1 - Salvation of Indradyumna 

1. After making obeisance to the inscrutable Lord Vishnu who has assumed the form of Kūrma1 (a divine tortoise), I shall recount that Purāna2 narrated by the Creator of the Universe. 

1. Kūrma—The Divine Tortoise is normally regarded as the second incarnation of god Vişhnu but Bh. P. I.3.16 states it to be the eleventh. In Bh. P. VIII. 5.8-10, we are told that in the sixth (chākshusha) Manvantara, Lord Vişhņu 'by a ray of his essential nature, appeared as Ajita, the son of Vairāja and Sambhūti' and supported mount Mandara, while gods and demons were churning the sea of milk for extracting nectar. The Bh. P. gives thc credit of churning the ocean to Lord Vişhņu (VIII. 7.16). 

The Divine Tortoise still resides in the Hiranmaya continent, where Aryamā, the ruler of the manes, worships him. His mantra is: 

om namo bhagavate aküpārāya

sarva-sattva-guna-viśheshanāya nupalakshita-

-sthànāya, namo varşhmane bhūmne namo

namo vasthānāya namaste |

                                                                                  Bh. P. V. 18.30

AP. does not give the parentage of Kurma, but states that when due to the curse of sage Durvāsas, gods lost their glory, Vişhnu advised them to churn out the nectar from the sea, and at that time, when the supportless churning-rod---mount Mandara-began to sink into the water, god Vişhnu assumed the form of a divine tortoise and supported Mandara (AP. 3.1.8). Even KP. merely states in verse 28 below: 

“When it (the sea) was being churned, god Janardana who had assumed the form of a tortoise, bore (on its back) mount Mandara (the churning rod) to achieve the good of gods." 

Thus Bh. P. shows a developed stage of the Kūrma-legend. 

2. Purana - A tract of literature recording ancient events. The terms itihāsa and Purana overlap, as both deal with ancient events. Amarasimha (5th Cent A.D.) distinguishes Purana as a work characterised by five topics. viz. Sarga (creation), PYatisarga (re-creation after the dissolution of the universe), vamsha (dynasties of gods, Prajāpatis etc.), Manvantara (aeons pre-sided over by Manus), Vamshanucharita (history of descendants of the solar and lunar and other dynasties), while Itihāsa is the record of past-events' (Pura-vrutta). As a section of literature Puranas existed in Vedic times and are mentioned as such along with Brāhmanas, Itihasa and Närashaṁshi gātha in the Atharva Veda (AV. XI.7.24; XV. 6.11). Probably at that time, there might have been one tract of literature called Puranas-a tradition recorded in the Matsya (MP. 53.45), Skanda (SKP. Revi Māhātmya I. 23.30) also Patanjali (Mahabhasya I. p. 9). In the Sütra period, different Purāna works came into existence and Apastamba quotes two verses from a Purana and summarizes the view of a then Bhavishyat Purana (Ap. Dharma Sūtra 1.6.19.13; II.9.23.3; II. 9.24.6). Their number multiplied in the early Smruti period, as Manu (III. 232) and Yājñavalkya (III. 189) use the plural Puranani. The eighteen number of Puranas is mentioned in the Mahabharata and later works (Svarga 5.46.4) (For details vide Intro.). 

2. At the end of their sacrificial session, the great sages staying in the Naimisha1 forest enquired the sinless Suta1 Romaharşhaņa,2 about the holy compilation of the Purana3 (called the Kūrma).  

1. Naimisheyah-Residing in the Naimișha forest'. 

Naimisha forest is the conventional venue of the recital of Puranas. It is modern Nimsar, at a distance of 20 miles from Sitapur and 45 miles to the North-West of Lucknow. Nimsar is a railway station on the former Oudh Rohilkhand Railway. 

This Naimişhăranya is on the banks of the Gomati i.e. in the U.P. Here Dasharathi Råma performed his Horse-sacrifice (Ashva-medha) vide VR. VII. 91.15 and it is here that Queen Sitā disappeared into the earth at the time of her second ordeal (VR. VII. 97). 

The name Naimişha" has two popular etymologies, one connected with nimisha "winking of eyelids" and the other with nemi "the felly of a wheel”. 

This verse is quoted verbatim in Bh. P. I. 1.2.8. The DB. 1.2.28-32 confirms the same etymology and adds that Kali, the presiding deity of this Iron Age, has no entry i.e. influence in that forest. 

But before the Aryans migrated towards the east, there seems to be another Naimishāranya in the Kuru region mentioned in the Chandogya Upa. 1.2.13, also in the Kathaka Samhita 10,6, the Tandya Mahābrahmana 25.6.4. It is to this Naimişhăranya on the bank of the Sarasvati that MBH Vana 33,109 refers and an explanation of the change in the course of the Sarasvati to the castern direction is given. MBH Shalya 37.35-57.

But by the time of the Puranas, Aryans were already settled in eastern India, hence the Purāņic Naimişhāranya is accepted as Nimsar in the U.P.  

