*This chapter corresponds to Bd.P. 3.4.4. References are to verse numbers therein.
The Sages said:
1-4. Sūta, a great narrative has been recounted by Your Holiness.1 You have narrated the wonderful deeds of all subjects along with Manus, of Devas along with sages, of Pitris, Gandharvas, Bhūtas (goblins), Piśhāchas (ghosts), serpents, Räkshasas, Daityas, Dānavas, Yakşhas and birds. Their Vidhi supported decision of their Dharmas and their excellent and fine births have been narrated in wonderful stories. Being narrated to us in your sweet voice (or in charmingly polished words), O son of Sūta, it rendered pleasure to our ears and minds for ever till the end of the creation of living beings.
1. The speech of sages shows that this must be the last chapter. They have duly honoured Sūta. They performed Avabhrutha bath and went to heaven (42). The review of the contents, Phalashruti and the genealogy of teachers who handed down the text of this Purāņa-all these confirm the above conclusion.
5. After having thus propitiated and honoured Sūta, all the great sages, the performers of the Satra (sacrifice) asked him about the process of creative function.2
2. Dissolution of the Universe and its recreation form an important characteristic (Lakshana) of a Purana. As the topic of recreation of the Brahmānda was not properly dealt in previous chapters, it is taken here to fulfil the Panchalakşhana criterion.
6-7. “O highly intelligent Sūta, how does creation reappear? To us who ask you, please narrate how the creation begins again, when the bonds have dissolved, when all the Guñas have attained the state of equilibrium, when everything is enveloped in darkness, when the groups of Vikäras (created beings) have become inactive and stationed in the unmanifest Ātman and when all the Kşhetrajñas have attained Sãyujya (identity) with Brahman.”
8. On being thus requested, Sūta Lomaharşhaņa again began to narrate the process of creation.
9. “I shall recount to you how the creation functions (again). The order of the creation should be known (to occur) as it took place) before.
10. I shall mention what is seen and what can be inferred I shall mention cogent arguments. From it (the principle of creative function), all words recede without reaching it along with the mind (i.e. the mind cannot conceive it, the words cannot express it).
11. Just as the unmanifest is invisible and incomprehensible, (the objects of creation too) are invisible and incomprehensible. When the Vikāras (evolutes) become dissolved they are seen nowhere. The Guņas attain equilibrium and the created things recede.
12. Pradhāna stands on a similar footing with Puruşhas. The Dharmas and the Adharmas of living beings too merge in Avyakta (the Unmanifest).
13. Their Dharma of the nature of Sattva gets settled in the Guna of Sattva, while Adharma of the nature of Tamas (darkness) abides in the Guna Tamas.
14. These two Guņas are devoid of distinction when the Gunas are in the state of equilibrium. In all the functions of Pradhāna the activities will be backed by the intellect.
15. The Kşhetrajña will preside over those Guņas without the intermediary) intellect. Thus the Pura (physical body) will be attained through Abhimana (the act of identification).
16. When it becomes necessary to function both1 the Kşhetra and Kşhetrajña begin to interact mutually; they become united together in the relationship of Bhojya (that which has to be enjoyed) and Bhoktru (the enjoyer).
1. After describing the state of Guna-Samya (Equilibrium of all Gunas), vv. 16ff. describe how that state gets disturbed and how the evolution (creation) of the Universe takes place. The influence of Sankhyas is obvious in the description of evolution and involution of the Universe.
17. The only refuge for them is the Avyakta. Stabilised in the state of equilibrium, the group of Gunas become presided over by the Kşhetrajña (at the time of the beginning of creation) and then their equilibrium is upset.
18. Then both Kşhetra and Kşhetrajña reach the state of Vyakta (manifestation). Sattva (Guņa) presided over by Kshetrajña will produce Vikāra (evolutes).
19. The twentyfour principles of the nature of Guņas beginning with Mahat and ending with Visheşha (which are called Vikäras) attain the Kşhetrajña, Pradhāna and Puruşha.
