1.1 Manvataras
You already know what a manvantara is.
The titles of the seven great sages (saptarshi), the names of the gods and the
title of Indra change from the manvantara to another.
In the present kalpa (cycle), six
manvantaras have passed.
The first Manu was Svayambhuva.
The second Manu was Svarochisha. The
gods then were the paravatas and tushitas and the title of Indra was held by
Vipashchita. The seven great sages were Urjja, Stamba, prana, Dambholi,
Vrishabha, Timira and Arvarivana.
Uttama was the third Manu. The gods of
this manvantara were the sudhamas, stayas, shivas, pratardanas and vashavartis
and the name of the Indra was Sushanti. Rajah, Gotra, Urddhavahu, Savana,
Anagha, Sutapa and Shukra were the seven great sages.
The fourth Manu was Tamasa. The gods of
this era were the suravas, haris, satyas and sudhas and the title of Indra was
held by Shibi. The seven great sages were Jyotirdhama, Prithu, Kavya, Chaitra,
Agni, Varuna and Pivara.
In the fifth manvantara, the Manu was
Raivata and the title of Indra was held by Vibhu. The gods were the bhutis and
the vaikunthas and the seven great sages were Hiranyaroma, Vedashri,
Urddhavahu, Vedavahu, Suvahu and Suparjanya. (The name of the seventh great
sage is missing.)
The Manus Svarochisha, Uttama, Tamasa
and Raivata were all descended from Svayambhuva Manu.
The sixth Manu was Chakshusha and the
Indra then was Manojava. The gods were known as the adyas, prasutas, bhavyas,
prithukas and lekhas. Sumedha, Vrija, Havishmana, Uttama, Madhu, Abhimana and
Sahishnu were the seven great sages.
The seventh manvantara is the one that
is now current and the Indra now is Purundara. The Manu is Shraddhadeva, the
gods are the adityas, the vasus, the rudras and the maruts. The names of the
seven great sages are Vashishtha, Kashyapa, Atri, Jamadagni, Goutama,
Vishvamitra and Bharadvaja.
In the present kalpa, there will be
seven more manvantaras in the future. Thereafter, the world will be destroyed.
(It should be mentioned that the names
given in this section do not necessarily tally with the names given in the
other Puranas. Not only do the names of the gods, the sages and the Indras
differ, the names of the future manvantaras also sometimes differ from Purana
to Purana.)
1.2 Vedavyasa
In every dvapara yuga, a Vedavyasa is
born so as to divide the Vedas and disseminate their knowledge. In the present
era, there have been twenty-eight dvapara yugas and there have therefore been
twenty-eight individuals who have held the title of Vedavyasa. The Kurma Purana
gives their names as follows.
(1) Svayambhuva Manu.
(2) Prajapati.
(3) Ushana.
(4) Brihaspati.
(5) Savita.
(6) Mrityu.
(7) Indra.
(8) Vashishtha.
(9) Sarasvata.
(10) Tridhama.
(11) Rishabha.
(12) Suteja.
(13) Dharma.
(14) Sachakshu.
(15) Trayaruni.
(16) Dhananjaya.
(17) Kritanjaya.
(18) Ritanjaya.
(19) Bharadvaja.
(20) Goutama.
(21) Vachashrava.
(22) Narayana.
(23) Trinavindu.
(24) Valmiki.
(25) Shaktri.
(26) Parashara.
(27) Jatukarna.
(28) Krishna
Dvaipayana
Vedavyasa divided the Vedas into four
parts and taught them to four of his disciples. He taught Paila the Rig Veda.
Vaishampayana the Yajur Veda, Jaimini the Sama Veda and Sumantu the Atharva
Veda. As for the Puranas, they were taught to Lomaharshana.
1.3 Shiva’s Incarnations
Most Puranas only mention Vishnu’s incarnations
(avataras). The Kurma Purana is one of the rate ones which mentions Shiva’s
incarnations.
In each kali yuga, Shiva has had an
incarnation. The names of these incarnations are as follows.
(1) Shveta.
(2) Sutara.
(3) Madana.
(4) Suhotra.
(5) Kankana.
(6) Lokakshi.
(7) Jaigishavya.
(8) Dadhivaha.
(9) Rishabha.
(10) Bhrigu.
(11) Ugra.
(12) Atri.
(13) Vali.
(14) Goutama.
(15) Vedashirsha.
(16) Gokarna.
(17) Shikhandaka.
(18) Jatamali.
(19) Attahasa.
(20) Daruka.
(21) Langali.
(22) Mahavama.
(23) Muni.
(24) Shuli.
(25) Pindamunishvara.
(26) Sahishnu.
(27) Somasharma.
(28) Nakulishvara.
1.4 The Ishvara Gita
While Lomaharshana was reciting the
Kurma Purana to the assembled sages, Krishna Dvaipayana Vedavyasa arrived on
the scene. Lomaharshana and the other sages requested Vedavyasa to instruct
them about the path to true knowledge. This is what Vedavyasa told them.
The paramatman (the divine soul) is the
only truth. It is ever pure and ever present. It is from the paramatman that
the universe is created and it is into the paramatman that the universe merges
at the time of its destruction. The paramatman is not the earth. It is not
water, energy, wind or sky. It cannot be touched, nor can it be sensed.
The paramatman is always present in the
jivatman (human soul). Any sense of distinction between the paramatman and the
jivatman is due to illusions and the presence of the ego. The truly learned
rise above such illusions. Therefore, a wise person does not see any
distinction between his own self and other objects. The same paramatman
pervades everything. Just as all rivers unite with the ocean, a learned person
realises that all individuals jivatmans unite with the paramatman.
Yoga (literally, union) is a technique
of meditation that helps to bring about this sense of identity between the
jivatman and the paramatman. Yoga has eight components. The first is pranayama.
This means the control of one’s breath. The breath of life is known as prana
and ayama means control. There are three parts to any pranayama exercise. When
the breath is being exhaled, that is known as rechaka; and the process of
inhalation is known as puraka. When the breath is neither being inhaled nor
exhaled, that is kumbhaka.
The second component of yoga is
pratyahara. This connotes the control of one's senses. Yoga must always be
performed in a proper posture and this is the third component of asana. The
fourth component is called yama. This means the practice of non-violence,
truthfulness and pity. The fifth component is known as niyama. This encompasses
worship, studying the Vedas, cleanliness and meditation.
Yoga has a sixth component named
dhyana. In this process, one conjures up an image of the paramatman and
meditates continuously on it. The process of fixing this image in one's heart
is the seventh component, dharana. And the final component, samadhi, is a
situation where the individual realises the complete identity between the
jivatman and the paramatman.
1.5 Rituals
The sacred thread (upavita) ceremony is
very important and must always be performed at eight year of age. Brahma had
created the cotton tree so that sacred threads might be made out of cotton. But
on occasions it is permissible to make sacred threads out of grass.
A guru (teacher) is always to be
respected and worshipped. In principle, a guru is anyone from whom knowledge
might be gained. But apart from usual teachers, a father-in-law, a grandfather
and an individual belonging to a superior varna
are also recognised as gurus. A mother, a grandmother, a guru's wife, an aunt,
a mother-in-law and the wife of an elder brother are recognised as being
equivalent to a guru. One must a guru ever be show disrespect or argued with. A
person who hates his guru is certain to go to hell.
Amongst gurus or those who are
equivalent to gurus, the most important are a father, a mother, a teacher, an
elder brother and a husband. These have to be respectfully served at all costs.
A brahmana must always wash his mouth
after eating, drinking, sleeping, bathing, spitting or changing clothes. The
mouth must also be washed before sitting down to study. It is also recommended
that the mouth be washed after talking to those who do not believe in the
Vedas, shudras, outcasts and women. If a mouthwash is not possible, one can
cleanse oneself by touching a piece of clothing is touched inadvertently, the
act of purification requires the touching of water, wet grass or the earth.
One of the most sacred mantras
(incantations) that one can chant is the gayatri. Before chanting,
thirty-two-cells must be drawn, as shown, and the letters of the mantra must be
written down in the cells, as indicated. To recite the gayatri, one now reads
the letters as they occur in the numbered cells. That is, one starts with cell
number one, moves to cell number two and so on and so forth.
5
13 21 29
28 20 12
4
vvr sya
pra se ja
nah va tu
6
14 22 30
27 19 11 3
re
dhi cho sa
ra yo de
vi
7
15 23 31
26 18 10
2
ni
ma da va
ro yo rgo tsa
8
16 24 32
25 17 9
1
yam hi
yat dom pa dhi bha ta
A person who kills a brahmana, drinks
wine, or steals gold from a brahmana, has to perform penance by killing
himself. A person who kills a brahmana may also build a hut in the forest and
live there for a period of twelve years. But throughout the period, he has to
bear a mark signifying the dead brahmana’s head on his palm. He is also not
permitted to visit another brahmana or a temple as long as the penance is going
on. It needs to be mentioned that the sin of killing a brahmana can be thus
pardoned only if the killing was done inadvertently. If the killing was
conscious, no penance will suffice. Under such circumstances, the sinner had
best immolate himself in a fire, drown himself, or fast to death.
For other sins, the observance of a
religious rite (vrata) is often indicated. The major vratas are as follows.
(i) Santapana: This involves living for
one whole day on cow’s urine, cowdung, cow’s milk, curds made from cow’s milk
and clarified butter made from cow’s milk. The next day is a day of fasting.
