Part I
SECTION 1: PRAKRIYA PADA
Obeisance to Shri Ganesha
One should read or recite any Purāņa or Itihāsa text1 after having paid obeisance to Nārāyana2 and Nara,3 the most excellent of men, as well as to goddess Sarasvati.
1. This verse, originally used at the beginning of the Mbh, is adopted by Purāņa-writers as well, for example, Bh. P. I. 2. 4; and the word ‘Jaya’ therein is interpreted by the commentators Vira Raghava and Shukadeva as another name of the Bh. P. Thus the word ‘Jaya’ became a generic term used both for Itihasa (Mbh.) and Purāņa texts (Bb. P., Va.P.). Hence ‘Jaya’ is interpreted as ‘any Puräņa or Itihasa’ here. Bhavishya Purāņa states:
Tathaiva vişhnudharmāśhcha Shivadharmāśhcha shashvatāh|
Jayeti nāma teshām cha pravadanti manīşhinah||
Compare KP I. 53.33; II. 46.
2. Nārāyana: The god who lay on cosmic waters of the deluge before creation. This aspect of this deity is recorded in the etymology of his name in Manu 1. 10, Mbh. Shanti 328. 25:
Apo nārā iti proktā, apo vai narasūnavah|
Ta yadasyāyanam pūrvam tena nārāyana smrutah||
In early Vişhnuism, Vişhņu and Nārāyaṇa were not identical; the amalgamation of Vişhņu of Vedic Brahmanism and Nārāyana of the Pancharātras was a later development (vide J. Gonda, Aspects of Early Vishuism; also G, V. Tagare, Bhagavata Purana (AITM), Part I, Introduction, pp. xlii-xlv).
3. Nara: An incarnation of Vishnu: born of Dharma and Mürti, daughter of Dakşha; a constant associate of Nārāyaṇa while performing penance at Badarikāśhrama. The Mahābhārata heroes Krişhņa and Arjuna are regarded as incarnations of Nārāyana and Nara.
Victory to Vyasa,1 the son of Parāśhara and the gladdener of the heart of Satyavati–Vyasa from whose lotus-like mouth flowed forth the nectar of words, which the whole universe imbibes.
1. Vyasa: Vyāsa means “an arranger”. In every Dvāpara Yuga, the work of arranging the floating Vedic Mantras into Samhitas-compilation is done by a person. And he is called Vyāsa. The compilation of the Mbh, and eighteen Purăņas is assigned to him. The present Vyása is the son of Satyavati, the incarnation of Vasavi, the daughter of Pitris. His father was sage Parāśhhara, the grandson of sage Vasishtha. He was dark in complexion and was concealed in an islet in a river by Satyavati (Mbh. Adi. 63. 68). Hence he came to be known as Krishna Dvaipāyana’.
1. I seek refuge in Lord Iśhāna (Shiva), the eternal, steady, immutable, great god of noble soul, the lord of the entire universe.
2-6. Desirous of knowing (more about) Puräņas, legends, (etc.) I seek refuge in Lord Brahma, the creator of the worlds, (who is) omniscient, unvanquished, the noble lord of (everything) past, present and future; God Brahma, the lord of the universe in whom are inherent the four divine excellences, viz. unparalleled knowledge, detachment, supremacy and virtue (dharma): (Lord Brahmä) who for ever visualizes all beings (irrespective of their being) manifest or unmanifest, which re-enter the Lord (Brahmā) for cessation of activities (at the time of the dissolution of the universe); (God Brahmā) the creator of the world, the knower of the reality of the world, the knower of the principles, who, resorting to Yoga, created all living beings mobile and immobile; the unborn lord, the creator of everything, the lord in the form of consciousness and the cosmic witness of the world.
7-9. After bowing with devoted and pious mind to Brahmā, Vayu and Indra, to the noble-souled Vasişhtha, the most excellent of the sages, and to his (Vasishtha’s) great-grandson, Vyasa, Krişhņa Dvaipāyana, who had attained pre-eminent fame as a sage of great purity, and to sage Jātukarna, 2 I shall
2. Jätukama; (also Jätukarnya): A sage noted for self-control; a member of Yudhişhthira’s court (Mbh. Sabha. 4.14). One wonders why Parāshara did not teach the Purānas (for example this and Bd. P.) directly to his son Vyasa but did so through Jätukarna,
(now) narrate this Purāņa related by Brahma, which is on a par with the Vedas and which is embellished by sacred treatises consisting of sections on Dharma (virtue), Artha (wealth) and Nyāya (justice or right conduct).
10-12. While Asīmakrişhna,1 the valiant king of unequalled splendour and the most excellent among sovereigns was ruling over the Earth righteously, the sages of well-disciplined souls performed a sacrifice of long duration in the holy land of Kurukshetra2 on the sacred bank of the river Drushadvatī.3 The sages were devoted to truth and holy rites. They were straight forward. Their sins had been quelled. They were quiescent, had full mental control and had conquered the sense-organs. They were within the precincts of the Naimisha4 forest and had been initiated in accordance with the sacred scriptures.
1. Asīmarkrishna: or Adhisimakrishna:
The great-grandson of Janamejaya III who was the great-grandson of the Mahābhārata hero Arjuna. He was a contemporary of Divakara, king of Ayodhyā and king Senajit of Magadha. All these kings belonged to the 6th or 7th generation of their forebears who participated in the Bhārata war. It was during the reign of AsimaKrishna that the great Sattra of 12 years took place at Kurukshetra on the bank of the Druşhadvati. The date assigned to this king, viz. B, C, 850 by Pargiter is now discarded.
