Kūrma Mahā Purana
16 - Description of the Families of Daksha’s Daughters
The following comparative table of verses common to this chapter and VP. I.15 will show how both these Purānas are close textually,
KP. XVI VP.I. 15
Verse No. 1 87
(2 89a and 90)
(3 91 and 976)
4b 103b
5 104
6 105
7 106
8 107
9 108
10&11 109
11b&12a 110
12b, 13a 110
13b-14a 111
14b 112
15 113
17 115(closely similar)
18a 126b, 127a
18b-19a 127b
19b-20a 132a, 133
134
Most of these are quoted verbatim from the VP and the remaining are substantially the same and have phrases and parts of verses common to VP.
Suta said:
1. Formerly Daksha was directed by the self-born lord thus, “Create the subjects”. He then created Devas, Gandharvas, sages, Asuras and serpents.
2. When the subjects created by him at the outset did not flourish, he created living beings by the act of copulation.
3. A thousand sons he begot of Ashiknī,1 the righteous daughter of Prajapati Virana.
1. The correct form is Asikni and is so used in the VP, Bh. P. and other Purāņas.
4. When those sons were lost through the deception of Närada,2 Prajapati Dakşha, begot sixty daughters of Viriņi.3
2. These sons were known as ‘Haryaśhvas’. Nārada dissuaded them from procreation by advising them to find out the limits of the universe which they were to populate. They dispersed on that mission and never returned (VP.I. 15.92-96). This is the māyā practised by Nārada on Dakşha’s Sons.
Here KP. omits how Dakşha again created one thousand sons called ‘Shabalāśhvas’ and how they too were sent the way of their brothers Haryaśhvas by Nārada. It is after this failure that Daksha procreated these sixty daughters (VP. I, 15.97-102).
5-6. He gave ten daughters to Dharma, thirteen to Kaśhyapa, twentyseven to Soma, four to Arişhtanemi, two to Bahuputra, two to the intelligent Kruśhāśhva and two to Angiras. Similarly, I shall recount their expansion.
7-11a. These are the ten wives of Dharma: Marutvati, Vasu, Yami, Lambā, Bhānu, Arundhati, Samkalpā, Muhurta, Sådhyā and the beautiful lady Viśhvā. Listen and understand their sons. The Viśhve-devas were born to Viśhva and Sadhya gave birth to Sadhyas. The Marutvants were born to Marutvati. The Vasus were born to Vasu. The Bhānus were born to Bhānu and the Muhurtas are the sons of Muhūrtă, Ghoşha was born of Lamba and Nagavithas were born of Yami. All the objects of the Earth were born of Arundhati. Sankalpa (conception) was born of Sankalpā. Ten are known as the sons of Dharma.
11b-13a. I shall recount to you the family extension of those well-known eight Vasu-gods whose very life is (different kind of) wealth and who are the forerunners of luminaries. The Vasus are mentioned to be eight in number. I shall mention their details. The eight Vasus are:
Apa, Dhruva, Soma, Dhara, Anala, Anila, Pratyūşha and Prabhasa.
13b-16. Āpa’s sons were Vaitandya, Shrama, Shanta and Dhvani. Dhruva’s son was lord Kāla, the calculator of the worlds. Lord Varchas was the son of Soma. Draviņa was the son of Dhara. Anala’s sons were Manojava and Avijñātagati Kumara was the son of Anila. He is known as Senapati. Lord Devala, the Yogin, was the son of Pratyūṣha. Viśhvakarman was the son of Prabhāsa. He is the creative Artist and a Prajāpati.
17-22. The thirteen wives of Kaśhyapa were-Aditi, Diti, Danu, Arishtā, Surasā, Surabhi, Vinatā, Tämrā, Krodhavaśhā, Irā, Kadru, Muni and Dharmajñā. Know their sons. The following were the sons of Aditi viz. Amsha, Dhātri, Bhaga, Tvashtr, Mitra, Varuna, Aryaman, Vivasvān, Savitri, Pūşhan, Amśhumän and Vishnu. In the Chäkşhuşha Manvantara, formerly, they were named Tuşhitas. In the Vaivasvata Manvantara, they are called Adityas (as they were Aditi’s sons). From Kaśhyapa, Diti got two sons who were haughty due to their physical strength. The elder was Hiranyakaśhipu and the younger was Hiraṇyākşha. Hiranyakashipu, the Daitya of great strength and exploit propitiated the great lord Brahmā by means of penance. He saw the lord and eulogised him with various hymns. He thus secured divine boons.
23-28. Devas and sages were harassed by his army (or strong actions). When they were beaten, they went to Brahma and sought refuge in him. Brahma, the creator of the worlds, the protector, the great being, the motionless unchangeable Supreme Soul, and the sole Puruşhottama of the world. O sages, implored by the excellent Devas and sages, eulogised and bowed to by the leading sages and the immortal beings, the lotus-seated deity went to the northern shore of milk ocean where Lord Vişhņu was seated. On seeing Lord Vişhnu, the source of origin of the universe, the auspicious preceptor of the universe, he saluted his pair of feet with his bent head. With palms joined in reverence he spoke:
Brahmā said:
You are the goal unto all living beings. You are infinite and the soul of the universe.
29. You are all-pervading. All immortal Devas constitute your physical body. You are the eternal great Yogin. You are the Ātman of all living beings. You are the Chief and great Prakruti.
30. You are interested and engaged in detachment and prosperity. You are beyond the scope of speech. You are pure. You are the maker and the sustainer. You are the annihilator of the enemies of gods.
