This chapter is a later addition as it is found only in one MS(Ka) used by A. The very fact that it comes after Phalashruti and formal completion of the Purāņa shows its supplementary nature.
The Sages Shaunaka and others said:
1-2. O Sūta, O blessed one, eighteen Purăņas have been entirely narrated along with the connected anecdotes in the manner of Upakrama (beginning) and Upasamhāra (conclusion), by you, the holy one, who have understood all the sacred texts by the favour of Vyasa.
3-11. You have clearly narrated Matsya Purāņa2 containing fourteen thousand verses; the Bhavishya Purāna containing an equal number of verses with five hundred more; the beautiful Mārkandeya containing nine thousand verses; the Brahmavaivarta containing eighteen thousand verses; the Brahmānda containing twelve thousand and one hundred verses; the divine Bhāgavata containing eighteen thousand verses; the Brahma Purāņa (the Purăņa called Brahma of ten thousand verses); the Purana named Vamana containing ten thousand verses; the Adipurāna containing ten thousand and six hundred verses; the Anila (Väyu) Puräna containing twentythree thousand verses ; the Vainateya Nāradiya containing twentythrée thousand verses; the Vainateya (Garuda) containing nineteen thousand verses; the extensive Padmapurāņa containing fiftyfive thousand verses; the bcautiful Kūrma containing seventeen thousand verscs; the wonderful Saukara (Varāha) Purāna containing twentyfour thousand verses and the extensive Skanda Purāņa containing eightyone thousand verses. Thus eighteen big Purānas have been narrated. In these Puranas many holy rites (Dharmas): ave been explain ed by you.
2. Verses 3-11 give a list of 18 Mahāpuränas along with the total number of verses in each. Here only the Vayu Purāna is narrated. But the credit of narrating eighteen Puranas is given to Sūta. This being a mere Appendix, various topics are included herein. These verses give the traditional number of verses in each Purāņa without verifying them, unless we presume that that much number of verses was found at the time of this Purāņa writer. Thus Kūrma Purāna is credited with 17000 verses but actually we find therein only 6000 verses; the Bhagavata Purana is credited to have 18000 verses but actually it has less than 15000 verses.
Though our text reiterates 18 as the number of Maha Puranas actually a list of 16 Purāņas is given. The Adipuräna hereof is either Vişhnu or Agni or Linga but that number of verses approximates to those of Linga Purana. The number of verses attributed per Purana differs in different Puranas. But that is a minor point as these Purana writers had no opportunity or inclination to verify the actual number of verses in each Purāņa.
12-15. The holy rites and duties (Dharma) of those with and without attachment, those of ascetics, the religious students, householders, forest-hermits, women and Sūdras have been particularly explained by you. Similarly the rites and duties of Brahmaņas, Kshatriyas, Vaiśhyas and the mixed castes have been recounted. You have described the big rivers Ganga and others. Many kinds of Yajñas, holy rites and penances have been explained in those Purāņas. Many kinds of religious gifts, all kinds of lames (restraints and holy observances), the duties of Yoga, Sāmkhya and Bhagavata (pertaining to the holy devotee of the lord) have been explained in them. The paths of devotion, knowledge, and detachment have been explained. The procedures for the Upāsanā (special forms of worship) with water and wind (i.e. such as Prāņāyama where the breath is control led) by those whose minds have been purified by holy rites, have been mentioned.
16. The systems (of philosophy and devotion), the Brāhma (pertaining to Brahma), Shaiva (that of Shiva), Vaishnava (that of Vişhnu), Saura (that of the Sun), Shäkti (that of Shakti, the goddess), Arhata1 (that of Arhat, Jina), the six systems of philosophy and the materialistic philosophy-all these and many other things have been explained in the Purăņas.
1. Mention of Jainism and non-mention of Buddhism shows that Buddhism had either disappeared from India at that time or the inclusion of the Buddha as an incarnation of Vişhņu was probably regarded a sufficient ground not to mention it as a separate system of philosophy. I believe in the first alternative (disappearance of Buddhism on a large scale)
17. It is not known whether there is or not anything beyond this that is excellent and worth knowing.
18. Could it be that Vyāsa or you, holy sir, are hiding any thing? Please clear our doubts in this respect, since you are a complete Paurānika (knower of Purāņas).