20. Then in the Brahmanda (the Cosmic Egg) Ishvara will be born (manifest) first. He will be the lord of all living beings, of the entire knowable universe. He is Shiva.
21. He is the overlord of all liberated souls. He is the great Brahmă of the nature of Brahman. He is the primordial lord and it is said that his manifestation is for the sake of blessing Pradhana.
22. Kşhetra and Kşhetrajña are self-born and beginningless. They are remembered as subtle. Their union is beginningless. They are aware of all Kşhetras.
23. They are joined together without the intermediation of intellect (Abuddhipürvakam) like Mashaka (mosquito) and Udumbara tree. They are stationed beginninglessly and inconceivably like water and fish.
24. The creation functions again as it had functioned before. The Ajna (non-knowing) Prakruti transforms itself into the universe functioning through its Guņas, viz. Rajas, Sattva and Tamas.
25. At the time of the functioning (of Prakruti) the Kşhetrajña human beings are overwhelmed by Rajas Guņa and attain the benefit of) the principles of Mahat, Ahaṁkāra etc. ending with Vishesha and the sense organs. Then the Gunas reach their end (?)
26. God Brahmă is of truthful conception. While he was meditating on the Sat, the Gunas Rajas, Sattva and Tamas though mutually dissimilar became manifest as caused by the Sat (the existent).
27. Kşhetrajñas (knowers of the Kşhetra or body) are ever produced both at the beginning and at the end. Abhimanins (Almans who identify themselves) become born with instruments of actions readily achieved.
28. All beings are produced from the Avyakta (Unmanifest) at the outset itself, who had been Sadhakas (spiritual aspirants) or non-Sadhakas (?)
29. All of them undergoing the process of worldly existence along with their Sthānas (abodes) and Prakaranas (contexts?), attain their effects and are born again and again.
30. Dharma and Adharma are solely of the nature of quality. They begin (give rise to each other through boons and blessings.
31. All are equal for the purpose of creation. It is at the beginning of creation that they undergo transformation. The Gunas rush to him and hence it is liked by him.
32-33. The Kşhetrajñas attain again and again only those qualities which they had in the previous creation. Being created again and again they attain only them. Qualities of violent or non-violent temperament, softness or cruelty, virtuousness or sinful nature, truthfulness or falsehood-had already been conceived by them in the former creation); they attain them again and hence they appeal to them.
34. It is through Gunas that the multiplicity and diversity in the great Bhūtas (elements), in the sense-objects and in physical forms as well as the separation of living beings take place.
35. Thus I have recounted briefly to you the subsequent creation. Now I shall briefly recount the birth (manifestation) of Brahma.1
1. Sūta narrates the recreation of the Universe by bringing in Puranic deities like Maheśhvara and Brahma and synthesizing the Sankhya and Puranic accounts.
36. From that Avyakta (unmanifest) cause which is eternal one and of the nature of Sat and Asat (existence and non-existence) Maheśhvara (the great Lord) is born through Pradhana and Puruşha.
37. With the appellation ‘Brahma’, he becomes the evolver. He creates the worlds once again of the nature of (i.e. characterised by) Abhimāna (referring all objects to the self) and Guņas (Sattva etc.).
38. Ahamkára (Cosmic Ego) is born of Mahat (the cosmic intellect) and Bhūtas are born of it (Ahamkāra).
Bhūtas and Indriyas (sense organs) are born simultaneously from the Ātman. The different living beings are born from Bhūtas (elements).
It is thus that the creation begins to function.
39. The ramifications of these are extensive. I have re counted to you in accordance with my intellect and in the manner I have heard it, formerly. Know them in the same manner.”
40. The sages living in the Naimisha forest heard the story of the origin, maintenance and destruction of the worlds and then finished the holy ablution of Avabhrutha in the Satra. They became pure and attained the meritorious world.1
1. Conclusion of the Satra (sacrificial session) and the completion of the narration of the Purāņa synchronised. The author exhorts the later audience of the Purāņa to perform sacrifices and go to heaven just as the sages in Naimişhāraṇya did formerly.