31-34. O infinite Lord, it behoves you to protect us. You are the protector and the great iśhvara. Lord Vişhnu the yellow-robed lord possessing eyes like a lotus in full bloom, who was thus enlightened by Brahmā said to Devas:-”Why have you, O Devas of great prowess, come to this region, accom panied by Prajapati? What work shall I do unto you?”
Devas said:
35-36. O lord, a Daitya named Hiranyakashipu, who is arrogant due to the boons he had secured from Brahmă, harasses all Devas, along with the sages. He cannot be killed by any other living being except you, the excellent Puruşha.
It behoves you to kill him. O embodiment of the universe (one identical with the universe) since you are the protector of everyone.
On hearing what was said by Devas, Vişhņu the conceiver of the worlds, created a being like himself, in order to kill the chief of Daityas. The Being had a huge body like the mountain Meru. He was terrible and his form was frightening.
37-39. He held a conch, a discus and an iron club in his hands. The Garuda-bannered deity said to him... “It behoves you to kill that king of Daityas, Hiranyakaśhipu. Kill him and come to this place exerting all your manliness.” The Being holding Shankha, Chakra and Gadā listened to the words of Vişhņu, bowed to Puruşhottama, the great unmanifest Puruşha, and went to the great city of Daitya, roaring terribly.
40-41. The lord rode on the vehicle Garuda and appeared like another Maha-Meru. On hearing his voice, resembling the rumbling sound of a great cloud, the leaders of Daityas too gave out simultaneous shouts,1 due to their fear of the king of Daityas.
1. V.D. Samāchachakṣhire-Reported the oncoming sound to the Daitya King, out of fear.’
The episode of Prahrāda marching against the Male being sent against Hiranyakaśhipu by Vişhnu is a contribution by the KP. Here Prahrada fights against that son of Visnu. This fight is not recorded in Vaishnava Purāņas like VP., Bh.P.
The Asuras said:
“A certain grcat Puruşha, urged by Devas, is coming, giving out terrible shouts.
42a. We know him to be Janārdana.”
42b-43a. Then accompanied hy all excellent Asuras and by Prahlada2 and other sons well equipped with weapons Hiranyakashipu himself marched.
43b-44. On seeing that Puruşha, as huge as the mountain, seated on Garuda and having the lustre of a crore of suns, like another Narayaņa, some of them (Daityas) fled away (here and there) while others, with their eyes indicating their confusion and agitation, spoke to one another.
45. “This is that lord Nārāyana, the protector of Devas and our immutable enemy, or definitely his son.”
46. After saying this, they showered a volley of arrows and other weapons on that Male being. That lord sportively destroyed them (the weapons). He was not wounded.
47-48a. The four sons of Hiranyakaśhipu of well-known prowess and thunder-like voice fought with the son born of Narayana. The four sons were Prahrāda, Anuhrada, Samhrada and Hráda.
48b-49a. Prahrāda discharged the Brahma-missile; Anuhrada threw the Vaishnava one, Samhrada hurled the Kaumara (belonging to Kārttikeya) missile while Hrada discharged the Agneya (fiery) weapon.
49b-50a. These four weapons reached that being born of Vişhnu, but could not shake that Vasudeva who stood firm as he was standing before.
50b-51a. Then the lord of huge arms and great strength caught hold of the four sons by their legs, hurled them and roared.
51b-53. When the sons were released the valiant Hiranyakaśhipu kicked him on his chest with great force. Afflicted much by it, the follower of Vişhnu along with Garuda assumed an invisible form and quickly went to the place where lord Nārāyaṇa was present. After going unto him, he reported to him everything that had happened.
54-55. The pure lord possessing all perfect knowledge, pondered well in his mind. He created the half-body of a man and the half body of a lion. The unmanifest lord in the physical form of a man-lion appeared in the city of Hiranyakashipu suddenly deluding Daityas and Dänavas.1
1. This story of incarnation of the Man-Lion (Nrusimha) by Vişhnu is different from all Vaishnava Puranas wherein he manifests himself out of a column to protect his devotee, Prince Prahlada from his father Hiranyakashipu. Here Prahrada, at the behest of his father, fights against the Man-Lion. When he was discomfited and found that the Pāśhupata missile discharged by Hiramyakşha had no effect on the Man-Lion, he came to know that he was Vişhņu and dissuaded in vain his father and other people to desist from fighting against Vişhņu. It was in the ensuing fight between Nrusimha and Hiranyakashipu that the latter was killed with his claws by Nrusimha.
56-57a. The lord was terrible with his curved fangs. The Yogic soul resembled the fire at the close of the yugas. Mustering his own Shakti capable of annihilating everything, the infinite Nārāyaṇa shone like the sun in the mid-day.
57b-59a. On seeing the being of the form of manlion, the demon ordered his eldest son Prahrada to slay Narasimha (man-lion). “This Being of the form of man-lion is of deficient strength (*v.l. more powerful) when compared to the previous one. Dispatched by me, you accompanied by your younger brothers destroy him immediately.”
59b-60a. At his behest, Prahrada, the Asura, fought strenuously with the unchanging Vishnu, but was conquered by him.
60b-63a. Then the Daitya fainted. He then dispatched his younger brother, the Daitya Hiranyakşha, at that time the the younger brother Hiranyakşha meditated and discharged miraculous weapon of Pashupati and roared. The miraculous weapon of the Trident-bearing lord did not harm at all, the deity of Devas viz. Vişhnu of unmeasured splendour. On seeing the miraculous weapon struck back, Prahrāda due to his very great fortune considered the eternal lord Vishnu the Atman of all
63b-65. He then abandoned all weapons. With the mind endowed with Sattva Guna, he bent down his head before the lord stationed in the hearts of Yogins. He eulogised Närāyana by means of hymns of the Ruk, Yajus and Saman. He prevented his father, brothers and Hiranyākşha and spoke thus: “This is the infinite Närāyaṇa, the unborn eternal Lord.
