Varuna

Created by Sreeja Jijith at 03 Aug 2011 09:51 and updated at 03 Aug 2011 09:51

VISHNU PURANA NOUN

vp.1.8 ery where. Govinda is the ocean; Lakshmi its shore. Lakshmi is the consort of Indra Indrani(); Madhusudana is Devendra. The holder of the discus Vishnu() is Yama (the regent of Tartarus); the lotus throned goddess is his dusky spouse Dhumorna(). sri is wealth; sridhara Vishnu() is himself the god of riches Kuvera(). Lakshmi, illustrious Brahman, is Gauri; and Kesava, is the deity of ocean Varuna(). sri is the host of heaven Devasena(); the deity of war, her lord, is Hari. The wielder of the mace is resistance; the power to oppose is sri. Lakshmi is the Kashtha and the Kala; Hari the Nimesha and the Muhurtta. Lakshmi is the light; and Hari, who is all, and lord of all, the lamp. She, the mother of the world, is the creeping vine; and Vishnu the tree round which she clings. She is the night; the god who is armed with the mace and discus is the day. He, the bestower of blessings, is the bridegroom; the lotus throned goddess is the bride.
vp.1.13 Parasara. The sons of Dhruva, by his wife sambhu, were Bhavya and Slishti. Suchchaya, the wife of the latter, was the mother of five virtuous sons, Ripu, Ripunjaya, Vipra, Vrikala, and Vrikatejas. The son of Ripu, by Vrihati, was the illustrious Chakshusha, who begot the Manu Chakshusha on Pushkarini, of the family of Varuna, the daughter of the venerable patriarch Anaranya. The Manu had, by his wife Navala, the daughter of the patriarch Vairaja, ten noble sons, Uru, Pura, Satadyumna, Tapaswi, Satyavak, Kavi, Agnishtoma, Atiratra, Sudyumna, and Abhimanyu. The wife of Uru, agneyi, bore six excellent sons, Anga, Sumanas, Swati, Kratu, Angiras, and siva. Anga had, by his wife Sunitha, only one son, named Vena, whose right arm was rubbed by the Rishis, for the purpose of producing from it progeny. From the arm of Vena, thus rubbed, sprang a celebrated monarch, named Prithu, by whom, in olden time, the earth was milked for the advantage of mankind 1.
vp.1.13 [paragraph continues] (fire), Varuna, Dhata, Pusha, (the sun), Bhumi (earth), the lord of night (the moon); all these, and whatever other gods there be who listen to our vows; all these are present in the person of a king: the essence of a sovereign is all that is divine. Conscious of this, I have issued my commands, and look that you obey them. You are not to sacrifice, not to offer oblations, not to give alms. As the first duty of women is obedience to their lords, so observance of my orders is incumbent, holy men, on you." "Give command, great king," replied the Rishis, "that piety may suffer no decrease. All this world is but a transmutation of oblations; and if devotion be suppressed, the world is at an end." But Vena was entreated in vain; and although this request was repeated by the sages, he refused to give the order they suggested. Then those pious Munis were filled with wrath, and cried out to each other, "Let this wicked wretch be slain. The impious man who has reviled the god of sacrifice who is without beginning or end, is not fit to reign over the earth." And they fell upon the king, and beat him with blades of holy grass, consecrated by prayer, and slew him, who had first been destroyed by his impiety towards god.
vp.1.15 The daughters of Daksha who were married to Kasyapa were Aditi, Diti, Danu, Arishta, Surasa, Surabhi, Vinata, Tamra, Krodhavasa, Ida, Khasa, Kadru, and Muni 19; whose progeny I will describe to you. There were twelve celebrated deities in a former Manwantara, called Tushitas 20, who, upon the approach of the present period, or in the reign of the last Manu, Chakshusha, assembled, and said to one another, "Come, let us quickly enter into the womb of Aditi, that we may be born in the next Manwantara, for thereby we shall again enjoy the rank of gods:" and accordingly they were born the sons of Kasyapa, the son of Marichi, by Aditi, the daughter of Daksha; thence named the twelve adityas; whose appellations were respectively, Vishnu, sakra, aryaman, Dhuti, Twashtri, Pushan, Vivaswat, Savitri, Mitra, Varuna, Ansa, and Bhaga 21. These, who in the Chakshusha Manwantara were the gods called Tushitas, were called the twelve adityas in the Manwantara of Vaivaswata.
