Kūrma Mahā Purana
46 - Dissolution and subsidiary creation
Kūrma said:
1. Henceforth, I shall explain the Prākruta dissolution,1 It is excellent. Even as I recount it succinctly, listen to it.
1. This concluding chapter deals with the dissolution of the universe after the death of Brahmä (Prakruta Pralaya) and the table of contents of the Purāņa.
The Prakruta Pralaya-The involution of the universe till all the gunas attain equilibrium, is based on the Sankhya, all the credit of this Pralaya is given to god Shiva.
Ia. VV. 8-12 describe the Tandava dance of Shiva.
2. When the two Parārdha periods pass by (i.e. after the life time of god Brahmā), Kāla, the reckoner of the worlds, the dark fire of dissolution, sets out to reduce the entire universe to ashes.
3. After projecting the Ātman (his self) into Ātman, and having become lord Maheśhvara, he (Kāla) burns the entire cosmic egg including Devas, Asuras and human beings.
4. Having entered into him (Kālāgni), lord Mahādeva, Nilalohita, assumes a terrible form and annihilates the worlds.
5. Entering the solar sphere and manifesting himself in various ways, he assumes the form of the seven-steeded deity (i.e. the sun) and burns the entire world.
6. After burning the entire universe, he discharges the great miraculous weapon Brahmaśhiras, that burns everything, on the bodies of deities.
7. When all Devas had been burnt, the goddess, the daughter of the most excellent of the mountains, stands by as the sole witness of Shambhu. So says the Vedic Shrutis.
8. The lord makes an excellent garland of the skulls of the heads of Devas and decorates himself with it. He fills the sphere of the firmament by the multitudes of suns and moons etc.
9. The lord has a thousand (i.e. innumerable) eyes and a thousand eyelids (v.1. thousand forms), a thousand hands and feet and a thousand rays of splendour. He is mightily-armed.
10. His face is terrible due to the curved fangs. His eyes shine like blazing fires. Holding the trident and wearing the elephant hide, he is established in his lordly Yoga.
11. Imbibing the great Bliss, the prolific effusion of the nectar, Iśhvara glances at the goddess and performs a Tāndava dance by himself.
12. The goddess imbibes the highly auspicious Nectar of dances of her lord. She adopts Yoga and becomes one with the body of the Trident-bearing Lord.
13. After burning the sphere of the cosmic egg, which is naturally fiery, the Pinaka-bearing Lord enjoys the pleasures of Tāndava dance out of his own will.
14. When Devas had been annihilated and Brahma, Vishņu and the Pināka-bearing lord Shiva (are unified in a resting position), the element of earth gets dissolved in the waters alongwith its attributes.1
1. VV. 14-21 describe the process of involution, the credit of which is ascribed to Shiva.
15. Havyavāhana (Fire) swallows the principle of water alongwith its attributes. The element of Tejas (fire) accompanied by all its attributes undergoes dissolution in the element of Vāyu (wind).
16. The wind, the sustainer of (livings beings in) the universe alongwith (its) attributes gets dissolved in the Ether. The Ether accompanied by its attribute gets dissolved in the Bhūtādi (Tāmasa Ahamkāra).
17. All the sense-organs become dissolved in the Taijasa (Rājasa Ahamkāra). O excellent ones, the Vaikårika (Sättvika Ahamkāra) gets dissolved alongwith the groups of Devas.
18. The three types of Ahamkära (ego) get dissolved in the principle Mahat. The Mahat (Intellect) principle gets dissolved in Brahmā of unmeasured prowess, alongwith these.
19-20. The unmanifest imperishable source of origin of the universe which is single and unchanging annihilates things. After annihilating the living beings and the principles thus, Maheśhvara separates Pradhana and the great Puruşha, from cach other. This is said to be the annihilation of the unborn Pradhana and Purusha.
21. The dissolution does not exist by itself. It originates from the will of Maheśhvara. When Pradhāna is in a state of equilibrium of guņas, it is mentioned as unmanifested Prakruti.
22. Pradhāna, the principle of Māyā, is insentient and the source of origin of the universe. The Ātman, the twentyfifth (principle) is stationed within the hearts of all. It is the pure consciousness and knowledge.