66-68a. He is the ancient Puruşha, the great Yogin, the lord, embodiment of the universe. He is the creator and the dispenser of destiny, the unsullied self-luminary, the principle of Pradhāna as well as Puruşha, the unchanging Mūlaprakruti (primordial nature). He is the lord of all beings, the immanent Soul, beyond the reach of Gunas. Seek refuge in Vişhnu, the unmanifest and immutable lord.
68b-70a. When this was spoken by Prahrāda the evilminded Hiranyakaśhipu, deluded much by Vişhnu’s Māyā, spoke to his son, “This Man-lion of little prowess should by all means be killed; urged by the god of death he has come to our house now.
70b-72a. The son of great intellect laughed at this and spoke to his father, “Do not censure this controller of living beings, the sole unchanging Lord. How can this eternal great god, Lord Vişhnu, devoid of (unaffected by) Kāla, nay, the very Soul of Kala and its very embodiment be killed by Kala.
72b-73a. Then the wicked-souled Suvarnakaśhipu (i.e. Hiranyakaśhipu) urged by Kala, fought with the unchanging Lord Hari, although prevented by his son.
73b-74a. Even as Prahrada was observing, the infinite lord with reddened eyes tore the elder brother of Hiranyakşha (i.e. Hiranyakaśhipu) by means of his claws.
74b-75a. When Hiranyakashipu was killed, Hiranyākşha1 who boasted of his great strength left his son (i.e. nephew) Prahrada in the lurch and fled in great fright and agitation.
1. According to Bh.P. (III. 13 and III 19.29) Hiranyākṣha was killed carlier by the Boar-incarnation of Vişhnu, while he was lifting up the earth from the seas of the nether world. KP. gives a new and uncomplimentary version about Hiranyākşha.
75b-76a. Anuhrada and other sons, and hundreds of other Asuras were taken to Yama’s abode (i.e. were killed) by the lions created from the body of the Man-lion.
76b-77a. Thereafter, Lord Hari, Nārāyaṇa, withdrew that terrible form and assumed his own real majestic form named Nārāyana.
77b-78. When Nārāyana had gone, Prahrada the excellent Asura, crowned Hiranyakşha2 (as the king of Asuras). He conquered Devas and sages in the battle and harassed them.
2. According to the Bh. P. VII.10,23, Nrusimha commanded Prahrāda to occupy the throne of his father. VP.I.23.32 endorses the same. But here Prahrāda crowned his uncle Hiranyākşha as the Daitya chief.
79-80a. He propitiated Shankara by means of his penance and obtained a great son named Andhaka. He conquered Devas including Devendra, and agitated the whole of the Earth. He took it to the nether-worlds. He made the Vedas lustreless. (v.l, made the earth shining like a lotus, his captive).
80b-81a. Then Devas, along with Brahma, went to Hari’s abode with their faces bereft of splendour. They intimated everything to Vişhņu.
81b-82a. The unchanging Ātman of the universe thought of the way of killing him. For that purpose, he assumed the form of a white Varaha (Boar) embodying within it the power of all devas.
82b-83a. In the beginning of this Kalpa, Puruşhottama went and killed Hiranyākşha. He lifted up this Earth by means of his curved tusk.
83b-84a. After stabilising (i.e. annihilating the enemies of Devas i.e. Asuras thus and abandoning the form of a Boar, Vişhnu reassumed his own nature and returned to his Supreme region, greater than the greatest.
84b-85. When the enemy of the immortal beings (ie. Daitya) had been killed, Prahrada, a devout follower of Vishnu ruled over his own kingdom eschewing all kinds of demonian tendencies. Engaged in the propitiation of Vişhnu he duly performed the worship of Devas.
86-87. Thanks to the greatness of Vişhnu his kingdom was always free from enemies. Once, as a result of the Māva of Devas, the Asura did not speak properly to a Brāhmana who had visited his abode.
88-89. Thus the Brahmaņa ascetic was disrespected by the deluded Asura. He cursed the king of Asuras thus – “You are disregarding and dishonouring the Brāhmaṇas by resorting to your Vaishnavi Shakti. That power of yours will be destroyed.” After saying this, the Brāhmaṇa hurried out of the abode of Prahrada.1
1. The Brahmanical curse to King Prahrāda, his subsequent tyranny, fight with Vişhnu and discomfiture form a contribution of KP. to the story of Prahrada.
90. Because he was eagerly attached to the kingdom he was deluded due to the force of the curse. He began to harass the leading Brāhmaṇas. He did not understand Vishņu.
91-92. Remembering the killing of his father, he became infuriated against Vişhnu. A terrible fight took place between Lord Vishņu and Prahrada, the enemy of immortal beings.
After fighting a great battle, he was defeated by Vişhņu.
93. Due to the greatness of the previous impressions and culture, he regained his perfect knowledge of Vişhnu the great Puruşha. He sought shelter in him, as he was worthy of being the refuge.
94. Thereafter, the leading Daitya had undeflected devotion to Vişhnu the most excellent of all Puruşhas and attained Yoga.
95. When the son of Hiranyakashipu became eagerly attached to Yoga, the leading Asura, Andhaka obtained (i.e. succeeded to) that kingdom.
96. (The Rakshasa) the son of Hiranyakşha born of Shiva’s body, loved goddess Umā, the daughter of the mountain, stationed on Mandara.