vp.1.21 These were the children of Kasyapa, whether movable or stationary, whose descendants multiplied infinitely through successive generations 22. This creation, oh Brahman, took place in the second or Swarochisha Manwantara. In the present or Vaivaswata Manwantara, Brahma being engaged at the great sacrifice instituted by Varuna, the creation of progeny, as it is called, occurred; for he begot, as his sons, the seven Rishis, who were formerly mind engendered; and was himself the grand sire of the Gandharbas, serpents, Danavas, and gods 23.
vp.1.22 WHEN Prithu was installed in the government of the earth, the great father of the spheres established sovereignties in other parts of the creation. Soma was appointed monarch of the stars and planets, of Brahmans and of plants, of sacrifices and of penance. Vaisravana was made king over kings; and Varuna, over the waters. Vishnu was the chief of the adityas; Pavaka, of the Vasus; Daksha, of the patriarchs; Vasava, of the winds. To Prahlada was assigned dominion over the Daityas and Danavas; and Yama, the king of justice, was appointed the monarch of the Manes Pitris(). Airavata was made the king of elephants; Garuda, of birds; Indra, of the gods. Uchchaisravas was the chief of horses; Vrishabha, of kine. sesha became the snake king; the lion, the monarch of the beasts; and the sovereign of the trees was the holy fig tree 1. Having thus fixed the limits of each authority, the great progenitor Brahma stationed rulers for the protection of the different quarters of the world: he made Sudhanwan, the son of the patriarch Viraja, the regent of the east; Sankhapada, the son of the patriarch Kardama, of the south; the immortal Ketumat, the son of Rajas, regent of the west; and Hiranyaroman, the son of the patriarch Parjanya, regent of the north 2. By these the whole earth, with its seven continents and its
vp.2.3 The Varsha of Bharata is divided into nine portions, which I will name to you; they are Indra dwipa, Kaserumat, Tamravarna, Gabhastimat, Naga dwipa, Saumya, Gandharba, and Varuna; the last or ninth Dwipa is surrounded by the ocean, and is a thousand Yojanas from north to south 3.
vp.2.8 The city of Indra is situated on the eastern side of the Manasottara mountain; that of Yama on the southern face; that of Varuna on the west; and that of Soma on the north: named severally Vaswokasara, Samyamani, Mukhya, and Vibhavari 6.
vp.2.10 Parasara. Between the extreme northern and southern points the sun has to traverse in a year one hundred and eighty degrees, ascending and descending 1. His car is presided over by divine adityas, Rishis, heavenly singers and nymphs, Yakshas, serpents, and Rakshasas (one of each being placed in it in every month). The aditya Dhatri, the sage Pulastya, the Gandharba Tumburu, the nymph Kratusthala, the Yaksha Rathakrit, the serpent Vasuki, and the Rakshas Heti, always reside in the sun s car, in the month of Madhu or Chaitra, as its seven guardians. In Vaisakha or Madhava the seven are aryamat, Pulaha, Narada, Punjikasthali, Rathaujas, Kachanira, and Praheti. In suchi or Jyeshtha they are Mitra, Atri, Haha, Mena, Rathaswana, Takshaka, and Paurusheya. In the month sukra or ashadha they are Varuna, Vasishtha, Huhu, Sahajanya, Rathachitra, Naga, and Budha. In the month Nabhas (or Sravana) they are Indra, Angiras, Viswavasu, Pramlocha, srotas, and Elapatra (the name of both serpent and Rakshas). In the month Bhadrapada they are Vivaswat, Bhrigu, Ugrasena, Anumlocha, apurana, sankhapala, and Vyaghra. In the month of aswin they are Pushan, Gautama, Suruchi, Ghritachi, Sushena, Dhananjaya, and Vata. In the month of Kartik they are Parjanya, Bharadwaja, (another) Viswavasu, Viswachi, Senajit, Airavata, and Chapa. In Agrahayana or Margasirsha they are Ansu, Kasyapa, Chitrasena, Urvasi, Tarkshya, Mahapadma, and Vidyut. In the month of Pausha, Bhaga, Kratu, Urnayu, Purvachitti,
vp.2.12 and Varuna and aryamat its two hinder legs. Samvatsara is its sexual organ; Mitra its organ of excretion. Agni, Mahendra, Kasyapa, and Dhruva, in succession, are placed in its tail; which four stars in this constellation never set 7.