23. It is sung about by sages as the Sākshin (cosmic Witness), the great Pitamaha (grandfather). The power of Annihilation is certainly the Shakti of Maheśhvara.
24a. The Shruti says that everything beginning with Pradhāna and ending with Vishesha is present* in the physical body of Rudra.
*v.l. dahet "will burn down" everything beginning with Mahat and ending with Vishesha.
24b-25. God Shankara brings about the eternal Laya (dissolution) of all Yogins whose hearts are dedicated to spiritual knowledge. In this way this self-controlled (or the controller of all) Rudra brings about the annihilation of the Universe.
26-27a. The Shruti says that the slumbering and the enchanting Shakti is Nārāyana. Lord Hiranyagarbha, the twentyfifth principle, creates the entire universe consisting of the manifest and the non-manifest, through Prakruti after identifying himself with it.
27b. (Defective) The Shaktis of Brahma, Vişhnu and Isha, latent within the Ātman itself are weak** (?) [v.l. all-pervading, quiescent, and omnipresent. They are the bestowers of worldly pleasures and salvation.
**obviously a misprint v.1. sarvatah-all-round, all-pervading.
28. They are all powerful, binding everything, (v.l. worthy of salute by all) perpetual and infinite in their enjoyments of pleasures. They form one imperishable principle in the nature of Lord Puruşha, Pradhāna.
29-30a. There are thousands of other divine Śhaktis there in. Āditya (Sun) and other immortal beings are worshipped through different kinds of Yajñas. For each of these Shaktis there are thousands and hundreds of physical forms mentioned. There is only one attributeless potency described variously due to its greatness.
30b-3la. Lord Maheśhvara himself adopts that Shakti (in his activities). (With that Shakti) he creates many bodies. He is seen sporting about.
31b-32a. In all the Yajñas it is he who is worshipped by the Brāhmaṇas, the expounders of the Vedas. It is heard in the Vedas that Rudra is the bestower of all desires.
32b-33a. Among the Shaktis of the great Atman the deities of Brahma, Vişhņu and Maheśhvara are remembered as the most important.
33b-34a. It is sung (stated) that the Lord, the eternal great Atman, the Atman that wields all Mäyås, the trident bearing Maheśhvara is beyond these three.
34b-36a. Some speak of Him as Agni (as the sole lord); others call it Narayana. Some speak of it as Indra. Others speak of it as Prāna and still others speak of it as Brahma. (Really speaking) Brahma, Vişhnu, Agni, Varuna, all Devas as well as sages are glorified as the variants of the same single entity viz. Rudra.
36b-37a. Shiva bestows benefits after assuming respectively those forms by resorting to which they worship Parameśhvara.
37b-38a. Hence, by resorting to one eternal form, one should propitiate Mahadeva. One attains thereby the greatest region.
38b-39. But you propitiate the eternal Lord Mahadeva, the omnipotent, lord Girisha whether Saguņa or Nirguna (with or without attributes). The Nirguna (attributeless) form of Yoga has already been explained to you by me before.
40. The devotee desirous of climbing (or attaining) to the Yoga of Saguņa type should worship parameśhvara (the supreme Ruler) in the Saguņa form the form with three eyes, bearing Pināka with matted hair and clad in elephant hide.
41. Or he should meditate on Rudra with golden lustre or shining like a thousand suns: So it is heard (mentioned) in the Vedas. O leading sages, this is pointed out as Sabija Yoga (i.e. the Yoga with the seed).
42-43a. One who is incompetent to perform this should worship Hara as Vishva (the universe) or as Brahma. O leading sages, if one is incapable of even this, one should devotedly worship Vayu (wind), Agni (fire), Indra and others.
43b-44a. Hence, one should forsake all Devas beginning with Brahma and propitiate Virūpākṣha (three-eyed) i.e. Shiva who is present at the beginning, in the middle and the end. 1
1. VV. 43b-53 describe the sabija Yoga path leading to Brahma-bhāvanā (meditation of Brahman). A synthesis of Vaişhnavism and Shaivism is attempted in this final discourse by Kūrma, as the worship of Vişhnu, Rudra and Brahma in practice of sabīja Yoga is exhorted therein (vide vv. 48-50). The final Siddhānta of Kūrma Purana is the Upanishadic formula Sarvam khalvidam Brahma paraphrased by KP.: tasmad Brahma-mayam jagat (V. 53a).