97. Formerly, thousands of householder saints performed penance in order to propitiate Ishvara, in the holy forest of Daruvana1 (Pine forest).
1. Dam or Daruka Vana with its temple of Nagesha (Shiva P. I. 38) is identified with Avandhya Naganath in the Marathwada region of Maharashtra. It is one of the twelve jyotir-lingas. —De 53-54.
The following episode (vv. 98-107) how the sage Gautama fed the famished sages throughout the drought of twelve years and in order to escape his insistent hospitality even after the famine was over, the sages created an illusory cow which died despite Gautama’s careful nursing and the sages ungratefully excommunicated him as a cow-slaughterer and left him, seems to have taken place in Maharashtra; for sage Gautama performed austere penance and brought Ganga to this region and it is known as the Godavari. The places of Gautama’s penance, the source of the Godavari and the story regarding Gautama’s cow-killing are said to have taken place in Maharashtra.
98. Then, once upon a time, a great drought insurmountable due to its being of a long duration befell that country. It was very fierce and destructive of all living beings.
99. The sages who were overwhelmed with hunger approached in a body to Gautama the storehouse of penance, and requested him for food for the sustenance of their lives.
100. That sensible sage gave them ample sweet cooked food of various kind. The Brahmanas partook of the food with their minds free from hesitation.
101. When the twelfth year elapsed as if the end of the world was over (and new order prevailed) bringing happiness and welfare to the world, the whole of the universe became as it was before (regained its previous stage).
102. Then all those leading sages took leave of one another. They said to the great sage Gautama— “We are going quickly.”
103. He prevented them by saying thus, “O Scholars! Be pleased to stay comfortably at your pleasure in my house for some more time and you may go at your leisure.”
104. Then all of them created an illusory black cow and took it near the noble-souled Gautama.
105. On observing it, the sage was overwhelmed with mercy. He became eager to tend it well. He tethered the cow in the cowpen, but as soon as it was touched the cow died.
106. Extremely distressed with grief, the great sage could not understand what should be done and what should not be done. The other sages spoke to that sage.
107. O excellent Brahmana, as long as the sin of the slaughter of the cow sticks to your person food served by you should not be eaten. We are. therefore, going away.
108. On being permitted by him, they, being subject to this sin, went to the auspicious Devadaru Vana1 (Pine forest) in order perform penance as before.
1. KP distinguishes between Daruvana and Devadaruvana. From its description here and in infra-II.38.53-60 Devadaruvana is to be identified with the area in Garhwal on the banks of Ganga near Kedar (De. 54).
109. By some reason the sage Gautama came to Know of their fraud of imputing the sin of killing the illusory cow and cursed them in great anger.
110. “They will be ineligible for the study of the three Vedas and be on a par with the great sinners. As a result of this curse, they will be born again and again.
111-112a. The sages who were thus cursed and were like ucchishta. (unacceptable like leavings of food after meals) approached Shankara, the Lord of gods and Vishnu, the immutable deity, and eulogised him with the usual conventional (lit. worldly) hymns, both all-pervading gods.
112b. O god of gods, the great deities, the destroyers of the miseries of devotees and great Yogins, it behoves you to save us by absolving us from the sin of doing as we pleased (viz. the imputation of illusory-cow-slaughter to Gautama).”
113. Then, glancing at Vishnu who was staying by his side, the bull-bannered lord said— “What is to be done in regard to those people who desire to acquire merit?”
114. After looking at the leading Brahmanas who had bowed down, lord Vishnu, Hari, favourably disposed towards his devotees and worthy of being the refuge, spoke to Gopati (Lord of the Bull i.e., Shiva).
115. “O Shankara! Not even particle of merit can go with (i.e., will be found in) a person excluded from the Vedas. For Dharma comes shining out of the Vedas.
116. Still, O Maheshvara, all these people, though they head on to hells, should be saved by us, in view of our affection towards our devotees.
117. Hence, O Bull-bannered lord, we shall compose scriptures for deluding the sinners and for saving those who are out of the pale of the Vedas.”
118. Thus addressed by Vishnu, the slayer of Mura, Rudra composed, deluding Scriptures and Keshava too did the same, on being urged by Shiva.
119. They were the treatises of the cults of Kapala, Nakula, Varna, Bhairava, both of Western and Eastern variety, Pancaratra, Pashupata and thousands of other cults as well.1
1. The list shows what sects were regarded as being out of the pale of Vedic religion in KP. Out of these, Kapalas or Kapalikas whether Brahmanic or non-Brahmanic, ate and drank in human skulls wore garlands of skulls and indulged in horrid practices of wine-drinking, in sexual orgies and living in unclean manner (S. N. Dasgupta Ind Phil. V.P. 2, 3). Nakulas are the followers of Nakula or Lakulisha a semi-historical founder of a sect of Shaivism. In the Vayu P. 23.2.17-23 and the LP.I.24, he is said to be an incarnation of Shiva in a cemetery at Kayavarohana in Bhrugu kshetra, in Dabhoi Tehsil in Gujarat. Vama is a general term for he (Shakta?) observers of socially disapproved practices, the group being designated as Five Ma-karas. Bhairavas are also Shaivites who worshipped Bhairava form of Shiva. Bhairava-worship has been very popular among the masses in Maharashtra. Pancharatras, the Vasudeva worshippers who were later accommodated by the followers of Veda, held the famous Chatur-vyuha (the four manifestations of Vasudeva) doctrine and had founded Chatur-vyuha worship, are quite famous. Pashupatas are the follower. of the system founded by Umapati Shrikantha (or Shiva) and they are mentioned in Mbh. Shanti 337.62 Arhatas and Jainas (For more discussion vide Introduction-together with “Sects in the KP.).
