Created by Jijith Nadumuri at 24 Jul 2011 14:56 and updated at 24 Jul 2011 14:56


vp.1.3 the deity Narayana, in the person of Brahma, the great parent of the world, created all existent things.
vp.1.3 a Brahma day, that is, a day of Brahma; the term Brahma() being the derivative form. At the end of this day a dissolution of the universe occurs, when all the three worlds, earth, and the regions of space, are consumed with fire. The dwellers of Maharloka (the region inhabited by the saints who survive the world), distressed by the heat, repair then to Janaloka (the region of holy men after their decease). When the three worlds are but one mighty ocean, Brahma, who is one with Narayana, satiate with the demolition of the universe, sleeps upon his serpent bed contemplated, the lotus born, by the ascetic inhabitants of the Janaloka for a night of equal duration with his day; at the close of which he creates anew. Of such days and nights is a year of Brahma composed; and a hundred such years constitute his whole life 7. One Pararddha 8, or half his existence, has expired, terminating with the Maha Kalpa 9 called Padma. The Kalpa (or day of Brahma) termed Varaha is the first of the second period of Brahma s existence.
vp.1.4 Narayana s appearance, in the beginning of the Kalpa, as the Varsha or boar: Prithivi Earth() addresses him: he raises the world from beneath the waters: hymned by Sanandana and the Yogis. The earth floats on the ocean: divided into seven zones. The lower spheres of the universe restored. Creation renewed.
vp.1.4 Maitreya. Tell me, mighty sage, how, in the commencement of the (present) Kalpa, Narayana, who is named Brahma, created all existent things 1.
vp.1.4 Parasara. In what manner the divine Brahma, who is one with Narayana, created progeny, and is thence named the lord of progeny Prajapati(), the lord god, you shall hear.
vp.1.4 At the close of the past (or Padma) Kalpa, the divine Brahma, endowed with the quality of goodness, awoke from his night of sleep, and beheld the universe void. He, the supreme Narayana, the incomprehensible, the sovereign of all creatures, invested with the form of Brahma, the god without beginning, the creator of all things; of whom, with respect to his name Narayana, the god who has the form of Brahma, the imperishable origin of the world, this verse is repeated, "The waters are called Nara, because they were the offspring of Nara (the supreme spirit); and as in them his first Ayana() progress (in the character of Brahma) took place, he is thence named Narayana (he whose place of moving was the waters) 2." He, the lord, concluding that within the waters lay the
vp.1.8 It was the Rudra of this description that married Sati, who abandoned her corporeal existence in consequence of the displeasure of Daksha 5. She afterwards was the daughter of Himavan (the snowy mountains) by Mena; and in that character, as the only Uma, the mighty Bhava again married her 6. The divinities Dhata and Vidhata were born to Bhrigu by Khyati, as was a daughter, sri, the wife of Narayana, the god of gods 7.
vp.1.8 [paragraph continues] The god is one with all male the goddess one with all female, rivers. The lotus eyed deity is the standard; the goddess seated on a lotus the banner. Lakshmi is cupidity; Narayana, the master of the world, is covetousness. Oh thou who knowest what righteousness is, Govinda is love; and Lakshmi, his gentle spouse, is pleasure. But why thus diffusely enumerate their presence: it is enough to say, in a word, that of gods, animals, and men, Hari is all that is called male; Lakshmi is all that is termed female: there is nothing else than they.
vp.1.9 "We glorify him who is all things; the lord supreme over all; unborn, imperishable; the protector of the mighty ones of creation; the unperceived, indivisible Narayana; the smallest of the smallest, the largest of the largest, of the elements; in whom are all things, from whom are all things; who was before existence; the god who is all beings; who is the end of ultimate objects; who is beyond final spirit, and is one with supreme soul; who is contemplated as the cause of final liberation by
vp.1.14 Thus instructed by their father, the ten Prachetasas plunged into the depths of the ocean, and with minds wholly devoted to Narayana, the sovereign of the universe, who is beyond all worlds, were engrossed by religious austerity for ten thousand years: remaining there, they with fixed thoughts praised Hari, who, when propitiated, confers on those who praise him all that they desire.