(ii) Mahasantapana: This is a more
severe version of the earlier vrata. In the case of santapana vrata, five items
were listed as permissible food. Mahasantapana vrata lasts for a period of six
days, and on each of these days, only one of the five items mentioned may be
partaken of. The seventh day is day of fasting.
(iii) Prajapatya or krichha: If this
vrata is to be observed, one can eat only during the day. For the first three
days, one is only permitted to eat twenty-six handfuls of food, each handful
being as large as a hen’s egg.
For the next three days, twenty-two
handfuls are permitted, but only in the evenings. And for the final three days,
twenty-four handful are permitted.
(iv) Atikrichha: This is a more severe
version of the earlier vrata. For the first three days, a single handful of
food is permitted during the day. For the next three days, one handful is
permitted in the evenings. One handfuls of food, each handful being as large as
a hen’s egg.
For the next three days, twenty-two
handfuls are permitted, but only in the evenings. And for the final three days,
three-four handfuls are permitted.
(v) Paraka: Twelve continuous days of
fasting are required for this.
(vi) Taptakrichha: This vrata lasts for
a period of twelve days, during which time one is permitted to bathe only once
a day. For the first three days one drinks only water; for the next three days
one lives on milk; one has to live on clarified butter for the ensuing three
days are days of fasting.
(vii) Krichhatikrichha: If one is to
observe this vrata, one has to live only on milk for the space of twenty-one
days.
(viii) Padakrichha: This vrata lasts
for four days. For the first day one eats only one meal; the second day is a
day of fasting; on the third day one can eat as much as one wants; and on the
fourth and final day, one fasts.
(ix) Chandrayana: This vrata lasts for
an entire month and begins on the day of the full moon (purnima). On the first
day, fifteen handfuls are to be eaten. Thereafter, one handfuls less is eaten
on successive days, until on the day of new moon (amavasya), one fasts
completely. On each day that follows, the amount of food eaten is increased by
one handful. Finally, on the day of the next full moon, fifteen handfuls of
food are eaten and the vrata is completed.
As mentioned earlier, those who kill
brahmanas, steal their gold, or drink wine, are sinners. Also sinners are those
who associate with these aforementioned sinners for more than one year. Those
who associate with outcasts for more than a year are also sinners.
A brahmana who drinks wine should drink
boiling wine as a penance. It is also permitted to drink cow’s urine as
atonement. A person who steals gold from brahmanas will go to the king and
confess his guilt. His penance will be completed when the king beats him to
death with a club. The only exception is a case where the thief himself happens
to be a brahmana. He can then perform penance by meditating. It is always a
king’s duty to punish sinners. If the king fails in this task, the sins vest
with the king.
A person who associates with sinners
has to observe taptakrichha vrata for one year. A man who takes on outcast for
a wife has to observe taptakrichha or santapana. A brahmana who kills a kshatriya
is required to observe prajapatya, santapana or taptakrichha for one year. In
case the victim is a vaishya, krichhatikrichha or chandrayana are indicated. If
a shudra is killed, five hundred cows have to be donated. If an elephant is
killed, taptakrichha vrata has to be observed. Chandrayana will suffice if a
cow is killed inadvertently. But if a cow is consciously killed, there is no
penance that is adequate.
For minor thefts, the stolen goods have
to be returned to the rightful owner and santapana observed. But if a brahmana
steals foodgrains, he has to observe prajapatya for an entire year. A cannibal
can purity himself through chandrayana vrata. A person who eats the meat of a
crow, dog or elephant, has to observe taptakrichha. Santapana is for those who
happen to eat mongooses, owls or cats. An eater of camels or donkeys observes
taptakrichha.
A brahmana who becomes an atheist can
cleanse himself through prajapatya. If he revolts against the gods or against
his guru, the act of purification involves taptakrichha. A brahmana who recites
the Puranas to outcasts has to observe chandrayana.
There are several other forms of
penance that are catalogued by the Kurma Purana.
1.6 The Sita who was an Illusion
It is certain that you know the story
of the Ramayana and you therefore also known that Ravana, the king of lanka,
abducted Sita, Rama’s wife. But you certainly do not know the story of the Sita
who was an illusion (maya sita).
This story clearly illustrates that no
harm can come to a person who is righteous.
Ravana disguised himself as a hermit
and came to abduct Sita. But Sita got to know of Ravana’s plan and was
determined to foil it. She therefore began to pray to Agni, the god of fire.
Thus stirred by Sita’s prayers, Agni
appeared and produced a Sita who was really an illusion. This maya sita he left
in the real Sita’s place. As for the real Sita, she was absorbed into the fire.
Without realising the substitutions, Ravana abducted the illusory Sita and the
entire war was fought over a Sita who was not even real.
When Rama triumphed over Ravana and
recovered Sita, a test by fire (agni pariksha) was held.
In the process, the sita who was an
illusion was returned to the fire and the real Sita emerged once again. Thus
the real Sita was never tainted by Ravana’s touch.
(The story of the Sita who was an
illusion is also given in the Brahmavaivarta Purana).
1.7 Shiva and Brahma
Many years ago, Brahma lost his head
slightly. He began to imagine that he was superior to Shiva and Vishnu. He told
all the sages, “I am the supreme godhead. There is no one else but me.”
While Brahma was thus instructing the
sages, Vishnu arrived and was enraged at Brahma’s behaviour. “You are indeed
ignorant,” he told Brahma. “I am the supreme godhead. You are only the creator.
But I am, after all, the preserver.”
While Vishnu and Brahma were thus
arguing the four Vedas adopted animate forms and appeared before them. Each of
the Vedas tried to persuade Brahma and Vishnu that Shiva was superior to both
of them. Vishnu was persuaded by this reasoning, but Brahma was not.
He told the Vedas, “You must be joking.
How can Shiva be superior to the two of us? He is always wandering around with
ghosts and demons for companions.”
While all this was going on, who should
arrive but Shiva? Brahma promptly proceeded to insult Shiva. Shiva then created
a being named Kalabhairava from his own body and Kalabhairava started to fight
with Brahma. In those days, Brahma used to have five heads. In course of the
fighting, Kalabhairava chopped off one of Brahma’s heads. Ever since that day,
Brahma has had four heads and four faces.
(In many other Puranas, there is no
mention of Kalabhairava. shiva performed the chopping off himself).
Brahma died as soon as his head had
been cut off. Shiva did manage to revive him. But the mere fact that Shiva had
killed Brahma, meant that Shiva and committed the sin of killing Brahma, a
brahmana. As a result of this sin, Brahma’s severed head got stuck to
Kalabhairava’s palm and would not be dislodged. (In accounts where Shiva was
himself responsible for the Killing, the severed head adhered to Shiva’s palm).
Kalabhairava roamed around the world
and the head accompanied him on his travels. for a thousand years of the gods,
Kalabhairava continued to travel. Eventually, Vishnu advised Kalabhairava to go
to the sacred city of Varanasi.
As soon as Kalabhairava arrived at the
city of Varanasi,
the head (kapala) got dislodged (mochana). A tirtha is a place of pilgrimage.
The exact spot where this wonderful happening took place is accordingly known
as Kapalamochana tirtha.
There are many other tirthas that the
Kurma Purana describes, Among these are Prayaga, Kurukshetra, Gaya
and Madhuvana (Mathura), The glories of the
river Narmada are also described. The waters
of the river Sarasvati purify a sinner after three days of bathing, while the
waters of the river Yamuna takes an entire week. The mere touch of a drop of
water from the river Ganga purifies a sinner.
But as for the river Narmada, the sight of the
waters alone is enough.
1.8 Nandi
There used to be a sage named Shilada.
He was righteous and learned in the shastras.
To obtain a son, Shilada began to pray
to shiva. The tapasya went on for a thousand years and shiva appeared before
Shilada.
“I am pleased with your meditation.” said
shiva, “what boon do you desire?”
“Please grant me the boon that I may
obtain a son who will not be born from a mother. “ replied Shilada, “And my son
should be immortal.”
Shiva granted the desired boon.
When shilada was ploughing the land, a
handsome boy suddenly appeared on the top of his plough. The four directions
shone with the boy’s radiance and the boy began to address shilada as “father”.
The son studied the shastras and became
learned. He was given the name of Nandi.
Nandi wished to see shiva and he also
wished to become immortal. He therefore went to the shores of the ocean and
started to pray to shiva. He chanted the required mantra one crore times.
When Shiva appeared and wished to grant
a boon. Nandi said. “Please grant me enough of life so that I can chant the
mantra one crore times more.”
Shiva appeared once again, and Nandi
desired the same boon.
When this had happened three times.
Shiva said, “Enough is enough. There is no need for any more chanting of
incantations. I make you immortal, I also make you a ganapati, lord over the
ganas. You will be my constant companion.”
The place where Nandi chanted the
incantation has become famous as japyeshvara tirtha.
The maruts had a daughter named
Suyasha. Shiva himself arranged that Nandi should be married to Suyasha.
1.9 Epilogue
Vishnu completed his recital of the
Kurma Purana and the sages saluted him.
They sung his praise.
The Kurma Purana is most sacred. a
person who reads it attains Brahmaloka. A person who reads only one chapter of the
text is forgiven all his sins. Undying punya is attained by an individual who
donates this Purana to brahmanas in the months of Vaishakha or Kartika.
