every one. If confuses all as well. It is the form of Narayana. This has been described by the Vedas. Lord Hiranyagarbha, the twentyfifth principle, creates the entire universe comprising of sat and asat, taking to the form of Prakrti.
Thus, all the Shaktis known as Brahma, Visnu and Mahes'a, are omniscient, all moving, all pervading, peaceful, and remain in their ownselves, they also reward pleasures and salvation.
Not only this, the three gods are the Ishvaras for all, who bind everyone, everlasting, and have the endless pleasures with them. They represent one imperishable principle in the nature of Lord Purusa, Pradhana.
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Besides, several other divine forces are enshrined in them, who are adored in various yajnas in the form of Agni and others. Inspite of each one of these Shaktis having thousands of physical forms, there is only one attributeless potency described variously due to its greatness.
With the help of the same Shakti, lord Mahesvara, playfully creates many bodies. He is seen sporting about.
In all the yajnas, it is He who is worshipped by the Brahmanas, well-versed in the Vedas. It is heard in the Vedas that Rudra alone is the bestower of all desires.
The Shaktis of the gods like Brahma, Visnu and Mahes'a, are treated as the foremost of all the Shaktis.
Some people call Agni as Is'vara, while others call Narayana as such, some call it as Indra, some call it as Prana and others speak it as Brahma. Really speaking, Brahma, Visnu, Agni, Varuna, all Devas as well as sages are glorified as the variants of the same single entity viz. Rudra.
In whatever form a devotee adores Parames'vara, the lord Shiva appears before him in the same fonn and bestow reward on him.
Therefore, one should take refuge in any one of these forms, and should adore lord Mahadeva and by so doing a person achieves the moksa.
But the all powerful, eternal Lord Mahadeva, the omnipotent, lord Giris'a, should be adored in his form, whether Saguna or Nirguna (with or without attributes). I have already spoken to you about the Nirguna form.
The people who are desirous of attaining to the Yoga of Saguna type, they should adore the Paramesvara with attributes, i.e., the Saguna form, with three eyes, bearing Pinaka with matter hair and clad in elephant hide,
It has been ordained in the Vedas that one should devote his mind towards Rudra, having the complexion of gold, with thousands of rays emanating out of his body. О Best of the sages, thus I have enlightened you on the Sabija-yoga (i.e. the Yoga with seed).
In case a person is unable to perform this, he should adore Нага as Visva (the universe), or as Brahma. О leading sages, if one is incapable of even this, one should devotedly worship Vayu (wind), Agni (fire), Indra and others.
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Or otherwise, one should forsake all gods beginning with Brahma, and should adore the everlasting lord Vimpaksa i.e., Shiva, who is beyond the beginning, middle or end.
Following one’s own dharma or karman, getting purified, with utmost devotion, whichever god is worshipped by a person, lord Shiva taking to the form of the same god, reaches him. This is pointed out as Sablja Yoga. It is extremely sanctifying.
One who practises Yoga in accordance with the injunctions shall attain the region of Is'vara. The two types of the spotless meditations have been mentioned to you. Moreover, which have been discussed by me earlier, the Nirbija and the Sablja Yoga has also been highlighted therein. In fact, tattvajnana has been conceived to be the Nirblja-yoga which has already been discussed by me earlier,
The learned people should adore Brahma, Visnu and Rudra, in the Sablja Yoga. Or otherwise, the wind-god and others should be adored with a devoted and controlled mind.
Or alternatively, the four-armed lord Visnu should be adored, who is beyond the beginning or end, has the divine and eternal form, also known as Vasudeva or Narayana. He is the source of the origin of the universe, the form of the sky and is the bestower of the heaven. He should invariably wear his linga, and should resort to him.
The same process is also to be followed in the last stage of the meditation of Brahman. Thus the excellent knowledge related to Bhavana meditation has been imparted by me.
The same knowledge, in earlier times, had been spoken out by a sage known by the name of Indrayumna. The universe of the nature of the manifest is bom sentient and non-sentinent. The Supreme Brahman is its Ishvara. Therefore, the universe represents the form of Supreme Soul or the Supreme Brahman.
Suta said, “Thus speaking, lord Janardana, in the form of Kurma, kept quiet. At that point of lime, all the gods including Indra, as well as the sages, started eulogising Madhava-Visnu.