Sūta said:
19. O Shaunaka, listen. I shall explain this intricate problem. This is a great secret of divine nature. It should not be mentioned (to anyone and everyone), so say (the sages).
20. After writing the story of the Purāņas wherein all the meanings of the Vedic passages have been included, Vyasa, son of Parāśhara, thought thus in his mind.2
2. Cf. Bh. P. 1.4.26-31 and the subsequent two chapters 5 & 6. That episode in the Bh. P. is the basis of this episode of Vyasa’s dejection. The mention of Brahma Sūtras shows that at the time of this Purāna the authors of the Mahabharata, the Purāņas and the Brahma sútra were believed to be one single individual called Krishna Dvaipayana Vyāsa.
21. “The duties of the different castes and stages of life have been clearly explained by me. Different paths leading to salvation without infringing the Vedic injunctions have been mentioned by me.
22. In my decisions (incorporated) in the (Brahma sutra), the alleged) distinction between Jiva (individual soul), Ishvara and Brahman has been completely refuted. Brahman the supreme soul has been explained on the basis of Vedic passages, cogent arguments and deliberations.
23. The supreme Brahman is imperishable. It is the supreme soul, and the greatest region. It is for its realization that the religious students, forest-hermits and ascetics perform holy rites.
24-25. Highly intelligent persons perform Dhärană (concentration) of different types. Leading sages perform the Ashtānga (eight-limbed) observance for the sake of Brahman. They are-Asana (posture), Prānarodha (restraint of breath), Pratyahāra (withdrawal of the senses), Dhāraņā (concentration), Dhyāna (meditation), Samādhi (trance, ecstasy), Yama (restraint) and Niyama (observance).
26. Those who strictly adhere to the injunctions of the Vedas, perform holy rites only for the sake of Brahman. They are free from desires and sins. They perform the holy rites dedicating the fruit thereof to the greatest soul.
27. Those of pure rites and observances resort to the holy centres of Ganga etc, in order to wipe off their sinful actions and to know the supreme soul.
28-29. That Brahman is the greatest. It is pure. It has neither beginning nor end. It is free from ailments. It is eternal and omnipresent. It is steady like the summit of a mountain. It is devoid of deception. It pervades all sense organs but is imperceivable. It is devoid of sense-organs that are the creations of Prakruti. It is undeflected by Dik (Space) and Kala (Time) etc. It is eternal. It is pure consciousness. It is unchanging.
30-31. The whole universe is super-imposed on it like the serpent on a piece of cord1 and hence appears so. Brahman is devoid of aberrations. If pondered well, foam, bubble and wave will be found not different at all from water; similarly considered the universe too is not at all different from Brahman.
1. This Adhyāsavāda shows that this chapter was written in the post Shankara period. See v. 39 below.
32. The Nigamas (Vedas) declare, ‘Everything is Brahman There is no multiplicity’. It is from Brahman that the crores of Brahmāndas (Cosmic Eggs) are created and dissolved.
33. The dissolution and creation of all the worlds depend upon the Unmeşha (opening) and Nimeşha (closing) of Brahman.1 The great Shakti (the divine goddess of power) is station ed with the support of Brahman.
1. A partial quotation from Vasugupta’s Spanda-Karika 1, but attributes this creation and destruction of the Universe to Shiva’s Para Shakti-an attempt to adapt a Trika Shaiva concept and adopt it in Kevalădvaita.
34. The universe is in it. It originates from Brahman. It is Brahman itself. It is due to the ignorance of Brahman that the universe appears. When Brahman is realised there is no universe.
35. The universe is explained as Asatya (unreal), Jada (insentient), Duhkha (cause of misery) and Avastu (unreal, un- substantial). The opposite of it is Sacchidānandamūrti - the embodiment of existence, knowledge and bliss.
36. It is called Vishva when the individual soul is in the wakeful state. It is remembered as Taijasa when the individual is in a state of dream. It is called Prājña when the individual soul is in the state of dreamless slumber.2 It persists in all the states.