Particularly sacred is the part that is known as the brahmi samhita.
But the text should never be read or
recited in the presence of shudras. A person who ignores this injunction will
surely go to hell. There is also a
similar injunction about reciting the text to those who are disbelievers (that
is, those who do not believe in the Vedas), a person who violates this
injunction will be born as a dog in his next life.
You will almost certainly not be
interested in donating the Kurma Purana to brahmanas in the months of Vaishakha
or Kartika. But I hope you have found the stories interesting enough for you to
which to read the text in the original.
2 Matsya Purana
It’s the sixteenth Purana. During the period of
Mahapralaya, Lord Vishnu had taken Matsya avatar (fish incarnation) to save the
seeds of all lives and Manu. Matsya Purana contains a comprehensive description
of Manu and Matsya avatar.
General contents of this Purana are Description of the greatness of Narsimh incarnation. Description of all the ten incarnations of Lord Vishnu. Greatness of fasting like Anant Tritiya and the places of pilgrimage like Prayag. Tales of Chandra vansh, Surya vansh and Kuru vansh and the kings like Yayati, Kartveerya etc. Description of the Kalpa and Yugas. Appearance of idols. Appearance and construction of Deva-mandapa (canopy for the deities). Tale of Savitri and Satyavan. Results of auspicious and inauspicious motion of the planets. Birth of Parvati. Immolation of Madan (Kamadeva) Wedding of Lord Shiva with Parvati. Birth of Kartikeya. Duties of a king. Description of the future kings.
This Purana is said to be narrated by Matsya avatar of Lord Vishnu to Manu, who was awaiting Lord’s arrival during Mahapralaya in his boat anchored on a very high mountain.
General contents of this Purana are Description of the greatness of Narsimh incarnation. Description of all the ten incarnations of Lord Vishnu. Greatness of fasting like Anant Tritiya and the places of pilgrimage like Prayag. Tales of Chandra vansh, Surya vansh and Kuru vansh and the kings like Yayati, Kartveerya etc. Description of the Kalpa and Yugas. Appearance of idols. Appearance and construction of Deva-mandapa (canopy for the deities). Tale of Savitri and Satyavan. Results of auspicious and inauspicious motion of the planets. Birth of Parvati. Immolation of Madan (Kamadeva) Wedding of Lord Shiva with Parvati. Birth of Kartikeya. Duties of a king. Description of the future kings.
This Purana is said to be narrated by Matsya avatar of Lord Vishnu to Manu, who was awaiting Lord’s arrival during Mahapralaya in his boat anchored on a very high mountain.
<WORK IN PROGRESS…>
According
to the Matsya Purana (47.32), "When the end of an Age rolls around and
time has lost its strength, then Lord Vishnu is born among men. When the gods
and demons go to war, then Hari [Vishnu] is born."
The
Matsya Purana (47.32-52), for instance, enumerates twelve avatars.
Matsya
Purana (221.2), Prosperity forsakes those who always dream of fate and favors
those who persevere. One should therefore always be active and alert.
Matsya
Purana (180.5-7), Even the worst problems have solutions if one only
perseveres.
Matsya
Purana (53.65,68,69):
A
Purana has five characteristics as opposed to an Akhyana. (The scriptures are
divided into three classes - sattvika, rajasika, and tamasika.) The glory of
Lord Hari is greater in the sattvika Puranas; the glory of Lord Brahma is more
in the rajasika Puranas; the glory of Lord Siva and Agni is more in the
tamasika Puranas. In the mixed scriptures the glory of Sarasvati and the Pitrs
is explained."
The
verse cited from the Matsya Purana refers to the five characteristics of a
Purana. These characteristics are given in another verse of the Matsya Purana,
53.65:
sargasca
pratisargasca vamso manvantarani ca
vamsyanucaritancaiva
puranam pancalaksanam
"Creation,
dissolution, genealogy, manvantaras and descriptions of the activities of
famous kings, these are the five characteristics of a Purana."
The
characteristics of Srimad Bhagavatam are given in the Matsya Purana (53.20-22),
"That which explains the topmost principles of religion, basing it on
Gayatri, and which has the incident of the killing of Vrtrasura is to be known
as the Srimad Bhagavatam. This Purana has eighteen thousand verses. Whoever
makes a copy of the Srimad Bhagavatam and, placing it on a golden lion throne,
donates it on the full moon day in the month of Bhadra (August-September), will
attain the supreme goal".
According
to Matsya Purana (Chapter 53) the Hayagriva avatara of Visnu preceded Matsya;
when the worlds were burnt down, Visnu in the form of a horse re-compiled the
four Vedas, Vedangas, etc. The Devi Bhagavata and the Skanda Purana in its
Dharnmranya Khanda, however, allude to two different accounts on the origin of
the Hayagriva form of Visnu.
This Purana consists of xx chapters:
2.1 Chapter
text
2.1.1 Section
text
3 Garuda Purana
This Purana contains 14 Chapters – each
with many sub-sections.
3.1 Introduction
This chapter contains xx sections as
follows:
3.1.1 Lord Vishnu’s Incarnations
Sutji once reached Naimisharanya in
course of his pilgrimage. There he found numerous sages engaged in austerities
and penance. All of them were delighted to find Sutji in their midst and
considered it as a God sent opportunity to get their doubts related with
religious topics cleared. Sage Shaunak was also present there and he asked
Sutji --' O revered sage! Who is the creator of this world? Who nurtures it and
who annihilates it in the end? How can one realize the supreme Almighty? How
many incarnations the Almighty has taken till now? Please enlighten us on all
these things, which are shrouded in mystery.'
Sutji replied--' I am going to reveal to you the contents of Garuda Puran, which contains the divine tales of Lord Vishnu. This particular Puran is named after Garuda because he was the one who first narrated these tales to sage Kashyap. Kashyap subsequently narrated them to sage Vyas. I came to know about these divine tales from sage Vyas. Lord Vishnu is the supreme almighty and the source of all creations. He is the nurturer of this world and the annihilator as well. Though he is beyond the bondage of birth and death yet he takes incarnations to protect the world from the tyranny of sinners. His first incarnation was in the form of the eternal adolescent Sanat kumar and others who were all celibates and extremely virtuous.'
'Lord Vishnu took his second incarnation in the form of a boar (Varah) to protect the Earth from the mighty demon named Hiranyaksha, who had abducted her to Patal loka (Nether world). In his third incarnation as Narad, he propagated the virtues of 'nishkaam karma' (performing one's duties without bothering about the results). In his fourth incarnation as Nar-Narayan, he performed arduous austerities for the protection and propagation of Dharma or religiousness.
Lord Vishnu's fifth incarnation was as Kapil, which he took to protect the Saankhya shashtra, which was on the verge of becoming extinct. He took his sixth incarnation in the house of Atri and Anusuya as Dattatreya with the specific objective of propagating the most secret Brahma vidya to worthy people. His disciples included virtuous souls like Prahalad and others. Lord Vishnu took his seventh incarnation as the son of Ruchi Prajapati and Aakuti and was known as Yagya deva. His eighth incarnation was as Rishabh deva- the son of sage Naabhi and Merudevi.
In this incarnation he established the norms for Grihashtha ashram, which later on became the guidelines for every householders. Lord Vishnu took his ninth incarnation as Prithu and 'milked'(extracted) various nutrients (cereals, pulses etc.) from the Earth who had disguised herself as a cow and thus protected the populace from getting starved to death.
In his tenth incarnation as Matsya (fish), he protected the life of Vaivaswat Manu, who would not have survived otherwise. Lord Vishnu took his eleventh incarnation in the form of a tortoise (kurma) and held the Mandarachal mountain on his back at the time when the ocean was being churned. His twelfth incarnation was as Dhanvantari and thirteenth as the most enchanting beauty- Mohini to retrieve the ambrosia pot from the possession of the demons. He subsequently distributed it among the deities as the result of which they became immortal.
Sutji replied--' I am going to reveal to you the contents of Garuda Puran, which contains the divine tales of Lord Vishnu. This particular Puran is named after Garuda because he was the one who first narrated these tales to sage Kashyap. Kashyap subsequently narrated them to sage Vyas. I came to know about these divine tales from sage Vyas. Lord Vishnu is the supreme almighty and the source of all creations. He is the nurturer of this world and the annihilator as well. Though he is beyond the bondage of birth and death yet he takes incarnations to protect the world from the tyranny of sinners. His first incarnation was in the form of the eternal adolescent Sanat kumar and others who were all celibates and extremely virtuous.'
'Lord Vishnu took his second incarnation in the form of a boar (Varah) to protect the Earth from the mighty demon named Hiranyaksha, who had abducted her to Patal loka (Nether world). In his third incarnation as Narad, he propagated the virtues of 'nishkaam karma' (performing one's duties without bothering about the results). In his fourth incarnation as Nar-Narayan, he performed arduous austerities for the protection and propagation of Dharma or religiousness.
Lord Vishnu's fifth incarnation was as Kapil, which he took to protect the Saankhya shashtra, which was on the verge of becoming extinct. He took his sixth incarnation in the house of Atri and Anusuya as Dattatreya with the specific objective of propagating the most secret Brahma vidya to worthy people. His disciples included virtuous souls like Prahalad and others. Lord Vishnu took his seventh incarnation as the son of Ruchi Prajapati and Aakuti and was known as Yagya deva. His eighth incarnation was as Rishabh deva- the son of sage Naabhi and Merudevi.