Shridhara, the oldest and respectable commentator on Bh. P. 1.1.4 states that the forest is so-called as Lord Vişhnu destroyed the Asura army within one winking of eye-lids and he quotes the authority of VR. P. on this as follows: 

evam krutva tato devo munim Gauramukham tada | uvācha nimishenedam nihatam Danavan balam || aranye'smims tatas tvetan Naimisharanyasamjnitam |

bhavishyati yathartham vai Brāhmananäm visheshakam ||

The other popular etymology connects this name with nemi or the felly of a wheel!' God Brahmā wanted to recommend a holy place where sacrifices or penance or religious observances could be fruitfully performed. He created mentally a wheel and it was at this place that the felly of that wheel fell off, and this site came to be known as “Naimisha". As VA. P.I.2.8 states it: 

bhramato dharma-chakrasya yatra nemir ashiryala | karmana tena vikhyātam Naimişhar muni-pujitam ||

1. Sūta-According to Smrutis, a Sūta is the offspring of a Brahmana woman from a Kşhattriya male (Manu X, 71; Yājāavalkya I. 93-94). Gautama regards Sūta as a Pratiloma (Dharma Sütra-Dh. S. 15-16). Kautilya, however, notes that the Sūta mentioned in the Puranas is to be distinguished from ordinary Brāhmaṇas and Kşhattriyas (Paurápikas tvanyah sūto Magadhashcha Brahma-Kshatträd visheşhatah/Artha Shastra III. 7 p. 165). He implies that though Sūtas of his times, being a praliloma caste, were inferior to Brāhmaṇas and Kşhattriyas, the Sūta narrator of the Puranas was different i.e. was a great sage or a semi-divine person-a view endorsed by KP. I.1.6 which states "The Supreme Person (Lord Vişhnu) has incarnated himself in your (Sūta's) form". The same verse gives a popular etymology of Sūta from su— to extract soma juice' and that in the sacrifice of god Brahmä, Sūta was born on the day of the extraction of the soma juice (Sutyaha) for recounting the (Purana) Samhita-a legend supported by VAP. I. 26-33 and 62-147. Pd. P II. 27.65-87, V. 1.29-32, Bd, P. II. 36.158-173, SKP. Prabhasa 1.8. 

2. Roma (Loma-) harşhana-As verse 6 below explains, the Sūta is called Romaharşhana as all the hairs on his body stood on their ends, 'thanks to the delight on hearing the words of Dvaipāyana (Vyasa)'. A view supported by SK. P. Prabhasa 1.6. But Va. P. 1.16 states that he was so designated as he made the hair of his audience bristle by his eloquent elucidation: 

lomāni harshayañchakre shrotrunam yat subhashitaih |

Karmana prathitas tena loke'smillomaharshanah ||

Romaharşhana had six disciples: Sumati, Agnivarchas, Mitrayus, Sämšhapāyana, Akrutavrana and Sāvami. Unfortunately, the hot-headed Balarama who was misled by his designation Sūta killed Romaharshana when he found him occupying a higher seat in the assembly of Brahmanas, at the time of his visit to the great sacrificial session at Naimişhăranya (Bh. P. X, 78.28). His ignorance of Sūta's special status becomes evident when he demanded why a child of irregular marriage (pYatilomajah) was pre-siding over (from a higher seat). This was the end of that great scholar sage. 

3. Vyasa-The "arranger" of the Vedic Samhitas in their present form and the author of the Mahābhārata and 18 Maha-Puriņas. He was the son of Satyavati, born from sage Paraśhara but before her marriage with Shantanu. The Karavira Māhātmya, a glorificatory work (Tirtha Mahātmya) which claims to be a part of the Padma Purana states that in the previous birth Parāśhara and Satyavati were a duly married couple, and Satyavati saved Parāśhara from the amorous distractions of the celestial nymph Rambhå, while he was performing the penance for having Lord Vişhņu as his son. Vişhņu gave him the boon and promised to be born as his son. Soon afterwards Satyavati was late to return from bath, as her mind was attracted by the family-life of fishes in the river water. He cursed her to be a fisherwoman. She prayed that Lord Vişhnu who promised him to be his son, should be from her. The sage agreed and thus Vyāsa was born from an unmarried Satyavati (Karavira Māhātmya Chs. IX, X and XVI). 

Vyasa was called Krishna Dvaipayana as he was dark in complexion and was given birth by Satyavati on an islet in the river. 

He was the progenitor of Dhrutarashtra, Pandu (and Vidura also) from the queens of Vichitravirya who died issueless. He is believed to be a person with a very long (deathless) life (chira-jivin).  

3. O highly intelligent Sūta! The worshipful sage Vyasa, the most excellent among the knowers of the Brahman had been served and worshipped devoutly by you with the object of (understanding) the meanings of Itihāsa1 (Historical work viz. the Mahābhārata) and the Purāṇas. 

1. Itihasa--Originally it indicated a legend with a Vedic hymn. Yäska recounts a few such legends and presents earliest prose versions of itihasa legends e.g. the story of Devāpi and Shantanu. The Bruhaddevata (5th Cent. B.C. acc. to Macdonell, Intro. p. XXIII) in several places, points out what Vedic hymns are regarded as or contain Itihāsa (VI. 107, 109; VII. 7.153). Later on the connotation of Itihasa changed and it came to be looked upon as a distinct branch of literature since the time of Atharva Veda (XV. 6.4 etc.), and was given the status of the fifth Veda (Chandogya Up. VIII. 1.2.4). The Mahabharata-an itihasa par excellence--shows how legend, history, philosophy, religion, etc. are synthesized under the term Itihasa. 

4. You are called Romaharshana as all your hairs stood on their ends, thanks to the delight on hearing the words of Dvai- payana (Vyāsa). 

5. Formerly, it was your worship alone whom the holy sage Vyasa himself directed to narrate all the compilations of Puranas to the sages. 

6. The Supreme Person (Lord Vişhnu) has incarnated himself in your form, with a ray of his own Self, at the time of the sacrificial session of god Svayambhū (the Self-born god Brahmā)—a session which extended over many days). It was on the day of the extraction of the Soma juice (sutyāha) 1 that you were born in order to recount the Samhita (the sacred text of Puranas).

1. Sutyāha-The day (generally the 5th day) on which Soma in the Agnishtoma sacrifice is extracted. The day is called Sutya.  

7. Hence, O holy Sir, proficient in the interpretation of 'Purāņic lore, we request your worship to narrate the excellent Kurma Purāņa.2 It behoves you to narrate it to us. 

