THE GARUDA PURANA 1 страница

CHAPTER ONE.

Incarnations of Vi$nu.

1. I bow to Lord Hari, the un-born, un-ageing, endless identical with Knowledge, Supreme, auspicious, pure, beginningless, devoid of physical body and sense-organs, the inner presiding deity of all living beings, the unsullied and the only omnipresent force that transcends all illusions.

2. With mind, speech and actions, ever and anon, I offer my obeisance unto Hari, Rudra, Brahma, Gane$a and the Goddess Sarasvati.

3-5. The learned Suta, 1 well-versed in all pauranika lore ever-calm, a master of all sacred scriptures and a great devotee of Lord Visnu happened to visit tl\e holy forest Naimisa 2 in the course of his pilgrimage. As he was sitting on a holy scat contemplating on the sinless Lord Visnu the learned Suta was adored by Saunaka 8 and other holy sages of the Naimisa forest — the sages who were effulgent like the sun, yet ever calm and ever engaged in the celebration of sacrifices.

The Sages said:

6. O Suta, we ask you, since you know everything.

Who, among the gods, is the most godly, almighty, worthy of our worship?

7. Whom are we to contemplate upon? Who creates the universe? Who protects it? Who destroys it? Who is the source of religion? Who is known to be the suppressor of the wicked?

8. What is the form of that God? How is the process of creation explained? What are the religious rites to propitiate him? By which Yoga can he be attained?

1. The sutas in the Pauranika age were regarded as venerable persons who preserved the genealogies of deities, sages and kings in the form of songs and ballads. [Vide details in $P ( AITM ) p. l. fn. 2. ]

2. A forest near the Gomatl-river. Here Sauti related the Mah 5 bharata to the sages. (Also refer & P ( AITM ) p. 2107; Liftga ( AITM )

p. 800).

3. A great sage, the author of the l& gveda Pr£ ti& khya and other Vedic compositions. (Also see $P (AITM) p. l. fn. 1 ).

9-10. What are his incarnations? What is the origin of different lineages? Who assigns the various duties to persons of different castes 1 and agramas of life? Who controls him? O wise sage, narrate to us all this and everything else.

Tell us the most excellent stories of Narayarta.

Sat a said:

11. I shall recount to you the Garufa Purarta, the essence of the anecdotes of Vi§$u. Formerly, this was narrated to Kagyapa by Garucja. I heard it from Vyasa 4 in the past.

12. The Lord Narayana alone is the most powerful almighty of all gods. He is the supreme soul. He is the supreme Brahman. 6 All this world originates from him.

13. For the preservation of the universe the unborn, unageing, deathless Vasudeva assumes various incarnations 6 in the form of Kumara etc.

1 4. At first, that god, Hari, assumed the form of Kumara and O Brahman, performed the unbroken vow of Brahmacarya (celibacy), very difficult for every one, 1. There are four main castes prevalent among the Hindus: (i) £ r& J. ma(ia, (ii) Kfatriya, (iii) Vaiiya and (iv)- Sidra. ( Vide SP AITM) p.

12098).

2. According to Hindu scriptures, man's life-span is divided into four periods (dlramas) viz., (i) Brahmacaiya, (ii) Gfhastha, (iii) Vdnaprastha, (iv) Sannydsa. That is to say, ( 1 ) a period of studentship totally devoted to study and preparation for life, (ii) a period of householdership enjoying the worldly life, (iii) a period of retired life in the forest and (iv) a period of complete renunciation.

3. A great sage, the legendary father of deities and demons. (Also refer SP {AITM) p. 21C4, LiAga ( AITM ) p. 798 ). 4. The renowned sage, author of the MahabhSrata. (vide LiAga (AITM) p. 808. )

5. Brahman — an indefinable supreme power.

6. Vi? ou's preserving and restoring power is manifested in a variety of forms called avatdras literally 'discents' but more intelligibly 'incarnations’

in which a portion of his divine essence is embodied in a human or supernatural form possessed of super-human powers. All these avatdras became manifest for correcting some evil or effecting some good in the world.

