1 - Contents of the Brahmanda Purana 

‘The present Purana is called the Brahmånda (Bd.P.), as god Brahmă narrated it with special reference to Brahmånda'. The term Brahmånda connotes a mixture of ancient Indian concepts about Cosmography, Cosmology and Cosmogony. In the Narada Purana (NP.) 109.1, it is said to be an ancient Purăna dealing with the events of the Adi-Kalpa. It contains a number of verses and chapters common to the Vayu Purana (Va.P.) which led Kirfel to propose a theory of common origin of the Bd.P. and Va.P. (Purana Pancha Lakshana). Perhaps the wording of the Kurma Purana (K.P.) 1.1.15 might have led him to think so, but it misled M. Ali to believe that "The geographical section of this Puraņa (Bd.P.) appears to be a late copy (about 1030 A.D.) of the Väyu with slight alterations and modifications introduced by the copyist. (Geography of the Puranas P.8.) But the statement in the Bd.P. and the N.P. about the oral transmission of the Bd. P, makes it clear that this to an independent work with Väyu as a narrator of this Purāna and I need not be confused with the Vå.P. 

The problem however will be discussed in the Introduction. But I must acknowledge that the text of the identical and similar verses in Va.P. and Bd.P., helped me to emend or correct a number of printing mistakes in the Bd.P. which would have otherwise remained obscure.

[Arrival of Sūta Romaharsana at the sacrificial session at Kurukşhetra--Requested by sages thereof, to recite the Purana Süta recites the Brahmända Purana beginning with its Contents.]

1. Obeisance, obeisance to the Self-born deity consisting of the quality of sattva on (the occasions of) annihilation, creation or sustenance (of the universe). Obeisance to the self born deity of three-fold forms viz. Sattva, Rajas and Tamas. 

2. Victorious is Lord Hari who sustains the worlds, who is unborn, who is omnipresent and possessed of the three) qualities yet is (also) devoid of them. 

3. (I seek refuge in god) Brahma, the creator of the world, who is omniscient, unvanquished, who is the lord of (everything) past, present and future and who is the real Master of all. 

4. Four things are to be resorted to by the good-namely, the unparalleled knowledge and detachment, and super-human power and virtue (found in full form in case) of the lord of the universe. 

5. The Lord (knowing) that these human dispositions always consist of the good and the evil, (created) them again, indeed, without hesitation (avishankah) for the sake of performance of (religious) actions.

6. The creator of the world who knows full well the reality about the world and is conversant with Yoga, resorted to Yoga and created all living beings mobile and immobile. 

7. I am desirous of knowing the Puranic narrative and so I seek refuge in the mighty Lord (the creator of the universe), the witness of the worlds and the supreme all-pervading Ruler. 

8. That Prajapati (Lord of all creatures), Lord (Brahma) recounted to Vasişhtha1, the entire Puraņa that is on a par with the Vedas and the main theme of which is the real state of the universe. 

1. VV.8-17 give the line of transmission of the Bd.P. as follows: God Brahma-age Vasishtha Paráshara Jatukarunya — Dvaipayana (Vyása) Sūta Lo (Ro)maharshana. An important point to note is the missing link of Vayu here. N.P. 109.35 states: 

Vyasa labdhod tatas'hchaitat,

Prabhajano-mukhodgatam

That is according to N.P. jatukarunya-Váyu or Prabhanjana--Vyåsa, is the proper Parampara (line of oral transmision.). This lacuna is however indirectly supplied in V.36b below where the Windgod (Måtarishvan) is stated to be a narrator. Another point is the emphatic claim of the Puråna to a statu equal to the Veda. And the third point is about the main object of the Purana viz. to explain the real state or reality of the world (Loka-tattva, VV 1-3, 12 etc.).

9. The holy sage Vasişhtha taught to his grandson, Parashara, the son of Shakti, this sacred (Purana) which is the nectar of the knowledge of reality. 

10. The holy lord Parāśhara, at first, taught sage Játukarunya this divine Purana that is on a par with the Vedas. 

11. After learning the Purana, the learned Jätukarunya1 transferred the knowledge of the supreme, eternal Brahman to Dvaipåyana2. 

1. Jätukarunya or Játukaruna was a self-controlled sage-a member of Yudhisthira's Court (Mbh.Sabha.4.14). One wonders why the Mbh. and other Puraņas do not furnish more details about him who taught this Puråna to Dvaipayana Vyasa. Secondly, Paraśhara teaches this Purana to Jätukarunya and not to his own son Vyåsa. 

2. Dvaipayana-The son of Parashara and Satyavati, popularly known as Vyåsa (the arranger) due to his classification of the floating traditional Mantras into four Vedas. He was named Dvaipàyána as he was kept in an island in the Yamună. 

nyasto dvipe sa yad balas

tasmad Dvaipayanah smrutah

-Mbh. Adi 63.86

In the Pali canon also, we are told that one of the eight ways of naming a person is his geographical residence.