44b-46a. He should be pure, devoted to his own Dharma or Karman. He should adopt the path of devotion. He shall ultimately approach Shiva of such a splendid form. This is pointed out as Sabija Yoga. It is extremely sanctifying.
46b-47. One who practises Yoga in accordance with the injunctions shall attain the region of Iśhvara. Two other pure Bhāvanas (meditations) have been mentioned to you. More over, the Nirbija and Sabija Yoga has been mentioned. The perfect knowledge which is the Nirbīja one has been mentioned to you before by me.
48. A sensible man should practise the worship of Vişhnu, Rudra and Virinchi in the Sabija Yoga, or he may worship Vayu and other Devas with due attachment to them and with his self controlled.
49. He should worship Vişhņu, Hari, who assumes the four Murtis (vyūhas) who has neither beginning nor destruction and who is the eternal lord Vasudeva.
50. He should worship Nārāyaṇa who is the source of origin of the universe, whose greatest region is in the firmament. He should invariably wear his Linga (symbols), he should be devoted to him and resort to him.
51. The same procedure is to be followed in the final Brahma-Bhāvanā (meditation of Brahman). Thus the perfect knowledge related to Bhāvanā (meditation) has been explained by me.
52-53. It is this that had been narrated formerly by me to the sage Indradyumna. This universe of the nature of the manifest is born sentient and non-sentient. The Supreme Brahman is its Ishvara (Lord). Hence, the universe is identical with the Brahman.
Sūta said:
After saying this much Lord Janārdana stopped. Accompanied by Indra, the sages eulogised Vişhņu the consort of Ma (i.e. Lakşhmī).
Eulogy of Vişhnu
The sages said:
54. Obeisance to you, to Vişhnu, the great Atman of the form of the tortoise. Hail to Vasudeva, to omnipresent Nārāyaṇa.
55. Obeisance, again and again to you, to Krişhna, and to Govinda, Obeisance always to you, to Madhava, to the lord of Yajñas.
56. Obeisance to you with a thousand (i.e. innumerable) heads. Salutation to you with a thousand eyes. Obeisance to one with a thousand hands and to one with a thousand feet.
57. Om! Hail to Vişhņu of the embodiment of perfect knowledge, to the great Atman, Obeisance to you, the Bliss. Bow to you who are beyond the pale of Māyā.
58. Salutation to you of concealed body (or O Kūrma Tortoise), to you the attributeless (Nirguna) one, to the ancient Puruşha, of the form of only pure Existence.
59. Obeisance to Sänkhya; Bow to the pure Yoga, Obeisance to you, comprehensible through the meditation on Dharma; salutation be to the unsullied one.
60. Hail to you the principle of Yoga; Obeisance to the Ishvara of great Yoga; Obeisance to the lord of the greater and the lesser beings. Obeisance to you, comprehensible through the Vedas.
61. Obeisance to the enlightened one,1 to the pure one; Bows again and again to you, the wielder of Māya. Obeisance to Vedhas.
1. namo buddhāya, though translated here as 'Obeisance to the enlightened one, it can be taken as 'Obeisance to Buddha'. Purānas did try (and successfully so) to accommodate Buddha in Brahmanism by regarding him as an incarnation of Vişhnu.
62. Hail to you Varaha; Obeisance to you Narasimha; bow to you Vamana; Obeisance to you Hruşhikeśha.
63. Obeisance to the bestower of heavenly pleasures and salvation; salutation to one whose Ātman is un-obstructed. Obeisance to one attainable through Yoga; Obeisance to the Yogin, to the bestower of Yogas.
64-65a. Obeisance to the lord of Devas. Hail to you, the suppressor of the distress of Devas. O lord, the perfect knowledge that is destructive of all worldly existence (Samsāra) has been acquired by us, thanks to your grace—the perfect knowledge on realising which one attains immortality.
65b-67a. By your grace different kinds of Dharma were heard, the detailed narration of the races and the Manvantaras, the Sarga, thc Pratisarga and the detailed description of this cosmic egg-everything was understood; indeed, you are the witness of all the universe; you are the cause of the universe; you are the great Nārāyaṇa. It behoves you the Infinite Atman, to save us, who have sought refuge in you alone."