( CDHM p. 361 ). Ten incarnations of Vi?? u are accepted universally — Fish, Tortoise, Boar, Man-lion, Dwarf, Para£ ur& ma, Rama, Kr? na, Buddha and Kalki. Bh& gavata-Pur& na enumerates twenty-two incarnations and asserts that in reality they are innumerable. Garuda-Pur& o follows the suit.

(Vide details in CDHM pp. 33-8. )

7. A son of Siva: generally known as K& rttikeya. {SP (AITM) p.

hi045 LiAga (AITM) p. 798).

15. Secondly, the lord of sacrifices took up the form of a boar lifting up the earth that had sunk deep into the nether region.

16. The third incarnation was in the form of a sage.

Assuming the form of the divine sage (Narada 1 ) he expounded the Satvata Tantra — the philosophy of inactivity of actions.

17. In the fourth incarnation Lord Hari, assuming the form of Nara-Narayaria practised penance for the preservation of religion. He was honoured by gods as well as demons.

18. The fifth was in the form of Kapila, 4 the foremost among the Siddhas who instructed Asuri in the philosophy of Sdiikkya • which had been ravaged by the lapse of time and categorised the (twenty five) tattoos (elements).

1. The famous legendary sage, a great devotee of Vifou. ( SP ( AITM ) p. 2i 08; Lirtga {AITM) p. 8oi. )

2. Obviously refers to Narada-Samhit& of Patlcardtra — a ritualistic work on Vaisnaoism.

3. They are said to have been practising austere penance on the Himalayas, which excited the fear of Indra who sent down several damsels to disturb their austerities. But N& r& yana put all of them to shame by creating a nymph Urvail from, a flower on his thigh who excelled them in beauty. {SSED p. 281; $P ( AITM ) p. 2108; Lifiga {AITM) p. 801. )

4. A renowned sage who reduced to ashes the sixty-thousand sons of Sagara. ($P {AITM) p. 2104, Lihgo {AITM) p. 798).

5. Siddhas — A class of semi-divine beings, (refer SP {AITM) p. 2ii4; Ltfi£ a {AITM) p. 804).

6. One of the six systems of Hindu Philosophy attributed to sage Kapila. This philosophy derives its name from the fact that it describes twenty-five tattoos (true principles) with the object to achieve the final emancipation of the twenty-fifth tattoo, vis., the Purufa or Soul, from the bonds of his worldly existence— the fetters of phenomenal creation. It conveys a correct knowledge of the twenty-four tattoos and effects the disentanglement of the Soul from their vidous influence. It regards the whole universe to be a development of an inanimate principle — Prakfto, while Purufa is altogether passive and simply a looker-on. It agrees with the Vtd& tda in being synthetical, and differs from the analytical Nytyau or Vaikpka\ but its great point of divergence from the Vsddnta is that it maintains certain principles which the VuUtnta denies, chief among them being that it doSi not admit God as the creator and controller of the Universe, which Vtddnto affirms. {SSED. p. 596. ).

19. The sixth incarnation was in the form of Datta, 1 the son of Atri a and Anasuya. When Lord expounded the philosophy of Anvlk$ikl (Metaphysics) to Alarka, Prahlada 4

and others, 20. Then in the seventh incarnation he was born as Yajfta, 5 the son of Ruci® and Akuti, 7 as a result of propitiation by Indra and other gods in the Svayambhuva era. 8

21. In the eighth incarnation he was born as Urukrama the son of Nabhi and Merudevl. He indicated to women the path of duty deserving respect of people of all stages of life.

22. In the ninth incarnation, as requested by the sages, he toqk up the form of Prthu. 9 With the milk of potential herbs he resuscitated the brahmanas and other creatures.

23. He took the form of a fish in the great Deluge at the end of Caksu$a Manvantara 10 and saved Vaivasvata Manu 11 by putting him in a terrestrial boat.

1. Popularly known as DattStreya, he is regarded as an incarnation of Brahm&, Vi? nu and Siva.

2. The name Atri occurs in the Rgveda as well as in the Epic and Pur& nic literature. {CDHM p. 32. Also refer SP {AITM) p. 2096 \ Lingo {AITM) p. 624).