2. Puranam Kaurman-It is called the Kūrma (Maha) Purana as it was related by Lord Vişhnu in the form of a divine tortoise (Kurma) first to Indradyumna, and then to sages and gods in the form of his previous dialogue with Indradyumna. (see below verses 43 onwards and especially verses 123-27) The Nárada Purana (NP) 1. 106.1-3 states: 

Shrunu vatsa Mariche tvaṁ purānan Kürma-samjnakam |

Lakshmi-Kalpanucharitam yatra Kūrmavapur Harih || 1 ||

dharmartha-kama-mokşhanām mahatmyam cha pruthak pruthak |

Indradyumna-prasangena praharşhibhyo dayânvitah || 2 ||

The same verses are practically repeated in the Matsya Purana (Mt. P. 53.46-47) but it adds that it was narrated at the subterranean region called Rasåtala to sages in the presence (lit. vicinity of Indra, as a dialogue bet ween Kūrma and Indradyumna. This portion, narrated by the Sūta to the sages in Naimisha forest, is the oldest portion. 

8. On hearing the words of the sages, Sūta, the most excellent among the knowers of Purānas, bowed mentally to his preceptor Vyasa, the son of Satyavati and said: 

Romaharşhana Said: 

9. After bowing down to Hari who is the source (i.e. the Creator of the universe and has assumed the form of the divine Tortoise, I shall narrate that divine story of the Kūrma Purāna that destroys sins. 

10. On hearing it (the divine story) even a sinner attains the highest state of existence. No one should recount this holy story at any time to an atheist or a non-believer. 

11. One should tell this story narrated by Nārāyana himself to a righteous twice-born (i.e. Brāhmaṇa, Kşhattriya or a Vaishya) who is faithful and quiescent.1 

1. Verses 10 and 11 'enumerate the qualities of a person eligible to listen to this Puraņa, Cf. BG. 18.67 

idem te nātapaskāya nābhaktāya kadachana |

na chāshuşhave vāchyam na cha mam yo'bhyasūyati||

2. A Purana has five characteristics2 viz. Sarga (Creation), PYatisarga (Re-creation after deluge or destruction), Vamsha (the genealogy of Kings), Manvantara (the great aeons presided over by Manus) and Vaṁshānucharita (the detailed description of the race of sages and Kings both of solar and lunar races). 

2. These five characteristics or enumeYation of the main five topics of Puranas are mentioned in AP. 1.14, BS. P. I.2.4-5, Bd. P. I. 1.37.8, BVP IV. 133.6, GP. I. 21.5,14, SK. P. VII. 2.84, VP III. 6.25. Amara Simba (5th Cent. A.D.) has recorded them in his Lexicon-Amara Kosha 1.6.5. Though these topics formed an integral part of a Purana, "The (Purana) texts that have come down to us hardly conform to this definition, since they contain either something more or something less than the limitations set by it” (The History and Culture of Indian People, Vol. III The Classical Age, p. 292). For example the Narada Purana gives practically nothing about Vaṁsha and Vaṁshānucharita. It contains very little about Sarga (NP. I. 3.1-36 and I. 42), Palisarga (NP. I.5) but adds extra materials on Dharma-Shastra, Tirtha Māhātmya, Vedangas etc. If it is assumed that the definition was based on the contents of actual texts, then the present texts of the Purānas must presumably be revised or mutilated versions of the older Purānas. 

It may however be noted that here the word Purana stands for Mahā. Purana a term used in the Bh. P. XII. 7.10 (as mahat Puranam), in BVP. IV. 133.7 (as mahatam purânānām) and VP. III.6.24 (mahāpurānānyetāni). 

13-15. The first Purāna is Brahma, then is the Padma; the Vaishnava; then the Shaiva, the Bhagavata, the Bhavishya, the Naradiya, the Mārkandeya, the Agneya, the Brahmavaivarta, the Linga, the Väräha, the Skanda, the Vamana, the Kūrma, the Matsya, the Garuda, and then the Vayaviya. The eighteenth Purāna is called Brahmānda Purana.3 

3. It is noteworthy that although KP, states that it is enumeYating the list of eighteen Mahapuranas, actually the list given here (in KP. I. 1.13-15) contains Nineteen Mahapurānas. The list of the Mahapuränas given here is repeated in Bh. P.XII, 13.4-8, BSP. I., (Brahma Parva) 1.61-64, AP.272.1-23, BVP IV. 133. 11-21, Mt. P. 53.12.57, NP. I. 19.21-28, SK. P. Prabhasa Khanda 2.28-77, VP.III.6.21-24. As VP. is earlier than most of these it is possible that other purānas adopted its list. 

As P. V. Kane notes there is a considerable divergence about the names of the 18 Maha-Puranas. For example the VP. III. 6.21-24 drops the Vayu P. from the list and adds Shiva. The BS.P. list omits the Náradiya and Brahmavaivarla purānas, while the Vāyu Purana (II. 42.1-11) deletes the Agni and Linga Puranas. 

These Mahapurānas are further classified by the Pd P. (Uttara Khanda 263.81-4) into Sättvika, Rajasa and Tamasa groups. The Vişhnu, Narada, Bhāgavata, Garuda, Padma and Varäha Puranas are Sattvika. The Brahmanda, Brahma, Brahmavaivarta, Vanana and Bhavishya are Rajasa. The Matsya, Kūrma, Linga, Shiva, Agni and Skanda are Tamasa. It appears that the author of the Pd. P. classified these according to the three Gods Vişhnu, Brahma and Shiva, whom these Puranas are supposed to extol mainly. But all Puranas do not agree with this classification. For example, Mt. P. 53.68-69 regards the Agni Purana as Rājasa. To reconcile the number nineteen in the list of Mahāpurānas, in KP. it has tried to explain that the Vayu and Brahmanda Puranas are one and the same, but anyone who reads those two Puranas will find that they are different texts. 