vp.3.11 the earth, to water, and to rain, in a pitcher at hand; and to Dhatri and Vidhatri at the doors of his house, and in the middle of it to Brahma. Let the wise man also offer the Bali, consisting of the residue of the oblations, to Indra, Yama, Varuna, and Soma, at the four cardinal points of his dwelling, the east and the rest; and in the north east quarter he will present it to Dhanwantari 10. After having thus worshipped the domestic deities, he will next offer part of the residue to all the gods (the Viswadevas); then, in the north west quarter, to Vayu (wind); then, in all directions, to the points of the horizon, to Brahma, to the atmosphere, and to the sun; to all the gods, to all beings, to the lords of beings, to the Pitris, to twilight. Then taking other rice 11, let the householder at pleasure cast it upon a clean spot of ground, as an offering to all beings, repeating with collected mind this prayer; May gods, men, animals, birds, saints, Yakshas, serpents, demons, ghosts, goblins, trees, all that desire food given by me; may ants, worms, moths, and other insects, hungered and bound in the bonds of acts; may all obtain satisfaction from the food left them by me, and enjoy happiness. May they who have neither mother, nor father, nor relations, nor food, nor the means of preparing it, be satisfied and pleased with the food presented for their contentment 12. Inasmuch as all beings, and this food, and I, and Vishnu are not different, I therefore give for their
vp.3.14 [paragraph continues] October(, November), in the light fortnight; the thirteenth of Nabha (July, August), and the fifteenth of Magha January(, February), in the dark fortnight; are called by ancient teachers the anniversaries of the first day of a Yuga, or age Yugadya(), and are esteemed most sacred. On these days, water mixed with sesamum seeds should be regularly presented to the progenitors of mankind; as well as on every solar and lunar eclipse; on the eighth lunations of the dark fortnights of Agrahayana, Magha, and Phalguna December( February); on the two days commencing the solstices, when the nights and days alternately begin to diminish; on those days which are the anniversaries of the beginning of the Manwantaras; when the sun is in the path of the goat; and on all occurrences of meteoric phenomena. A sraddha at these seasons contents the Pitris for a thousand years: such is the secret which they have imparted. The fifteenth day of the dark half of the month Magha, when united with the conjunction of the asterism over which Varuna presides Satabhisha(), is a season of no little sanctity, when offerings are especially grateful to the progenitors. Food and water presented by men who are of respectable families, when the asterism Dhanishtha is combined with the day of new moon, content the Pitris for ten thousand years; whilst they repose for a whole age when satisfied by offerings made on the day of new moon when ardra is the lunar mansion.
vp.4.1 [paragraph continues] Before their birth, the Manu being desirous of sons, offered a sacrifice for that purpose to Mitra and Varuna; but the rite being deranged, through an irregularity of the ministering priest, a daughter, Ila, was produced 5. Through the favour of the two divinities, however, her sex
vp.4.5 THE son of Ikshwaku, who was named Nimi 1, instituted a sacrifice that was to endure for a thousand years, and applied to Vasishtha to offer the oblations. Vasishtha in answer said, that he had been preengaged by Indra for five hundred years, but that if the Raja, would wait for some time, he would come and officiate as superintending priest. The king made no answer, and Vasishtha went away, supposing that he had assented. When the sage had completed the performance of the ceremonies he had conducted for Indra, he returned with all speed to Nimi, purposing to render him the like office. When he arrived, however, and found that Nimi had retained Gautama and other priests to minister at his sacrifice, he was much displeased, and pronounced upon the king, who was then asleep, a curse to this effect, that since he had not intimated his intention, but transferred to Gautama the duty he had first entrusted to himself, Vasishtha, Nimi should thenceforth cease to exist in a corporeal form. When Nimi woke, and knew what had happened, he in return denounced as an imprecation upon his unjust preceptor, that he also should lose his bodily existence, as the punishment of uttering a curse upon him without previously communicating with him. Nimi then abandoned his bodily condition. The spirit of Vasishtha also leaving his body, was united with the spirits of Mitra and Varuna for a season, until, through their passion for the nymph Urvasi, the sage was born again in a different shape. The
vp.4.6 It has already been related how Budha begot Pururavas by Ila. Pururavas 3 was a prince renowned for liberality, devotion, magnificence, and love of truth, and for personal beauty. Urvasi having incurred the imprecation of Mitra and Varuna, determined to take up her abode in the world of mortals; and descending accordingly, beheld Pururavas. As soon as she saw him she forgot all reserve, and disregarding the delights of Swarga, became deeply enamoured of the prince. Beholding her infinitely superior to all other females in grace, elegance, symmetry, delicacy, and beauty, Pururavas was equally fascinated by Urvasi: both were inspired by similar sentiments, and mutually feeling that each was every thing to the other, thought no more of any other object. Confiding in his merits, Pururavas addressed the nymph, and said, "Fair creature, I love you; have compassion on me, and return my affection." Urvasi, half averting her face through modesty, replied, "I will do so, if you will observe the conditions I have to propose." "What are they?" inquired the prince; "declare them." "I have two rams," said the nymph, "which I love as children; they must be kept near my bedside, and never suffered to be carried away: you must also take care never to he seen by me undressed; and clarified butter alone must be my food." To these terms the king readily gave assent.