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The sages said, “Salutation to lord Visnu in the form of Ktirma. Salutation to Narayana-the universal form, salutation to Vasudeva. Salutation to Krisna again and again. Salutation to Govinda again and again. Salutation to Madhava. Salutation to the lord of the yajnas.
О Lord with thousands of heads and eyes, salutation to you. You have thousands of arms and feet, and are the embodiment of perfect knowledge, salutation to you. Salutation to the lord of blissful form, to the great Atman. You are beyond the pale of Maya, salutation to you.
You are with mysterious body, salutation to you. You are without attributes, salutation to you. You are ancient Purusa, and of the form of pure Existence, salutation to you.
You represent Sarhkhya and the Yoga, salutation to you. You are the form of dharma, salutation to you. Obeisance to the unsullied one.
You are the principle of Yoga, salutation to you. Obeisance to the Ishvara of great Yoga. Salutation to the lord of the greater and the lesser beings. You can be known through the Vedas, salutation to you.
You are the form of Jnana, are spotless salutation to you. You are illusory one, besides being the controller of illusion. Bows again and again to Vedhas.
Salutation to your Varaha form, as also to that of Narasimha, and Vamana. Salutation to lord Hrsikesa. You bestow the heavenly pleasures and salvation. You are the eternal soul, salutation to you. Obeisance to one attainable through Yoga; obeisance to the Yogin, to the bestower of Yogas.
You are the lord of gods, and remover of the miseries of the gods. Salutation to you. О Lord, by your grace, we have well understood the perfect knowledge relating to the destruction of the worldly existence, and by knowing the same a person achieves nectar.
We have heard about the various types of dharma, races, Manvantaras, the Sarga, the Pratisarga etc. and have also listened attentively to the creation and dissolution of the cosmic egg. You happen to be the witness of the entire universe. You have the universal form, besides being Narayana-the Supreme Soul. You are the endless Soul, we take refuge in you. You alone are competent enough to redeem the world.”
Suta said, “O Brahmanas, this Kurma Purana, bestows the worldly pleasures as well as the salvation, which has been related to you. It was narrated by lord Visnu himself, the holder of the club.
Initially, in this Purana, for the knowledge of the people, the episode of the birth of Lakshmi has been stated. In order to fascinate all the living beings, her birth has been intended by
Vasudeva. In this way, the origin of Prajapatis, the duties of the four varnas, and the source of the livelihood of each one of the varnas has been described.
Similarly the characteristics of Dharma, Artha, Kama and Moksa have also been spelt out.
The unification, separation and characteristics of Brahma, the Grand-sire, Visnu and intelligent Mahesvara has also been described. The symptoms of the great devotees, the 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.
Thereafter, there is the description of periods and units of time in this Purana, in addition to the glory of Tsvara, sleeping in the waters by Brahma, besides the relative interpretation. Then, there is the mention of the event of the rescue of the earth by Visnu, taking to the form of Varaha, the narration of Mukhya and other creations, the creation of the sages; the cremation of the subjects by Dharma before the Tamasa creation; start of the controversy between Brahma and Visnu, the entry of Brahma into the body of Visnu, the birth from the lotus of the intelligent lord and his delusion; appearing of lord Mahesvara on the scene, the glory of Shiva highlighted by Visnu, bestowing of the divine sight unto Brahma-Paramesthin; prayer offered by Parmesthin Brahma to Shiva.
Then bestowing of the boons by Mahesvara on Brahma, getting pleased has been described. Discussions between Sankara, the great Atman and Visnu, the events of the granting of boon by Mahes'vara, and disappearing of Pinaka-bearing lord from the place thereafter, have also been included.
О Brahmanas, the events of the killing of Madhu and Kaitabha, and the emerging of Brahma from the navel of Visnu have been mentioned. Then, the unification of Brahma with Visnu, has been mentioned,
The delusion of Brahma, and the recognition of Hari has been described. Then there is a mention of the performing of the penance by the god of Devas.
Then, there is the story of Mahes'a, emerging from the forehead of Brahma. Then, there is the mention of the creative activity of Rudra and its opposition by Brahma.
Then, the glory of the lord of Devas, the boon granted by Shiva, vanishing of lord Mahesvara, the performing of tapas by Brahma, who had emerged out of the egg and appearing of Shiva before him, Mahadeva’s appearing in the Ardhanc.rlsvara form, and the separation of Pinaka-bearing lord from the goddess Parvati, have been described.
Afterwards the daughtership of the goddess of Daksa as well as that of Himalaya is described alongwith the reality of the goddess.