In this incarnation he established the norms for Grihashtha ashram, which later on became the guidelines for every householders. Lord Vishnu took his ninth incarnation as Prithu and 'milked'(extracted) various nutrients (cereals, pulses etc.) from the Earth who had disguised herself as a cow and thus protected the populace from getting starved to death.
In his tenth incarnation as Matsya (fish), he protected the life of Vaivaswat Manu, who would not have survived otherwise. Lord Vishnu took his eleventh incarnation in the form of a tortoise (kurma) and held the Mandarachal mountain on his back at the time when the ocean was being churned. His twelfth incarnation was as Dhanvantari and thirteenth as the most enchanting beauty- Mohini to retrieve the ambrosia pot from the possession of the demons. He subsequently distributed it among the deities as the result of which they became immortal.
In his fourteenth incarnation, Lord
Vishnu manifested himself as 'Nrisimha' (partly human and partly lion) and to
protect his devotee- Prahlad killed the wicked demon Hiranyakashipu by tearing
apart his abdomen with his sharp claws. His fifteenth incarnation was as Vaman
(dwarf) in which he demanded all the three worlds from Bali-the
most benevolent demon king and then sent him to Patal loka. In his sixteenth
incarnation as Parshuram, he wiped out the whole caste of kshatriyas from the
face of the earth for twenty-one times, as they had all become immoral.
In his seventeenth incarnation he was born as Vyas to Parashar and Satyavati and accomplished his mission of propagating the knowledge of Vedas by categorizing them into four parts. In his eighteenth incarnation he manifested himself as Sri Ram. His nineteenth incarnation was as Krishna and his twentieth incarnation as Balram. He will take his twenty-first incarnation as Buddha to bring the mankind back to virtuous path by preaching against the rituals and proving that it is not proper for a seeker to get bound by them. Lord Vishnu would take incarnation as Kalki and will be born to a Brahmin named Vishnuyasha to liberate the earth from the sinners.'
In his seventeenth incarnation he was born as Vyas to Parashar and Satyavati and accomplished his mission of propagating the knowledge of Vedas by categorizing them into four parts. In his eighteenth incarnation he manifested himself as Sri Ram. His nineteenth incarnation was as Krishna and his twentieth incarnation as Balram. He will take his twenty-first incarnation as Buddha to bring the mankind back to virtuous path by preaching against the rituals and proving that it is not proper for a seeker to get bound by them. Lord Vishnu would take incarnation as Kalki and will be born to a Brahmin named Vishnuyasha to liberate the earth from the sinners.'
3.1.2 How Garuda Purana was propagated
On being asked by the sages as to how
did he come to know about the contents of Garuda Puran, Sutji told them--'
Once, I had gone to Badrikashram, where I met sage Vyas. I requested him to
enlighten me on various spiritual matters to which he agreed saying that he was
going to narrate the tales of Garuda Purana which was first told by Lord Brahma
to Narad, Daksha Prajapati and myself. Sage Vyas then told Sutji how once he
along with Narad, Daksha and Bhrigu had gone to Brahmaloka to see Lord Brahma.
After reaching there, all three of them requested Lord Brahma to shed light on
the essence of the real knowledge.
Lord Brahma revealed to them that Garuda Puran contained the essence of all the scriptures and Lord Vishnu himself had narrated its divine tales to him (Brahma). Describing the incident when Lord Vishnu had told the divine tales of Garuda Puran to him as well as Shiva, Lord Brahma said-- ' I once went to Kailash mountain accompanied by Indra and other deities. We found Shiva engrossed in his meditation. We were amazed and asked him as to who was he meditating upon.
Lord Shiva told us that he was meditating upon the omnipresent, omniscient and the omnipotent Vishnu- in whom the entire universe exists. Lord Shiva also revealed to us that this was all he knew of Vishnu's power and also that if we wanted to know more about him then we will have to ask Lord Vishnu himself. So, all of us including Shiva went to Vishnu loka and requested Lord Vishnu to clear our doubts on various topics which confused us. Lord Vishnu gave a long discourse covering all the major religious topics.
Lord Brahma revealed to them that Garuda Puran contained the essence of all the scriptures and Lord Vishnu himself had narrated its divine tales to him (Brahma). Describing the incident when Lord Vishnu had told the divine tales of Garuda Puran to him as well as Shiva, Lord Brahma said-- ' I once went to Kailash mountain accompanied by Indra and other deities. We found Shiva engrossed in his meditation. We were amazed and asked him as to who was he meditating upon.
Lord Shiva told us that he was meditating upon the omnipresent, omniscient and the omnipotent Vishnu- in whom the entire universe exists. Lord Shiva also revealed to us that this was all he knew of Vishnu's power and also that if we wanted to know more about him then we will have to ask Lord Vishnu himself. So, all of us including Shiva went to Vishnu loka and requested Lord Vishnu to clear our doubts on various topics which confused us. Lord Vishnu gave a long discourse covering all the major religious topics.
3.1.3 Lord Vishnu reveals his omnipotent nature
Dwelling on length about his power,
Lord Vishnu told Shiva-- ' O Rudra! I am the lord of all the deities. I am the
one who controls each and every event that occurs in the Universe. I am the one
whom mortals worship with the desire of attaining salvation. The universe would
have ceased to exist but for me. I am the creator, the nurturer as well as the
supreme annihilator. I manifest myself in the sacred mantras as well as their
meanings. People meditate on me. Matter is nothing but a medium through which I
manifest myself.'
3.1.4 Lord Vishnu Blesses Garuda
Describing how Garuda pleased him with
his deep devotion, Lord Vishnu said-- 'During ancient times Garuda once did an
austere penance to please me. I appeared before him and expressed my
willingness to fulfil anything that he wished for. Garuda wanted to liberate
his mother, Vinta from the slavery of Kadru-the mother of serpents. He also
wanted to avenge his mother's humiliation at their hands. He also expressed his
desire of becoming immortal by having a Purana credited to his name and finally
he requested me to give him the privilege of becoming my mount. I blessed
Garuda as the result of which all his wishes were fulfilled. Once, on being
requested by sage Kashyap, Garuda narrated the divine tales of Garuda Puran to
him. Sage Kashyap had once brought back a dead tree back to life with the help
of Garudi Vidya- a sacred mantra found in Garuda Puran. Similarly, Garuda too
had brought numerous dead creatures back to life with the help of same mantra.'
3.1.5 The Beginning of Creation
Lord Shiva requested Vishnu to shed
light on different topics like Sarga (world), Pratisarga, Vansh (dynasties),
Manvantar (fourteenth part of Brahma's day) and Vanshanucharit (genealogy).
Lord Vishnu replied--' O Rudra! Lord Vasudeva in his incarnation of
Nara-Narayan performs his responsibilities of the creator, protector as well as
the annihilator. Each particle that is found in this universe whether
perceptible or imperceptible is nothing but the medium through which the
Almighty makes his presence felt. In the beginning of the creation, on account
of HIS will subtle matter of nature (imperceptible) came into being. HE is the
one to whom 'Atma' or 'Purush' owe its existence. Subsequently, intelligence or
'Buddhi' manifested itself from the subtle matter of nature, mind or 'Mun' from
intelligence, space or 'Aakash' from mind, air or 'Vayu' from Space, Fire or
'Teja' from air, water from 'Teja' and finally the earth manifested itself from
water.'
' O Rudra! Then came into existence an enormous sized egg. I dwell within that egg and so do all the other deities. In fact, the whole universe is situated within that egg. The almighty Vishnu creates in the form of Brahma, nurtures in the form of Vishnu and annihilates in the form of Shiva at the end of each kalpa. The creations of the almighty are known as 'Sargas'. First of all, the almighty creates the Mahat tatva, which symbolizes his gross quality.
Since it was his first creation therefore it was called the first Sarga. The second Sarga consisted of the creation of the Panch-Tanmatras or the five basic elements- Earth (Prithvi), Water(Jala), Fire(Teja), Air(Vayu) and Sound(Shabda). These five basic elements are the stuffs from which matter is made. The third Sarga namely Vaikarik sarga comprising the creation of all the sense organs and the organs of the actions, is basically intelligence oriented, because the sense organs can not function without intelligence. All these above mentioned three sargas come under the category of Prakrit sarga or natural creation.' ' The fourth sarga is known as Mukhya sarga or the main creation and consisted of immovable things like mountains, trees, etc. The fifth Sarga is known as Tiryak sarga and consisted of animals and birds. The sixth sarga comprised the creation of the deities and other celestial beings and hence it is also known as Deva sarga. The seventh sarga comprised the creation of human beings and hence it was called Maanush sarga. The eighth sarga, which is also called Anugrah sarga, consisted of creations that are both 'satvik' (pure) and 'tamasik'(dark) in nature. The ninth sarga is called Kaumar sarga.'
' Lord Brahma commenced his creation of supreme entities by expressing his will resulting into the manifestation of all the ten Manasputras. Subsequently, Lord Brahma created different other entities like deities (deva), demons (danav), ancestors (pitra) and human-beings (manushya). He then created the Ashuras from his thighs and subsequently abandoned his body. The dark qualities emanating from the body resulted into the creation of night, a creation that immensely pleased the demons.'