120-121. After composing them, he spoke to them, — “O sages excluded from Vedic studies, you go on carrying out what is laid down in these Scriptures. You will be falling again and again into the terrible hell for many kalpas. Then you will be born into the world of human beings. Thanks to the power of propitiation of Ishvara, your sins will be wiped off. Attain, then, the salvation of the meritorious.
122-123a. Do you obey my command it will be due to my grace, otherwise there is no salvation for all of you?” Urged thus by Ishvara and Vishnu, those great sages accepted the behest of Shiva, the enemy of Asura.
123b-124a. They composed other scriptures. Engaged in the study of these scriptures, they taught their disciples demonstrating the fruits thereof.
124b-125a. For the delusion of the world* Shankara descended on to the Earth and begged for alms along with the Brahmanas, for their benefit.
* Instead of mohapasanam of the text v.l. mohaya sa imam lokam is accepted.
125b-126a. Wearing a garland of human skulls as an ornament and smeared all over with the ashes of the cremated dead bodies and embellished with a mass of matted hair, he set out deluding the entire world.
126b-128a. Lord Rudra had entrusted goddess Parvati to the care of Vishnu of unmeasured splendour and had engaged Bhairava in the activity of restraining the wicked. Handing over the charge of the son, the delighter of the goddess, to Narayana and placing his attendants and Indra and other Devas there itself, Mahadeva started from there.
128b-130a. Then Vishnu the embodiment of the universe assumed the form of a woman and served Maheshvari (the great goddess) regularly. Brahma, the Fire-god, Indra, Yama and other leading gods served the great goddess after assuming splendid forms of women.
130b-131a. Lord Nandishvara, a very close beloved (attendant) of Shiva stood at the portals as before as the Presiding Officer of the Ganas (attendants).
131b-132a. In the meantime, the evil-minded Daitya named Andhaka came to Mandara, desirous of abducting Girija.
132b-133. On seeing Andhaka arrived Shankara, Kalabhairava, Hara who had assumed the form of Kala and whose Atman could not be measured, forbade him when a very terrible fight that caused hairs to stand on their ends, took place between them.
134-136. The bull-bannered deity hit that Daitya on the chest with his trident. Thereafter, thousands of Daityas (appeared there) in the name of Sahasrandhakas (the thousands of Andhakas), Nandishvara and others were defeated by the Daityas i.e., Andhakas. (Eight of them were very prominent viz.) Ghantakarna, Meghanada, Chandesha, Chandatapana, Vinayaka, Meghavaha, Somanandi and Vaidyuta. All of them became very powerful by the support of Andhaka, the most excellent Daitya.
137-138a. They* fought with spears, Shaktis, double-edged swords, peaks of mountains and axes. The Chief of Daityas of great strength caught hold of their pair of feet with his hands and hurled them a hundred Yojanas (1 Yojana = 12 Kms.) away.
138b-139a. Then hundreds and thousands of Daityas were sent by Andhaka. They who resembled destructive suns (at the end of the world) rushed against Bhairava.
139b- 140a. There arose a loud and extremely terrible sound “Alas! Alas!” as Lord Bhairava took up his trident and fought terribly.
140b-141. On seeing the great and invincible army of Andhakas, the defeated Hara sought refuge in Lord Vishnu (Vasudeva), the unborn lord.1 Lord Vishnu then created an excellent group of a hundred goddesses.
1. It is strange that a so-called Shaiva Purana should now and then glorify Vishnu as a last resort. There are many such loop-holes in the Pashupatisation of an original Pancha-ratra text.
142-143a. In order to bring about the destruction of the enemies of Devas, the lord remained at the side of the goddess. Then the thousand Andhakas were led to the abode of Yama playfully by the goddesses in the course of the battle, thanks to the greatness of Vishnu.
143b-144a. On seeing his army beaten back, the great Asura, Andhaka turned his face back on the battle-field and fled in great speed.
144b-145a. Then concluding his divine sport of twelve years’ duration for the benefit of devotees, Mahadeva came back to mount Mandara.
145b-146a. On realising that Ishvara had come back, all the Ganeshvaras gathered there and worshipped him like the Brahmanas worshipping the sun-god.
146b-147a. After entering the place which is holy and unaccessible to non-Yogins, Shiva saw lord Nandin, Bhairava and Keshava.
147b-148a. He blessed lord Nandin who was inclined to make obeisance. Ishana lovingly embraced him first (and then) Keshava.
148b-149*. On seeing the great goddess with eyes wide with the feeling of pleasure and love, he bent down his head at her feet as well as at the feet of Ishvara. Then Shankara** (the benefactor) intimated the victory of Shankara.
*The Venkteshvara text is obviously incorrect.
The v.l recorded in the foot-notes gives better reading. Reconstructed accordingly, the verse would read:
drushtva devi Mahadevam priti-vispharitekshana ||
48
nanama Shirasa tasya padayor Ishvarasya cha ||
When the goddess (Parvati) saw god Shiva, her eyes became wide with the feeling of pleasure and love and with her head she bowed down to the feet of the Lord (Shankara).
**Probably a misprint in the text for Shankari, which emendation if accepted means, ‘‘The goddess Parvati reported the victory (the account of the victory)” etc.
150-151a. Believing in the greatness of Vishnu, Bhairava remained at his side. On hearing of the victory and the exploit of Keshava, Lord Shambhu, Isa seated himself on an excellent seat along with the goddess.
151b-152a. Then Devas and Brahmanas, the chief of whom was Marichi, came to Mandara in order to see the three-eyed deity, the lord of Devas.