Her appearing in the divine form, then there arc a thousand names of the goddess as enumerated by her father Himavan himself. The advice given by the goddess and bestowing of the boons on Himalaya, creation of the subjects by Bhrgu and other Rishis, the expansion of the royal race, have been descirbed in this Purana.
Birth of Daksa as the son of Pracetas, destruction of the yajna of Daksa, then the rising of a controversy between Dadlcha and Daksa, is then narrated.
Then, the pronouncing of the curse on the sages, arrival of Rudra, and his grace; then the disappearing of Rudra-the holder of Pinaka bow. Then there is the description of the advice to Brahma for the protection of Daksa and his yajna and the creation by Daksa and Kas'yapa, the great Atman.
Then, there is a mention of the slaying of Hiranyakasipu and the killing of Hiranyaksa. Thereafter, the curse to the dwellers of the Devadaru forest is mentioned.
Overpowering of Andhaka, and his achieving of the best of the position of a leader of the ganas, then there is the chastising of Prahlada, and then showering of grace on him, captive of Bali.
Overpowering of Banasura by Shiva, and showing of grace on him thereafter. There is the description of the expansion of the race of the sages and the description of royal races.
The birth of lord Hari, Visnu, of his own accord, as the son of Vasudeva, visit to Upamanyu and the performing of his tap as for Shiva.
Then, appearing of Shiva with Amba (Parvati) before Krisna, and their granting boons to Krisna. Then there is the mention of Krisna’s proceeding to Kaliasa and his stay there by Sarrigin. In the meantime, the people of Dvaravati are frightened. The powerful Garuda saving the people after conquering the enemies, has been described.
The arrival of Narada and the travel of Garuda to Kaliasa is mentioned. Then the return of Krisna to the hermitage of sages has been mentioned.
The daily routine of Vasudeva, his highlights the method of adoring Shivalinga. Thereafter, the questions put by the sage Markandeya have been mentioned.
The narration to the precise nature of the Liriga and the Lirigin as sequel to the narration of the worship of Liriga, the fear arising out of Liriga.
О Best of the sages, in the middle, the delusion between Brahma and Visnu and its realistic form has been described and their departure up and down the Liriga has been related.
The praise of the lord of Devas, the grace of the supreme deity Shiva, vanishment of the Liriga and the birth of Samba thereafter,
O leading Brahmanas, thereafter Aniraddha’s birth has been mentioned. Then, there is the mention of the decision of lord Krisna to return to his abode. The arrival of the Rishis in Dvarka and the discourse of Krisna before them, besides there is the mention of the giving of boon to them as well.
Then, there is the mention of Krisna’s departure and meeting of Arjuna with him, Krisna-Dvaipayama Vyasa who explained to Arjuna the everlasting yugadharma. Then there is the mention of the grace of Vyasa over Arjuna. Thereafter Vyasa’s departure for Varanasi has been mentioned.
Departure to Varanasi by Vyasa, the saintly son of Paras'ara, the glory of Varanasi has been highlighted thereafter, and other tlrthas have been mentioned.
The pilgrimage of Vyasa and his vision with the goddess, his banishment and granting of the boons, have been mentioned,
О Brahmanas, then, the glory of Prayaga has been mentioned, besides the other holy places, their great merits and the departure of the sages Markndeya.
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.
The mountains and the abodes of the gods in addition to the division of the islands including the Svetadvipa, have been detailed.
Then, there is the mention of the sleep of Kesava, the greatness of the great Atman, the glory of the Manvantara, and the grandeur of Visnu have been highlighted.
О Best of the sages, then there is the description of the s'akhas (branches) of the Vedas, the names of Vyasas, have been counted, and then there is the discussion about the Vedic and anti-Vedic theories.
Then, there is the story of the Yogesvaras and their disciples have been mentioned. Thereafter, several secret gltas relating to Ishvara have been mentioned.
Then, there is the mention of the varnas and their conduct, stages of life, besides the mode of expiatory rites. The story of Rudra’s becoming a Kapalin has been included in which he is begging for alms.
Then, there is the story of the chaste ladies, the decisions about the tlrthas, and the subjugation of sage Mankanaka, etc. ms fern: Brahmanas, thereafter, there is a short description of the killing of the god of death and the entry of Shiva and Visnu in the Devadaru forest.
The Rishis of six families have an audience with lord Shiva, the god of gods. Then, there is the episode of Shiva’s bestowing a boon on Nandin.