2. Kurukshetra: The famous battlefield where the war between Kauravas and Pāņdavas was fought. The different battles in that war were fought at and around Thaneswar in Haryana. Thus Abhimanyu was killed at Amin, 5 miles south of Thaneswar; Bhişhma died at Nagdu, 11 miles to the south-west of Thaneswar, Historic battles were fought here from Vedic times to A.D. 1761, the date of the third battle of Panipat, ancient Paņiprastha- a village claimed by Yudhishthira from Duryodhana (De, 110).
3. Drushadvali: The Chitang-a tributary of the Ghaggar between the Yamuna and Sutlej-M. Ali, p. 115. De has accepted this identification as correct (p. 58.) instead of with the Ghaggar.
4. The Naimişha forest: The description here shows that this forest must be located in Kurukshetra (Kane, H. D. IV, 783). It is possible that there were two Naimisha forests, the original one on the bank of the Gomati round Nimsār, 45 miles from Lucknow and one in Kurukshetra as Vå. P. is positive about the performance of the Sattra on the Druşhadvati. Was it that sages resident of Naimisha forest on the Gomati in U. P. migrated to Kurukshetra and the sages being Naimişheyas (inhabitants of Naimişhăranya), the area of this Sattra came to be called Naimişhăranya in Kurukshetra?
The association of the sages of Naimishāranya and their performance of a Sattra is as old as Vedic times. According to Kane (ibid) “Naimisyā vai sattram ásata” occurs in Kathaka Samhita X, 6 (I could not trace it). But if the references given by him to the Samhita and Brāhmaṇas be correct and if the direction of the spread of Aryandom from the West to the East be presumed. the Vedic references might be to the Naimişhăranya in the Kurukşhetra area.
13-16. The highly intelligent Sūta1 who was the most excellent among the reciters of Purānas came there to see the sages.
1. Suta:
As stated below in vv. 26-33, Sūta is the offspring of a Brāhmaṇa woman from a Kshatriya male, a view endorsed by Manu X. 11, Yājñavalkya I.93. He was not eligible for Vedic lore but was to recite Itihasa and Purana. Gautama regards Sūta as a Pratiloma (Dharma Sutra 15-16). Kautilya agrees with this status of a Sūta but distinguishes this Sūta, the narrator of Purăņas probably as a sage different from ordinary Sūtas (Paurānikas tvanyaḥ sūto magadhashcha brahmakşhattråd visheşhatah-Artha Shastra III. 7, p. 165).
There is another derivation of Sūta from Su-‘to extract (Soma juice)’. In the sacrifice of King Pruthu, Sūta appeared for the first time while extracting Soma on the prescribed day (Sutyaha) but the libations of Soma intended for Bruhaspati got mixed with that for Indra and were offered to Indra. Hence he became of a mixed class (vv. 28-30), KP. I. 1.6 regards Romaharşhaņa as an incarnation of Vishņu born on Sutyaha with the mission of recounting Purana-Samhita. Romaharşhaņa, however, does not claim here to be Vişhnu’s incarnation. The birth of Sūta on the Sutyāha is recorded in Bd. P. II. 36. 158-73, Pd. P. II. 27. 65-87, Sk. P. Prabhasa 1.8:
He became well-known to the world as Lomaharşhaņa2 (the Thriller who made hair stand on their ends) as he thrilled the members of his audience with delight by his excellent (absorbing) narration.
2. Ro (Lo) ma-harshana:
This appears to be the special designation of this Sūta as he thrilled the audience with delight and made their hair stand on their end. Hence Brāhmaņa performers of sacrifices offered him a higher place while he narrated a Purāņa. This post of honour above the Bråhmanas cost him his life as the hot-headed Balarama killed him when during his visit to Naimişhāranya, he found Romaharşhaņa occupying a higher seat in the assembly of Brāhmanas (Bh. P. X. 78. 28). Our Purāņa pays high tribute to his scholarship (vv. 13-16, 21-24).
He was the most intelligent disciple of the sage Vedavyāsa, the store-house of penance, Vedic learning and good conduct. He was well-known in the three worlds. The entire Puranic lore was well established in him. His scholarship had become extensive through his study of the Mahābhārata. Stories conducive to (four Puruşhārthas, viz.) Dharma (virtue), Artha (wealth), Kama (desire) and Mokşha (liberation) were firmly rooted in him. Wise sayings and sage discourses came forth from him as medicinal herbs from the mother) earth.
17. He (the Sūta) who was an adept in decorum, approached the highly intelligent and prominent sages as per proper procedure. After coming near, he paid them obeisance with folded palms.
That brilliant scholar pleased those sages by prostrating himself before them (to show respect).
18. The lustrous sages who were performing sessional sacrifices were delighted; so also were the members of the sacrificial assembly. They duly greeted him with gentle words and honoured him.
19. On seeing that highly reliable scholar Lomaharshana, there arose in them the desire to hear the Purāņa.
20. The chief householder (the sponsor) of that sacrificial session who was an expert in all (sacred) lores, understood their desire from their gestures. Consequently, he urged the Sūta (as follows):
21. “O Sūta! For learning Itihāsa and Purānas, the venerable and highly intelligent sage Vyasa, the greatest among the knowers of Brahman (or Vedas), has been properly served and propitiated by you. And you have (as if) milked from his intellectual store, legends based on ancient tradition.