3. Wife of Sage Atri. She is taken as a model for chastity. Brahm£ »

Vi? pu and Siva incarnated as her son DattStreya. {SP {AITM) p. 2095; LiAga {AITM) p. 642. )

4. Son of Hirai^yakafipu.

5. He had the head of a deer and was killed by VIrabhadra at Dakfa’s sacrifice. According to the Harivam£ a, he was raised to the planetary sphere by Brahma, and made into the constellation Mrga-Siras.

{CDHM p 371. )

6. Father of Yajfta and Dak$in£.

7. A daughter of Manu Sv& yambhuva and £ atarup&.

8. Sv& yambhuva was the first Manu and his period of reign is called Sv& yambhuva.

9. Son of Vena. He milked the earth in the form of a cow and gave a new life to the creatures who were suffering on account of a famine.

(For details, CDHM pp. 242-3. }

10. The period of the reign of the sixth Manu {$P {AITM) p.

2106; LiAga {AITM) p. 800; SSED. p. 423; SED. p. 784; CDHM pp. 199201 for Manu and Manvantara).

11. The seventh Manu, father of Ik$v£ kuetc. {$P {AITM) p 2106;

LiAga {AITM) p. 800; SSED. p. 423; SED p. 784; CDHM pp. 199-201 ).

24. In the eleventh incarnation the all-pervasive Lord took the form of a tortoise and bore the Mount Mandara 1 on his back while the gods and demons churned the ocean.

25. In his twelfth and thirteenth incarnations as Dhanvantari 2 and a woman Mohini respectively, 3 the Lord gratified the gods and charmed others.

26. In the fourteenth incarnation as Man-Lion 4 5 he tore the powerful demon with his fierce claws just as the matmaker tears the willow-barks.

27. In his fifteenth incarnation, assuming the form of Vamana 6 he went to the sacrificial altar of Bali. ® Wishing to regain heaven, he begged of him three steps of space.

28. In his sixteenth incarnation as Paras urama 7 seeing the princes inimical to the brahmanas he became infuriated and made the earth devoid of kfatriyas twenty-one times.

29. In his seventeenth incarnation he was born of Satyavati 8 and Para^ara. 9 Seeing men deficient in intellect, he created branches of the tree of Veda.

30. After that in his eighteenth incarnation he became a Prince Rama 10 and, in his desire to do work of the gods, performed many deeds such as bridging the ocean.

31. In his nineteenth and twentieth incarnations obtaining birth as Balar& ma 1 and Srikrroa, in the family of the Vr? nis the Lord lessened the burden of the earth.

1. Mandara — a famous mount in Indian legends. {SP AITM )

p. 2106; LiAga ( AITM ) p. 799)2. Dhanvantari — The deity of medicines, [SP ( AITM)j>. ioi fn. 82)

3. Mohini— a celestial nymph; according to the legend of Samudra manthana, Vi$nu assumed the form of Mohini to cheat the demons of the distribution of nectar.

4. Vi? iiu assumed this form of half-man and half-lion to kill Hiranyaka& ipu who was empowered with a boon that neither men nor animals could kill him.

5. Vamana — the dwarf. Liftga {AITM) p. 514)

6. Bali — the celebrated king of the nether world {SP { AITM 'I p. 750; fn. 147, 955? Linga AITM) p.. 54).

7. He vowed to destroy the Kfatriyas altogether from the earth {br {AITM) p. 75 151-2 P- 1453; f n - 211).

8-9. The parents of sage Vy& sa. to. A son of Daiaratha, the king of Ayodhy&; (fP {AITM), p. 75 fir, p. 1236 fn. p. 94. l6l 3J {AITM) p. 118. )

32. At the juncture of Kali 4 era, in order to delude demons, he will be bom in the Kikata 8 country as the son of Jina® and named as Buddha. 7

33. Again in the eighth juncture (change of cycles)

when all kings will be on the verge of extinction, the Lord of the universe will be born of VisnuyaSas® and named as Kalki. ®

34. Thus O Brdhmanas! innumerable are the incarnations of Hari, the Omnipotent Lord.

35. From them originate creations etc. They have to be worshipped and propitiated by Vrata 10 and other religious rites. Long ago, Vyasa narrated to me this Garuda Purana.