12. Dvaipayana was delighted thereby. That self-controlled sage passed on the kuowledge of that extremely wonderful Purana the content of which was the knowledge of the real state of the world. 

13-14. For the sake of propagating it in the worlds, he taught this Purana which is highly esteemned) like the Vedas and which contains many topics, to Jaimini, Sumantu, Vaishampåyana, Pailava who was the fourth among them and Lomaharshana the fifth.3 He (Lomaharshana) was (otherwise called) Sūta. He was humble, righteous and pure. His modes of narration were extremely wonderful. 

3. Vyasa seems to have taught this Puråņa (presumably others also) to his five disciples but Jaimini, Sumantu, Vaishampāyana and Pailava (Paila) took interest in the Veda, leaving the preservation of the Puraņic Lore to Suta Lo (Ro)maharshana. According to VÅ.P.1.16, he is called Romaharshana as he made the hair of his audience bristle by his eloquent narration. 

15-17. After learning the puräņa, Lomaharshana became humbler. He became extremely intelligent and virtuous. He was approached and questioned by a sage like you (?) (regarding matters of mythology etc.) He had the most excellent self control. Along with the other) sages, he used to bow down to the sages after circumambulating them. He was endowed with great devotion. After acquiring learning, he became satisfied and went to Kurukshetra.1 He (humbly) approached the pure sages who were performing the elaborate-sacrificial session. 

1. This Purana is (re-)narrated at Kurukshetra where sages held a sacrificial session. 

18. The performers of the Satra met Romaharshana (i.e. Lomaharşhaņa) with great humility. He excelled them in intellect (but) as laid down in the scriptures2, (he bowed down) duly to them. 

2. This Suta is not a Brahmin. He is the Pratiloma offspring of a Kşhattriya father and a Brahmin mother vide Gaut.Dh.9.4.15, Baudhayana (1.9.9) and Smrutis of Manu (10-11), Yajnavalkya (1.93). Hence this formality on his part. In V.21, the term of greeting him is anamaya and not kushala used in the care of Brahmanas. According to Gautama Dharma Sutra (Gaut. Dh.s.) VV. 37-38, guests of Brahmana, Kshattriya, Vaishya calistes should be respectively greeted with the words Kushala, anamaya and drogya. Manu also (11.127) prescribes: 

Brahmanam kušhalam prucchet Kshattra-bandhum anamayam.

19. On seeing Romaharshana then, all those sages were extremely pleased. They were glad and their minds became happy. 

20. They worshipped him with all necessary requisites of hospitality, such as Arghya (Materials of worship), Padya (water for washing the feet) etc. He paid respects to all the sages. He received the permission of the king (?). 

21. After permitting him, the sages enquired him of his health. He approached all those sages (individually) (considering them to be) the eternal Brahman, the great splendour. When the assembled persons indicated their consent, he sat on a beautiful well-covered seat. 

22-23. When he had taken his seat, all the sages of praise worthy, holy vows, well-disciplined according to (religious) rules, and of calm and concentrated minds, became delighted and surrounded him who was an observer of great (religious) vows. With deep love (and reverence), they spoke to him (as follows): 

24. “Welcome to you, O highly fortunate one. How glad are we, the residents of this place, to see you, the best of sages, of excellent vows, hale and hearty, O intelligent one! 

25. Thanks to you the performer of meritorious holy rites. I no longer consider this earth a void, O Sūta, you are the disciple of that noble-souled sage Vyasa. 

26. You are intelligent and you are always worthy of his blessings. You are fully epuipped with the good qualities of a genuine disciple. You are learned and educated. Since you are worthy of being blessed, O holy lord, you have understood the principles. 

27. After having attained vast knowledge, you are free from doubts in every respect. O wise one, it always behoves you to recount to us, everything that we ask you. 

28. We wish to hear the divine story of the Puraņa that is on a par with the Srutis and that is full of righteous topics. This has already been heard by you from Vyäsa." 

29. On being requested thus by the sages then, the excessively intelligent Sūta, endowed with humility, offered an excellent reply full of modesty thus: 

30. "Whatever intellect I possess is due to the service I rendered to the sage. It is certainly true that my (intellect) should be utilised for serving others). 

31. That being the situation, O excellent Brāhmaṇas (I shall recount) whatever is possible for me. It behoves you to ask questions on any topic which you desire to know." 

32. On hearing his sweet utterance, the sages again replied to Sūta whose eyes welled with tears (of joy). 

33. "You are particularly well-versed in the details (of this topic). You have seen Vyasa personally. Hence you explain the origin of the world completely.1 

1. This is indicative of the title 'Brahmanda Purana', 

34. We wish to know who was born in which family. (We wish to know the details of the family and ancestry of the kings, sages etc). Kindly recount the wonderfully diversified creative activity of Prajapati during the days of yore". 