vp.2.6 For, Maitreya, suitable acts of expiation have been enjoined by the great sages for every kind of crime 12. Arduous penances for great sins, trifling ones for minor offences, have been propounded by Swayambhuva and others: but reliance upon Krishna is far better than any such expiatory acts, as religious austerity, or the like. Let any one who repents of the sin of which he may have been culpable have recourse to this best of all expiations, remembrance of Hari 13: by addressing his thoughts to Narayana at dawn, at night, at sunset, and midday, a man shall be quickly cleansed from all guilt: the whole heap of worldly sorrows is dispersed by meditating on Hari; and his worshipper, looking upon heavenly fruition as an impediment to felicity, obtains final emancipation. He
vp.2.9 Planetary system, under the type of a sisumara or porpoise. The earth nourished by the sun. Of rain whilst the sun shines. Of rain from clouds. Rain the support, of vegetation, and thence of animal life. Narayana the support of all beings.
vp.2.9 THE form of the mighty Hari which is present in heaven, consisting of the constellations, is that of a porpoise, with Dhruva situated in the tail. As Dhruva revolves, it causes the moon, sun, and stars to turn round also; and the lunar asterisms follow in its circular path; for all the celestial luminaries are in fact bound to the polar star by aerial cords. The porpoise like figure of the celestial sphere is upheld by Narayana, who himself, in planetary radiance, is seated in its heart; whilst the son of Uttanapada, Dhruva, in consequence of his adoration of the lord of the world, shines in the tail of the stellar porpoise 1. The upholder of the porpoise shaped sphere is the sovereign of all, Janarddana. This sphere is the supporter of Dhruva; and by Dhruva the sun is upstayed. Upon the sun depends this world, with its gods, demons, and men. In what manner the world depends upon the sun, be attentive, and you shall hear.
vp.2.9 who take the law for their light perform daily sacrifices, and through them give nourishment to the gods. And thus sacrifices, the Vedas, the font castes, with the Brahmans at their head, all the residences of the gods, all the tribes of animals, the whole world, all are supported by the rains by which food is produced. But the rain is evolved by the sun; the sun is sustained by Dhruva; and Dhruva is supported by the celestial porpoise shaped sphere, which is one with Narayana. Narayana, the primeval existent, and eternally enduring, seated in the heart of the stellar sphere, is the supporter of all beings.
vp.2.12 The celestial porpoise, in which Dhruva is fixed, has been mentioned, but you shall hear its constituent parts in more detail, as it is of great efficacy; for the view of it at night expiates whatever sin has been committed during the day; and those who behold it live as many years as there are stars in it, in the sky, or even more. Uttanapada is to be considered as its upper jaw; Sacrifice as its lower. Dharma is situated on its brow; Narayana in its heart. The aswins are its two fore feet;
vp.3.4 Parasara. The original Veda, in four parts, consisted of one hundred thousand stanzas; and from it sacrifice of ten kinds 1, the accomplisher of all desires, proceeded. In the twenty eighth Dwapara age my son Vyasa separated the four portions of the Veda into four Vedas. In the same manner as the Vedas were arranged by him, as Vedavyasa, so were they divided in former periods by all the preceding Vyasas, and by myself: and the branches into which they were subdivided by him were the same into which they had been distributed in every aggregate of the four ages. Know, Maitreya, the Vyasa called Krishna Dwaipayana to be the deity Narayana; for who else on this earth could have composed the Mahabharata 2? Into what portions the Vedas were arranged by my magnanimous son, in the Dwapara age, you shall hear.
vp.4.2 In the Treta age a violent war 11 broke out between the gods and the Asuras, in which the former were vanquished. They consequently had recourse to Vishnu for assistance, and propitiated him by their adorations. The eternal ruler of the universe, Narayana, had compassion upon them, and said, "What you desire is known unto me. Hear how your wishes shall be fulfilled. There is an illustrious prince named Puranjaya, the son of a royal sage; into his person I will infuse a portion of myself, and having descended upon earth I will in his person subdue all your enemies. Do you therefore endeavour to secure the aid
vp.4.6 Atri was the son of Brahma, the creator of the universe, who sprang from the lotus that grew from the navel of Narayana. The son of Atri was Soma 1 (the moon), whom Brahma installed as the sovereign of plants, of Brahmans, and of the stars. Soma celebrated the Rajasuya sacrifice, and from the glory thence acquired, and the extensive dominion with which he had been invested, he became arrogant and licentious, and carried off Tara, the wife of Vrihaspati, the preceptor of the gods. In vain Vrihaspati sought to recover his bride; in vain Brahma commanded, and the holy sages remonstrated; Soma refused to relinquish her. Usanas, out of enmity to Vrihaspati, took part with Soma. Rudra, who had studied under Angiras, the father of Vrihaspati, befriended his
vp.4.7 family of Ikshwaku, and had by her the destroyer of the Kshatriya race, Parasurama, who was a portion of Narayana, the spiritual guide of the universe 14.