CHAPTER TWO.

Tradition of Garuda Purdna.

The sages said:

1. How did Vyasa narrate this Garuda Purana to you?

Please elucidate this in full, for it is essentially based on the anecdotes of Vi$nu.

1-2. Well-known brothers celebrated in Indian Literature.

Krwa killed Kaihsa, the demonic ruler of Mathura. (£ P ( AITM ) p. 2104)

3. Vrttii was a descendant of Yadu. His descendants were called V^nis.

4. The last incarnation in the cycle of four eras (yagas), supposed to have begun after the Mahkbh& rata war. (£ P (AITM) p. 2103, LiAga (AITM) p. 798).

5. Kikafa — famous for Gay&, a holy place of the Hindus. It is identified with Magadha (modem South Bihar).

6. Jina — there seems to be some confusion here about the name of Buddhas father.

7. Son ofSuddhodana. ( SP (ATIM) 2098).

8-9. The last incarnation is yet to take place (£ P (AITM) p. 2103).

10. Vratas means religious austerities. (LiAga (AITM) p. 808).

SQta said:

2. In the company of the sages I had been to Badarika A$rama. 1 There I saw Vyasa in deep contemplation on the Supreme Lord.

3. With due salutation to the great sage, I sat down there and asked him.

SUta said:

O sage Vyasa, please explain the form of Hari and narrate the full process of creation of the universe.

4. Since you ponder over the all-pervasive Lord, I think you know him. Thus asked, what he said, the same O brahma nas! you learn from me.

Vyasa said:

5. O Suta, hear. I shall narrate Garuda Purana as it has been narrated to me by BrahmS, in the presence of Narada, Dak$a and others.

Suta said:

6. How did Brahma narrate the holy Garuda Purana — expounding all essential things — to you accompanied by Narada, Daksa and others?

Vyasa said:

7. Narada, Daksa, I, Bhrgu 8 and others saluted Brahma in his Brahmaloka and requested him to tell us what was essentiaPy important.

1. A place sacred to Vi? nu, on the Ganges in the Him& layas, particularly to Vi? nu's dual form of Nara-N& r& yana. Thus in the Mah& bh& rata, Siva, addressing Arjuna, says, “you were Nara in the former body and, with Narayana for your companion, you performed dreadful austerity at Badari for myriads of years’. It is now known as BadarTn& tha though this is properly a title of Vifpu, as Lord of Badari. (Vide & P ( ATTM ) p. 927 fn. 142; CDHM p, 39).

2. A son of Brahm&. (for details & P C ATTM ) p. 2099, Litiga (AITM) p. 795);

3. A Vedic sage, one of the Praj& patis and founder of the race of the Bhfgus'ttr Bh& rgavas. {SP {AITM) p. 2097; tihga {ATTM) p. 794;

CDHM pp. 54-55).

8. O Vyasa, I shall narrate to you the story of Garuda Purana just as narrated by Vi§$u to me and Rudra in the company of the gods.

Vyasa said:

9. O Brahman, How did Lord Hari narrate in the past the essence of Garuda Purana, pregnant with meaning to Rudra accompanied by the gods?

Brahma said:

10. I had been to the mount Kailasa 1 accompanied by Indra and other gods. There I saw Rudra contemplating upon the highest state.

11-12. After due salutation, I asked him, O Lord Sankara, whom do you ponder over? Since I do not know of a greater god than you, please tell me the essential of all essentials. I am desirous of hearing along with the gods.

Rudra said:

It is Lord Visnu whom I contemplate upon. He is the Supreme Soul, the Almighty.

13. He is the giver of everything, the omnipresent, the cosmic form, and present in the form of every living being. I have smeared the sacred ash all over my body. I have decorated my head with matted hair.

14. O Pitamaha, this is the sacred rite I follow for the worship of Lord Visnu. We shall go to him and ask him about the essence I have been contemplating upon.