2. The terms Taijasa, Prājña etc. used here are of Upanişhadich antiquity (vide Mandukya Up. 9, 10 and 11).
37. It is the eye of eyes. It is the ear of ears. It is the Tvach (skin, i.e. organ of touch) of all Tvachs. It is the tongue of tongues. They consider it the Prāņa (vital breath) of Präņas.
38. Human beings are incapable of knowing precisely and attaining it by means of intellect, worldly knowledge, vital breath or physical activity for ever.
39. Just as snake is misconceived as such) in the rope, mirage as water in the desert, and blueness in the sky is super imposed due to ignorance, so also the non-existing universe is superimposed on Brahman and hence it simply appears to exist.
40. The vast sky appears to be different inasmuch as it is restricted by jars etc. Similarly, the Jiva is the restricted form of the all-pervading soul, restricted through the kārya (product e.g. the physical body).
41. The whole Cosmic Egg is an incomparably superb painting drawn on Brahman as if on a wall by the Mayă (Illusion) of wonderful activities possessing diverse Gunas.
42. That imperishable Brahman is conclusively arrived at by the Vedic and Upanishadic passages and principles. Brahman is beyond those who rush after it. It is beyond the words of those who try to explain it.
43. There is nothing greater than the Akshara indestructible Brahman). That is the Acme. That is the great goal, so it is explained in the Vedas, when (they are) closely pondered over.
44-52. I have heard this from the Vedas with whose help he became cognisable. Also that Lord Krişhņa is that supreme man (Purusha).1 He is abiding in the form of Ātman in that Akshara Atman (imperishable soul). He is of the form of the mass of Bliss, the embodiment of Ananda (bliss and felicity). He takes interest in divine sports in the midst of the cowherdesses. He is embellished with a crown decorated with peacock plumes and studded with shining gems. He shines with the two earrings having the brilliance of lightning. His eyes beautiful like the Khañjarīța (birds) move up to (are longish up to) the ears. He indulges in dalliance with the beloved cowherdesses in every flower-grove. He wears a divine yellow garment. He has smeared himself with sandal paste. He fascinates the cowherdesses with the notes of his flute sprinkled with the nectar oozing out of his lips. He is the Chidānanda (the bliss of knowledge). He suppresses the arrogance of Ananga (Cupid) (by means of his beauty). He is a past-master in the arts of love of crores of Kāmas. He is as pure as the rays of crores of Moons. Bees and deer surround him. Round his neck with three lines a diamond necklace shines with beads interspersed. To control cows from straying away, he runs about here and there on the high banks of Yamunā in the jungle of Tamala trees and trees of Kadamba, Champaka, Ashoka and Pārijāta that appcar very beautiful. It (the forest) is full of the chirping sounds of cuckoos, parrots, doves and peacocks. He is particularly fond of sporting with Rādha.
1. Verses 44-55 show the influence of the Radha-Krishna cult or Bhagavatism.
53. He sports in the world called Goloka which is Brahman itself, the Chit alone, free from difference and Guņas. I have heard it so.
54. There is nothing greater than He as mentioned in Nigamas and Agamas. Still the Vedas say that he is beyond and greater than Akshara.
55. The lord who is the resident of Goloka is called greater than Akshara. Who is this always spoken by the Vedas as beyond even that?
56. How is the special meaning, that which is indicated by the words of the Vedas to be known? Is the text of the Veda to be interpreted otherwise as it implies more than recorded in words (?)
57. Vyasa, the son of Satyavatī, became doubtful as to the meaning of the Shruti. He pondered over it for a long time. He could not understand it precisely,
Sūta said:
58. Even after deliberating (long) the sage did not arrive at the decisive meaning of the Vedic passage. The Veda is Närāyana himself, where even great sages (poets) become confounded.
59. Still he underwent great distress of the heart. Then he thought: ‘Whom shall I approach? What shall I do?
60-62. I do not see anyone in this world who is omniscient and who sees everything.’ After not knowing anyone in the world who could clear his doubts he went to a cave in Meru and performed a great penance. There was a beautiful forest there. Although there was blinding darkness within, the rocks shed a golden brilliance everywhere.