vp.4.8 The son of Kshatravriddha was Suhotra 4, who had three sons, Kasa 5, Lesa 6, and Ghritsamada. The son of the last was saunaka 7, who first established the distinctions of the four castes 8. The son of Kasa was Kasiraja 9; his son was Dirghatamas 10; his son was Dhanwantari, whose nature was exempt from human infirmities, and who in every existence had been master of universal knowledge. In his past life (or when he was produced by the agitation of the milky sea), Narayana had conferred upon him the boon, that he should subsequently be born in the
vp.4.11 was Bhadrasena 8; his son was Durdama; his son was Dhanaka 9, who had four sons, Kritaviryya, Kritagni, Kritavarman, and Kritaujas. Kritaviryya s son was Arjuna, the sovereign of the seven Dwipas, the lord of a thousand arms. This prince propitiated the sage Dattatreya, the descendant of Atri, who was a portion of Vishnu, and solicited and obtained from him these boons a thousand arms; never acting unjustly; subjugation of the world by justice, and protecting it equitably; victory over his enemies; and death by the hands of a person renowned in the three regions of the universe. With these means he ruled over the whole earth with might and justice, and offered ten thousand sacrifices. Of him this verse is still recited; "The kings of the earth will assuredly never pursue his steps in sacrifice, in munificence, in devotion, in courtesy, and in self control." In his reign nothing was lost or injured; and so he governed the whole earth with undiminished health, prosperity, power, and might, for eighty five thousand years. Whilst sporting in the waters of the Narmada, and elevated with wine, Ravana came on his tour of triumph to the city Mahishmati, and there he who boasted of overthrowing the gods, the Daityas, the Gandharbas and their king, was taken prisoner by Karttavirya, and confined like a tame beast in a corner of his capital 10. At the expiration of his long reign Karttavirya was killed by Parasurama, who was an embodied portion of the mighty Narayana 11. Of the
vp.4.13 When the relations of Achyuta heard this intelligence, they performed all the obsequial rites suited to the occasion. The food and water thus offered to Krishna in the celebration of his sraddha served to support his life, and invigorate his strength in the combat in which he was engaged; whilst his adversary, wearied by daily conflict with a powerful foe, bruised and battered in every limb by heavy blows, and enfeebled by want of food, became unable longer to resist him. Overcome by his mighty antagonist, Jambavat cast himself before him and said, "Thou, mighty being, art surely invincible by all the demons, and by the spirits of heaven, earth, or hell; much less art thou to be vanquished by mean and powerless creatures in a human shape; and still less by such as we are, who are born of brute origin. Undoubtedly thou art a portion of my sovereign lord Narayana, the defender of the universe." Thus addressed by Jambavat, Krishna explained to him fully that he had descended to take upon himself the burden of the earth, and kindly alleviated the bodily pain which the bear suffered from the fight, by touching him with his hand. Jambavat again prostrated himself before Krishna, and presented to him his daughter Jambavati, as an offering suitable to a guest. He also delivered to his visitor the Syamantaka jewel. Although a gift from such an individual was not fit for his acceptance, yet Krishna took the gem for the purpose of clearing his reputation. He then returned along with
vp.4.13 [paragraph continues] But Balabhadra suspects that I have it, and therefore, out of kindness to me, shew it to the assembly." When Akrura, who had the jewel with him, was thus taxed, he hesitated what he should do. "If I deny that I have the jewel," thought he, "they will search my person, and find the gem hidden amongst my clothes. I cannot submit to a search." So reflecting, Akrura said to Narayana, the cause of the whole world, "It is true that the Syamantaka jewel was entrusted to me by satadhanwan, when he went from hence. I expected every day that you would ask me for it, and with much inconvenience therefore I have kept it until now. The charge of it has subjected me to so much anxiety, that I have been incapable of enjoying any pleasure, and have never known a moment s ease. Afraid that you would think me unfit to retain possession of a jewel so essential to the welfare of the kingdom, I forbore to mention to you its being in my hands; but now take it yourself, and give the care of it to whom you please." Having thus spoken, Akrura drew forth from his garments a small gold box, and took from it the jewel. On displaying it to the assembly of the Yadavas, the whole chamber where they sat was illuminated by its radiance. "This," said Akrura, "is the Syamantaka gem, which was consigned to me by satadhanwan: let him to whom it belongs now take it."
vp.4.24 Devabhuti, the last sunga prince, being addicted to, immoral indulgences, his minister, the Kanwa named Vasudeva will murder him, and usurp the kingdom: his son will be Bhumimitra; his son will be Narayana; his son will be Susarman. These four Kanwas will be kings of the earth for forty five years 38.