152b-153a. That excellent group of hundred goddesses who have formerly overthrown, the army of Daityas came there with a desire to see Lord Shiva.
153b-154. On seeing the moon-bedecked (Lord Shiva) seated on an excellent seat along with the goddess (Parvati), the goddesses bowed to him with great respect. With great eagerness they began to sing. They bowed to goddess Girija, occupying the left side of the Pinaka-bearing lord Shiva.
155-156. On seeing the goddess identical with Narayana’s mind*, seated in the throne of the lord and Narayana occupying a throne (-like exalted seat), the excellent women asked Lord Isha, after bowing to him: —
*A better v.l. devasanagatam devam Narayanam anamayam |
‘Having seen Lord Narayana untouched by any ailment, seated on celestial seat, the goddess bowed down to Narayana occupying a throne.
The girls said:
Who are you shining with brilliance? Who is this girl lustrous like the sun?
157a. Who is this person of eyes large like lotus and shining with his radiant body?”
157b-158a. On hearing their words, the great Yogin, the unchanging overlord of the living beings, having the excellent bull for his vehicle, spoke thus.
158b-159. “This is Narayana, the eternal lord. This is Gauri, ‘the mother of the universe’. Lord Ishvara has divided himself into many and is stationed here. Neither Devas nor the great sages know the Supreme Reality about me or about the goddess Parvati.
160. Only this Soul of the universe (Lord Shiva), goddess Bhavani and Vishnu know the Supreme Reality. I am verily desireless, quiescent, absolute and devoid of possession.
161. They call me Keshava and goddess Ambika as Lakshmi. He is the creator and the dispenser of destiny. He is the cause as well as the effect.
162. Vishnu does himself and makes others do. He is the bestower of worldly pleasures and liberation as the fruits (of actions). He is the enjoyer and the incomprehensible and unmeasurable Purusha. He is the annihilator, assuming the form of Kala.
163. He is the creator, protector, the pervading God, the soul of the universe, with faces in all directions. He is the indwelling soul of all, the immutable, all-pervader Yogin, Narayana, the undecaying Being.
164-165. He is the Purusa enabling all to cross (the ocean of worldly existence). He is the Atman, the absolute great Supreme region. This Gauri, Maheshvari is my pure potency. She is quiescent, truthful, perpetually blissful, the ultimate goal— so says the Shruti. Everything is born of her and everything gets dissolved in her.
166-167a. She alone is the excellent goal of goals of all living beings. Being united with that goddess, I, the absolute, Supreme, unsullied Lord, perceive everything including the great changeless Atman.
167b-168a. Hence know that Vishnu is beginningless and non-dualistic Atman, one with Ishvara (i.e., myself) the controller as the only one. Then shall you attain bliss.
168b-169a. Those who consider Vishnu as the unmanifest Atman and who are endowed with faith, but who worship Ishana with a different vision (i.e., regard him as different from Vishnu) are not my beloved ones.
169b-170a. Those deluded persons who hate the creator of the world are roasted and cooked in Raurava and other hells and are not released there from even after hundreds and crores of kalpas.
170b-171a. Hence, knowing precisely that Vishnu is the unchanging protector of all living beings, that Lord should be meditated upon on all occasions of danger and adversity.”
171b-173a. On hearing the statement of the Lord, Devas and leaders of the Ganas bowed to Lord Narayana and the goddess born of the Himalaya mountain. They prayed for devotion towards Ishana, the beloved of all devotees and towards the pair of feet of Bhavani and the lotus-like feet of Narayana.
173b-174a. Then neither the leaders of Ganas nor the mothers could see Lord Narayana, the source of origin of the universe. It was very astonishing.
174b-175a. In the meanwhile, Andhaka, the great Daitya blinded with passion became deluded much and came to that mountain m order to abduct the goddess Uma.
175b. Then the glorious Yogin, the infinite-formed, pure Narayana, the most excellent of all Purushas, manifested himself there to fight with Daityas.
176. Lord Vishnu by his side and accompanied by the Chief leaders of Ganas, the son of Shilada (i.e., Nandishvara) and the mothers, Lord Isha, Kala-Rudra went to fight.
177-178a. Taking the trident resembling the fire, the lord of Devas went ahead. All those excellent rulers of Ganas followed him. The thousand-armed lord also went with them. The Lord, having Garuda for his vehicle, and possessing the colour of the leaves of the lotus shone in the middle of Devas.
178b-179. Then the incomprehensible lord Shiva having a thousand shapes who was like the sun god viewing the three worlds from the top of Sumeru, manifested himself. He was the victorious, beginningless lord, with the trident in his hand and resonant in his loud voice in the sky. Shower of flowers fell over the God.
180. * Seeing that the king of the chiefs of Ganas surrounded by the Lords of Ganas, had arrived, the enemy of gods (Andhaka) fought with god Indra, the ‘mothers’ and with the whole of army of Ganas as well as prominent immortals.
*The word daitya-ripum in the verse needs be emended as deva-ripur. Otherwise, there is no subject to the finite verb—yuyodha and daitya-ripum does not give satisfactory meaning.
181. After defeating all by means of the prowess of his arms in the battle, he (i.e., Andhaka), riding his own aerial car, came to the place where Shiva of infinite splendour and Kalarudra who had lost his inherent strength were standing.
182. On seeing Andhaka approaching, the Garuda-bannered Lord spoke to Bhairava, the great Lord besmeared with ashes as adornment.
183. “O Lord, il behoves you to slay Andhaka the lord of Daityas and a thorn unto the worlds. Excepting you there is no one else who can kill him.
184. You are the annihilator of all worlds, the lordly person, the embodiment of Kala. You are being eulogised by means of various Mantras by those persons who know the Vedas.”