vp.4.7 The son of Jahnu was Sumantu 6; his son was Ajaka; his son was Valakaswa 7; his son was Kusa 8, who had four sons, Kusamba, Kusanabha, Amurttaya, and Amavasu 9. Kusamba, being desirous of a son, engaged in devout penance to obtain one who should be equal to Indra. Observing the intensity of his devotions, Indra was alarmed lest a prince of power like his own should be engendered, and determined therefore to take upon himself the character of Kusamba s son 10. He was accordingly born as Gadhi, of the race of Kusa Kausika(). Gadhi had a daughter named Satyavati. Richika, of the descendants of Bhrigu, demanded her in marriage. The king was very unwilling to give his daughter to a peevish old Brahman, and demanded of him, as the nuptial present, a thousand fleet horses, whose colour should be white, with one black ear. Richika having propitiated Varuna, the god of ocean, obtained from him, at the holy place called Aswatirtha, a thousand such steeds; and giving them to the king, espoused his daughter 11.
vp.5.1 The unborn, universal Hari, having heard with his mental ear these eulogiums, was pleased, and thus spake to Brahma: "Tell me, Brahma, what you and the gods desire: speak boldly, certain of success." Brahma, beholding the divine, universal form of Hari, quickly prostrated himself, and again renewed his praises. Glory" to thee, the thousand formed, the thousand armed, the many visaged, many footed; to thee, the illimitable author of creation, preservation, and destruction; most subtile of the subtile, most vast of the great: to thee, who art nature, intellect, and consciousness; and who art other spirit even than the spiritual root of those principles 22. Do thou shew favour upon us. Behold, lord, this earth, oppressed by mighty Asuras, and shaken to her mountain basements, comes to thee, who art her invincible defender, to be relieved from her burden. Behold me, Indra, the Aswins, Varuna, and Yama, the Rudras, the Vasus, the suns, the winds, fire, and all other celestials, prepared to execute whatever thou shalt will that we shall do. Do thou, in whom there is no imperfection, O sovereign of the deities, give thy orders to thy servants: lo, we are ready."