' O Rudra! Then came into existence an enormous sized egg. I dwell within that egg and so do all the other deities. In fact, the whole universe is situated within that egg. The almighty Vishnu creates in the form of Brahma, nurtures in the form of Vishnu and annihilates in the form of Shiva at the end of each kalpa. The creations of the almighty are known as 'Sargas'. First of all, the almighty creates the Mahat tatva, which symbolizes his gross quality.
Since it was his first creation therefore it was called the first Sarga. The second Sarga consisted of the creation of the Panch-Tanmatras or the five basic elements- Earth (Prithvi), Water(Jala), Fire(Teja), Air(Vayu) and Sound(Shabda). These five basic elements are the stuffs from which matter is made. The third Sarga namely Vaikarik sarga comprising the creation of all the sense organs and the organs of the actions, is basically intelligence oriented, because the sense organs can not function without intelligence. All these above mentioned three sargas come under the category of Prakrit sarga or natural creation.' ' The fourth sarga is known as Mukhya sarga or the main creation and consisted of immovable things like mountains, trees, etc. The fifth Sarga is known as Tiryak sarga and consisted of animals and birds. The sixth sarga comprised the creation of the deities and other celestial beings and hence it is also known as Deva sarga. The seventh sarga comprised the creation of human beings and hence it was called Maanush sarga. The eighth sarga, which is also called Anugrah sarga, consisted of creations that are both 'satvik' (pure) and 'tamasik'(dark) in nature. The ninth sarga is called Kaumar sarga.'
' Lord Brahma commenced his creation of supreme entities by expressing his will resulting into the manifestation of all the ten Manasputras. Subsequently, Lord Brahma created different other entities like deities (deva), demons (danav), ancestors (pitra) and human-beings (manushya). He then created the Ashuras from his thighs and subsequently abandoned his body. The dark qualities emanating from the body resulted into the creation of night, a creation that immensely pleased the demons.'
' Lord Brahma then attained a new
physical form, which was pure (satvik) in nature. He created the deities from
his mouth and once again abandoned his body resulting into the creation of day
this time. All the deities became extremely pleased by this particular creation
of Brahma. Once again Lord Brahma attained another form and created the
'pitras' and when he abandoned that body, 'sandhya' (evening) manifested from
it.'
'Lord Brahma then attained a form that was 'Rajomaya' in nature and created human beings. His abandoning that particular form resulted into the creation of 'Pratahkaal'(dawn). Subsequently, Lord Brahma created the different species like 'yaksha', 'sarpa', 'Gandharva' and 'Apsaras' and many more creatures from the different parts of his body. All the four Vedas namely Rigveda, Yajurveda, Samveda and Atharvaveda manifested themselves from each of Brahma's four mouths. Similarly, all the four castes such as Brahmin, Kshatriya, Vaishya and Shudra manifested from Brahma's mouth, arms, thighs and feet respectively.'
'Lord Brahma then attained a form that was 'Rajomaya' in nature and created human beings. His abandoning that particular form resulted into the creation of 'Pratahkaal'(dawn). Subsequently, Lord Brahma created the different species like 'yaksha', 'sarpa', 'Gandharva' and 'Apsaras' and many more creatures from the different parts of his body. All the four Vedas namely Rigveda, Yajurveda, Samveda and Atharvaveda manifested themselves from each of Brahma's four mouths. Similarly, all the four castes such as Brahmin, Kshatriya, Vaishya and Shudra manifested from Brahma's mouth, arms, thighs and feet respectively.'
3.1.6 The Beginning of Copulative Creation
'Having created Daksha Prajapati and
his wife Prasuti from his right and left thumb respectively, Lord Brahma
instructed both of them to make their contribution in increasing the population
with the help of copulative creation. In course of time, Daksha Prajapati begot
numerous daughters all of whom were given in marriage to ten Manasputras.'
'Once, Daksha Prajapati had organized a grand Ashwamedha Yagya to which he had invited all his daughters and son-in-laws except Sati and Rudra. Sati eventually reached her father's place much against the advise of Shiva, who was strictly against going to a place uninvited. Shiva's apprehensions were not unfounded supposition, as Sati was indeed humiliated by Daksha in front of all the esteemed guests. Sati was so deeply hurt by her father's rude behaviour and the manner in which he made fun of her husband that she gave up her life by jumping into the sacrificial fire. When Rudra learnt about Sati's death he cursed Daksha by saying that he would loose his divine status and would be born as a human being in the lineage of Dhruva. In her next birth, Sati was born as the daughter of Himalaya and Mainak. She was once again successful in getting Shiva as her husband by virtue of her deep devotion towards Shiva.'
'Once, Daksha Prajapati had organized a grand Ashwamedha Yagya to which he had invited all his daughters and son-in-laws except Sati and Rudra. Sati eventually reached her father's place much against the advise of Shiva, who was strictly against going to a place uninvited. Shiva's apprehensions were not unfounded supposition, as Sati was indeed humiliated by Daksha in front of all the esteemed guests. Sati was so deeply hurt by her father's rude behaviour and the manner in which he made fun of her husband that she gave up her life by jumping into the sacrificial fire. When Rudra learnt about Sati's death he cursed Daksha by saying that he would loose his divine status and would be born as a human being in the lineage of Dhruva. In her next birth, Sati was born as the daughter of Himalaya and Mainak. She was once again successful in getting Shiva as her husband by virtue of her deep devotion towards Shiva.'
3.1.7 The Dhruva Dynasty
Lord Vishnu, continuing with the tales
of Garuda Puran told Shiva-' Uttanpad had two wives-Suruchi and Suniti. From
his former wife he begot a son named Uttam, while Suniti gave birth to Dhruva,
who became immortal because of his unflinching devotion in me. Dhruva had a
mighty son named 'Shlishta'. Prachinvarhi was Shlishta's son and Dhruva's
grandson. Few other prominent personalities coming from the lineage of Dhruva
were- Udardhi, Divanjaya, Ripu, Chakshush, Ruru, Anga, Ven etc. Ven was an
atheist and was eventually killed by sages for his immoral deeds. Since Ven had
no progeny, his death put a question mark on his successor. Sages tried to
solve this problem by churning his thighs, which resulted into the emergence of
Nishad. But, Nishad went to Vindhyachal to do penance. Seeing their whole
effort go in vain, all the sages once again churned Ven's hands. This time Lord
Vishnu himself incarnated as Prithu.'
' Prithu was an extremely kind hearted king and cared for his subjects. Once, when his kingdom was experiencing an acute famine, he successfully extracted the essential nutrients from the earth and thus saved his subjects from starvation. Prithu had ten sons prominent among whom were Antardhan, Havirdhan, Prachinvarhi and Praachetas. In course of time Praachetas married Marisha.'
' Just according to the curse of Shiva, Daksha Prajapati was reborn in the clan of Dhruva. His father's name was Praachetas and his mother was Marisha. In the beginning, Daksha Prajapati tried to do creation by merely expressing his will but his efforts went futile because of Shiva's curse. So, he had no option but to take the help of copulative creation and to meet his objective he married Asikni- the daughter of Viran.
In course of time he became the father of one thousand sons, all of whom perished while on their impossible mission of finding out the circumference of the earth. Actually sage Narad had incited all of them to undertake this impossible mission. Daksha though angry did not loose heart and in course of time he once again fathered one thousand sons. Once again, Narad was successful in convincing them to emulate the deeds of their elder brothers. All of them set out on an impossible mission never to return. Now, Daksha's anger crossed all limits and he cursed Narad by saying that he would take birth as a human for inciting his sons' to death. This is the reason why Narad was born as Kashyap's son.'
' In the years to follow, Daksha Prajapati begot sixty beautiful daughters from Asikni among whom he gave away two daughters in marriage to sage Angira, two to sage Krishashva, ten to Dharma, fourteen to sage Kashyap and twenty-eight daughters to Chandrama. The names of Krishashva's wives were Supragya and Jaya while Dharma's wives were Arundhati, Vasu, Yami, Lamba, Bhanumati, Marutvati, Sankalpa, Muhurta, Saadhya and Vishva. The names of Kashyap's wives were Aditi, Diti, Danu, Kala, Anayu, Sinhika, Muni, Kadru, Saadhya, Ira, Krodha, Vinta, Surabhi and Khaga.'
' Prithu was an extremely kind hearted king and cared for his subjects. Once, when his kingdom was experiencing an acute famine, he successfully extracted the essential nutrients from the earth and thus saved his subjects from starvation. Prithu had ten sons prominent among whom were Antardhan, Havirdhan, Prachinvarhi and Praachetas. In course of time Praachetas married Marisha.'
' Just according to the curse of Shiva, Daksha Prajapati was reborn in the clan of Dhruva. His father's name was Praachetas and his mother was Marisha. In the beginning, Daksha Prajapati tried to do creation by merely expressing his will but his efforts went futile because of Shiva's curse. So, he had no option but to take the help of copulative creation and to meet his objective he married Asikni- the daughter of Viran.
In course of time he became the father of one thousand sons, all of whom perished while on their impossible mission of finding out the circumference of the earth. Actually sage Narad had incited all of them to undertake this impossible mission. Daksha though angry did not loose heart and in course of time he once again fathered one thousand sons. Once again, Narad was successful in convincing them to emulate the deeds of their elder brothers. All of them set out on an impossible mission never to return. Now, Daksha's anger crossed all limits and he cursed Narad by saying that he would take birth as a human for inciting his sons' to death. This is the reason why Narad was born as Kashyap's son.'