22. The prominent sages are anxious to hear the Purana. Therefore, it behoves you to narrate those legends to them.
23. All the noble persons, the knowers of Brahman (or Veda) who have assembled here, belong to different clans (gotras). May they hear about their respective clan-genealogies through the Puranas.
24. Please expound (the Purana) to these sages, who, along with their sons, have assembled here for this sacrifice of a long duration. Indeed, you have been (strongly remembered by us while we were being consecrated for this sacrifice.”
25. Urged thus for (narrating) the Purāņa by the sages who were interested in (had some knowledge of) the Purānas and were devoted to truth and holy rites, the Sūta agreed to the proposal (and said).
Suta said:
26-27. It is the incumbent duty of the Sūta, ordained by saintly men of yore to preserve the genealogies of gods, sages and the most glorious kings and the traditions of great men as recorded in (earlier) Itihāsas and Puranas by those well versed in the Vedic lore (or expounders of Brahman).
28-29. But nowhere is the eligibility of the Sūta for the Vedic lore (such as recitation of the Veda etc.) seen (prescribed). While the sacrifice of the noble-souled (king) Pruthu, the son of Vena, was being performed, Sūta appeared for the first time extracting Soma (on the prescribed Sutyā day) for offering unto the fire, but he became of a mixed caste as the oblation intended for Bruhaspati was got mixed up with the one intended for Indra and was offered to god Indra. Therefrom was born the Sūta due to this grievous mistake and expiatory rites had to be performed (in that sacrifice) as atonement for the error.
30. As he was born (as a pratiloma child) from a Kshatriya (male), a lower caste man, of a Brāhmaṇa woman, on account of his similarities of the inherent qualities of the former (i.e. Kshatriya), he is proclaimed as having similar duties (like those of a Kşhatriya).
31. Thus the Sūta who was born of a Brāhmaṇa receptacle from a Kshatriya source, has (some) qualities with the former (caste) and so has some identity of duties with them.
32. His middling duty (way of maintenance) is the pursuit depending on Kşhatriya profession such as maintaining chariots, elephants and horses. Practice of medicine was his inferior duty.
33. Since I have been commanded by expounders of Brahman like you, to follow my duty, how can I decline to narrate to you in details the Purāna so highly worshipped by sages.
34. Vasavi1 was born as the mental daughter of the Pitris (manes). Being cursed by her father, she was born in the species (womb) of a fish.2
1. Vasavi:
Mbh. Adi: (63. 51-73) endorses this legend but there she is said to be born of Uparichara Vasu and Adrikā, a celestial damsel cursed to be a female fish and was then in her fish-form. The Mbh. records that twins were found in the belly of the defunct Apsara-fish. The king of the place adopted the boy who became known as a pious king called Matsya and the girl with the foul smell was handed over to Daśha-rāja. She became a sweet-smelling lady through the favour of sage Parāśhara when she responded to his overtures (Ibid. Adi. 63. 70-85).
2. Satyavati, the mother of Vyasa, was born in the womb of a fish, (vide Mh. Ādi. 63. 50-69).
35. Vyāsa, the great yogin and the foremost among the knowers of the Vedas, was born of her, just as fire is born of the arañi stick.
36. I make obeisance to Vyasa, the venerable sage, protagonist of Bhrugu’s lore, the ancient Puruşha, the great lord Vişhnu in the guise of a human being.
37. Even as he was born, the entire Vedic lore in all its compendiums appeared before him, but he formally attained it from Jātukarņa, as it was his duty to study it from a preceptor.
38. He churned the ocean of the Vedas with the churning rod of his intellect and produced the Moon in the form of the Mahābhārata.
39. Just as a tree proliferates into many branches after reaching fertile soil and in congenial season, the tree in the form of the Veda spread out in different branches after reaching him (Vyasa).
10. I have listened to this Purana from that omniscient expounder of Brahman, who is conversant with the Vedas, who is honoured by all and is of blazing brilliance.
41. I shall now relate in detail the Purāņa narrated by Våyu formerly3, when he was urged by the noble sages of Naimisha.
3. It means that the present Purāņa which is being narrated by the Sūta at Kurukshetra was formerly recited by Väyu to the sages of Naimisha forest (mod. Nimsår in U. P.)
42. The ultimate cause is the four-armed, four-faced, supreme Maheśhvara, the unmanifest, the inconceivable, the inscrutable and the self-born god.
43. It is certain that he created the unmanifest cause and whatever is permanent, in the form of existent and non-existent, beginning with Mahat (the great principle, the cosmic intellect) and ending with Visheşha.1
1. The phrase ‘mahadādi visheşhanta’ is popular with Purāņa-writers in describing the evolution of the universe. It means the group with Mahat at one end and Vishesha at the other. The term Vishesha means Bhūtas (gross elements, Tanmātras, sense-organs), the Tamasi Srushti. It is so called as it indicates the differentiation between gross elements where five senses cognise five sense objects (vishayas) and Bhutas in a specialised (individual) manner.
44-45. The incomparable golden cosmic egg was born from it. The cosmic egg was enveloped by the waters; the waters by the fire, the fire by the wind; the wind by the ether; the ether by the cosmic Ego; that Ego by the cosmic intellect (Mahat) and that intellect by the Unmanifest (avyakta). 2
2. These are the seven ‘Sheaths’ of this cosmic Egg. They mention these later (infra 4. 75-77). The number seven has a special significance in Puranas, e.g. 7 Lokas, 7 Seas, 7 Dvipas (continents), 7 Mountains etc. (infra 4. 72).