Thus was the excellent and noble-souled Romaharshana requested after offering him due hospitable reception. 

35-37a. That excellent-most Süta narrated everything in detail and in due order. 

Súta said: -

"O excellent Brahmaņas, I shall recount in due order that sacred story which Dvaipayana, who was pleased with me, had narrated to me. O Brahmaņas, I shall expound the Purana that had been related by Måtariśhvan1 (the wind-god) on being asked by the noble-souled sages of Naimisha forest.2

1. It means the Wind-god did not teach it to Dvaipayana. Secondly the present text is a rehash of the Purana narrated at Naimişhăranya. 

2. This is modern Nimsar at a distance of 20 miles from Sitapur and 45 miles to the NW. of Lucknow. The word Naimisha is derived from two different words (1) Nimisha 'the twinkling of the eye' and (2) Nemi-'the felly of a wheel'. According to (1), this place came to be called Naimisha as Vişhnu killed an army of Asuras within the twinkling of an eye at this place (vide Sridhara on Bh.P.I.1.4 where he quotes V.R.P. as his authority). According to (2) which is accepted here in infra I.1.2.8, god Brahmā, to ensure a sacred place for a sacrifice for sages created mentally a wheel which went on running till it reached the vicinity of the Gomati river near which its felly broke down and it stopped. The sages who followed it to that place accepted it for their sacrificial session. This popular etymology from Nemi is endorsed by Vå. - P.I.2.8, Devi Bh.P.1.2.28-32 where it adds that Kali cannot enter that place. 

It was at this place that Räma performed his horse-sacrifice (V.R. 7.91.15). 

Although there was another Naimişhåranya in Kurukshetra (vide Chandogya Upa. 1.2.13 and Kothaka Samhita 10.6) and although the Aryan expansion was from the West to the East, the Naimişhăranya on the Gomati appears to be the 'birth-place' of Puraņas.

37b-39. A Purana is characterised by five topics3, Viz. Sarga (Primary creation), Pratisarga (Dissolution and Recreation), Vamsha (Lineage of Kings etc.), Manvantaras (the regions of Manus or Manu-periods) and Vamshanucharita (chronological description of kings and sages). 

The first pada (section) (of this Purāņa) is called Prakriya-Pada (section on rites). In this section there is the summing up of the story; the other sections are Anushanga (Consequence), Upodghata (Introduction) and Upasamhara (Conclusion). Thus the four sections are briefly mentioned by me.

3. The five characteristics of a Purana as found in V.37b and 38a (which should have formed one continuous verse as is found in other Puraņas) are mentioned in AP.1.14, BS.P.I.2.4-5 BV.P.IV.133.6, GP.1.215.14, KP.I.1.12, SK.P.VII.2.84 and VP.III.6.25. Amara Simha (5th Cent. A.D.) has recorded this verse in his Amara Kota L6.5. Although these characteristics have been unanimously accepted as essential parts of the Purånas, 'The Purana Texts that have come down to us hardly conform to this definition" (The Hist. and Culture of the Indian People Vol.III P.292). If the original Purana texts conformed to this description, the present texts of the Purånas must have been revised or mutilated during their transmission.

40. I shall narrate them in detail later on and in the proper order. At the outset, the Purana among the sacred scriptures, was heard by Brahmå.1 

1. The Purana-writers claim their priority in creation and hence superiority to the Vedas. That some tract of literature called Purana existed at the time of the Atharva Veda is clear from AV.XI.7.24, XV.1.6, but the tall claim of being heard by god Brahmå before he heard any shastras before the creation of the Veda is historically hardly justifiable. 

41. Thereafter, the Vedas came out of his mouths. Similarly, the Vedāngas (ancillary subjects), the Dharmaśhāstras (Law codes), the sacred rites and holy observances (also came out). 

42. Then the decision2 "I will create (the entire universe) beginning with Mahat (the Great Principle) and ending with Visesha (the particular creations of worldly objects)" by the unmanifest cause which is eternal and of the nature of Sai (Existent) and Asat (Non-existent). 

2. VV.42-44 treat bricfly the evolution of the universe obviously on the basis of Sankhya system. As the following topics are given as table of contents their special explanations will be given in their respective chapters. 

43-44. The golden (Cosmic) Egg and the excellent birth of Brahma. The Avarana (The covering 'sheath') of the Egg (was) the ocean. The (covering) of the waters by the Tejas (the fiery element). The (enclosure of the Tejas) by the gaseous element. Then the encircling of the gaseous element by the Ether. Its covering by Bhutadi (Ego). The Bhutadi is encircled by Mahat (The Great Principle) and the Mahat is encircled by Avyakta (The unmanifest one). 