' In the years to follow, Daksha Prajapati begot sixty beautiful daughters from Asikni among whom he gave away two daughters in marriage to sage Angira, two to sage Krishashva, ten to Dharma, fourteen to sage Kashyap and twenty-eight daughters to Chandrama. The names of Krishashva's wives were Supragya and Jaya while Dharma's wives were Arundhati, Vasu, Yami, Lamba, Bhanumati, Marutvati, Sankalpa, Muhurta, Saadhya and Vishva. The names of Kashyap's wives were Aditi, Diti, Danu, Kala, Anayu, Sinhika, Muni, Kadru, Saadhya, Ira, Krodha, Vinta, Surabhi and Khaga.'
Dharma's wives Vishva and Saadhya gave
birth to the Vishvedevas and Saadhyaganas respectively. Similarly, Marutvati
gave birth to Marutvaans and Vasu to Vasuganas. Dharma's wife named Bhanu gave
birth to twelve Bhanus while Muhurta gave birth to Muhurtaganas. Lamba gave
birth to Ghosh while Yami gave birth to Naagvithi. Sankalpa gave birth to
Sankalpa.
Kashyap's wife Aditi gave birth to twelve Aadityas while Diti gave birth to two sons (demons)- Hiranyakashipu and Hiranyaksha. Diti also had a daughter named Sinhika, who was married to Viprachiti. Hiranyakashipu had four sons- Anuhlad, Hlad, Prahlad and Sanhlad. Aayushman, Shibi and Bashkal were the sons of Sanhlad. Prahlad had a mighty son named Virochan who himself had a son named Bali. Bali had one hundred sons in all and Baan was the eldest among them. Hiranyaksha had six sons all of whom were very brave and valiant. Their names were Utkur, Shakuni, Bhutsantapan, Mahanam, Mahabahu and Kaalnaam.
Danu had numerous sons who were all very brave-Dwimurdha, Shankar, Ayomukh, Shankushira, Kapil, Shambar, Ekachakra, Mahabahu, Tarak, Mahabal, Swarbhanu, Vrishaparva, Puloma, Mahasur and the mightiest among them-Viprachiti. Puloma and Kalka, both daughters of Vaishwanar were married to sage Kashyap. Kashyap had sixty thousand sons (demons) from both of them. Demons such as Nighat Kavach came from the lineage of Prahlad. Tamra had six daughters and their names were Shuki, Shyeni, Masi, Sugrivi, Shuchi and Gridhika. Shuki gave birth to numerous species of birds like Shuka (Parrot), Uluka (owls) and Kaak(crows). Similarly Shyeni gave birth to Shyen (hawks) and Gridhika to Gridh (vultures). Shuchi was the mother of aquatic birds while Sugrivi gave birth to various animals like, horses, camels, donkeys, etc.' Arun and Garuda were born to Vinta while Sursa and Kadru gave birth to serpents. Krodha gave birth to powerful Pishachas, Surabhi to cows and buffaloes, Era to various vegetation like, creepers and grass, Khaga to Yakshas and Rakshas, Muni to Apsaras and Arishta gave birth to Gandharvas. Diti gave birth to fourty-nine Marutganas, all of whom are in fact the incarnations of Lord Vishnu.
Kashyap's wife Aditi gave birth to twelve Aadityas while Diti gave birth to two sons (demons)- Hiranyakashipu and Hiranyaksha. Diti also had a daughter named Sinhika, who was married to Viprachiti. Hiranyakashipu had four sons- Anuhlad, Hlad, Prahlad and Sanhlad. Aayushman, Shibi and Bashkal were the sons of Sanhlad. Prahlad had a mighty son named Virochan who himself had a son named Bali. Bali had one hundred sons in all and Baan was the eldest among them. Hiranyaksha had six sons all of whom were very brave and valiant. Their names were Utkur, Shakuni, Bhutsantapan, Mahanam, Mahabahu and Kaalnaam.
Danu had numerous sons who were all very brave-Dwimurdha, Shankar, Ayomukh, Shankushira, Kapil, Shambar, Ekachakra, Mahabahu, Tarak, Mahabal, Swarbhanu, Vrishaparva, Puloma, Mahasur and the mightiest among them-Viprachiti. Puloma and Kalka, both daughters of Vaishwanar were married to sage Kashyap. Kashyap had sixty thousand sons (demons) from both of them. Demons such as Nighat Kavach came from the lineage of Prahlad. Tamra had six daughters and their names were Shuki, Shyeni, Masi, Sugrivi, Shuchi and Gridhika. Shuki gave birth to numerous species of birds like Shuka (Parrot), Uluka (owls) and Kaak(crows). Similarly Shyeni gave birth to Shyen (hawks) and Gridhika to Gridh (vultures). Shuchi was the mother of aquatic birds while Sugrivi gave birth to various animals like, horses, camels, donkeys, etc.' Arun and Garuda were born to Vinta while Sursa and Kadru gave birth to serpents. Krodha gave birth to powerful Pishachas, Surabhi to cows and buffaloes, Era to various vegetation like, creepers and grass, Khaga to Yakshas and Rakshas, Muni to Apsaras and Arishta gave birth to Gandharvas. Diti gave birth to fourty-nine Marutganas, all of whom are in fact the incarnations of Lord Vishnu.
3.2 Powerful Mantras
This chapter contains 4 sections as
follows:
3.2.1 Navgrah Mantra
Describing the significance of worshipping Navgraha (nine planets), Lord Vishnu told Rudra --' One who worships the Navgraha with appropriate rituals attains all the four 'purusharth'(objectives of man's life)-dharma(religion), artha(money), kaam(sex) and moksha(salvation).' He then went on to give various mantras related with the Navgrahas, which a devotee should chant while worshipping them –
SURYA(SUN) -- OM SURYA MURTAYE NAMAH.
OM HRAM HRIM SAH SURYAY NAMAH.
CHANDRAMA(MOON)-- OM SOMAY NAMAH.
BHAUM(MARS)--OM BHAUMAY NAMAH.
BUDDH(MERCURY)--OM BUDDHAY NAMAH.
VRIHASPATI(JUPITER)--OM VRIHASPATAYE NAMAH.
SHUKRA(VENUS)--OM SHUKRAY NAMAH.
SHANI(SATURN)--OM SHANAISHCHARAY NAMAH.
RAHU(DRAGON'S HEAD)--OM RAHAVE NAMAH.
KETU(DRAGON'S TAIL)-- OM KETAVE NAMAH.
OM HRAM HRIM SAH SURYAY NAMAH.
CHANDRAMA(MOON)-- OM SOMAY NAMAH.
BHAUM(MARS)--OM BHAUMAY NAMAH.
BUDDH(MERCURY)--OM BUDDHAY NAMAH.
VRIHASPATI(JUPITER)--OM VRIHASPATAYE NAMAH.
SHUKRA(VENUS)--OM SHUKRAY NAMAH.
SHANI(SATURN)--OM SHANAISHCHARAY NAMAH.
RAHU(DRAGON'S HEAD)--OM RAHAVE NAMAH.
KETU(DRAGON'S TAIL)-- OM KETAVE NAMAH.
3.2.2 Shiva Mantra
There are various mantras used in the
rituals of Shiva worship. A devotee should begin by worshipping the 'Aasan'
(the pedestal) on which the deity is seated. There is a specific mantra for
this particular ritual- OM HRAM SHIVAY NAMAH. Subsequently, a salutation to
lord Shiva is made by chanting - OM SHIVA MURTAYE NAMAH. A special ritual named
'Shadanganyas' is then performed by chanting different mantras associated with
the specific parts of the deities' body such as -
OM HRAM HRIDAYAY NAMAH,
OM HRIM SHIRSE SWAHA,
OM HOOM SHIKHAYAI VASHAT,
OM HRAIM KAVACHAY HOOM,
OM HRAUM NETRA TRAYAY VAUSHAT,
OM HRAH ASTRAY PHAT.
Having accomplished the above mentioned rituals, a devotee should then worship each of the five faces of Shiva by chanting the following mantras -
OM HRAM SADDYOJATAY NAMAH
OM HRIM VAAMDEVAY NAMAH,
OM HOOM AGHORAY NAMAH,
OM HRAIM TATPURUSHAY NAMAH,
OM HRAUM ISHANAY NAMAH.
VISHNU MANTRA
While worshipping Lord Vishnu, first of all a devotee should worship the 'Aasan' of the deity by chanting
- OM VASUDEVA AASANAY NAMAH.
He should then make salutations to Lord Vishnu by chanting the following mantras--
OM VASUDEVAY MURTAYE NAMAH,
OM AIM OM NAMO BHAGAVATE VASUDEVAY NAMAH,
OM AAM OM NAMO BHAGAVATE SANKARSHANAY NAMAH,
OM AIM OM NAMO BHAGAVATE PRADYUMNAY NAMAH,
OM AH OM NAMO BHAGAVATE ANIRUDDHAY NAMAH.
Subsequently, a devotee should worship the various incarnations of Lord Vishnu, his weapons as well as his different mounts by incorporating the rituals of 'Shodashopachar' and by chanting the following mantras--
OM NARAYANAY NAMAH,
OM TATSAD BRAHMANE NAMAH,
OM HOOM VISHNAVE NAMAH,
OM HRAUM NAMO BHAGAVATE NRISINHAY NAMAH,
OM BHUH OM NAMO BHAGAVATE VARAHAY NAMAH, ETC.