46-47. Hence in this Purāņa, the origins of all the gods and sages are narrated. The origin of rivers and mountains is explained; all the Manvantaras and Kalpas are described; legends about Brahmanas and Kshatriyas and the birth of Brāhmaṇas are retold.
48. Then the creatorship of Brahma and the creation of the subjects (beings) are explained as also the various states of Brahma, born of the Unmanifest.
49. The number of years of the Kalpas, the establishment of the worlds, the slumber of Vişhnu and the uplift of the Earth (are described).
50. The mode of planning cities etc. in accordance with castes and stages of life; the cutting of trees planted in dwelling places and those naturally grown in the forest) (are discussed).3
3. A. reads Siddhinām: “of the Siddhis providing homes under trees (?)”
51. A detailed description of the paths and their measurements and the allocation of places in the heaven to the mortals of this world is given).
52. Description of (different species of) trees, medicinal trees, plants and creepers (is given). How mortals attain the status of trees, Hellish beings, and insects is also explained.
53. The two paths of the deities and the sages are mentioned. The creation and destruction of food etc., and of bodies is also mentioned.
54. In the beginning, out of sacred literature, the Purana was remembered by Brahmā.1 Then the Vedas came forth out of his mouths.
1. This self-glorificatory claim for precedence over the Vedasis chronologically justifiable as some compilation called Purana did exist before the Atharva Veda (AV. XI. 7. 24, XV. 6. 11).
55. The ancillaries of the Vedas, the Dharmaśhāstras (codes of the law like Smrutis), holy rites, religious observances and restraints, origin of animals and human beings are explained.
56. Similarly are explained the total components of Kalpas; the nine types of unintentional creation by Brahma are described.
57. Then the three creations without the cosmic intellect; how the worlds came into being and Dharma (virtue) etc. originated from the limbs of Brahma’s body.
58. The twelve species of beings that are born again and again in a Kalpa; the duration of Kalpas and the period of transition from one Kalpa to another.
59. The origin of Adharma from Brahma on being enveloped by Tamas; the birth of Shatarūpā,2 thereafter (is described).
2. Shatarūpā: The spouse of Svayambhuva Manu. The pious lady, a performer of penance was accepted in marriage by Manu. They had two sons-Priyavrata and Uttanapada and two daughters Prasuti and Akūti. Prasuti married the Patriareh Daksha and Akuti, Ruchi, the Prajapati (VP. I. 7. 17-18). Probably Manu and Shatarūpā represent the original darents.
60. The birth of Priyavrata, Uttanapada, Prasūti and Akūti -the sinless ones in whom the subjects are established.
61. The birth of twins to Akūti by Ruchi, the Prajāpati, and the birth of daughters of Daksha through Prasūti.
62. The procreation by great-souled Dharma from Daksha’s daughters like Shraddhā, or a race characterised by Sattvaguna giving rise to happiness.
63. As well as the race of Adharma (unrighteousness) from Himsă (violence) characterised by Tamoguņa and inauspiciousness. Then is glorified the progeny of Maheśhvara from Sati.
64. The receptacle of Yoga recounted again to the twice-born ones (who were) desirous of liberation that type of Yoga (which was) mentioned to blemishless (god) Brahmă.
65. The incarnation and the supreme glory of Rudra, the legends relating to the three Vedas and the great dialogue are then mentioned.
66. Eulogies of Lord Shiva by Brahma and Nārāyana at which that God was pleased, has been described.
67. The manifestation of Lord Rudra from Brahma’s body and the origin of the name Rudra because he, the Lord, had cried, (has been glorified).
68. How that God obtained the eight names such as Rudra and others from Brahma and how the three worlds constituting the mobile and immobile beings are pervaded by them.
69. The creation of progeny by Bhrugu and other sages as well as the glorification of the lineage of Vasishtha, the Brāhmaṇa sage, (is described) here.
70. The progeny of Agni through Svähä1 and that of the Pitrus2 of two classes through Svadha, thereafter (are mentioned).
1. The three fires in every ancient Aryan home, viz. Garhapatya or Pavamana, Dakşhiņāgni or Pāvaka and Ahavaniya or Shuchi are regarded as the progeny of Agni from Svāhā (vide infra Ch. 29, Agnivaṁsha).
2. The two types of Pitris mentioned here (infra Ch. 30. 6-7 etc.) are Agnishvattas and Barhişhadas. The Shatapatha Brahmana and Tait. Brāhmana I.6.9.5 mention one more class viz. Somavantah. Those who performed a Soma sacrifice are Somavantah; those who offered cooked oblations (like charu or Purodāśha) and secured the next world are Barhishadas and those who did neither and are consumed by fire after death are Agnishvátta,
71-72. In the context of the line of Pitris, the cursing of Dakşha, and intelligent (sages like) Bhrugu and others for the sake of Sati and the counter-curse of Rudra by Daksha of wonderful activities and the ultimate termination of the enmity between them has been narrated in details here.
731. Their individual appointments in different continents and lands and the description of creation by Svayambhuva Manu.
1. Ref. to Bd. P. I. 65. 66 shows that a line is missing here: The line means: “Herein the details of the sons of Priyavrata are described such as: Their appointments etc.”