45. The Egg itself has been described as situated within the enclosure of the elements. The appearance of the rivers and the mountains is described here. 

46. There is the description of all the Manvantaras and the Kalpas. The narration of the tree of Brahman. The birth of Brahma is then recounted. 

47. After this is the description of the creation of the subjects by Brahma. Here the Avasthas (situations) are described, of god Brahma, whose birth is unmanifest. 

48. The occurrence of the Kalpas; the stabilisation of the Universe, Hari's lying down in the waters and the uplift of the Earth. 

49-50. The particular (description of the citics etc., the classification of castes and stages of life. The positions of the stars and the planets and their transit from one Zodaical sign to another and the abode of the Siddhas and their distance in yojanas in details and the allocation of places in the heaven to men of auspicious conduct. 

51. The narration of the different species of) trees, medicinal herbs and creepers. The two paths viz. of the Devatas (deities) and of the sages are (then) described. 

52. The creation and manifestation of Mango and other trees. The origin of animals and human beings is (then) narrated, 

53. The definition as well as its total components of Kalpa are mentioned. Then the nine types of intentional creations by god Brahma are described. 

54. Three of the intentional creations (are mentioned in details). The arrangement of the worlds. The origin of Dharma etc. from the limbs of Brahma. 

55. (The description of) the twelve that are born again and again in the Prajākalpa; Pratisandhi (the period of transition) between two Kalpas is mentioned. 

56. The origin of Adharma due to god Brahma's envelopment by Tamas and the creation of Puruşha from his (Brahma's) body with preponderance of Sattva guna. 

57. Similarly, (the birth of Shatarūpa) and the birth of the two sons, viz. Priyavrata, Uttånapáda as well as that of the auspicious Prasúti and Akruti (Aküti). 

58. Those who had rid themselves of sins and are well established themselves in the three worlds are glorified. Afterwards the birth of twins in Akūti from Ruchi, the Prajapati. 

59-60. The auspicious births of Dakşha's daughters from Prasuti. Then the procreation by the great-soulcd Dharma from Daksha's daughters like Sabda (rather Sraddha as in Vayu P.), a race characterised by Sattva-guna and was (as if) the dawn () of happiness: As well as the race of Adharma (Evil) from Himsa (Violence) characterised by Tamo-guna and inauspiciousness. 

61. The description of the creation of subjects by Bhrugu and other sages, where in the lineage of the Brāhmaṇa sage Vasişhtha is recounted. 

62. The birth of the progeny of Agni from Svähä is recounted there. Thereafter, the birth of subjects of the two types of Pitrus in Svadha is also mentioned). 

63-64. In the context of the description of the line of the Pitrus, the curse of Daksha by Maheśhvara, Sati and Bhrugu and other intelligent ones, (is mentioned). So also the return curse uttered by Dakşha. The protest against the enmity by Rudra of wonderful feats, because defects were seen is described. 

65. In the context of Manvantaras, Time (with its units) is recounted in detail. The auspicious characteristics of the daughter of Kardama, the Prajapati. 

66. The details of the sons of Priyavrata are described there. Their appointment on different continents and lands severally (are recounted). 

67. The narration of the creation of Svayambhuva (Manu). So also the description of the Varşhas (sub-continents) and rivers and their different types. 

68. How thousands of the different continents comprise the group of seven Dvipas. The detailed description of the Mandala (Encircling zone) of Jambūdvipa and the ocean. 

69. The magnitude and extent of the Jambūdvipa, the ocean and the mountains, is mentioned in the form of Yojanas ('Yojana= 12 Kms). The following seven mountains,1 viz. Himavän, Hemakūta, Nişhadha, Meru, Nila, Shveta and Shrungin, are glorified. 

1. The mountain system of the Purānas as recorded here is represented under the following name today: 

(i) Himaván-The Great Himalayan Range.

(ii) Hemakuta–Ladakh-Kailash Trans-Himalayan chain. (iii) Nishadha-Hindukush-Kunlun chain.

(iv) Meru-Thc Pamirs.

(v) Nila. 

(vi) Shveta-Nura Tau-Turkistan-Atbashi chain 

(vii) Shrungin or Shrungavån-Kara Tau-Kirghiz-Ketman chain. (For details vide M. Ali-Geog, of the Puranas Ch.III) 

The progressive contraction of Bharata up to 1947 A.D. blinds us to the fact that a large part of what is Central Asia today was an integral part of the Bharata of the Puranic world. 