OM HRAM HRIDAYAY NAMAH,
OM HRIM SHIRSE SWAHA,
OM HOOM SHIKHAYAI VASHAT,
OM HRAIM KAVACHAY HOOM,
OM HRAUM NETRA TRAYAY VAUSHAT,
OM HRAH ASTRAY PHAT.
Having accomplished the above mentioned rituals, a devotee should then worship each of the five faces of Shiva by chanting the following mantras -
OM HRAM SADDYOJATAY NAMAH
OM HRIM VAAMDEVAY NAMAH,
OM HOOM AGHORAY NAMAH,
OM HRAIM TATPURUSHAY NAMAH,
OM HRAUM ISHANAY NAMAH.
VISHNU MANTRA
While worshipping Lord Vishnu, first of all a devotee should worship the 'Aasan' of the deity by chanting
- OM VASUDEVA AASANAY NAMAH.
He should then make salutations to Lord Vishnu by chanting the following mantras--
OM VASUDEVAY MURTAYE NAMAH,
OM AIM OM NAMO BHAGAVATE VASUDEVAY NAMAH,
OM AAM OM NAMO BHAGAVATE SANKARSHANAY NAMAH,
OM AIM OM NAMO BHAGAVATE PRADYUMNAY NAMAH,
OM AH OM NAMO BHAGAVATE ANIRUDDHAY NAMAH.
Subsequently, a devotee should worship the various incarnations of Lord Vishnu, his weapons as well as his different mounts by incorporating the rituals of 'Shodashopachar' and by chanting the following mantras--
OM NARAYANAY NAMAH,
OM TATSAD BRAHMANE NAMAH,
OM HOOM VISHNAVE NAMAH,
OM HRAUM NAMO BHAGAVATE NRISINHAY NAMAH,
OM BHUH OM NAMO BHAGAVATE VARAHAY NAMAH, ETC.
3.2.3 Sarasvati Mantra
A devotee should begin his worship by
making salutations to goddess Sarswati by chanting-- OM HRIM SARSWATYAI NAMAH.
He should then perform the rituals of 'Shadangnyas' by chanting the following mantras-- OM HRAM HRIDAYAY NAMAH,
OM HRIM SHIRSE SWAHA,
OM HOOM SHIKHAYAI VASHAT,
OM HRAIM KAVACHAY HOOM,
OM HRAUM NETRA TRAYAY VAUSHAT,
OM HRAH ASTRAY PHAT.
He should then perform the rituals of 'Shadangnyas' by chanting the following mantras-- OM HRAM HRIDAYAY NAMAH,
OM HRIM SHIRSE SWAHA,
OM HOOM SHIKHAYAI VASHAT,
OM HRAIM KAVACHAY HOOM,
OM HRAUM NETRA TRAYAY VAUSHAT,
OM HRAH ASTRAY PHAT.
3.2.4 Laxmi Mantra
A devotee desirous of acquiring wealth
and prosperity must worship Goddess Laxmi with appropriate rituals. He should
begin by making salutations to the goddess by chanting the following mantra --
OM SRIM HRIM MAHALAKSHMYAI NAMAH.
Then follows the rituals of 'Shadangnyas' that is performed by chanting the specific mantras meant for them.
OM SRIM HRIM MAHALAKSHMYAI NAMAH.
Then follows the rituals of 'Shadangnyas' that is performed by chanting the specific mantras meant for them.
3.3 Astrology in Garuda Purana
This chapter contains 11 sections as
follows:
3.3.1 The Chariots of Navgrahas
While describing
the chariots of all the nine planets, Lord Vishnu told Rudra--' The chariot of
Surya deva(sun) has an unbelievable expanse stretching up to nine thousand
yojans. The axle of the chariot is one crore and fifty seven lakh yojans long
and wheels are fixed at both its ends. The wheels have six circumferences
symbolizing the six main seasons and five spokes symbolizing the five different
units of time measurement in them. The chariot of Surya(sun) is pulled by seven
horses. These horses symbolize the seven 'chhands' (stanzas used in poetry)-
gayatri, vrihati, ushnik, jagati, trishtup, anushtup and pankti.
The chariot of chandrama(moon) has three wheels in it. It is pulled by ten white horses. The color of Mangal's(mars) chariot is golden and is pulled by horses of dark red color. Buddh's(mercury) chariot is of brown color and is pulled by eight horses of the same color. The chariot of Vrihaspati(jupiter) is made of gold and is pulled by eight horses of yellowish complexion. Jupiter remains in each of the twelve zodiacs for a year.
Shukra's (venus) chariot is well escorted by his army. The chariot has a mast on it's top and is pulled by horses that are found on earth.
The chariot of chandrama(moon) has three wheels in it. It is pulled by ten white horses. The color of Mangal's(mars) chariot is golden and is pulled by horses of dark red color. Buddh's(mercury) chariot is of brown color and is pulled by eight horses of the same color. The chariot of Vrihaspati(jupiter) is made of gold and is pulled by eight horses of yellowish complexion. Jupiter remains in each of the twelve zodiacs for a year.
Shukra's (venus) chariot is well escorted by his army. The chariot has a mast on it's top and is pulled by horses that are found on earth.
Horses pulling the chariot of Shani(saturn) are of varicolored.
The chariot of Rahu is pulled by eight horses, which are of the color of
smoke.
The chariot of Ketu is pulled by eight horses, which are red in color.
3.3.2 Description of Yogas and Muhurtas
Giving elaborate description of inauspicious days on which one should not undertake travels or journeys, Lord Vishnu told Shiva-- 'Various Yoginis (goddesses) dwell in different directions on specific days and one should never set out on journeys on those days. A yogini named Brahmani dwells in the East on Pratipada(first) and navami(ninth) of both the fortnights of each month and nobody should travel on both these dates towards east. Maheshwari dwells in the north on second and ninth of both the fortnights of each month and hence nobody should travel towards north on both these dates. Varahi dwells in the south on the fifth and thirteenth of both the fortnights of each month and hence it is unadvisable to travel towards south on the above mentioned dates. In the same manner, Indrani dwells in the west on sixth and fourteenth of both the fortnights of each month and therefore nobody should travel in this direction on both the above mentioned dates.'
While giving names of some auspicious
Nakshatras suitable for undertaking journeys, lord Vishnu said--'
Constellations like Ashvini, Anuradha, Revati, Mrigashira, Mool, Punarvasu,
Pushya, Hast and Jyeshtha are auspicious for undertaking journeys.'
Lord Vishnu, giving some specific combinations of days and tithis considered to be inauspicious said-' One should never travel on the following inauspicious days: Dwadashi falling on Sunday or Ekadashi falling on Monday or Navami falling on Wednesday or Ashtami falling on Thursday or Saptami falling on Friday and Shashthi falling on Saturday.
Lord Vishnu, giving some specific combinations of days and tithis considered to be inauspicious said-' One should never travel on the following inauspicious days: Dwadashi falling on Sunday or Ekadashi falling on Monday or Navami falling on Wednesday or Ashtami falling on Thursday or Saptami falling on Friday and Shashthi falling on Saturday.
3.3.3 Amrit Yoga
It is the most auspicious yoga for
commencing any work. The conjunction of a particular day and specific nakshatra
constitute this yoga. Few examples of Amrit yoga are Mool nakshatra falling on
Sunday, Shravan nakshatra on Monday, Uttara bhadrapad on Tuesday, Kritika on
Wednesday, Punarvasu on Thursday, Purvafalguni on Friday and Swati nakshatra
falling on Saturday.
3.3.4 Visha Yoga
It is considered to be an inauspicious
yoga and unsuitable for commencing any important work. Few examples of this
particular yoga are Bharni nakshatra falling on Friday, Chitra nakshatra on
Monday, Uttarashadha on Tuesday, Dhanishtha on Wednesday, Shatabhisha on
Thursday, Rohini on Friday and Revati nakshatra falling on Saturday.
3.3.5 Graha Dasha
Describing the period for which a
particular planet is supposed to have its influence on the native, Lord Vishnu
told Shiva-- ' Surya's dasha continues for six years and brings turbulence,
turmoil and agony to the concerned person. Moon's dasha continues for fifteen
years and is considered very auspicious as it brings happiness and prosperity.
Mangal's dasha is considered inauspicious and lasts for eight years. It brings
sorrow and misfortune. Buddh's dasha is auspicious and lasts for seventeen
years. It brings all kinds of favorable results and is extremely rewarding in
every respect. Shani's dasha lasts for ten years and brings all kinds of
inauspicious results to a man. Vrihaspati's dasha continues for nineteen years
and is extremely auspicious. Rahu's dasha continues for twelve years and is
inauspicious. Shukra's dasha lasts for twenty years and is auspicious.'
NOTE -- The period of years stated in the above mentioned Graha- dashas are at variance from those mentioned by sage Parashar, which is in practice nowadays.
NOTE -- The period of years stated in the above mentioned Graha- dashas are at variance from those mentioned by sage Parashar, which is in practice nowadays.