16. O Brāhmaṇas, after hearing the eighteen Purānas other Upa-Purānası have been briefly narrated by the sages.

1. Upa-Puranas-The list of Upa-Puranas given below is reproduced on the authority of KP. by Narasimha Vājapeyin in Nityachara-Pradipa (p.19), Raghunandana in Smruti-tattva I (p. 792-3), Mitra Mishra in Viramitrodaya Paribhasha Prakasha, pp. 13-14, Hemadri's Calurvarga Chintamani I, PP. 13-14 and SK. P. under Upa-purana, in different contexts in SK. P. (e.g. Revà Khanda-1.46.52, Prabhasa Khanda 1.2.11-15), DB I. 3.13.16, BVP quoted in Viramitrodaya, Paribhasha Prakasha, p. 14, anonymously in Prasthāna Bheda, p. 10 of Madhusudana Sarasvati. 

As R.C. Hazra in the Upa-Puranas (ABORI XXI. i-ii p. 50) shows that the date of formation of the group of eighteen' Upa-puranas as found in the above verses of KP., is earlier than 850 A.D., and that the age of the Upa Puranas should be traced approximately to the Gupta period. Mitra Miśhra, in Viramitrodaya-Paribhasha Prakasha, p. 15 assigns them a much earlier period as he claims Yājñavalkya (of the Bruhadaranyaka fame) to have recognised their status as Puranas. To quote etâny upa-puranāni puranebhya eva nirgatániti Yājñavalkyena Puranalvena sangruhitani. 

Lastly, it may be noted that the following names are common to the lists of Puränas and Upa-puranas: Skanda, Naradiya, Vāmana, Brahmända. 

17-20. The first (Upa-Purana) is mentioned as Sanatkumāra. Thereafter, the second is the Narasimha. The third one is known as the Skānda and it has been recounted by Kumāra (Skanda). The fourth is what is called Shiva-Dharma and it has been rccounted by Nandisha himself. Then there is the wonderful (Upa-Purāna) recounted by Durvasas. Thereafter it is the Nāradiya. Then come the Kapila, Vamana and those narrated by Ušhanas. Then there are the Brahmānda, Varuna, Kālikā, Māheśhvara, Samba and Saura containing the essence of everything, and those narrated by Parāśhara, Maricha as well as the one known as the Bhārgava.  

21-22. This excellent Kūrma Purana is the fifteenth Purāņa. It is a holy story that consists of four different Samhitās1 (Com- pendia). The four sacred Samhitās which lead to the attainment of Dharma (Righteousness), Kāma (Love), Artha (Wealth) and Moksha (Salvation) are Brāhmi, Bhagavati, Sauri and Vaišhnavi. 

1. Chatasrah Samhitäh etc.—The statement that KP. consists of four Samhitas viz. Brahmi, Bhagavati, Sauri and Vaishnavi agrees with the statement in NP. I. 106 which gives the break-up of the total number of Slokas as follows: Brahmi Saṁ (6000 verses), Bhagavati Sam. (4000 verses), Sauri Sam (2000 verses), and Vaishnavi Saṁ (5000 verses). The present KP. is not aware of the contents of other Samhitas, though it records the names of the Samhitas. 

23. This Brāhmi Samhitā2 is on a par with the four Vedas. In it there are six thousand verses in number. 

2. Brahmi Samhita-As KP. explains both in the next verse and infra II. 44.132, this Samhita is called Brahmi as it explains and extols the real nature of the Supreme Brahman: 

atra tat paramam Brahma

Kirtyate hi yathārthataḥ ||

It is a moot point whether the KP. had at any time four Samhitas as Sūta Romaharșhana concludes the Brāhmi Samhita by stating it to be the whole KP.: 

etad vah kathitan viprā ...

Kaurman puranam akhilam

raj jagada Gadādharah!

24. O great sages, the greatness of Dharma, Artha, Kāma and Moksha is completely known from it. The Supreme Controller, the Brahman is also known from this. 

25. This divine sanctifying story consisting of Sarga (crea- tion), PYatisarga (secondary creation), Vamsa (dynasties), Manvan tara (Manu-Ages), and Vamšhānucharita (accounts of the dynasties and the meritorious accounts relating to gods)3 was narrated on a certain occasion. 

3. This is a standard definition repeated in a number of Purānas them selves (cg. AP. 1.14, GP. I.2.27, Mt. P. 53,64, SVP. Vayaviya Sam. 1.41, VP. III.6.25 etc.) and recorded in the Amara Kosha 1.6.5. Scholars like M. Winter nitz presume the existence of Suta Samhita (like the Vedic Samhitas) which formed a part of religious ceremonies at the sacrificial and domestic festivals.' (HIL. Vol. I. 311-13). This sacrificial milichu of the Brāhmaṇa period led to the formation of an encyclopaedic literature which was broadly classified under five topics mentioned in this verse. But “The texts that have come down to us under the title Puräna hardly conform to this definition' (The Classical Age, p. 292). It was due to the process of Aryanisation of pre-Aryan masses and assimilation of foreign invaders like Greeks, Shakas etc. that there is a conglomeYation of Aryan and non-Aryan legends of gods, demons, snake deities, old sages, kings etc. Some Puranas like AP., GP., NP. are ancient encyclopaedias. Most of them are rich in Dharma Shastra material (Kane-HD Vol. I. 164-67). Many amalgamated Agamic Vaişhnavism, Shaivism etc. with the Vedic tradition. Thus Purānas form a popular encyclopaedia of ancient and mediaeval Hinduism (ERE X. p. 448), though they violate the so called definition Puranam panchalakshanam KP. However, conforms to this description to a great extent. 