185. On hearing the words of Vasudeva, Lord Shiva looked meaningfully at Vishnu and determined in his mind to kill the lord of Daityas.
186. He went to the army of Devas which increased the delight of the Ganas. All beings moving about in the firmament eulogised lord Bhairava thus.
187. “Be victorious O infinite Mahadeva, the embodiment of the eternal Kala. You are fire. You are omnipresent. You stay within all living beings.
188. You are the annihilator as well as the maker of the worlds (v.l. you are the sacrifice and the Vashat-kara). You are the creator. You are the unchanging Vishnu, god Brahma and Mahadeva. You are the Supreme lustre and the greatest abode.
189. You are Omkara incarnate, the Soul of Yoga, with three Vedas as your three eyes. You are the Lord of the universe endowed with Supreme potency. Be victorious, O infinite master of the world.”
190. Thereafter, this controller of the world Kalagni-rudra, the goal of the good, pierced Andhaka with the tips of his trident and danced.
191. On seeing Andhaka transfixed to the trident, god Brahma and the groups of Devas bowed to Lord Bhairava, the releaser from worldly bondage.
192. The sages and siddhas eulogised him. The Gandharvas and Kinnaras sang. The charming groups of celestial damsels danced in the sky.
193. Fixed to the tip of the trident, the demon Andhaka had all his sins burned down. He gained perfect knowledge of everything and hence eulogised Parameshvara (Shiva).
Andhaka said:
194. “I bow down my head to the only lord with great concentration. I bow down to the ancient holy one whom they know as the Principle of Isha. He is the Kala of infinite form. He is the poet, the cause of Yoga (union) and Viyoga (separation).
195. I bow unto you the absolute Rudra, who are terrible due to the curved fangs, who dance in the firmament, giving out fire from your mouth, whose form is that of the blazing sun and who are endowed with a thousand feet, eyes and heads.
196. Victory to you, the primordial deity whose feet are worshipped by the immortals. You are indivisible, a personification of the pure spirit. You are the one (sacrificial) fire worshipped in various ways; you abide in all souls through external differences.
197. They call you the only ancient Purusha, with the brilliance of the sun and beyond darkness. You observe all this and protect it eternally. You are the annihilator, who are served by the groups of Yogins.
198. You are the only inner soul and conscience placed in many ways in the different bodies, but you are devoid of peculiarities of the bodies, etc.
You are the Principle of Atman. You are conveyed by the word Paramatman. Some call you Shiva.
199. You are the imperishable Brahman, the most sacred form, embodiment of bliss called Pranava (Om). You are the well-known Self-born Ishvara, this master of those who know Vedas, devoid of all special characteristics.
200. You are of the form of Indra, Varuna and Agni. You are hamsa (swan), prana (the vital breath), death and final destruction. You are Yajna, Lord Prajapati. You are eulogised as the unique blue-necked god, by those who know the Vedas.
201. You are Narayana, the beginningless cause of the world. You are Pitamaha (grandfather) and Prapitamaha (great-grandfather) [of the universe]. You are sung about in the occult passages of Vedanta and the mystic Upanishads. You are the ever-auspicious (Sadashiva), Supreme Ruler (Parameshvara).
202. Obeisance to the greatest Being beyond darkness (of ignorance), the great Atman pervading the fourteen worlds. Salute to one who has excelled the three Shaktis, to the unsullied one stationed in the seat of thousand Shaktis (potencies).
203. Obeisance to the triple-formed deity whose personal form comprises infinite region, who is the receptacle of the world and its embodiment. Salute to you who are stationed in. the heart of the people. Bow to you the wearer of the great serpent, as a necklace.
204 O lord, whose lotus-like feet are worshipped by the leading sages and siddhas! Obeisance to one who is firmly seated in the seat of prosperity and piety; Obeisance to the ultimate end, to the source of origin of the worldly existence, the embodiment of a thousand moons and a thousand suns.
205. Obeisance to one who is accompanied by Uma, of beautiful waist. Golden-armed Lord, obeisance to you. Salute to one with the fire, the moon and the sun as eyes. Bow to the gracious consort of Ambika.
206 Obeisance to the mysterious Lord concealed within the inmost cavity of the heart. Salute to the Lord who can be properly comprehended by the perfect knowledge of Vedanta. Bow to the great God Shiva who is (transcendental to and therefore) devoid of the three times (past, present and future), whose abode (or lustre) is of spotless splendour.
207. Thus eulogised, the glorious lord set him down from the tip of his trident. Being pleased with him, he touched him with both of his hands and spoke thus: —
208. “O Daitya, in every respect I am pleased with this eulogy now. After attaining the status of the leader of Ganas, stay forever in my vicinity.
209. You shall be free from ailments. All your doubts will be cleared. You will be worshipped well, even by Devas. Be the follower of Nandishvara; be devoid of all miseries”.
210-211. Hardly was this spoken by the God of gods, when the deities, to their delight and astonishment, saw Andhaka, the great Daitya in the vicinity of the Lord, transformed into the Lord of Ganas,1 resembling a thousand suns in brilliance, endowed with three eyes and marked (i.e., ornamented) with the crescent moon, blue-throated, with matted hair on the head, holding a spear in his mighty arm.
1. According to Vamana P. Ch. 63, the demon Andhaka was Shiva’s son entrusted as a foster-child to Hiranyaksha. Andhaka entertained erotic passion for his mother Parvati and demanded her of Shiva. In response to Shiva s challenge, he fought with Shiva who discomfiting him transformed him into his Gana chief called Bhrungi.