63-66. The forest was resonant with the chirping sounds of the birds among the groves of the different trees and creepers. It was devoid of the sufferings due to hunger, thirst, fear, anger, distress and dejection. Ponds and tanks beautified with lotuses abounded there. Their banks were set with golden slabs on which the birds moved about. It was served by the winds wafting the fragrance from the lotuses. It was devoid of beasts of prey. It was frequented by animals having auspicious nature. The place was devoid of crowds of people. It was embellished with pleasing groves of divine creepers. The chirping sounds of parrots, doves and intoxicated cuckoos were very pleasing.
67. The pollen dust particles rose up and rendered all the quarters fragrant. The divine golden cave of very great splendour was there (in such a forest).
68. The sage entered that cave. After attaining full control over his mind, posture and urge for food, he meditated on the four Vedas with great concentration.
69-73. Even as he was meditating, three hundred years passed and then the four Vedas of beautiful appearance 1 stood in front of him. Their eyes were resplendent like the petals of the lotus. Their heads were embellished with matted hair like coronets. Sacred Kusha grass was held in the fists of their lotus-like hands. Their shoulders were adorned with deer skin. The splendour of their mouths was heightened by means of the sixteen Svara (vowel) sounds interspersed with Pranava (Om). Their hands with five fingers to each were constituted by the letters of the guttural and the palatal classes of consonants. Their right legs were constituted by the labial class consonants and the left legs consisted of the letters of the dental. The sides of their belly were constituted of intermediate and last consonants (of each group). The letter Na constituted their navels. Their backs were refulgent (The letters ending with Ka constituted their backs). The letter Ma was their stomach. The letters Ya, Ra, La and Va were their tied up hair (tresses). Agnibija (the seed-like Mantra of Agni) shone in their right shoulders. The Dhara (Bija) (the seed-like Mantra of the earth) was their neck and the Bhruta (? Mantra) shone on their (left) shoulders.
1. A beautiful yet significant description of the personality of the Vedas. The vision of seven holy cities, important or major sacrifices, four sacred fires on their person is interesting as it shows the attitude of the author to synthesize Puranic and Vedic traditions.
74. Their joints consisted of the Antahstha (semi-vowel) letters. They were throbbing with Vaikhari speech. He saw (the city of) Mathură marked in their lotus-like hearts.
75. Indeed that is the holy centre of the manifestation of Lord Hari himself. He saw (the holy place) Kāśhī in the middle of their eyebrows. He saw the city of Maya (Haridvāra) stationed in a mystical plexus at the posterior part of the body.
76. He saw the city of Kāñchi in the region of their penis; the city of Avanti in the navel region; the city of Dvārakā in the region of the neck and the city of Prayāga in the region of Prāņa (vital air).
77. To their left and right flowed the rivers Ganga and Yamunā. In the middle flowed the river Sarasvati itself. The holy centre of Gayā was in the facial region.
78. The excellent holy centre of Prabhāsa was in the middle of the neck and the chin. He saw the hermitage of Badaryāśhrama in their Brahmarandhra (cerebral aperture).
79. The holy seats of Paundravardhana (Pandua) (Malda District) and Nepāla were seen in the two eyes. The seat named Purnagiri was seen on the forehead.
80. The holy seat (Pītha) of Mathurā was seen in the neck. The seat of Kāñchi was stationed in the hips. The Pitha of Jālandhara was seen in the region of the breasts.
81. The Pitha called Bhrugu was in the region of the ears; the city of Ayodhyā was in the cup of the nose. The holy centre Bråhmya was stationed in the cerebral aperture; the holy centre Shaiva was in the partition on the crown of the head.
82. The holy centre Shākta was situated on the tip of the tongue. The holy Vaishnava centre was in the lotus of the heart; the holy centre of the Sun was situated in the region of the eyes and all Bauddha (Buddhistic) holy centres were stationed in the shadows.
83. He saw the Sautrāmaņi Yajña in the region of the neck; the Paśhubandha in the chest. He saw the Väjapeya sacrifice in the region of the buttocks and the Agnihotra in the mouth (? face).
84. He saw Aśhvamedha in the region of the buttocks and Naramedha (human sacrifice) in the belly. He saw Rājasūya in the region of the head and Āvasathya in the lower lip.