26. This story should be retained in memory by virtuous Brāhmaṇas and others who have mastered the Vedas. I shall tell in details that story which had been formerly narrated by Vyāsa. 

27. In days of yore, the gods in co-opeYation with Daityas and Dānavas, made the mountain Mandara their churning rod and churned the milk-ocean1, for obtaining the nectar.

1. Churning of the Milky ocean for obtaining the immortalising beverage-Amruta-is one of the most popular legends in Puranas found also in the Mbh. I. 17, VR. 1.45.17-18, 38, Bh. P. VIII.5.11-18, AP. 152 ctc. 

This background story is essential to describe the Tortoise incarnation of Vişhnu who had to support the churning rod of mount Mandara on his back to enable gods and demons to extract Amruta from the ocean.  

28. While it was being churned, Lord Janārdana assumed the form of a divine Tortoise2 and bore the mountain Mandara on his back with the desire for the welfare of the gods.

2. Vide Note 1. 

The Kūrma-incarnation of god Vişhnu is one of the most popular legends of ancient India as it is recorded in a number of Puranas like AP. 3.1-8, Bh. P. VIII.7.1-16, GP. I. 142.2-4, Mt. P. 248.27-54, VP. 1.9.75-91. 

It is interesting to note that the origin of the Kūrma legend is found in the Shatapatha Br. VII.5.1.5 where it is not connected with Vişhnu but with Prajāpati. Some Puranas like AP. Pd. P. (VI. 232. 1-4) state that due to the curse of the sage Durvisas, gods lost their virility and were defeated by Asuras and according to Vişhnu's advice, they secured the co-opeYation of Asuras and churned out Amruta for regaining their power. Apart from the illogical nature of this innovation, it may be stated that older texts like Mbh., VR, do not mention any curse as an antidote against which Amruta was extracted. KP. follows the older version showing the joint desire of gods and demons to secure Amruta and their co-opeYation in the matter. 

29. On seeing the imperishable Vişhnu, the cosmic witness (Sākshin) assuming the form of a Tortoise, Närada and other great sages along with the gods eulogised the Lord. 

30. In the mean time, goddess Shrī, the beloved of Närayaņa, emerged (out of the sea) there while churning. Lord Vişhnu, the Supreme Person, took possession of her (as his consort). 

31. Accompanied by Indra, Narada and other great sages who were fascinated by the brilliance of Vişhnu addressed these words conducive to their welfare to Vişhnu, the unmanifest. 

32. O Lord Narayana, Lord of the Lords of Devas, who have assumed the form of the Universe, be pleased to tell us, the suppliant enquirers, who is this goddess of wide eyes. Be pleased to explain this precisely to us. 

33. On hearing their words, Vişhnu, the suppressor of the Dänavas, spoke thus to the sinless Närada and others after casting a glance at the goddess. 

34. This is that great Shakti (potency) of my form and the embodiment of Brahman. She is my beloved Mayā,1 the Infinite, by whom this Universe is sustained. 

1. The identification of Shri (Lakşhmi), Maya and Prakruti is a later development under the influence of Sankhya and Advaita schools. The older versions in the Shatapatha and both in Mbh, and VR. do not show it. 

35. O excellent Brāhmanas, it is through her that I fascinate this entire Universe including gods, Asuras and human beings. I withdraw them within me and create them again. 

36. Those who, through their spiritual wisdom comprehend the evolution and dissolution of the living beings as well as their arrival i.e. birth and departure i.e. death, realise their Atman and cross this vast Maya. 

37. It is by basing themselves for their support on a particle or a ray of hers that gods Brahma, Ishana and all other gods become powerful. She is my entire Shakti. 

38. She is the mother of all the Universe. She is Prakruti consisting of three Guņas (viz. Sattva, Rajas and Tamas). Even in the previous Kalpa, she is born of me already. She is Shri, the lotus-dweller. 

39. She is endowed with four arms bearing in each of her hands the conch, the discus and the lotus. She wears a garland. She is brilliant like a crore of suns and she deludes all embodied beings. 

40. Neither the gods nor the manes (Pitrus) nor human beings nor even Indra, the king of gods, nor any other embodied being in the world, is capable of crossing (surmounting) this Maya. 

41. The sages who were thus addressed by Vasudeva, spoke to god Vişhnu: "O lotus-eyed God, say what is it that exists when even the time is terminated (v.l. survives in the past, present and future)." 

42. Thereupon Hruşhīkeśha (God Vişhnu), worshipped by the groups of sages, spoke unto them: "There is the most prominent twice-born well known by the name Indradyumna.1 

1. This Indradyumna is a Brahmin. That he was a Kşhattriya king of the same name who secured the grace of Vişhnu is a history of his past birth. It may be noted that he is different from Indradyumna, King of Pandyas who became Gajendra (Bh.P. VIII. 4.6-13). KP. I. 38 also mentions another king of the same name. It was a popular name among the Kşhattriyas of the age, as some kings bearing this name are mentioned in other Purānas e.g. one Indradyumna was Krişhņa's enemy (Mbh. Vana. 12, 32), another belonged to Ikşhvāku dynasty, the SK. P. mentions another Indradyumna as the founder of the Jagannatha temple in Orissa. 

The identification of Shiva and Vişhnu is due to the synthetic tendency of the Puranic age. 

43-45. In his previous birth, he had been a king who could not be thwarted even by gods like Shankara and others. He saw me when I had assumed the form of a Tortoise. From my mouth he heard the divine compilation of the Kūrma Purana with leading sages ahead of him. On realising that gods Brahma, Mahadeva and other gods along with their Shaktis (potencies) are supported by and established in my Divine Potency, he sought refuge in me. Then I told him, "You will take birth as a Brähmaņa. 