Sūta said:
67b-68a. O Brāhmaṇas, the whole of the KūrmaPurāna, that bestows worldly pleasures and salvation has been related to you. It is the same as was narrated by Gadādhara (Vişhņu).
68b-69. In this Puraņa,2 at the outset, the birth of Lakşhmi has been narrated. In order to fascinate the living beings, her birth has been intended by Vasudeva. The creations of the Prajāpatis, the duties of different Varnas (castes) and their avocations have been described.
2. VV. 69-118 give the main contents of this Purana. It is not a table of contents in the modern sense but an enumeration of the main topics in this Purāna. Even understanding this summary is said to absolve one of all sins and secure honour in Brahmaloka (v. 119).
70-73a. The splendid characteristics of Dharma, Artha, Kama and Mokşha have been mentioned. The identity, the separateness and the special characteristics of Brahma, Vishņu and the intelligent Mahesha have been recounted. The characteristics of the Devotees have been mentioned. The behaviour, the diet * and the characteristics of the castes and stages of life have been narrated precisely. O leading sages, the primordial creation, the seven coverings of the Anda (i.e. cosmic Egg) and the creation of Hiranyagarbha have been related.
*This appears to be a misprint as the strangeness of the meaning shows, the v.l. Shobhanam for bhojanam is better. With that v.I. the line means 'excellent behaviour of the devotees has been described'.
73b-77. The period and units of time have been enumerated, then the greatness of Ishvara; the lying down in the waters by Brahmā; the derivation of the names; the uplift of the Earth by Vişhņu in the form of a Boar; the narration of Mukhya and other creations, then the creation of the sages; narration of the creation of Rudra and Rușhis and of sages; the creation of the subjects by Dharma before the Tamasa creation; the argument between Brahma and Vishņu; the entry of Brahmā into the body of Vişhnu the birth from the lotus of the intelligent lord and his delusion; the vision of Mahesha and the greatness of Mahesha recounted by Vişhņu.
78. The granting of divine vision unto Brahma, the supreme god (Parameshthin); the eulogy of the lord of Devas by Brahma, Parameşhthin.
79-80. The grace of Shiva and the granting of boons; the dialogue between Vişhnu and Shankara the great Atman; the granting of boons at the outset and then the disappearance of the Pinaka-bearing lord. O Brāhmaṇas, thereafter, the slaying of Madhu and Kaitabha has been narrated.
81. The incarnation of lord Brahma from the umbilical lotus of Vishnu is described. So also the unification of the lord with Brahma formerly has been narrated.
82. The delusion of Brahma and then the recognition of Hari has been described; the performance of the penance by the intelligent lord of Devas has been narrated.
83. The appearance of Mahesha from the forehead of Brahma is mentioned thereafter; the creative activity of the Rudras and its prohibition of the same by Brahma is told.
84-85. The glory of the lord of Devas, the granting of the boons and the instruction, the vanishment of the lord, the performance of penance of the egg-born; the appearance of the lord of Devas; Rudra's possession of half-male and half-female form; the narration of separation of the goddess from the Pināka-bearing lord of Devas.
86. Afterwards the daughtership of the goddess of Dakşha as well as that of Himālaya is described alongwith the reality of the goddess.
87. The manifestation of the divine and the universe form, the thousand names of the goddess are enumerated by the father Himavan himself.
88. The advice given by the great goddess; the granting of the boons; The creation of subjects by Bhrugu and others; the detailed narration of the race of kings.
89. The Prachetasatva (the state of being the son of Prachetas) of Daksha, the destruction of Yajña of Dakşha, the dispute between Dadhicha and Daksha is then narrated.
90. O leading sages, thereafter the imprecation of the sages (by Dadhicha) has been mentioned; then the arrival of Rudra, his grace and the vanishment of the Pināka-bearing lord.
91. Then the advice to Pitamaha for the protection is described (ranāya* 'for fighting'), the creation of the subjects by Dakşha and Kaśhyapa, the great Atman.
*v.l. rakshanaya instead of 'raņaya' is accepted.
92. The slaying of Hiranyakaśhipu and then that of Hiranyakşha, thereafter, the curse to the dwellers of the Devadāru forest is mentioned.
93. Then the subjugation of Andhaka and the (granting of) the excellent chieftainship of the Gaņas. The curbing of Prahlada and the binding over of Bali.