41. In the same manner, you worship duly Devatās (deities) etc., take the valedictory bath (Avabhrutha) after the sacrifice and become pure. At the end of life be contented (that you have done your duty), abandon bodies, attain the meritorious world and proceed to enjoy) as you please.
42. All the residents of the Naimisha forest, the performers of the Satra went to heaven after taking the ablution, Avabhrutha on the conclusion of the sacrifice.
43. O excellent Brāhmaṇa, in the same manner you will also go to heaven at the end of your life after performing the various kinds of sacrifices and taking the Avabhrutha bath in the end.
44-45. The Wind-god himself who is engaged in the welfare of the worlds, has narrated this popular Purāņa consisting of the four Pädas2 (sections), viz. Prakriya is the first section, where the story is taken up (the other sections are) Anuşhanga, Upodghāta and Upasamhāra.
2. A brief review of the main Pädas (Sections) of the Purāņa.
46-47. He narrated it to the sages after going to their Satra in the Naimisha forest. It is due to his favour, O excellent sages, that the story of the origin and dissolution of the living beings has been learnt without any doubt. After clearly understanding this creation of the Pradhana effected by Ishvara, an intelligent man will not be deluded.
48-49. The scholarly Brāhmaṇa who listens to or narrates or teaches this ancient Itihāsa rejoices in the worlds of Mahendra for eternal years.1 After attaining Sāyujya with Brahman along with Brahmä he becomes liberated.
1. Verses 48-57 contain the Phala-Shruti of listening to or narrating this Purāņa.
50. Eulogising those Prajāpatis, the famous noble-souled lords of earth,2 he attains the status of Brahman.3
2. MS. Kha used by A. (Anandaśhrama edition) contains the following additional verses:
(1) The learned scholar who narrates (makes other hear) this (Purana) attains the high goal. He is endowed with wealth, food-grains, happiness and prosperity. There is no doubt about this.
(2) A Brāhmaṇa will attain knowledge (or learning) and union with Brahman. A Kshatriya attains victory (in battles) and excellent position in the region of gods.
(3) A Vaishya will get (ample) riches, food-grains and money. A Shūdra being blessed with progeny (sons and grandsons) gets happiness.
(4) He who learns or hears a verse, or a part of a verse of this Purana goes to Vişhnu’s city (Vaikuntha) after death and never experiences grief-A. edition p. 421.
3. A. records the following additional verses from the same (Kha) MS. after the words Brahmabhūyaya gacchati: They are translated from p 421 of A edition as follows:
(1) He by whom the sacred Bharata (Purāņa) as narrated by Vāyu is heard (once or) frequently, attains heaven by the grace (of the Wind god).
(2) He who devoutly reads this Väyu Purana will be blest with a long life. The goddess of wealth will be stable stay permanently) in his house.
(3) After writing down the Purāņa or getting it written and after worshipping it (the MS of the Vayu Purana) duly, there is no fear of fire, thieves or fear from the (unfavourable) planets, diseases etc.
(4) All those (evil influences, fear and such other) troubles get destroyed till the moon and stars exist to the end of the world). Being absolved of all sins, he will go to Vishnu’s city (Vaikuntha).
(5-6) There is not the least danger from cholera. He will get happiness everywhere. He will be blest with longevity, health, prosperity, wealth, sons and grandsons for ever. No question (doubt) need be raised about this.
A Kşhatriya who studies this has inexhaustible fruit (benefits).
(7) In this world, he get excellent reputation. He becomes victorious in battles). He gets the happiness of begetting sons and having grand sons. After death, he will dwell in Svarga (Heaven).
(8) If a non-Shūdra (Shūdra, if the Avagraha [S] in adhiyate’s shūdra be a misprint) teaches it or narrates it repeatedly, the goddess of Wealth stays permanently in his house. This is true (definitely), true and not otherwise.