46-47. You will be well-known by the name Indradyumna and you will be able to remember your previous birth. I shall impart to you, O sinless one, that secretmost knowledge which is inaccessible to all living beings including even the gods. Attaining that perfect knowledge of mine, you will ultimately enter unto me. 

48. Continue to survive on this earth with another particle of yours, in your highly blissful state. When the Vaivasvata Manvantara1 elapses, you will enter into me for the sake of creation." 

1. (I. 1.47) Vaivasvata Manvantara-Manvantara is a period of 71 cycles of Chaturyugas, each Chaturyuga consisting of thirty-six lakhs of human years. Each Manvantara is ruled by a Manu and his paraphernalia of gods, sages etc. There are fourteen Manus. Vaivasvata, the present ruling Manu, is the seventh Manu. He is called Vaivasvata, because he was born from the Sun, and was the founder of the Solar race. His personal name is Shrāddha deva. Bh. P. (VIII. 13) gives the details of his sons, the set of the gods and seven sages, etc. 

49-50. He bowed to me, went back to his capital city and protected the earth. In due course, he passed away. In the Shveta Dvīpa,2 he along with me, enjoyed all pleasures special to Vişhnu but which are not available even to Yogins. O excellent sages, he was born again in the family of a Brāhmaņa at my behest.

2. (I.1.49) Shveta-dvipa is a mythical land to the north of the Milk ocean (Kshirabdhi). At the centre of this dvipa god Vişhnu sleeps on the couch of the serpent Sheşha's body, his feet being kneaded by the goddess Lakşhmi born of that ocean. The details given infra (KP.I. 49.40-71) show that only the righteous can reach there. These persons are fair complexioned devotees of Nārāyana. They are free from sorrow, worry, fear of old age and death. King Indradyumna, after his death, attained to this region due to his extreme devotion to Vişhnu and in the company of Vişhnu, enjoyed all the pleasures special to Hari's devotees. (vide also Bh.P. VIII. 4.18, Mbh. Shanti 322.8-10)  

51. He realised that I am the deity called Vasudeva in whom the two eternals Vidya and Avidyā are lying unmanifest and whom the spiritually wise know to be the Supreme Brahman. 

52. He worshipped the Supreme Lord, the support of all living beings, by means of the observance of sacred vows, fasts, rules of spiritual discipline, worship of sacrificial fires and propitiation of Brāhmaṇas. 

53. He worshipped the great God abiding in the hearts of Yogins, turning to him for benediction, making obeisance to him remaining exclusively attached to him and realising him as the greatest goal. 

54. As he was practising this (course of observance) the Supreme digit (ray) of the Lord once manifested herself to him in the divine form belonging to Vişhnu. 

55. On seeing the beloved of Lord Vişhnu, he bowed down his head. He eulogised her with various hymns. With palms folded in reverence, he addressed her as follows: 

Indradyumna submitted: 

56. O goddess of wide eyes, who are you? O auspicious lady characterised by emblems of Vişhnu, be pleased to explain precisely the reality about you now. 

57. On hearing his speech, the auspicious lady was delighted. She smilingly remembered Vişhnu and spoke the following pleasing words to the Brāhmaṇa.

 Shri said: 

58. Neither the sages nor the gods with Indra as their leader, can see me who am the same as Närāyaṇa. I am the Supreme Maya and I am absolutely identical with him. 

59. I am not different from Nārāyana. If pondered properly, you will find that) there is no difference between us. I am identical with Vişhnu, the Supreme Brahman. He is the highest Lord and Controller. 

60. I have no power over those persons who worship the Supreme Person (Puruşhottama), the support of all living beings, by means of perfect knowledge and the path of (disinterested) Karman. 

61. Hence, you worship the infinite Lord who has neither beginning nor end. By means of the path of disinterested action (Karman), as well as by means of your spiritual knowledge, you worship him whereby you will attain the final emancipation from Samsāra. 

62. On being addressed thus, Indradyumna the prominent sage of great intellect, bowed down his head to the goddess. With palms folded in reverence, he submitted to her again. 

Indradyumna submitted: 

63. O Goddess, the Supreme Ruler of the Universe, tell me how Lord Achyuta, the unsullied eternal Ruler of the universe, can be realised. 

64. Thus requested by the Brāhmaṇa, the lotus-wearing goddess told that sage that Narayana himself would impart to him that spiritual knowledge. 

65. After touching with both of her hands the sage who was bowing to her, she remembered the transcendental Lord Vişhnu and vanished at that very spot. 

66. In order to visualize Narayana, he too propitiated by transcendental meditation Lord Hruşhikeśha (Vişhnu), the des- troyer of the distress of those who bow down to him. 

67. Then after lapse of a pretty long period, Nārāyana the great Yogin, the wearer of yellow garments, the Deity who permeates the universe, manifested himself to him. 

68. On perceiving Lord Vişhnu, the imperishable Atman (of the universe), approaching him, he knelt on the ground and eulogised the Garuda-bannered God. 

Indradyumna prayed: 

69. O Lord of sacrifices, O imperishable Lord, O Govinda, O consort of Goddess Lakshmī, O Keśhava the Infinite, O Krişhņa, O Vişhnu, O Hruşhikeśha, obeisance to you, the soul of the universe. 

70. Salute to you, the ancient one, to Hari the embodiment of the universe, to the Cause of creation, maintenance and dissolution of the universe, to the Deity of infinite powers. 

71. Bow to you who are devoid of the gunas (viz. Sattva, Rajas and Tamas). I bow again and again to the purest Principle, obeisance to you, the Supreme Person, who are the embodiment of the universe. 

72. Salute to you the son of Vasudeva (or the Principle immanent in the universe); bow to Vişhnu, the Cause of the universe. Obeisance to you. who are devoid of beginning, middle and end. I bow to you who are knowable only through perfect knowledge. 