74. The creation of Nābhi and the noble-souled Rajas; the enumeration of continents, oceans and mountains.
75. The description of different Varshas (sub-continents), rivers and their tributaries and the numerous divisions of the seven main continents.
76. The extent of the zones of the continent of Jambū Dvipa and the ocean; their extent in Yojanas along with their mountains (are mentioned).
77. The mountains in the sub-continents, mountain (ranges) dividing (this) sub-continent, viz. Himavān, Hemakūta, Nişhadha, Meru, Nila, Shveta and Shrungavān.2
2. These are the mountain-systems of India as understood by the Puraņa writers. They are identified as follows: -
(1) Himavān: The great Himalayan range
(2) Hemakūta: Ladakh-Kailash, the trans-Himalayan chain
(3) Nişhadha: Hindu Kush-Kunlun chain
(4) Meru: The Pamirs.
(5) Nila: Zarafshan-Trans-Alai-Tien-Shan chain
(6) Shveta: Nura Tau-Turkistan-Atbashi chain
(7) Shrungavān: Kara Tau-Kirghiz-Ketman chain
Soviet arehaeologists and Indologists now testify to the existence of Vedic Aryans from the lower reaches of the Dnieper, Crimea, the northern Black Sea area, through the Soviet republics of Central Asia. Vide for example O. N. Trubachev’s ‘Linguistic periphery of the ancient Slavs’, Indo-Aryans in Northern Black Sea Area’; B, A. Rybakov’s “The Paganism of the Ancient Slavs and others’. But due to the colonial legacy of mental slavery, many of us still disbelieve the geographical evidence in the Purānas.
78. Their internal dimensions, heights, lengths and extents (measured) in Yojanas, and the residents are described.
79. The sub-continents such as Bharata; the rivers and mountains therein, as inhabited by the stable and moving beings.
80. The continents Jambū etc. encircled by the seven oceans, the watery land (?) and the Lokäloka are described.
81. These worlds and the earth with its seven continents as enveloped by the cosmic egg; the worlds Bhū etc., and their natural surroundings are described.
82. Everything is described in brief along with its diameter and circumference even to the smallest fraction of the whole measure.
83. The magnitudes of the sun, the moon and the earth in Yojanas with their present presiding deities. So also the holy assemblies of Mahendra and others on the northern peak of Manasa.
84. Thereafter, the movement of heaven like the circular movement of the fire-brand, is mentioned. The characteristics of Nagavīthi and Ajavithi1 are also described.
1. Vithis are the courses of the sun in the sky. Thus Ajavithi is one of the three divisions of the Southern path in the sky in which the sun, the moon and the planets move comprehending the Nakşhattras (costellations) Müla, Pūrvāşhādha and Uttaraşhadha.
85. Then is stated the Yojanas of the two extremities, the two borders and the zones of Lokaloka. The extent of twilight, day and the equinoxes is mentioned.
86-87. Then the guardians of the world who are stationed in the four quarters are described. The southern and the northern paths of the manes and the deities, the paths of house holders and the ascetics as based on the qualities of Rajas and Sattva are described. The region of Vişhnu where Dharma etc. are established is glorified.
88. The course of movements of the sun, moon, planets and luminaries due to the (controlling) power of Dhruva, the polestar, and the auspicious and inauspicious effects of their movement) on the people.
89. The chariot of the sun prepared by Brahmå himself for some special purpose is mentioned. Seated on this chariot, the Sun-god moves in the firmament.
90. That chariot is occupied by the gods, the different suns, sages, divine musicians, celestial damsels, Yakşhas, serpents and Rakshasas.
91. So also the chariot of the moon which is constituted of the essence of waters is described. The increase and decrease of the moon, caused by the sun, are also mentioned.
92. The movement of the chariots of the sun and others (starting) from the pole-star is described in details, as also the tortoise-shaped arrangement of the heavenly bodies with the pole-star stationed at the tail (end) (is narrated).
93. The stars in the form of constellations are mentioned along with the planets wherein are situated the residences of the gods who have performed meritorious acts.
94-106. The exudation of rain, chilliness and heat from the thousand rays of the sun and the division of rays by their names, functions and purpose; the magnitude of the planets and their courses depending on the sun, the manner how the throat of Shiva became blue on account of poison;1 how the trident-bearing lord swallowed poison when implored by Brahma, the eulogy of the supreme lord Shiva by Vişhnu who is eulogised by the gods; the holy sin-dispelling narrative of the origin of the Linga.2 Wonderful transformation of Pradhāna through the cosmic form; the narrative of the greatness of Purūravas, son of Ila; the propitiation of the two classes of manes by means of nectar; the Parvans (auspicious occasions based on the position of the moon) as also their junctures; the propitiation by means of Shrāddha of the two classes of manes, viz. those who have gone to the heaven and those who have fallen down to the nether regions; the duration and the number of Yugas.3 The introduction of agriculture and such occupations as means of livelihood in Treta Yuga due to their decrease in comparison with Kruta Yuga; the enumeration of the castes and stages of life and the narration of their activities. The establishment of the castes and stages of life by virtuous means; the introduction of the institution of sacrifice; the dialogue between the sages with Vasu and Vasu’s descent to the nether worlds);1 the inexpressibility of (answers to) questions except by Svayambhuva Manu. The merits of penance, the periods of Yugas in their entirety, the brief narration of the events in Dvåpara and Kali Yugas; the magnitudes of the girth, height and longevity of gods, animals and human beings in the different Yugas according to the efficacy and power of the Yugas; the characteristics of the good and their advent; the narration of the Vedic and non-Vedic Mantras; the extent of the branches (of the Vedas); the appellation of Vedavyāsa and others, the dissolution of Manvantaras and their re-creation after dissolution-all these are mentioned in detail.