51. This Purāna narrated by Krişhņa Dvaipayana, the expounder of Brahman (Vedas), is conducive to wealth, fame, longevity and great merit. It is on a par with the Vedas.
52. He who extols the fame of the lords of Manvantaras, of the Devas and sages endowed with enormous wealth and splendour, is released from all sins. He shall attain great merit.
53. A scholar who always narrates this on every festive occasions, shakes off his sins, conquers heaven and becomes capable of being merged in Brahman.
54. If one at the time of Shrāddha recites a section of this (Purāņa) to Brāhmaṇas, it ultimately passes on to Pitris bestowing everything desired and everlasting benefit.
55. The word Purāna is derived thus: Purā ananti iti purāņam, i.e. that which has been established in ancient times. He who knows this derivation becomes liberated from all sins.
56-57. Those men of the three higher castes who listen to this Purana and turn their attention to virtuous activities, rejoice in heaven for as many crores of years as there are hair pores in the skin. After attaining Sāyujya (absorption) with Brahman they rejoice along with Devas.
58. Brahmä handed over to Mätariśhvan1 (Wind-god) this sacred text of the ancient Purana which dispels all sins, which is holy and meritorious and which is conducive to fame.
1. Verses 58-66 give the genealogy of teachers who handed down the Purāņa up to Süta, the present narrator.
59. From him it was acquired by Uśhanas, and Bruhaspati secured it from him. Thereafter, Bruhaspati narrated it to Savitri.
60. Savitr recounted it to Mrutyu and Mrutyu handed it over to Indra. Indra narrated it to Vasişhtha and he taught it to Sarasvata.
61. Sarasvata handed it over to Tridhāman; Tridhāman gave it to Sharadván. Sharadvän taught Trivishta and he gave it to Antariksha.
62. Antariksha gave it to Varshin and he gave it to Tray yåruņa. Trayyaruņa taught it to Dhananjaya and he gave it to Krutañjaya.
63. Truņañjaya got it from Krutañjaya and he gave it to Bharadvāja. Bharadvāja gave it to Gautama and he handed it over to Niryantara.
64. Niryantara narrated it to Vājaśhravas. He handed it over to Somaśhuşhma, who gave it to Truņabindu.
65. Trunabindu narrated it to Daksha and Daksha taught Shakti. Even as he was in the womb, Parāśhara heard this from Shakti.
66. O excellent Brāhmaṇas, Jātukarņa learnt this from Parāśhara. From him holy lord Dvaipāyana got it. From Dvaipayana this was secured by me.
Shāmshapāyana said:
67. Thus the words uttered by Brahma, the first preceptor, were mentioned by me to my son Amitabuddhi (of unmeasured intellect); it is narrated orally by (a line of preceptors) of whom Brahma was the first.
68-70. Preceptors should be earnestly bowed down to by learned men. This story is conducive to wealth, fame and longevity. It is meritorious and achieves all objects (of desire). It destroys sins. This must always be regularly listened to by Brāhmaṇas. This sacred story should not be mentioned to an impure person, a sinner, nor to a disciple who has not put in at least a year’s disciplined student life. Nor should it be mentioned to one who never pays heed, nor to one who is not a scholar, nor to one who has no son, nor to one who is inimical.
71-73. With great mental purity, I bow down to Brahma,1 the first Maheśhvara whose source of origin, they say, is Avyakta (the Unmanifest), whose body is the Manifest. Kala that has cone in, whose mouth is Vahni(fire), whose eyes are the Sun and the Moon, whose cars are the quarters, whose nose, they say, is Vayu, whose words are Vedas, whose body is the firmament, whose feet are the earth, whose hair pores are the stars, whose limbs are similarly constituted, all the Vidyās are the tail, who is the lord of Devas, who creates people, who is firmly stationed in all the worlds, who is the foremost of all and who is Maheśhvara, the granter of boons.
1. This salutation to Mahadeva who is identified with the Primordial Puruşha shows that it is a Shaiva Purana. The Mangalācharana of this Purāna pays obeisance to Lord Shiva.