15. Lord Visnu known as Padmanabha and Hari is devoid of physical body and is ever victorious. He is pure, the source of purity, he is Supreme Soul, the Almighty, connected by the word Tad (in the Upanisads). 2

1. Name of a mountain in the Himalaya-range. (Mbh iii 503; SP ( AITM ) p. 2103; LiAga ( AIT At ), p. 798, SED, p. 301).

2. The mystical and philosophical writings of the ancient Indian sages. These discuss the nature of Brahman the supreme soul, jiv& tman, the personal soul, worldly existence, human action (karma) etc. These are also called Ved& nta. They generally form the last stage of the Vedic texts. Their number is plenty but Saftkara has commented only upon ten Upanifads. (Vide details in CDHM pp. 325-6; CSL pp. 354-55)

16-17. Uniting myself with that universal Soul, I am meditating on that very God — The Lord of creatures, the uniting string, in whom the entire universe consisting of all living beings lies preserved and later on, becomes merged, like closely clustering beads in thread.

He who has thousand eyes, thousand feet, thousand thighs and a handsome face;

18. Who is the subtlest among the subtle, the stablest among the stable, the biggest among the big and the sublimest among the sublime.

19. Who is preserved in the sacred literature and the Upani§ads, in sentences and phrases and the true Samans, 1 3 4 5 as true and of true activities.

20. He is called purdna puru$a ( the Primordial being), among the twice-born. He is spoken of as Brahman and in the process of annihilation he is termed as Samkar$ana. s We adore that adorable one.

2). All the worlds quicken in him like the & akula-fish in water. He who is. {fa (the cosmic order) and the one-syllabled god, the syllable Om 6, is beyond the existent and the nonexistent.

i. The mantras of the Sam aveda are called s& mans since they are meant for singing. Majority of them occur in the Rgveda.

a. Vide P. 2. fn. 5.

3. Name of Balar& ma. This conforms to the system of Paflcardtra which enjoins the worship of VifQu in five forms viz., V& sudeva, Saflkar? ana, Pradyumna, Aniruddha and Nar& yapa.

4. $ta is a significant term in the Vedic literature. It generally means Cosmic order ‘divine law or truth’, ’settled rule or sacred custom.

5. Om is a word of solemn affirmation and respectful assent. It is generally placed at the beginning of a treatise, as a mark of auspiciousness.

It appears in the Upanijads as a mystic monosyllable set forth as the object of profound religious meditation, the highest spiritual efficacy being attributed not only to the whole word but also to the three sounds a u m, of which it consists. In later times Om is the mystic name for the Hindu triad, and represents the union of the three gods; viz., a ( Vi? ou) u (Siva), m (Brahma); it may also be typical of the three Vedas. It is also called ckfara or~ekdkfara, (Also refer $P ( A1TM ), p. 2108; Lidfa ( 4 ITAf)

p. 801; SED p. 235).

22. Who is worshipped by the deities, Yak? as, 1 2 3

Rak? asas 8 and serpents, whose mouth is fire, crest the firmament, navel the horizon, feet the earth;

23. Eyes the sun and the moon. I am contemplating upon that lord, in whose belly are the three worlds and whose arms are the different directions.

24. I am contemplating upon that Lord whose breath is the wind, in whose hair are the clouds and in whose joints are the rivers.

25. I am contemplating upon that Lord whose belly are the oceans, who is beyond sacrifices and beyond the Existent and the Non-existent.

26. He is beginningless but the beginning of the universe can be traced to him. I am contemplating upon him. The moon has come out of his mind and the sun out of his eyes.

27. The fire has come out of his mouth. I am contemplating upon him. The earth has come out of his feet, the quarters out of his ears.

28-29. The heaven has come out of his head. I am contemplating upon him. The creation, the subsidiary creation, the lineage, the Manvantaras and the records of kings and great personages can all be traced to him. I am contemplating upon him. We shall go to him to see the True Essence on whom I contemplate.

Brahmd said:

30. Thus I was spoken to by Rudra who, having worshipped and bowed to Vi$$u, the dweller of Svetadvipa ®, stood by, along with the gods desirous of hearing the narrative.

31. From amongst us Rudra addressed Vi$$u the almighty, the essence of essences and after due salutations asked him.

1. A class of demi-gods. Attendants of Kubera, the deity of wealth. $P ( AITM ), p. 2120; (Lihga ( AITM ) p. 808). 2. The demons (for details, £ P {AITM), p. 21x1; Lifiga ( AITM)

p. 802; CDHM, pp. 252-5}.