617 94. The defeat of Bàņa and the grace shown to him by the trident-bearing lord; the detailed narration of the families of the sages; the races of the king are glorified.
95. The birth of Hari, Vişhņu out of his own free will from Vasudeva, visit to Upamanyu and the performance of penance.
96. The acquisition of the boon after seeing the three eyed Mahādeva accompanied by Ambā; the departure to Kailāsa and staying there by Sarangin (Krishna).
97. Then the fear of the dwellers of Dväravati, their protection by Garuda after conquering the powerful enemies are described.
98. The arrival of Närada and the journey of Garutman (Garuda), thereafter the arrival of Krishna to the hermitage of the sages.
99. The daily routine of Vasudeva. His worship of Shivalinga. Thereafter, the questions put by the sage Märkandeya have been mentioned.
100. The narration of the precise nature of the Linga and the Lingin as a sequel to the narration of the worship of Linga, the fear arising out of Linga. *
*Misprint for dvirbhava 'manifestation of the Linga.'
101. O leading sages, in the middle, the delusion of Brahma and Vişhnu has been described and their departure up and down the Linga has been related.
102. The eulogy of the lord of Devas, the grace of supreme deity Shiva, vanishment of the Linga and the birth of Samba thereafter.
103. O excellent Brāhmaṇas, thereafter Aniruddha's birth has been glorified, (then) the inclination of Krishna towards departure (thence), and the arrival of the sages.
104. The laying down of precepts by Krişhņa; the granting of the boons by the great Ātman, Krishna's departure and visit of Partha (Arjuna).
105. Narration of the eternal characteristics of Yugas by Krishnadvaipāyana; the benediction to Pārtha and his departure to Vārāṇasi thence.
106. (The departure to Värāṇasi) by Vyāsa the saintly son of Parāśhara, the worker of miracles, the greatness of Vārāṇasi and the description of holy centres.
107. Vyasa's pilgrimage, vision of the goddess, his banishment and granting of the boons (have been mentioned).
108. The greatness of Prayaga; the narration of various holy centres, O Brāhmaṇas, and the enormous benefit there from and the going away of Märkandeya, O Brāhmaṇas.
109. The nature of the worlds, the arrangement of the luminaries, the decisive position of the sub-continents and the rivers therein.
110. The enumeration of the mountains; the abodes of heaven-dwellers; the classification of continents and the description of Shveta Dvīpa.
111. The lying (sleeping) of Vişhņu, the greatness of the great Atman; the narration of the Manvantaras and the grandeur of Vişhnu.
112. The classification of the Vedas into Shākhas (branches); the enumeration of Vyasas; O leading sages, (the details) of non-vedas (Purānas etc.) and Vedas have been mentioned.
113. The story of Yogeshvaras and the glorification of their disciples. The various mystic Gitäs of Ishvara have been glorified.
114. The conduct of life of the castes and stages of life; the mode of expiatory rites; the Kāpālitva (the state of holding the skull) of Rudra and his begging for alms.
115. The narration of the chaste ladies and the discussion (and decision about sacred places, the restraint of Mankanaka. All these have been described.
116. O Brāhmaṇas, the killing of Kala is succinctly mentioned. So also the entry of Shambhu as well as of Vişhnu into the forest of Devadaru trees.
117. The manifestation to the sages of the six clans by the intelligent lord of Devas; the granting of boons by the lore to Nandin has been glorified.
118. Thereafter, the Naimittika dissolution has been described, subsequently the Präkruta dissolution as well as the Sabija yoga has been explained.
119. He who is glorified in the Purāņa after understanding its summary, thus, becomes freed from all sins and is honoured in the Brahmaloka.
120-121. After saying this and taking goddess Shri (with him), Puruşhottama (lord Vişhnu) abandoned the form of the tortoise and went; and then Hara (also) (v.l. Hari is relevant in the context). After saluting Vişhnu, the Supreme person, and drinking the nectar, Devas and sages went over to their respective abodes, O Brāhmaṇas.
122. The whole of this Purāna was directly narrated by Vishnu who had assumed the form of the tortoise, who is the overlord of Devas and the source of origin of the universe.