1. This refers to Shiva’s swallowing the Haláhala poison which came up while gods and demons were churning the sea for obtaining Amruta. For saving the world from its deadly effect, god Brahmä requested Shiva to drink it up (vide infra Ch. 54).
2. This refers to Shiva’s manifestation in the ling form as a column of fire the dimension of which could not be comprehended by gods Vişhņu and Brahmå both of whom were contending for personal superiority. For details: vide infra Ch. 55.
3. Vide infra Ch. 58; compare Bd. P. Ch. I. 2. 31.
1. This Vasu was an ancient pious king of Pūru dynasty. Due to his piety, he moved through the sky without touching the earth. There was dispute between sages and gods about the interpretation of Aja’ in the Vedic injunction Ajena Yashtavyam’. Gods interpreted it as ‘a goat’, while the sages held that it meant ‘seeds incapable of germination. When Uparichara Vasu whom both the parties accepted as the judge, decided in favour of gods, even though it involved injury to life, sages cursed him and he fell down from his exalted position into the nether world (Mbh. Shanti Ch. 337).
107. Since the account of (creation etc.) of the deities, sages, Manus and the Pitris cannot be given in detail, hence they are mentioned briefly.
108. The number of years of the present Manvantara is mentioned in terms of human years. The same applies to all Manvantaras.
109-110. The description of the past and future Manvantaras is given on the basis of the present Manvantara. So also the characteristics and the time duration of the transition from period of the past and future Manvantaras are given with reference to the Svayambhuva Manvantara. The scheme of three Manvantaras and the knowledge of time are also recounted.
111-112. The account of Devas and Prajapatis in the Manvantaras, Dakşha’s grandsons, the sons of his favourite daughters and those that were procreated by Brahma and others as well as by the intelligent Daksha. The Manus, viz. Såvarni and others, residing on the Meru; the description of the lineage of Dhruva, the son of Uttānapada1.
1. The reading Auttanapāda as in Bd. P. I. 1. 104 is more appropriate.
113. The milking of the Earth (as started) by Pruthu,2 son of Vena; the specification of vessels and their content of milk; the description of races3 as well as how formerly this earth was milked by Brahma and others.
2. The legend of King Pruthu milking the earth is a Puranic version of the Vedic conception of milking of the Virāj cow. The Viraj Sukta (AV VIII. 10) is probably the basis of the legend. This Pruthu, the son of the tyrant Vena, is a Vedic king. AV VIII. 10. 24 records that Pruthu milked the Viraj cow with the earth as a milking pail and Vaivasvata Manu as the calf. Here (infra. II, 1, 174) Chākşhuşha Manu is made the calf as in Bd. P. I. 2. 36. 202.
3. Vamshanām of the races’ is inappropriate. Later on there is a specific mention of who was ‘the calf’ at the time of each milking of the earth. Vatsanam’ the reading in Bd. P, ‘I. 1. 196 is more appropriate.
114. The birth of Dakşha, the intelligent Prajapati in Märişhā from the ten Pracetas through a part of the moon.
115. The sovereignty of Mahendras over the beings of the past, present and future, the creation of Manus and others and the various anecdotes of their lives.
116. The creative activity of Vaivasvata Manu is recounted in details. So also is narrated the birth of Bhrugu and others from the semen of god Brahma at the time of the great sacrifice when the Lord assumed Varuna’s form.
117. After the narration of the auspicious creation (Procreative activity) of Chäkşhuşha Manu that of Daksha by means of meditation is narrated.
118. Nārada, son of Brahma, destroyed the mighty sons of Daksha after speaking pleasing words to them. He thus invited (Daksha’s) curse.
119. Then Dakşha procreated in Vīrini his renowned daughters. The procreation (procreative) activity sanctioned by religion (law) of the intelligent Kāśhyapa is then narrated.
120. Thereafter, the unity, diversity and specialities of Brahma, Vishnu and Shiva are narrated.
121. How gods were cursed from being all-powerful by the self-born Brahma (is narrated). The attainment of Marut-hood by the Maruts born of Diti from divine elements is then narrated.
122. The classification of Maruts into seven groups of seven each, their attainment of god-hood, the order of the Pitris and fixation of their abodes in Väyu are narrated.
123. The creation of Daityas, Dänavas, Gandharvas, serpents, Räkşhasas, goblins, ghosts, animals, birds, creepers and the celestial damsels is then narrated in great detail.
124. The birth of the elephant Airāvata from the ocean, the birth of Garuda and his coronation (are also narrated).
125-126. Detailed narration is then made) of the descendants of Bhrugu, Angiras, Kaśhyapa, Pulastya, the noble Atri and the sage Parāśhara. The progeny of Devas and the sages is described thereafter.
127. The three Virgins in whom all the worlds are founded are then glorified. Then the grandsons of the Pitris are mentioned and the birth of Devas is described.
128. A detailed description of the Lord and that of the five souls and the progeny of Ila and then that of Aditya (the Sun-god) is given.
129. The legend of Vikuksi,1 the slaying of Dhundhu, and the line of rulers from Ikşhvāku to Bruhadbala are briefly related.