After that, the Naimittika dissolution has been explained, besides the Prakrta dissolution and the Sablja yoga.
In this way, a person who understanding Kurma Purana in brief, narrates the same, he getting relieved of all the sins, gets established in the Brahmaloka.
Thus speaking, lord Visnu shedding away the form of tortoise, left for Vaikuntha, with goddess Sri (Lakshmi). After saluting Visnu, the Supreme person, all the gods and the humans, drinking the nectar like story (of the Purana), retired to their respective places, О Brahmanas. The Kurma Purana has been narrated by lord Visnu himself, the overlord of the Devas, the source of the origin of the universe, taking to the form of a tortoise.
Therefore, a person who with devotion regularly recites the same, he, getting relieved of all the sins, is well established in the Brahmaloka.
Similarly, if a person, who writing this Purana by his own hand, donates it to a Brahmana in the month of Vaisakha or Karttika, you listen to the merit that is earned by him.
A person who donates the book of Kurma- Purana, he getting relieved of all the sins, earns all the fortunes, enjoys all the pleasures in this world as well as in the heaven. When he, falls from the heaven, he is reborn in the Brahmana family and because of his performance in the earlier birth, achieves Brahmavidya.
By reciting a single chapter of this Purana, one is relieved of all the sins, but the one who correctly interprets its verses, he achieves the greatest region.
О Brahmanas, on each and every festival, this Purana should be listened to attentively which removes all the grave sins. Therefore, this Purana should be recited or heard regularly, If all the Puranas and the Itihasas were placed on one pan and the greatest Veda on another pan, the former alone is the weightier.
If this Purana were to be neglected, there is no other means of dispelling sins. О Brahmanas, in no other Purana is lord Narayana, Hari, Visnu glorified so much as in this. With the excellent vrcitas to your credit, one should perform klrtana for lord Visnu, as has been prescribed in the Kurma-Purana. The Brahml Samhita of this Purana is destructive of all sins.
The greatest Brahman is glorified in this Purana precisely. The best of tlrthas, the form of the best of tapas, the best of all the knowledges, besides being the best of all the holy rites are glorified in this Purana.
But it should be kept in mind, that s'astra of Kurma-Purana is not meant for study by the Stidras. Inspite of that, in case, anyone, out of confusion, if recites the same to a Sudra, he is bound to fall in terrific hell. Any one of the twice-born, should recite or listen to this Purana on the occasion of performing of sraddha or some other auspicious occasion, or especially at the conclusion of any one of the yajnas, this Purana, removes all the blemishes. Therefore one should study this scripture who seek salvation.
It should be heard and pondered over. This is the Sastra which expands the interpretation of the Vedas, therefore, the people desirous of moksa, should recite or listen to the same. Being aware of this Sastra, a person who recites it to Brahmanas appropriately, he getting relieved of all the sins, achieves identity with Brahman.
A person who recites this Purana to a faithless, or a sinful person, or an athiest, he falling in the hell, is reborn on earth in the lowly womb of dogs.
Offering salutation to eternal lord Hari, Visnu, the eternal source of origin of the universe, one should study this scripture of Krisnadvaipayana. This has been ordained by immensely illustrious, Visnu-the god of gods of unmeasured splendour, and the noble-souled sage Vyasa, the son of Parasara.
Hearing this from the mouth of Narayana, Narada, the holy sage, narrated it to the sage Gautama who passed it on to the sage Paras'ara. О Best of the sages, the sage Paras'ara had also recited the same Purana which bestows Dharma, Artha, Kama and Moksa, to the sages, at Gangadvara, О great sages.
This Purana removes all the sins, it was narrated by Brahma to his intelligent sons like Sanaka and Sanatkumara.
The holy sage Devala-well versed in the Yoga, heard it from Sanaka and from Devala, this Purana was obtained by the sage Pancas'ikha. Sanatkumara, on the other hand passed on this Purana to Vyasa, the son of Satyavati.
This Purana has the collection of excellent topics and their interpretation.
I listened this Purana from Vedavyasa, and have narrated this Purana to you, which removes all the sins. You in turn, should reveal the same to the religious-minded people only.
Salutation to Maharsi Vyasa, who is the preceptor of all, omniscient son of Paras'ara, peaceful and form of Narayana.
Salutation also to lord Visnu, in the form of tortoise, from whom the everything originates and ultimately gets absorbed in him.
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