70-73. The distance between pairs of these, the girth, height and extent of these mountains, all these are mentioned is so many Yojanas. The inhabitants of these mountains are recounted. Bharata and other sub-continents are described, alongwith the rivers and mountains therein. How they are inhabited by the mobile and the immobile living beings. Jambüdvipa and other islands (continents) are surrounded by seven oceans. Thereafter the golden earth and Lokaloka (mountain) is described. These worlds have definite extents and magnitudes, consist of seven continents. 

74. Rūpa (form, colour) etc. are described because they are also made alongwith the Pråkrutas (effects of the Prakruti). All these are partial transformation of the Pradhana. 

75. The movement, extent etc. of the sun, the moon and the earth are succinctly yet completely stated (without leaving out anything of importance). 

76-77. The dimentions are mentioned. The extent of these is mentioned in so many Yojanas. Mahendra and other splendid and sacred (mountains) on the summit north of the Mänasa lake (are described) along with the present beings that are in possession of them and that identify themselves with them. 

The sun's movement above these, like a firebrand moving in a circle, has been mentioned. The characteristics of Nagavithi and Akşhavithi are mentioned. 

78. The description of the two käşhthas (koshtas-amisprint) quarters (or courses of winds), the two Lekhas, horizons (or Lekhas-deities) and the zones in Yojanas; of the Lokāloka (mountain) of the twilight, of the day and of the Vişhuvat (Equinox). 

79, The Lokapälas (guardians of the quarters) who stay on it in the four quarters are described. The southern and the northern path-ways of the Pitrus (manes) and gods (are described). 

80. (The goal of householders and those who renounce (i.e. sannyåsins) dependent on Rajas and Sattva (is mentioned). The region of Vishnu where Dharma and others are stationed is mentioned. 

81. The movement of the sun and the moon as well as that of the planets and luminaries is described. It has the efficacy of according auspiciousness as well as inauspiciousness to the subjects. 

82-83. The chariot of the sun built by Brahmå himself for the sake of a dwelling unto the sun is mentioned. The chariot whereby the lord goes to his abode from the heaven is presided over by the Devas, the Adityas, the sages, the Gandharvas, the Apsaras, the Grāmaņis, the serpents and the Rakshasas. 

84. The Rasa (juice) that exudes from the chariot evolved out of the essence of the waters, is mentioned: The waxing and the waning of the moon caused by Soma are mentioned. 

85. The movement of the chariots of the sun and others begins from Dhruva (the pole star). The heavenly porpoise at the tail end of which the pole star is stationed is also described. 

86. All the constellations of stars along with the planets wherein the gods of meritorious acts have their abodes are described. 

87. The thousand rays of the sun, the asylum of rain, chillness and heat, the different classes of rays with reference to names, functions and places of operation- (all these are mentioned). 

88. The magnitude and the movement of the planets depending on the sun are mentioned. The origin of the Mahat (Great Principle) from the Pradhana, the characteristics of which are compared to a dancing girl. 

89. The narration of the greatness of Pururavas, the son of Ila. The greatness of the Pitrus of two types as well as that of the dead. 

90-91. Then the Parvans (important days in the transit of the moon such as first quarter, full moon, last quarter, New moon) as well as the Sandhis (junctions), of the Parvans are narrated. The great blessing of the two types of Pitrus by means of Shraddha; the Pitrus who have gone to the heaven and those who have had a downfall. Their number and extent of Yugas as well as the Yuga called Kruta are described. 

92. The introduction and commencement of agricultural activities etc. as means of livelihood in the Tretäyuga as a result of the lowering of standards; the establishment of castes and stages of life based on Dharma (duty). 

93. Establishment of the institution of Yajna*. The conversation of Vasu and the sages; the downfall of Vasu-all these are recounted**. 

* This verse VA.P. (Vayu Purana) 1.111, but it reads Yajna-Pravartana. This is the proper reading and hence accepted, as Vajra-Pravartana is baseless and hence probably a misprint. 

** The text translated above: Shabdatvam cha Pradhanat tu Svayambhuva Manuvu is confusing. This versc-VA.P. 1.112 which however gives a better reading: 

94. The penance is praised and so also the situations of the Yugas entirely. The succinct description of the Dvåpara and Kali ages. 

95. Manvantara is recounted and its number (of years) is narrated according to human calculation. This alone is the characteristic feature of all Manvantaras. 

96. The past, present and future Manvantaras are recounted. So also is the definition of Pratisandhana (Period of transition between two Manvantaras). 

97. The past and the future (reigning members) in the Svāyambhuva (Manvantara) are recounted. The movement of the sages is mentioned. So also the way of the knowledge of Kala (Time). 

98. The extent of the number of Durgas (fortresses) and the commencement and the different professions for livelihood in the Yugas; the birth and characteristic features of the emperors in the Tretà. 