73. Bow to you, who are devoid of modifications; salute to you who are without diversity. Obeisance be to the Deity devoid of difference and non-difference and who are the very embodiment of spiritual bliss. 

74. I bow to the saviour, the quiescent. Salute to the obstructionless Atman. Obeisance to you, O God of infinite forms, I bow again and again to the unembodied one. 

75. Obeisance to you the highest Reality; bow to you who transcend the Māyā. Obeisance to the highest Ruler, the Brahman, the Supreme Self. 

76. Obeisance be to you the subtlest one; salute to you the great God. Obeisance to Shiva the auspicious one, to Shuddha (the Pure one). I bow to You, the Supreme Being (Parameshthin).1 

1. As noted above in this Purana (and in others as well) the authors now and then emphasize the identity of or non-difference in the Trinity of gods Brahma, Vişhnu and Shiva, as they are manifestations of the sole Reality, the Brahman. 

77. It was by you that all these worlds were created. You alone are the highest goal. You are both the father and the mother unto all living beings, O Puruşhottama. 

78. You are the imperishable highest abode. You are the pure consciousness unsullied like the firmament. You are the support of all. You are the unmanifest, the infinite, beyond the darkness of ignorance. 

79. People perceive the great Atman only in the light of the lamp of knowledge. I resort unto your form-a form which is the highest abode of Vişhnu. 

80. The Lord, the Atman of all living beings and the creator of them all, smilingly touched (Indradyumna) with both o his hands while he was eulogising him thus. 

 81. Even as he was touched by the glorious Lord Vişhnu the prominent sage realised properly and precisely the Supreme Reality, thanks to his Grace. 

82. Therefore, with a delighted mind, he fell at the feet of Janardana. He spoke thus to the yellow-garmented Achyuta. whose eyes were like the full-blown lotus. 

83. Thanks to your Grace, the perfect knowledge pertaining to the Brahman alone as its object-the knowledge that yields the highest bliss-has been engendered in me dispelling all doubts. 

84. Obeisance to you Lord Väsudeva, the creator of the universe. O Lord of Yoga, be pleased to enlighten me as to what I should do, o pervader of the universe. 

85. On hearing the words of Indradyumna, Narayana the Consort of goddess Lakşhmi smilingly said these words which were conducive to the welfare of this entire universe. 

The glorious Lord replied: 

86. The Supreme Ruler (Maheśhvara) should be worshipped by the paths of devotion and knowledge, by men abiding by the code of conduct prescribed for the four castes and stages of life, and not otherwise. 

87. After knowing perfectly that great truth about him as well as his magnificence, the causal relation as well as my functions, he who seeks emancipation should worship the Lord of the universe (Ishvara). 

88. Eschewing all attachment and realising that the universe is illusory, comprehend the identity between the Cosmic soul and individual soul. Thereby you will visualize the Supreme Ruler (Parameśhvara). 

89-90. O Brāhmaṇa, understand the three types of meditations1 as they are being recounted by Me: One of them has me for its object; the second is that which rests on the Avyakta1 (the unmanifest i.e. Shiva), and the third type of meditation should be known as Brahmi, which transcends all the Gunas. A spiritually wise person should adopt one of these Bhāvanās (Meditations).  

1. Bhavana-Transcendental Meditation. The gradation of these meditations is:(i) Vişhnu (ii) Avyakta or Shiva and (iii) Para-Brahman. These are mentioned again vide infra 1. 2.86-87 and 93 and II. 46.45-46. 

But V.P (YI. 7.48-49) gives a different set of Bhāvanas viz, Brahma, Karma and Ubhayātmaka (i.e. a synthesis of the first two), 

trividha bhavana bhūpa vishvam elan nibodhatām |

Brahmākhya, Karma-Samjna cha tatha chaivobhayatmika ||

He further explains that Sanaka Sanandana and others are united with Brahmabhavana while Karmabhāvana is found in gods, the mobile and immobile creation. While in god Brahmă who passes both spiritual knowledge and power (over the universe) we find the synthesis of Brahma-karmātmikā Bhāvana. 

This set of Bhāvanās viz. Brahma, Karma and Brahma Karmatmika and the persons in whom they are found is repeated verbatim in NP. I.47.24-27. 

1. Although Avyakta is translated here as "The unmanifest', the verse indicates that the Bhāvanas pertain to thc Paurāņika trinity Brahma, Vişhnu and Shiva. Here 'Shiva' is implied by the word Avyakta. The v.l. tryaksa indicates the same. In the Kośhas, Avyakta is the epithet of both Vişhnu and Shiva as in the Medini Kosha, though it also means Prakruti etc. (vide S.K.D. I. 135). 

91-92. According to the scriptural (Vedic) authority, weaklings should resort to the first one of these. Hence, without any worldly attachment and exerting all endeavours, you should be exclusively devoted to him as your ultimate goal and propitiate the Lord of the Universe. Thereby, you will attain salvation. 

Indradyumna submitted: 

93. What is that transcendental Truth, O Janardana? What is that magnificence? What is called the effect? What is the Cause? Who are you? What is your function? 

The Lord replied: 

The highest truth is the Supreme Brahman which is one and without modifications or changes. 

94. It is of the nature of eternal Bliss. It is the imperishable light beyond the darkness (of ignorance or nescience). Its eternal glory and rulership is called its magnificence (Vibhūti). 

95. The effect is the universe. The cause is the unmanifest, pure and imperishable (Brahman). I am indeed the Immanent Soul (Antaryāmin), the great controller of all beings. 

96-97. To be the cause of creation, sustenance and dissolution of the universe, is described as my function. O Brahmana, understand all this rightly and precisely and then worship properly the Eternal One by means of the path of action (without any wishful expectation in return).