123. O Brāhmaṇas, he who regularly reads this (through) succinctly becomes freed from all sins and is honoured in the Brahmaloka.
124. Understand the merit accruing to the person who copies this and presents it to a Brāhmaṇa well versed in the Vedas, in the month of Vaishakha or Kārttika.
125-126. He shall be freed from all sins. He will be endowed with every type of riches and glory. After enjoying the extensive divine and splendid pleasure (in the heaven), when he falls off from the heaven, he is born in the family of Brāhmaṇas. Thanks to the great efficacy of the previous impression, he attains Brahmavidyā.
127. On reading even a single chapter, he is freed from all sins. He who ponders over the meaning properly attains the greatest region.
128. This holy text should be studied by the Brāhmaṇas at every Parvan (festive occasion). O excellent Brāhmaṇas it should be heard also, as it is destructive of great sins.
129. If all the Purāņas and the Itihäsas were placed on one pan and the greatest Veda* on another pan, the former alone is the weightier.
* This denigration of Vedas is unexpected. The v.l. chedam is better than vedam (probably a confusion between c and v in Devanāgari script).
130-131. If this Purāņa were to be excluded, there is no other means of dispelling sins. O sages of holy rites, in no other Purāņa is lord Nārāyana, Hari, Vişhņu glorified so much as in this. The Brāhmi Samhitā of this Purāna is destructive of all sins.
132-133. The greatest Brahman is glorified in this (Purāņa) precisely. The greatest of all holy centres, the greatest of all penances, the greatest of all perfect knowledges and the greatest of all holy rites are glorified in this. This scripture should not be studied in the presence of a Shūdra.
134. If any one of deluded souls studies so, he falls into many hells, In the course of a Shraddha or any other rites pertaining to gods, this scripture must be caused to be read by the twice-born.
135. Especially, at the end of a Yajña (it should be read). It wipes off all defects. This scripture must particularly be studied by those who seek salvation.
136-137a. It should be heard and pondered over. It explains and supplements the meanings of Vedic passages. After understanding it oneself, one should narrate it to the leading Brāhmaṇas endowed with devotion. He shall be rid of sins and shall attain identity with Brahman.
137b-138a. If anyone were to give it to one who has no faith and to one who is sinful, he will fall into hells after death. Thereafter, he will be born in the lowly womb of dogs.
1386-140a. Only after making Obeisance to Hari, Vişhnu the eternal source of origin of the universe, should this scripture of Krişhņadvaipāyana be studied. This is the command of Vişhnu, the lord of Devas of unmeasured splendour as well as of Vyāsa, the noble-souled Brāhmaṇa sage, the son of Parāśhara.1
1. VV. 122-140a give thc Phala-Shruti and other instructions regarding reading etc. of the Purana.
140b-142a. After hearing this from lord Nārāyana, Närada, the holy sage, gave this to Gautama at the outset. From him Parāśhara obtained it. The holy lord Parāśhara recounted this (Purana) that yields the Puruşhārthas viz Dharma, Artha, Kama and Moksha, to the sages, at Gangadvāra, O great sages.
142b-144. At the outset, this was narrated to the intelligent Sanaka by Brahma as well as to Sanatkumara. It is destructive of all sins. The holy lord, the foremost among those who know Yoga, sage Devala got it from Sanaka. Panchashikha obtained this excellent (scripture) form Devala. The saintly son of Satyavati got this from Sanatakumăra.
145-146a. (From Sanatkumāra Vyāsa got this Purana in which all topics have been brought together. I heard this (Purana) that is destructive of sins from him and related it to you all. This should be given to the righteous people by you all.1
1. V. 140b-146a describe the three oral traditions of the KP as follows:
I Nārāyana-> Nārada-> Gautama-> Parāśhara-> sages at Gangadvåra.
II Brahma->Sanaka (and Sanat-Kumara)-> Devala Panchashikha.
IIA Sanatkumāra-> Vyasa-> Sūta-> Naimişhăranya sages.
146b-147. Obeisance unto that sage, Vyāsa the great sage and omniscient son of Parāśhara, the quiescent sage, a form of Nārāyaṇa.
Obeisance unto that Vişhnu, lord of Devas, in the form of tortoise, from whom everything is born and in whom everything gets dissolved.2
2. The concluding verse confirms the original Vaişhnavite form of this Purana.