99. The birth of Pramati; the diminution by Angulas of the living beings in the Kaliyuga—these are mentioned. 

100. The enumeration of the different Sakhās (Branches) of the Vedas; the importance of the disciples; the seven types of Vakyas (sentences) and narration of the spiritual lines of the sages. 

101. The characteristic features of the sons of charioteers and those of the Brāhmaṇas (are described) in full. The classification of the Vedas by the noble-souled Vedavyasa (is also given). 

102. The narration of the Devas and the lords of subjects in the Manvantaras; the due order of the Manvantaras and the knowledge of Käla (Time): all these are recounted. 

103-104. The grandsons of Dakşha; the splendid progeny of his beloved daughter; the children procreated by Brahma and others and the children begot by the intelligent Dakşha; the Sāvarna Manus who had resorted to Meru are also recounted here. The description of the creation of subjects by Dhruva, the son of Uttänapäda. 

105. The creative activity of Chakşhuşha Manu, the description of the prowess of the subjects; the act of milking the earth by the lord (King Pruthu), the son of Vena. 

106. The special mention of the vessels, milks and calves; (the fact that this earth had already been milked by Brahma and others. 

107. The birth of Daksha the intelligent Prajapati from the ten Prachetasas in Märişhā as occurring through equal part of everyone of them is described. 

108. The lordship over the past, present and future things of Mahendras is recounted. The Manus and others who are covered with Manu narratives will be described. 

109. The detailed creative activity of Vaivashvata Manu is recounted. The origin of Bhrugu and others in the Vestures* of Brahma and others is narrated. 

* V4. P.1.128 reads Brahma-Shukrat 'from the semen of god Brahma'. 

110. As distinguished from the splendid Prajásarga (creation of the subjects) of Chakşhuşha Manu, the creation through meditation by Daksha in the Vaivashvata Manvantara is recounted. 

111. Nárada, the mental son of Brahmå, engaged the extremely powerful sons of Daksha in conversation and destroyed them and was cursed (as a result). 

112. Thereupon Dakşha begot the well-known daughters named Vairiņās* The birth of Marut in the noble lady Diti in the course of the continuous blowing of the wind. ** 

*begot from Virini-VA.P.1.131.

 **Vå.P. 1.133, reads: Marut-Prasada. 

113. The seven times seven (49) groups of Maruts are rccounted here. They acquired Devatva (state of being Devas) because of their staying along with Indra. Their residence is the shoulders (?) of Vayu (?). 

114-115. The origin of the Daityas, Dänavas, Yakşhas, Gandharvas, Rakşhasas, ghosts and evil spirits, of the Yakshas, birds, creepers etc. is recounted. The origin of the Apsaras is narrated in great details. The entire sphere of the sun is described and also the birth of the elephant Airāvata. 

116. The birth of Vainateya (Garuda) as well as his installation as a King (of birds). The detailed narratives of the (races of) Bhrugus and the Angiras are recounted. 

117. The detailed description of the progeny of Kashyapa, Pulastya, noble-souled Atri and sage Paräshara. 

118. Three girls in whom the worlds are stabilised are glorified. The detailed description of Iccha*** of Aditya (is found) thereafter. 

***To be amended as Ila as in Vå.P.1.141 as there is no person called Iccha in this context in the Puraņas. 

+ (Vinkukshi in Va.P.) 

+Vå.P.I.141b-142a reads: "The destruction of Dhundhu, Ikshvaku and other ending with Bruhadbala are described? Dhruva is not credited with destroying Bruhadbalas, vide P.E. (Puranic encyclopedia on Druva & Bruhadbala.) 

119. The story of Kinkuvit is mentioned. The annihilation of Bruhadbalas by Dhruvat is mentioned. Ikşhváku and others are glorified briefly. 

120. The creation of the king Nishi etc. is mentioned in detail along with Paländuharana etc; the story of the king Yayati's race: 

121. The description of Yadu's race and the detailed narration of Haihaya after Krodha. * Afterwards the details of the race are mentioned. 

* This should be Kroshtu and not Krodha vide Va.P.I.144. 

122. The greatness of Jyåmagha and his creation of subjects is recounted. So also of Devavrudha, Andhaka and noble-souled Dhrushti. 

123-124. The lineage of Animitra; the false accusation of the two Vaishyas; ** The ascertainment and the acquisition of the jewel by the intelligent Satrăjit; in the course of the creation of progeny by the saintly King Devamidhvan, the birth and story of the noble-souled Sūra is mentioned. 

** Vå P. 1.146. (in identical verse) reads: Vishnor divyabhitamsanam, "The divine eulogy of god Vishnu'. 

125. The wickedness of Kamsa and the birth of Vasudeva Vişhnu of unmeasured splendour in Devaki, due to the unification of the families (?)*** 

*** Va.P.1.148 reads ekantena'. 

126-127. Afterwards the creative activity of the sages; the description of the creation of the subjects; when the war of the Deyas and the Asuras started; a woman was slain by Vişhnu while protecting Sakra from death and a curse was obtained by him from Bhrugu, Bhrugu resuscitated the divine mother of Shukra. 