vp.5.25 WHILST the mighty sesha 1, the upholder of the globe, was thus engaged in wandering amidst the forests with the herdsmen, in the disguise of a mortal having rendered great services to earth, and still considering what more was to be achieved Varuna, in order to provide for his recreation, said to his wife Varuni (the goddess of wine), "Thou, Madira, art ever acceptable to the powerful Ananta; go therefore, auspicious and kind goddess, and promote his enjoyments." Obeying these commands, Varuni went and established herself in the hollow of a Kadamba tree in the woods of Vrindavana. Baladeva, roaming about, came there, and smelling the pleasant fragrance of liquor, resumed his ancient passion for strong drink. The holder of the ploughshare observing the vinous drops distilling from the Kadamba tree, was much delighted, and gathered and quaffed them 2 along with the herdsmen and the Gopis, whilst those who were skilful with voice and lute celebrated him in their songs. Being inebriated with the wine, and the drops of perspiration standing like pearls upon his limbs, he called out, not knowing what he said, "Come hither, Yamuna river, I want to bathe." The river, disregarding the words of a drunken man, came not at his bidding: on which
vp.5.25 [paragraph continues] Rama in a rage took up his ploughshare, which he plunged into her bank, and dragged her to him, calling out, "Will you not come, you jade? will you not come? Now go where you please (if you can)." Thus saying, he compelled the dark river to quit its ordinary course, and follow him whithersoever he wandered through the wood. Assuming a mortal figure, the Yamuna, with distracted looks, approached Balabhadra, and entreated him to pardon her, and let her go: but he replied, "I will drag you with my ploughshare in a thousand directions, since you contemn my prowess and strength." At last, however, appeased by her reiterated prayers, he let her go, after she had watered all the country 3. When he had bathed, the goddess of beauty, Lakshmi, came and gave him a beautiful lotus to place in one ear, and an earring for the other; a fresh necklace of lotus flowers, sent by Varuna; and garments of a dark blue colour, as costly as the wealth of the ocean: and thus decorated with a lotus in one ear, a ring in the other, dressed in blue garments, and wearing a garland, Balarama appeared united with loveliness. Thus decorated, Rama sported two months in Vraja, and then returned to Dwaraka, where the married Revati, the daughter of king Raivata, by whom he had two sons, Nishatha and Ulmuka 4.
vp.5.29 sAKRA, the lord of the three worlds, came mounted on his fierce elephant Airavata to visit sauri Krishna() at Dwaraka. Having entered the city, and been welcomed by Hari, he related to the hero the deeds of the demon Naraka. "By thee, Madhusudana, lord of the gods," said Indra, "in a mortal condition, all sufferings have been soothed. Arishta, Dhenuka, Chanura, Mushtika, Kesin, who sought to injure helpless man, have all been slain by thee. Kansa, Kuvalayapida, the child destroying Putana, have been killed by thee; and so have other oppressors of the world. By thy valour and wisdom the three worlds have been preserved, and the gods, obtaining their share of the sacrifices offered by the devout, enjoy satisfaction. But now hear the occasion on which I have come to thee, and which thou art able to remedy. The son of the earth 1, called Naraka, who rules over the city of Pragjyotisha 2, inflicts a great injury upon all creatures. Carrying off the maidens of gods, saints, demons, and kings, he shuts them up in his own palace. He has taken away the umbrella of Varuna, impermeable to water, the jewel mountain crest of Mandara, and the celestial nectar dropping earrings of my mother Aditi; and he now demands my elephant Airavata. I have thus explained to you, Govinda, the tyranny of the Asura; you can best determine how it is to be prevented."
vp.5.29 damsels 3: he also beheld in the palace six thousand large elephants, each having four tusks; twenty one lakhs of horses of Kamboja and other excellent breeds: these Govinda dispatched to Dwaraka, in charge of the servants of Naraka. The umbrella of Varuna, the jewel mountain, which he also recovered, he placed upon Garuda; and mounting him himself, and taking Satyabhama with him, he set off to the heaven of the gods, to restore the earrings of Aditi 4.
vp.5.30 Garuda, laden with the umbrella of Varuna and the jewel mountain, and bearing Hrishikesa on his back to the court of Indra, went lightly, as if in sport, along. When they arrived at the portals of Swarga, Hari blew his shell; on which the gods advanced to meet him, bearing respectful offerings. Having received the homage of the divinities, Krishna went to the palace of the mother of the gods, whose turrets resembled white clouds; and on beholding Aditi, paid his respects to her, along with sakra; and, presenting to her her own earrings, informed her of the destruction of the demon Naraka. The mother of the world, well pleased, then fixed her whole thoughts upon Hari, the creator, and thus pronounced his praise: Glory" to thee, O god with the lotus eyes, who removest all fear from those that worship thee. Thou art the eternal, universal, and living soul; the origin of all beings; the instigator of the mental faculty, and faculties of sense; one with the three qualities; beyond the three qualities; exempt from contraries; pure; existing in the hearts of all; void of colour, extension, and every transient modification; unaffected by the vicissitudes of birth or death, sleep or waking. Thou art evening, night, and day; earth, sky, air, water, and fire; mind, intellect, and individuality. Thou art the agent of creation, duration, and dissolution; the master over the agent; in thy forms which are called Brahma, Vishnu, and siva.

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