1. Vikukşhi was king Ikşhvāku’s son. One day Ikşhvāku decided to conduct a great sacrifice (Mahápralaya Shrāddha) to his manes and sent his son Vikukşhi to forest to bring flesh of hunted animals. On his way home, Vikukshi became hungry and ate a rabbit. When the flesh for sacrifice was to be sprinkled with sacred water, Vasishtha declared that it was ‘a remnant and not acceptable for sacrifice. The Prince confessed but was expelled by Ikşhvāku. As Vikukşhi ate a rabbit, he became known as Shasháda. After his father’s death, Vikukşhi returned to rule over Ayodhya.
130. The progeny from Nimi to Jahnugana and even that of king Yayāti is described.
131. The description of the dynasties of Yadu, Haihaya and later that of Kroshtru is given.
132. The glory of Jyāmagha,1 the creation of subjects of the noble souls Devāvrudha, Arka and Vrushti are described.
1. The word ‘glory’ refers to the fortunate end of a henpecked exiled king, son of Rukma-Kavacha. He was issueless. Once in a fight, he got a girl and brought her home. Jyāmagha’s queen Shaibyā asked him who she was. The henpecked husband replied, Your daughter-in-law’. Where is the Son?’ retorted Shaibya. Jyāmagha performed penance, got a son, and the girl then became their daughter-in-law. Vide infra, II. 33.30-35.
133. The divine accusation of Vishnu, the attainment of a precious jewel from the Sun-god (are described).
134. The creation of the progeny of noble-souled Yudhājit as well as that of the glorious royal sage Devamidhuşha are narrated.
135-136. Again the birth and doings of the great-souled (Vishnu), the wickedness of Kamsa, the birth in seclusion of Vishnu the Prajāpati as the son of Vasudeva and Devaki and later the procreation by Vişhnu (Krishna).
137. In the feud between Devas and Asuras, when, while protecting Indra, a woman (Bhrugu’s wife, Shukra’s mother) was slain by Vişhnu, He incurred the curse of Bhrugu. Bhrugu however brought back to life the divine lady, Shukra’s mother.
138. There were wars between Devas and Asuras for twelve myriads of years entailing great loss of life. (The exploits of) Narasimha and others are extolled.
139. Propitiation of god Shiva was achieved through performance of penance by wise Shukra. Being intensely desirous of getting a boon, he eulogised Shiva. Thereafter are described the activities of gods and demons.
140. While the noble-souled Shukra was engaged with Jayanti, the intelligent Bruhaspati, assuming the form of Shukra deluded the Asuras. So the mighty brilliant Shukra cursed them (all).
141. Next, the birth and glory of Lord Vişhnu are described. Turvasu was the grandson of Shukra, born of his daughter Devayāni, from Yadu. Kings Anu, Druhyu and Pūru were the sons of Yayati.
142. Noble and excellent kings of this family endowed with brilliance and wealth and possessing eternal fame are described.
143-144a. The close adherence to Dharma by the Brāhmana sage Kaushika is narrated, and also how Surabhi (the divine cow) dispelled the curse of Bruhaspati.
144b. The praise of the family of Jahnu as also the prowess of Shantanu is also narrated.
145. A brief description of the seven Manus of the future and a description of the destruction (of the universe) at the end of Kaliyuga of the last (Bhauma) Manvantara (are given).
146. The significance of the terms Para and Parardha (is explained) and the ascertainment of the extent of the universe in terms of Yojanas (is done):
147. Three types of dissolutions of all living beings, viz. Naimittika (periodical), Prākrutika (of prakruti-primordial nature) and Atyantika (ultimate) are then described:
148-149. Then, there is the description of the drought caused by the sun, of the terrible fire Samvartaka, of the cloud, of the single vast ocean, of the wind, of the noble soul’s (Brahma’s) night and of the calculation of periods, especially the period of Brahma. Then the description of the seven worlds beginning with the earth (Bhū) and of hells beginning with Raurava is given.
150. The excellent abode of Shiva lies above the region of Brahma where all living beings attain merger at the time of annihilation (of the universe).
151-152. Then the end of all living beings, the total annihilation after the death (lit. destruction) of Brahma, the eight kinds and the eight forms of the vital breath, the upward and downward course (of the deceased) due to their resorting to virtuous and evil deeds in life,
153. Repeated destruction of the Mahabhūtas (the primary elements), the non-eternality of (even) god Brahma after enumeration of miseries (are described).
154-155. The evil nature of pleasures and the ascertainment of their result, difficulties of attaining liberation, perception of defects through detachment, establishment of the being in Brahman after casting away the manifest and the unmanifest and its realisation through the knowledge of diversity are all described in details.
156. The supreme bliss of Brahman is stated to be free from threefold distress, formless, and unsullied. He who has realized it, has no fear from anywhere.
157. A further creation by another Brahma is then narrated as before and so also the race of sages and the destruction of all sins.
158. Thus have been described the contents of this Purana. Therein are also described the changes, and dissolutions of the universe, as also the tendencies of the living beings and the fruits of abstention from worldly acts.
159. The birth of Vasishtha and his son Shakti, the slaying of Shakti by (Kalmāşhapáda), son of Sudās at the instigation of the sage Viśhvāmitra (are described).
160. The birth of Parāśhara (from Adrushyanti) and how the sage Vyasa was born of the daughter of Pitris from that holy sage.