128. Due to the concurrence of the Devas and the sages twelve battles were conducted.1 Narasimha and others, the destroyers of sins are glorified. 

1. Vå.P.1.151 (identical with this verse) reads: Twelve wonderful battles between gods and demons. 

129. The propitiation of Sthåņu (Shiva) by Shukra by means of severe penance. Sarva eulogised by him who was cut off (krutta) for boons.2 

2. Vå.P.1.152 reads: Varadanaugha-lubdhena 'extremely desirous of getting boons). 

+The corrupt text has resulted in this confused version. It should be a Va.P.1.153-154 reads:

 Jayantya saha sakte tu yatra Shukre mahatmani|

Asuran mohayamasa Shukrarupena buddhiman ||

Bruhaspatis tu tam Shukrah shashapa sumahadyutih||

 'When the noble-souled Shukra was attached to Jayanti, the clever Bruhaspati, assuming the form of Shukra, deluded Asuras for which act Shukra cursed Bruhaspati’ 

The story of the love-affair between Shukra and Jayanti and her subsequent marriage with him art mentioned in other Puraņas vide PE p. 355, PCK P.365. 

130-131. Afterwards the material activity of the Devas and the Asuras is recounted. When the noble-souled Shukra was attached to Jayanti, the intelligent Bruhaspati, assuming the form of Shukra deluded Asuras for which act Shukra cursed Bruhaspati. 

132-34. The greatness of Vishnu is narrated. It is expressed at the birth (i.c. incarnation) of lord Vishnu. Turvasu who was the younger brother of Yadu was the grandson (of Shukra). Anu, Druhyu and others as well as their sons (who were) the kings are described. The descendants of Anu were noble-souled. Excellent kings among them are fully described. They had plenty of wealth and their splendour was much. Atithya (hospitality) to a Brahmanical sage is classified into seven as resorting to Dharma. 

135. There the curse of Bruhaspati by the poets1 (?) is described. The fame of Hara's (Hari's) family is slightly touched. Shantanu's prowess is explained.

1. The corresponding verse in Va. P.1.138 is as follows: 

It was Surabhi (the heavenly cow) which uttered the curse; the family of king Jahnu is glorified.

136. In the concluding portion, the future kings are recounted. The description of the groups of lords, yet to come, is given in detail. 

137. The description of the annihilation of all, when Kaliyuga expires at the end of the Bhautya manvantara(?). The annihilation is divided into Naimittika (at the end of a Kalpa) Prakrutika (after two parardha years when Brahmá dies and Atyantika (when the individual soul merges in the Brahman.) 

138. The re-absorption and dissolution of all living beings in various ways is described. Anavrushti (absence of rain) and the terrible Samvartaka fire of the sun (are mentioned). 

139. (The description of Prakrutika Pralaya is described in the Samkhya system of philosophy. Then Brahman (is explained) particularly. The description of the seven worlds beginning with Bhu. 

140. The definition is explained by means of Para, Parardha and Apara (?) of the Brahman. The fixation of the extent and magnitude of Brahma(?) in so many Yojanas. 

141. Here the hells of the sinners such as Raurava etc. are mentioned. The ultimate sequel of all living beings is decisively fixed. 

142. The description of the worldly existence through the Pratisamsarga (secondary creation) of Brahmā. The movement upwards or downwards as dependent on virtue or evil has been mentioned. 

143. The annihilation of great Bhůtas (elements) in every Kalpa. The miseries are innumerable. Even god Brahmå is not eternal. 

144. The wickedness of worldly pleasures, the pain in the course of worldly existence.1 The inaccessibility of salvation (except) through Vairagya (absence of passion) because defects are seen. 

1. Samhara emended as Samsara, otherwise it would mean 'Pain of annihilation'. 

145. (One) abandons the Sattva (living beings) whether manifest or unmanifest and is established in the Brahman. Since multiplicity is seen, the idea of purity (of the world) recedes. 

146. Then (the devotee) becomes afraid of the three types of Tapa (distresses) arising from Rupa and Artha (forms and objects).2 He then becomes Niranjana (unsullied). After obtaining the bliss of Brahman, he is not afraid of anything. 

2. The corresponding verse in Va.P. 1.171 gives a better reading: tatas tapatrayatito nirupakyo niranjanah / Then he transcends three type of miseries and he is called formless and free from blemishes (pure)'. 

147. Again the creation by another Brahma as before, is recounted. The Vikriyas (changes) of the universe such as creation and annihilation are described. 