vp.5.1 At that time, Earth, overburdened by her load, repaired to mount Meru to an assembly of the gods, and addressing the divinities, with Brahma at their head, related in piteous accents all her distress. Agni"," said Earth, "is the progenitor of gold; Surya, of rays of light 5: the parent and guide of me and of all spheres is the supreme Narayana, who is Brahma, the lord of the lord of patriarchs; the eldest of the eldest born; one with minutes and hours; one with time; having form, though indiscrete. This assemblage of yourselves, O gods, is but a part of him. The sun, the winds, the saints, the Rudras, the Vasus, the Aswins, fire, the patriarch creators of the universe, of whom Atri is the first, all are but forms of the mighty and inscrutable Vishnu. The Yakshas, Rakshasas, Daityas, spirits of evil, serpents, and children of Danu, the singers and nymphs of heaven, are forms of the great spirit, Vishnu. The heavens painted with planets, constellations, and stars; fire, water, wind, and myself, and every perceptible thing; the whole universe itself consists of Vishnu. The multifarious forms of that manifold being encounter
vp.5.1 When the gods had heard these complaints of Earth, Brahma at their request explained to them how her burden might be lightened. Celestials"," said Brahma, "all that Earth has said is undoubtedly true. I, Mahadeva, and you all, are but Narayana; but the impersonations of his power are for ever mutually fluctuating, and excess or diminution is indicated by the predominance of the strong, and the depression of the weak. Come therefore, let us repair to the northern coast of the milky sea, and having glorified Hari, report to him what we have heard. He, who is the spirit of all, and of whom the universe consists, constantly, for the sake of Earth, descends in a small portion of his essence to establish righteousness below." Accordingly Brahma, attended by the gods, went to the milky sea, and there, with minds intent upon him, praised him whose emblem is Garuda.
vp.5.5 head; he gave him also an amulet 3, saying at the same time, "May Hari, the lord of all beings without reserve, protect you; he from the lotus of whose navel the world was developed, and on the tip of whose tusks the globe was upraised from the waters. May that Kesava, who assumed the form of a boar, protect thee. May that Kesava, who, as the man lion, rent with his sharp nails the bosom of his foe, ever protect thee. May that Kesava, who, appearing first as the dwarf, suddenly traversed in all his might, with three paces, the three regions of the universe, constantly defend thee. May Govinda guard thy head; Kesava thy neck; Vishnu thy belly; Janarddana thy legs and feet; the eternal and irresistible Narayana thy face, thine arms, thy mind, and faculties of sense. May all ghosts, goblins, and spirits malignant and unfriendly, ever fly thee, appalled by the bow, the discus, mace, and sword of Vishnu, and the echo of his shell. May Vaikuntha guard thee in the cardinal points; and in the intermediate ones, Madhusudana. May Rishikesa defend thee in the sky, and Mahidhara upon earth." Having pronounced this prayer to avert all evil, Nanda put the child to sleep in his bed underneath the waggon. Beholding the vast carcass of Putana, the cowherds were filled with astonishment and terror.
vp.6.8 This Purana, originally composed by the Rishi Narayana(), was communicated by Brahma to Ribhu; he related it to Priyavrata, by whom it was imparted to Bhaguri. Bhaguri recited it to Tamasitra 6, and he to Dadicha, who gave it to Saraswata. From the last Bhrigu received it, who imparted it to Purukutsa, and he taught it to Narmada. The goddess delivered it to Dhritarashtra the Naga king, and to Purana of the same race, by whom it was repeated to their monarch Vasuki. Vasuki communicated it to Vatsa, and he to aswatara, from whom it successively proceeded to Kambala and Elapatra. When the Muni Vedasiras descended to Patala, he there received the whole Purana from these Nagas, and communicated it to Pramati. Pramati consigned it to the wise Jatukarna, and he taught it to many other holy persons. Through the blessing of Vasishtha it came to my knowledge, and I have now, Maitreya, faithfully imparted it to you. You will teach it, at the end of the Kali age, to samika 7. Whoever hears this great mystery, which removes the contamination of the Kali, shall be freed from all his sins. He who hears this every day acquits himself of his daily obligations to ancestors, gods, and men. The great and rarely attainable merit that a man acquires by the gift of a brown cow, he derives from hearing ten chapters of this Purana 8. He who hears the entire Purana, contemplating in his mind Achyuta, who is all things, and of whom all things are made; who is the stay of the whole world,

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