3. Refer (£ P (AITM) p. 2118; Lifigo (AITM) p. 806).

Brahm& said:

32. As VySsa asked me, so Lord Rudra asked Vi$$u while the gods, along with other immortals stood listening.

Rudra said:

33. O Lord Vi? riu, the foremost among gods, please tell us, who is the most powerful among gods? Who has to be contemplated upon? Who is the most worthy of our worship?

By what sacred rites, is that great Lord propitiated?

34. With what sacred rituals, observations, pious worships and conduct of life can he be pleased? What is his divine form like?

35. Of wliat god is theuniverse born? Who protects it and by what sort of incarnations? In whom does the universe merge ultimately?

36. The creation, the subsidiary creation, the lineage, the Manvantaras — from what god do they proceed? In whom are these well-established?

37. OHari 1 please narrate all this, and also if there is anything else. Then Lord Hari narrated to Rudra the glory of the almighty, the yogic means etc. and also the eighteen varieties of lores (vidyas). 1

Hari said:

38. O Rudra, listen along with Brahma and other gods.

I shall tell you I am the God of gods, the master of all the worlds.

39. I am the most worthy of contemplation and worship.

I am to be praised with prayers by the gods.

40. O Rudra, I award the loftiest of positions on being worshipped and gratified by sacred rites, observances and good conduct by men.

41. O Siva, I am the seed of the existence of the world.

I am the creator of the world. I punish the wicked. I protect religion.

i. Eighteen Vidyds constitute 4 Veda, 4 Upa- Vedas, 6 Vedfifigas, Pur& pai, Mftnimifi, Ny& ya and Dharma.

42. I sustain the entire universe by my incarnations as fish etc. I am the sacred mantras 1 and their purport. I am engaged in worship and contemplation.

43. I am the creator of Heaven and other worlds. Verily I am myself the heaven and other worlds. I am the first yogi and also the yoga? I am the Puranas.

44. I am the knower, the hearer, the thinker, the speaker and the object of speech. I am all. I am the soul of all. Iam the highest god who bestow enjoyment and find beatitude.

45. O Rudra, verily I am the activity of contemplation, worship and offering. I am the mystical orbs 3 and mythological epics. 4 O Siva, I know everything.

46. OSambhu, I am all knowledge. I am the universal soul. O Siva, I am Brahma. I am the entire universe. I am the inner soul of all gods.

47. Verily, I am the good conduct. I am the Vaisnava 5 cult. I am the castes and thea$ramas, and their ancient religion I am.

48. I am the various religions and moral curbs and observances. I am the different kinds of rites. O Rudra, I am the Sun, the Moon and the Mars etc.

49. In days of yore, Garuija propitiated me with penance which he undertook on the earth. Reeling gratified I said: “ask me a boon”, and he chose a boon.

1. Generally used to denote Vedic prayers, specially the fks. Also used for a prayer or formula sacred to any deity.

2. Deep meditation on the Supreme Soul with an aim to unite one's own soul with It. A system of philosophy, propounded by Pataftjali, elaborating the aforesaid idea.

3. The mystical drawings, generally known as masalas for worship, particularly in Tint ric treatises.

4. The R& m& ya^a and the MahSbharata.

5. One of the three main cults of Modern Hinduism. Its followers believe in the supremacy of Vi? $u. Tim other two sects iaiva and idkta believe in the supremacy of Siva and Sfriprsagpctively.

б. A daughter of Dak? a, a wife ofltalyapa.

Garutfa said:

50-52. O Hari, my mother Vinata® has been made a slave by serpents. Act thus, O god, that conquering them I may bring the nectar; that I, your carrier, may secure her release from bondage; that I may become strong, mighty, omniscient, destroyer of serpents and expounder of Purana Samhita.

Vifnu said:

O Garuda, everything shall happen as you have requested for.

53. You will secure the release of your mother, Vinata from her slavery to the serpents. Conquering the gods, you will bring the divine nectar.