148. The activities of the living beings that are born and the fruits (they obtain) are described. Then the creation of the groups of sages is described. It is destructive of sins. 

149-150. The appearance of Vasişhtha and the birth of Shakti. His grasping of the bone of Shaudása1 as brought about by Vishvāmitra. The birth of the eminent Paräshara from Adrushyanti. The holy lord, the great sage was born of Pitrukanya and the holy sage (Parāśhara). 

1. Saudasasthi-grahashchasya in this text is contrary to facts. It wau Saudåsa (King Kalmáshapada as a demon) wbo devoured Shakti (Vasishtha's eldest son) at the instigation of Vishvamitra. Hence the better reading is in Va.P. in the corresponding verse 1-175a viz. Saudasam nigrahas tasya Vishvamitra krutena cha |

151. The birth of Shuka. The hatred towards sage Vishvamitra of the intelligent Parishara along with his son. 

152-154. The colloction of Agni (fire) by Vasişhtha with a desire to kill Viśhvamitra. The (hindrance to it) by lord vidhi (Brahma) who was the well-wisher of Viśhvāmitra as well as by the intelligent lord Girnaskandha2 (?) for the sake of a child. 

2. Va.P. 1.178a reads: Chirva Skandena dhimaid 'It (The Veda?) was divided by the intelligent Lord Skanda for the sake of its continuity'. 

With the blessings of Sharva (Shiva), the saintly lord Vyāsa split onc Veda of four quarters into four Vedas. Many branches of the Vedas were evolved by his disciples and their disciples. 

155-159a. (Defective text) They did not tremble in making practical use of the Vedas. When they were seen by Svayambhu (Brahma) those excellent sages desirous of Dharma and wishing to get a holy place, asked him. The lord who wished for their welfare told them like this: "The nave of this wheel is excellent. Its beauty and splendour is divine. It has seven spokes. It is incomparable and praise-worthy. As it rolls down, all of you follow it alertly, watchfully. Then you will reach a place where this is broken. That place where the rim of this whcel is broken is a holy land. It should be considered sacred."3 

3. A popular etymology of Naimisharanya vide note 2 p.

After saying this to all those sages, he became invisible. 

159b-160. The sages of Naimisha forest performed a Satra there taking only yava (barley) as their food along with the water of Gangå. 

161. When Sharadvån died, he was resuscitated, as the sages of Naimisha forest were endowed with great kindness. 

162. They made this earth boundless. They brought Krishna as king. With great pleasure, and hospitality, the king was received and honoured duly. 

163. Svarbhånu, the cruel Asura, came within the Satra and abducted the king. When the king vanished, the sages followed him. 

164. They saw him protected by a Gandharva and abiding in the village named Kalapa.1 Again the Yajña was begun by the great sages. 

1. A village in the Himalayas near Badarikashrama where Maru and Devapi, the last kings of the Solar and Lunar races respectively performed penance to reappear again as kings of Ayodhya and Hastinapur after Kalki. -De p. 74. 

165. On seeing everything golden, he had an argument with them in the Satra that lasted for twelve years and performed by the sages of Naimisha. 

166-167. Yadu was installed by them even as they were arguing. After the son of Yadu, Ayuta was born in the forest. They concluded the Satra and began to worship Vayu. 

This is the Krutyasamuddesha enumeration of contents of the Puråņa). The part of the Puraņa has been described. 

168. The Purana comes to light in this order alone. Even a great topic is understood easily if mentioned briefly. 

169-170a. After mentioning the brief outline, I shall now narrate the details to you, if a person, after conquering the sense organs, learns this first Pada (section) very well, there is no doubt about it that the entire Purana has been understood by him. 

170b-171. O Brahmanas, he who knows the four Vedas with their ancillary subjects and the Upanişhads must increase his knowledge of Veda through Itihasas and Puranas. The Veda is afraid of a man of incomplete knowledge saying "O this man will strike me."1 

1.    -Mbh. Adi. 1.267b-268a. This is the traditional stand of Puranas regarding their indispensability. It is justifiable to some extent as they preserve the unbroken Brahmanical tradition from the Vedas and are some-times useful in interpretation as in Ahalyayai jarrah (Shatopatha 3.3.4.18) or Vishvarupam jaghanmatah (Shatapatha 1.2.3.2 etc.).

172-174. Repeatedly learning this chapter that had been directly mentioned by the self-born lord Brahmå one shall never lose sense after getting into an adversity. He will attain such a goal (hereafter) as is desired by him. 

Since this had been (in existence) before also (Pura api), it is remembered as Puranam.2 He who understands the etymological interpretation of this, is rid of all sins. 

2. A popular etymology of the word Purana 

Hence, listen to this summary. Narayana creates the world. It is on that occasion of creation when he makes this entire Puråņa. It does not remain at the time of annihilation.