85-86. He saw Dakşhiņāgni on the upper lip and the Gārhapatya (fire) in the mouth. The Havya was in the ears. He saw the different Mantras stationed in the bodily hair. He saw the Vedas severally revered and honoured by the Purāņas, Nyāyas, Samhitas and Tantra texts like a great king served by his attendants. He saw the Vedas who blessed the people through holy rites, perfect knowlcdge and Upasanas (modes of worship).
87. They had the divine brilliance of Brahman; they were blazing like the descending (rays of) the Sun and the shooting flames of fire. They had the appearance of crores of Moons (put together). On seeing them, the sage Krishna (Dvaipāyana) became greatly struck with wonder.
88. He got up suddenly and prostrated himself (before them), while saying repeatedly: “I am contented. I have achieved my object (in life).
89. Since, O holy Sires, you have been visible to me, my birth is fruitful today. My mind is satisfied. My life (longevity) has become fruitful today.
90. Whatever there is whether worldly or divine, whatever is worth knowing whether past, present or future is not unknown to you.
91. You all are not the mere instructors of the path of action. Even if you show the path of action, it is only to restrict the haphazard actions of those who are passionate.
92. Your words of injunction and prohibition regarding the status of Brahman and the unreality of the universe are not based on attachment which is unreal. They are binding as the injunctions and prohibitions (?)
93. Hence the objects such as heaven etc. mentioned by yourselves have been censured by you, saying that they are of a perishable nature, while the truth is being explained by you, the benefactors of the worlds.
94. By teaching the path of action and the path of knowledge to different individuals according to their capacity and eligibility, the world has certainly been saved by you whose person is constituted of the revealed word of the supreme Brahman.
95. Hence I would like to ask you, should you be kind and merciful (towards me). With regard to those whose minds are filled with desires only, the fruit ordained for their rites is Svarga (heaven).
96. To those men who have dedicated their minds and souls to Isha (the Lord), the fruit of the action performed is the purification of the mind. Thereafter they attain perfect knowledge and subsequently salvation.
97. Salvation is the identity with Brahman which is Existence, Knowledge and Bliss. When it is realized whatever is done or left undone, everything comes to an end.
98. It is unattached. It is the firmament of knowledge of the nature of wisdom unobscured by Māyā. It is free from desire. It is steady (immovable), pure and devoid of Gunas. It is proclaimed to be all-pervading.
99. When products (the created beings, the world) are being destroyed, Brahman (the unchangeable) does not perish, just as the Sun retains its splendour while the whole world becomes plunged in blinding darkness.
100. It is with the brilliance of the Satta (the existent Brahman) that the universe is illuminated, in the same way as a piece of iron is ignited by the solar crystal or Arani produces fire.
101. It manifests in the form of Jiva (the individual soul), Ishvara (godhead) etc. and lo! in the form of the universe too! When everything is dissolved the firm, motionless Brahman alone remains.
102. This has been decided by you and undoubtedly it must be so. Still I have a desire to know something and have a doubt in my mind.
103. Is there anything greater than this or not? O blessed ones, please tell it, as you have the vision of reality.
104. The listening to that alone shall be conducive to the success and fruitfulness of my life.”
When Vyasa, the sinless son of Satyavatī, said thus the Nigama (Vedas) exclaimed ‘very good, quite right’, and replied to him:
Vedas said:
105. Very well, O highly intelligent one. You are Vişhnu, the Atman of all embodied ones. Though unborn, you take up birth and desire to bless the worlds.
106. Otherwise why should you be fettered by the worldly Karmans? It does not affect you. You are untouched for ever by the divine Māyā that hides perfect knowledge.
107-108. You take up forms according to your own will and you withdraw the same at your own will. Only matters accepted by us have been revealed by you in the Puranas, Itihasa (Mahabharata) and the (Brahma) Sūtras in various ways. The imperishable Brahman is supreme, the cause (source) of all causes.
109-110. Like the fragrance of a flower or its taste (juice) it is the Ātman of the Ātman. Know that it is the ultimate form. This has been experienced by us when the dissolution pertaining to Prakriti took place. It is that which is beyond the Akshara (the indestructible). It is the supreme Rasa alone. It is beyond all words of expression. We are of the forms of words and hence incompetent to express it specifically.