Indradyumna said: 

What are the codes of righteous conduct prescribed for the four castes and stages of life, by observing which the Supreme Lord is propitiated? 

98. Of what nature is the divine knowledge which is based on the three types of Bhāvanās (meditations)? How is this universe created formerly and how is it withdrawn again? 

99-102. How many creations are there in the world? How many dynasties and Manvantaras are there? What are their magnitudes? What holy rites are observed in them? What are the holy centres (of pilgrimage)? What is the status of the solar (and stellar) systems? What is the length and extent of the earth? How many continents, oceans, mountains, small and big rivers are there? O Lord of lotus eyes, be pleased to narrate all this to me precisely now. 

Shri Kūrma said: 

On being requested thus by him, O leading sages, I, with a desire to shower my grace on my votaries, recounted everything in details. Whatever I had been asked by the Brāhmaṇa, I explained to him in details. 

103-104. After blessing that Brāhmaṇa, I vanished then and there. O excellent Brāhmaṇas, eschewing attachment to his sons and other relations, he propitiated the Supreme Brahman according to the spiritual path expounded to him by me. He became pure in emotions and mentally concentrated. He was above mutually clashing opposites (like pleasure and pain) and was devoid of property and other belongings (Parigraha). 

105-108. He renounced all ritualistic rites. He took recourse to absolute detachment. He realised his own self with in himself, and the entire universe within his soul. Attaining the ultimate Bhāvanā (Transcendental meditation) pertaining to the Brahman and with the imperishable Brahman as the basis,1  (or: preceded by contemplation on the mystic syllable—akshara or bija) he accomplished the greatest Yoga through which he saw the one Reality-the Reality which Yogins overcoming their sleep and attaining mastery over their vital breath, seek and aspire after Moksha (emancipation from Samsāra). Thereafter, the leading Yogin went to the northern mountain beyond the Mänasa lake in order to see the eternal Brahma. He was guided by the sun God (Aditya). That prominent Brāhmaṇa went through the firmament, by dint of his Yogic influence and power. 

1. aksharapürvikām-Before attaining which he meditated on the mystic syllables called bija. The sa-bija and nir-bija Yoga is discussed infra II. 46.46-48. 

109. An aerial car of excellent refulgence like the sun appeared in front and it was followed by groups of gods, celestial singers and bevies of heavenly dancing girls. 

110-113. Others-Siddhas and Brāhmaṇa sages—saw him on the way and followed him. Then he approached the mountain and entered the abode honoured by gods and resorted to by Yogins. There the greatest person i.e. god Brahma resides, After reaching that greatest region having brilliance resembling that of ten thousand suns, he entered the inner apartment in accessible even to gods. He then contemplated on god Brahma, the grand-sire of the universe, the Lord of gods and the highest refuge to all embodied beings, who was free from birth and death. Then, an extremely miraculous light appeared in front of him. 

114. In the middle of that light, he saw the Ancient Being, the highest goal (to be reached). It was a great mass of splendour, incomprehensible and unapproachable to those who hate Brahma. 

115-116a. He had four faces and magnificent limbs. He was shining with a halo (of rays and flames) of light. On seeing the Yogin who was standing there in bowing position, the God, himself the very soul of the universe, advanced to receive him and embraced him.  

116-117. When he was embraced by the God, a great resplendent beam of moonlight emanated from his body, and entered the solar sphere. That is the pure and sacred region termed as the Ruk, Yajus and Saman. 

118. It is the place where Lord Hiranyagarbha, the partaker of oblations offered to gods and the spirits of the deceased ancestors, abides. That is the primary entrance of the Yogins as established in the Vedanta. 

119-120. It is a glorious spot full of the splendour of Brahman. He is the seer (v.l. Controller) of all learned persons. As soon as he was seen by Lord Brahmā, the sage with the lustrous halo (of dazzling rays and flames), saw the auspicious splendour of Ishvara penetYating everywhere and illumining it—the lustre that was his own Atman. He saw the highest imperishable ethereal region of Vişhnu. 

121. Becoming identical with the cosmic soul, the soul of all beings, He ascended (and abided) in the blissful, unshakable abode of Brahmā, the Supreme Lord endowed with the highest power and glory. 

122-123a. He attained to his own (i.e. of his Atman's) abode which is called Moksha, the final beatitude which is imperishable. Hence a sensible person should endeavour whole heartedly to abide by the righteous code of conduct prescribed for the four castes and stages of life. He should resort to the ultimate meditation and cross the barrier of Maya, Lakşhmi. 

Suta said: 

123b-124a. Nārada and other great sages were addressed thus by Hari. All of them accompanied by Indra submitted to Vişhnu, the Garuda-bannered God. 

The sages submitted: 

124b-125. O God of gods, Hruşhikeśha, O eternal Lord Narayaņa, be pleased to recount completely to us the knowledge regarding Dharma (Artha and other objectives of life) which had been formerly imparted by you to Indradyumna. 

126-127. This Indra, your friend, is also desirous of hearing, O pervader of the universe. 

On being so enquired by Närada and other great sages, Lord Vişhnu who had assumed the form of the Tortoise, Lord Janārdana who had been in the nether world, recounted the entire and excellent Kūrma Purāņa. 

128. He narrated it in the presence of the King of Devas. I shall recite it to you all. It is conducive to wealth, fame and longevity. It is sacred and it yields Moksha to men. 

129. The listening to and narYation of the Purāna is excellent, O Brahmaņas. Hearing even a single chapter, one becomes absolved of all sins. 

130-131. Even if a single anecdote (Upākhyāna) is heard, he is honoured in Brahmaloka. This great Kūrma Putāna, narrated by the Lord of gods in the form of a divine Tortoise should be devoutly believed by all twice-borns (Brāhmaṇas, Kşhattriyas and Vaishyas).