212. On seeing him thus, they were surprised much; they eulogised the Daitya. Lord Vishnu smilingly said to the lord of Devas.
213. “O Mahadeva, your greatness is but meet and proper. A really great man does not take cognizance of defects due to one’s caste (v.l. ignorance). He takes in account their good attributes.
214. On being addressed thus, Bhairava, the leading Deva and Chief of the Ganas, went near Shankara accompanied by Keshava and the Daitya Andhaka.
On seeing the lord arrived along with Andhaka, Madhava and the mothers, Shankara attained great pleasure.
215. Ishvara (Shankara) grasped the son of Hiranyaksha (Andhaka) with his hand and went to the place where there stood the aerial chariot of the daughter of the mountain. On seeing her husband, the remover of worldly distress arrived along with Andhaka, the beloved of Isa expressed happiness and pleasure on behalf of Andhaka.
216. When Andhaka saw Maheshvari at the side of the lord, he fell on the ground like a staff; he bowed down at the lotus-like feet of the goddess— “I bow down to the beloved of the lord, the beginningless one, the daughter of the mountain from whom Pradhana and Purusha originate and who destroys the entire universe.
217. I bow unto that daughter of Himalaya mountain, who is unchanging and who shines in the purest golden seat of Shiva along with him, within whom the entire universe is held and wherein all the worlds undergo dissolution. I bow down to that Uma who is devoid of all defects, (v.l. One who is adored by god as well as by demons).
218. She is not born, she does not become decreased, she does not increase. I bow down to that Uma who transcends all Gunas. I bow down to the daughter of the lord of mountains. O Goddess, O daughter of the mountain, forgive what has been committed by me out of delusion. I bow down to your lotus-like feet saluted by Devas and Asuras.
219. Thus eulogised by the lord of Daityas, humble with devotion, the blessed goddess Parvati accepted Andhaka as her son.
220. Then at the behest of Shambhu, the great lord Bhairava, born of Rudra, went to Patala along with the matriarchs.
221 It was here that the Tamasa form of Vishnu, the cause of annihilation of the world existed. The unmanifest lord Hari remains there in the form of Nrusimha (Man-lion).
222 Then Shambhu of the form of Ananta (the infinite) was well worshipped by even Shesha; Lord Kalagni Rudra united his own Atman to the Supreme Soul.
223. Even as the lord was in the Yogic unison, the hungry mothers bowed down to the three-eyed Mahadeva and said to him:
The Mothers said:
224. “O Mahadeva, we are hungry. It behoves you to permit us. We shall eat up the three worlds. We will have no satisfaction otherwise.”
225. After saying this much, the Mothers born of Vishnu, devoured the three worlds including the mobile and immobile beings.
226. Then lord Bhairava meditated on lord Narayana, Hari with the physical form of Man-lion and bowed down to him with palms joined in reverence.
227-228. On realising that he was being thought of by Umesha (Lord of Uma), Hari, instantaneously appeared before him (Umesha) and informed him thus. “O lord, these Mothers are eating up the three worlds. They are your own creations. Prevent them quickly.” When they were remembered by the lord of the form of Man-lion, the goddesses (Mothers) approached the great lord of the form of Man-lion.
229. After reaching the vicinity of Vishnu, all those destructive deities transferred their powers unto Shambhu, Bhairava, of excessive refulgence.
230. The mothers then saw the most terrible Man-lion, the source of origin of the universe, and the serpent Shesha attaining unity instantaneously.
Hrushikesha (Lord Vishnu) said:
231. “Those who are the devotees of the trident-wielding lord and those who remember me should be assiduously protected.
232. This unequalled form that destroys everything is my own, and is born of Maheshvara’s person. It bestows worldly pleasures and liberation.
233. Lord Kala, the infinite and the four-faced Brahma, the god of gods is but two aspects viz. Tamasa and Rajasa, of mine, (the former being characterised by the Tamasa and the latter by the Rajasa aspect).
234. It is I that utterly unthwartable god Kala, the calculator of the universe, who, at the end of the kalpa, will devour the entire universe by assuming the form of Rudra.
235. That fascinating form of mine which abounds in Sattva guna and is called Narayana, stabilises and protects the universe for ever.
236. That Vishnu, the greatest Brahman, the Supreme Atman, the ultimate goal, the unmanifest primordial nature, is mentioned as Sadananda (ever blissful).”
237. The goddesses, the Vaishnavite matriarchs who were thus enlightened by Vishnu sought ultimate refuge in that great lord alone.
238 Thus, the whole story of curbing Andhaka has been narrated to you. The great glory of the lord of Devas, Bhairava of unmeasured splendour has also been recounted.
Summary of chapter 16 of the Kūrma Mahā Purana is as follows:
Following the re-establishment of cosmic harmony, Daksha Prajāpati begot sixty daughters through his wife Asiknī. He gave ten daughters to Dharma, thirteen to Maharshi Kashyapa, twenty-seven to Chandra, and others to Bhṛgu, Angiras, and Krisāshva. Through Kashyapa's thirteen wives—Aditi, Diti, Danu, Kālā, Danāyu, Sinhikā, Krodhā, Vinatā, Kadrū, Muni, Krodhavaśā, Surabhi, and Arishṭā—the entire cosmic population manifested. Aditi bore the twelve Ādityas including Vāmana and Indra; Diti gave birth to the powerful Daityas Hiranyāksha and Hiranyakashipu; Danu produced the Danavas; Vinatā bore Garuḍa and Aruṇa; Kadrū produced the thousand Nāgas; Surabhi gave birth to cattle and rudras; and Arishṭā produced Gandharvas, populating all realms of creation.