54-55. You will be strong. You will be my carrier. You will be the devourer of poison. With my blessings you will know the Purana glorifying me and expounding my divine form. By your name, it will be celebrated in the world as Garuda Purana.

56. O son of Vinata, just as I am known as the essential glory of all gods, so also Garuda Purana will attain the greatest fame among the Puranas.

57. You too shall be glorified like me, O Garuda. O chief of birds, contemplating upon me propound this Garuda Purana.

58-59. Thus initiated by me, Garuda expounded this Purana to Kafyapa who sought it from him. By the power he received on hearing Garuda Purana, he resuscitated a burnt tree. With his mind fixed on another, he revived others by means of this learning. Yak$i om urp, svdhd. This is the sacred vidya Garudi. O Rudra, please hear the Garuda Purana dealing with my personality and narrated by Garuda.

CHAPTER THREE.

Statement of Contents.

SQta said:

1. Thus Rudra and Brahm& heard this from Vi? ttu, sage Vy& sa from Brahma and I heard this from Vyasa. I shall now narrate this to you, O Saunaka, in the sacred forest Naimi? a.

2. In this august audience consisting of sages, will be narrated the details of creation, the mode of worship of the gods, places of pilgrimage, the treasures of the world and the Manvantaras.

3-4. The rights and duties of the various classes of society and stages of life, the mode of gifts, the ways of administration by the King, conduct of life, sacred rites, the families, the medical science along with Pathology, the various ancillary subjects, pralaya 1 (dissolution), the perfect knowledge of virtue, wealth and Iqve, how Lord Vi? ^u had elaborated and annihilated the universe — -ail this is being told here.

5-7. In the Garufa Pura$a, Garu< ja is bhagav& n, who acquiring inordinate ability by the favour of Lord Vasudeva, becoming the vehicle ofHari, the cause of creation, conquering the gods, brought the divine nectar, whose hunger was appeased, whose brahmdnfa is in the belly of Hari, seeing whom or even remembering whom, the serpents etc perish.

8. Garuda is Lord Hari himself. Hence Kalyapa could resuscitate the burnt tree by the Garufa {-vidyd) mentioned by Garuda to Kalyapa.

9. That holy glorious Garufa Puriga, when read, bestows everything. Bowing to Vyasa, I shall narrate it to you. O Saunaka! listen now how it is so.

1. The destruction of the whole world at the end of a Kalpa, (ODp. si i. )

2. Brahmioda, lit. the egg of Brahman is generally used to denote.

CHAPTER FOUR.

Beginning of Creation.

Jtudra said:

1. OJanardana, please narrate to us the details of creation, subsidiary creation, lineage, raanvantaras and records of kings and great personages.

Han said:

2. O Rudra, listen. I shall narrate the details of creation etc. which wipe off all sins. I shall describe the old sport of Lord Vi? 9 u in creating, preserving and annihilating the universe.

3. Un-sullied Lord Vasudeva, Nara-Narayaga is the Supreme Soul, the infinite Brahman, the creator and destroyer of the universe.

4. All this visible universe, with its manifest and unmaniTest phases exists in the form of the great Pwrufa 1 and the primordial Time. 1

5. Lord Vi? nu is both manifest and un-manifest, the great Puru? a as well as primordial Time. Listen to his divine sport like that of a sportive child.

6 - 7. The creator, the limitless great Puru$a, is devoid of beginning and death. He created the un-manifest and from that the soul. From the soul evolved intellect and from it the mind. From mind was evolved firmament. From firmament air. From air the fire. From fire water. The earth evolved out of it.

8. O Rudra, there is a cosmic golden egg and within it the Lord takes for himself a physical body for the sake of creation.

1. In SdAkfpa Philosophy Purmfa means soul, as opposed to PrakfU, (primordial matter) ( SP ( AITAf), p. 21 1 1; UAga (. AiTM ), p. 809).

9. According to Indian thinkers, it is Time (kite) alone that controls the universe. Its destructive powers are unsurpassed. According to the VMJefik, it is one of the nine drapes, (SP (A! TM) $ p. at 18;

⇐ Предыдущая 123 4 5 6 7 8 9 10 Следующая ⇒