161. The birth of Shuka; how the intelligent Parāśhara and his son (Vyasa) incurred the wrath of Viśhvāmitra.
162. And how the sacrificial fire was kindled by Vasishtha, how that sacrifice was shrewdly spoiled by divine means by lord Skanda, seeking the welfare of the sage Viśhvāmitra, and for the sake of progeny.
163. How the holy sage Vyasa, by the power of his intelligence, divided the single Veda into four ones and how, further, these were redacted into several branches by his disciples and grand-disciples.
164. How (Brahma) was asked by the sages of the six illustrious families about the practical application of the Vedas in sacrifices; how the sages desirous of religious rites were answered by Brahmä on being thus asked, how the sages desired for a holy region and how Brahmā, being desirous of achieving their welfare, (gave them a wheel and told them:)1
1. Verses 164-166 give the popular etymology of Naimişhāraṇya by attributing it to the Nemi (felly) of a wheel set in motion by god Brahma. The place so selected is Nimsar in U.P.
165. “This wheel has a fine nave, its form and name are divine; it has truth for its spokes; its revolution is auspicious, and it is incomparable. You follow it alertly but with self-restraint as it proceeds ahead. You will then attain what is whole some for you.
166. The place where the rim of this wheel of law, during its motion ahead is shattered, must be regarded as holy.” After saying thus to the sages Brahma vanished from sight.
167. (It is mentioned) how Gangă conceived the golden foetus and how the place acquired the name Naimisha. And how the sages performed the long sacrifices there and how Sharadvat was restored to life.
168. How with great faith, the sages of Naimişha widened the earth and set up a king whom they honoured with hospitality in accordance with the injunctions of the sacred scriptures.
169. The king who was thus pleased with their hospitality was abducted by the cruel Asura Svarbhānu1 who disappeared with him.
1. An ancient Dänava king, son of Kaśhyapa and Danu (Mbh. Shanti 227.50). Ugrasena, maternal grandfather of Krişhņa, was regarded as his in carnation (id. Adi. 67. 12-13).
170. They followed the abducted king Aila (Purūravas) and as before they saw him in the village Kalapa2 in the company. of Gandharvas.
2. Infra Ch. 91 shows that this Kalăpa was in the Himalayas where Purūravas honey-mooned with the divine nymph Urvashi. It is supposed that Maru and Devāpi, the last kings of Solar and Lunar dynasties, wait there as ascetics for re-establishing their kingdoms after Kali Ağe. It is located somewhere near Badarikāśhrama-De, p. 74.
171. (It is mentioned) how he joined the great sages and (how) he saw the golden vessels in their sacrifice.
172. How in the twelve year-long sacrifice (King) Aila engaged in disputation and scuffle and was slain by the sages of Naimiņa.3
3. The death of Purūravas in his attempt to seize the gold vessels of the Naimişhāranya sacrificers is recorded in Mbh. Ādi 75. 20-22, Bd. P. I, 1.2. 17-23. For details vide Bd. P., Vol. I, pp. 24-25, footnote.
173. How they created Ayus, son of Aila, from within the Arani1, concluded the sacrifice and served Ayus.
1. According to Mbh. Adi. 75.24 Āyu was the son of Purúravas and Urvashi and was not created out of Arani (the wooden piece for igniting fire by attrition) as stated here. Va. P. infra I. 2. 2 confirms Mbh, above.
174. O excellent Brāhmaṇas, all this has been described as it happened. The knowledge of worldly affairs of the sages is indeed great.
175. This Purāņa, (which is) conducive to excellent knowledge, had formerly been narrated by Brahma. The incarnation of Rudra for the welfare of the Brāhmaṇas (has been mentioned).
176. So also the (Päśhupata) Yoga of Shiva2 and the regions sacred to him have been glorified. How lord Shiva became bluethroated and how he manifested in the linga-form’ has also been described.
2. Vide infra Part I, Chs. 11, 14 and 15.
3. Vide infra Part I, Chs. 54 and 55.
177. All this was mentioned to the Brāhmanas by Väyu who propounded Brahman. The recital of this Purana, listening to this Purana and committing it to memory in particular, is conducive to wealth, fame and longevity. It is holy and it dispels sins.
178. Now it is going to be narrated in the above order. Even lengthy narrations, if stated in a brief form, are grasped with ease. And hence the above summary. What has been indicated above in brief will be narrated in detail by me below.
179. Even he who, with the composure of mind, studies this first section would have understood the whole of this Purāņa. There is no doubt in this.
180-181. A Brahmana, who may know the four Vedas with the Angas and Upanişhads, cannot really be regarded as having attained proficiency, if he has not thoroughly known the Puranas also. He should re-inforce the Veda with the Itihasa and Purāņa. The Veda is afraid of him who is deficient in tradition, thinking ‘he will hurt me.’
182. Reciting frequently this chapter which has been told by Brahma himself, one will be liberated even if he be involved in mishaps and will attain the goal of his desire.
183. This is called Purana because it breathes (exists) from earliest times.1 Even he who understands the etymological interpretation of this would be liberated from all sins.
1. A popular etymology of Purana’.
184. Nārāyaṇa (Lord Vişhnu) pervades the entire universe and its functions. Lord Shiva is the creator of the creator of that universe.
185. Hence listen to this gist. Lord Shiva is the supreme deity of this Purana.2 At the time of evolution he creates the universe. At the time of dissolution, he withdraws it into himself.
2. Hence Vā. P. is regarded as a Shaiva Purana.