3.3.6 Predictions based on Physical Traits
Dwelling on length about the importance
of physical traits and symptoms apparent in an individual, Lord Vishnu told
Shiva-' If one sees the following physical traits in a man, he should
immediately understand that he is seeing a prospective King : Hands and feet as
soft as a Lotus flower, pink nails and no space left between the fingers when
kept straight. There is no sign of bulging veins on his hands and palms and
they do not sweat excessively. On the contrary, a person having rough feet that
appears pale, with prominent veins on them indicates that the concerned person
would be poor and miserable.'
3.3.7 Predicting Age with the help of Forehead Line
Lord Vishnu said-' Anybody having three
parallel lines on his forehead lives happily for sixty years whereas two
parallel lines indicates that he would live till the age of forty years. Only
one line on the forehead indicates that he would have a short life but if the
line stretches up to both the ears then he lives for a century. If two parallel
lines on the forehead stretches up to both the years then the concerned person
lives for seventy years while a triple parallel lines reaching both the years
indicates that he would live till the age of sixty years. A forehead devoid of
any line on it means that the concerned person would live for only forty years
while a cobweb of intersecting lines on the forehead indicates that the
concerned person is definite to die a premature death. A forehead with a
Trident or an Axe mark on it indicates that the concerned person would be
prosperous and live for a century.
3.3.8 Predicting Age by Palmistry
Lord Vishnu, continuing with his
narration told Shiva that the age of a person could be predicted by the lines
found on his palms- ' If the life line reaches the base between index and
middle fingers then the concerned person lives for a century. If the life line
is long, clear and without intersections from other lines then the concerned
person lives for a hundred years.
3.3.9 Prediction based on physical traits of women
Lord Vishnu said-'A woman having a
round face, curly hair and lower portion of her navel slightly slanted towards
right, is extremely fortunate not only for herself but also for her whole clan.
Similarly, a woman with golden complexion and hands as beautiful and soft as
red lotus flower is exceptionally chaste and faithful towards her husband. A
woman having dry and unruly hair and also round eyes becomes a widow.
A woman whose face is round like a full moon and which radiates like a rising Sun and whose lips are juicy like a 'Bael' fruit (Wood apple), enjoys a happy and contented life. A woman having a cobweb of lines on her palms is sure to lead a torturous and painful life whereas a palm with few lines indicates that she would be poor. If the lines are pink, then they indicate happiness, prosperity and good health whereas blackish lines indicate that she would live a life of slavery. Any woman having either a 'Chakra', a hook or a ear ring mark on her hand indicates that she would beget worthy sons and rule like a queen. A woman having hair around her breasts as well as a protruding lower lip spells doom for her husband. Any woman having a festoon mark on her palms indicates that she would get married in a family superior to her in status.
A woman having a round navel with brown hair around it leads a life of slavery despite being born in a royal family. A woman whose little toes as well as big toes of both the legs do not touch the ground while walking spells doom for her husband. In the same manner beautiful eyes indicate good fortune while soft and tender skin indicate a happy married life.
A woman whose face is round like a full moon and which radiates like a rising Sun and whose lips are juicy like a 'Bael' fruit (Wood apple), enjoys a happy and contented life. A woman having a cobweb of lines on her palms is sure to lead a torturous and painful life whereas a palm with few lines indicates that she would be poor. If the lines are pink, then they indicate happiness, prosperity and good health whereas blackish lines indicate that she would live a life of slavery. Any woman having either a 'Chakra', a hook or a ear ring mark on her hand indicates that she would beget worthy sons and rule like a queen. A woman having hair around her breasts as well as a protruding lower lip spells doom for her husband. Any woman having a festoon mark on her palms indicates that she would get married in a family superior to her in status.
A woman having a round navel with brown hair around it leads a life of slavery despite being born in a royal family. A woman whose little toes as well as big toes of both the legs do not touch the ground while walking spells doom for her husband. In the same manner beautiful eyes indicate good fortune while soft and tender skin indicate a happy married life.
3.3.10 Various Names of ‘Shaligram’
Describing how a Shaligram is named on
the basis of number of Chakra present on it, Lord Vishnu said-' If there is only
one Chakra on the Shaligram idol then it is called 'Sudarshan'. In the same
way, Shaligram with two Chakras is known as 'Laxmi Narayan' while that having
three Chakras on it is called 'Achyut'. Shaligram with four Chakra on it is
known as 'Chaturbhuj', that with five Chakras 'Vasudev'. Similarly, Shaligram
with six, seven, eight, ninth, tenth, eleven and twelve Chakras are called
'Pradyumana', 'Sankarshan', 'Purushottam', 'Navavyuha', 'Dashatmak',
'Aniruddha' and Dwi-Dashatmak respectively. Shaligrams with more than twelve
Chakras are called infinite.
3.3.11 How Jewels Originated
Sutji, once narrated the following tale
to the assembled sages which sheds light on the origin of jewels and other
precious stones -
' During ancient times there lived a mighty demon named Bala. Although he had defeated the deities and driven them out from the heaven, yet he had assured them that he would extend fullest cooperation and support in any yagya performed by deities in future. All the deities planned to perform a 'Yagya' in order to regain their lost kingdom. They made all the necessary preparations for the Yagya but were unable to find a person who could offer himself as a 'sacrificial being'- a ritual without which any yagya is incomplete.'
'Seeing no other option, the worried deities took refuge of 'Balasur' and requested him to offer himself for sacrifice so that the yagya could be accomplished without any hitch. Balasur was bound by his promise so he agreed. This way, the deities were able to accomplish their yagya. But, a strange event coincided with the death of Balasur, which surprised even the deities. The virtuous deed of offering himself as a sacrificial being in the yagya ceremony had amazingly transformed Balasur's corpse into jewels. Deities tried to carry the 'Jewel-body' through the aerial route towards a safer place, but it was fragmented into countless pieces due to the impact of ferocious speed of the wind it had to negotiate. These pieces scattered all over the places- ocean, rivers, Mountains, Forests, etc. In course of time these places got transformed into countless mines of jewels and precious stones such as Vajra (diamond), Muktamani, Indraneel, Sphatik, Prawal, Pushparag and many more.
' During ancient times there lived a mighty demon named Bala. Although he had defeated the deities and driven them out from the heaven, yet he had assured them that he would extend fullest cooperation and support in any yagya performed by deities in future. All the deities planned to perform a 'Yagya' in order to regain their lost kingdom. They made all the necessary preparations for the Yagya but were unable to find a person who could offer himself as a 'sacrificial being'- a ritual without which any yagya is incomplete.'
'Seeing no other option, the worried deities took refuge of 'Balasur' and requested him to offer himself for sacrifice so that the yagya could be accomplished without any hitch. Balasur was bound by his promise so he agreed. This way, the deities were able to accomplish their yagya. But, a strange event coincided with the death of Balasur, which surprised even the deities. The virtuous deed of offering himself as a sacrificial being in the yagya ceremony had amazingly transformed Balasur's corpse into jewels. Deities tried to carry the 'Jewel-body' through the aerial route towards a safer place, but it was fragmented into countless pieces due to the impact of ferocious speed of the wind it had to negotiate. These pieces scattered all over the places- ocean, rivers, Mountains, Forests, etc. In course of time these places got transformed into countless mines of jewels and precious stones such as Vajra (diamond), Muktamani, Indraneel, Sphatik, Prawal, Pushparag and many more.
3.4 Prominent Places of Pilgrimage
This chapter contains 5 sections as follows:
Sutji, while giving the names of some
prominent places of pilgrimage told the assembled sages-'The banks of Ganga are considered to be the holiest among all the
places of pilgrimage. The holy Ganga, which originates from the Himalayas in the north, ultimately gets merged with the
ocean in the east. During her entire course of flow, she passes through
numerous holy places, which owe their holiness mainly to her. Although, any
place situated on the banks of Ganga is considered holy, yet Prayag, Haridwar, Varanasi and Ganga sangam
(The place where she meets the ocean) have special significance and there is no
other place as holy as each of them. Prayag is believed to fulfil both the
wishes, which a man aspires for- worldly enjoyments as well as salvation.
Performing the rituals of pinda daan here not only helps the ancestors to liberate but also himself. Varanasi is the same place where lord Shiva and Keshav have their respective abodes. Donating at Kurukshetra brings incomparable virtues and gives both worldly enjoyments as well as salvation. Kedar teerth is capable of liberating even a heinous sinner from all his sins. Few other places considered very holy are- Shwetdweepa, Naimisharanya, Pushkar, Ayodhya, Chitrakut, Gomti, Kanchipuri, Sri Shail, Kaam- teerth, Amarkantak, Ujjain, Mathura, Govardhan, etc. All these places have great religious significance and each of them is capable of liberating a man from all his sins.
Performing the rituals of pinda daan here not only helps the ancestors to liberate but also himself. Varanasi is the same place where lord Shiva and Keshav have their respective abodes. Donating at Kurukshetra brings incomparable virtues and gives both worldly enjoyments as well as salvation. Kedar teerth is capable of liberating even a heinous sinner from all his sins. Few other places considered very holy are- Shwetdweepa, Naimisharanya, Pushkar, Ayodhya, Chitrakut, Gomti, Kanchipuri, Sri Shail, Kaam- teerth, Amarkantak, Ujjain, Mathura, Govardhan, etc. All these places have great religious significance and each of them is capable of liberating a man from all his sins.
Om Tat Sat
(Continued)
My humble salutations to
Swamyjis, Philosophic scholars , dharmicscriptures dot org
for the collection)
0 comments:
Post a Comment