Brahmanda Purana

Chapter 1 - Prakriya-pada
(section on rites)

प्रथमे प्रक्रियापादे कृत्यसमुद्देशो

नाम प्रथमोऽध्यायः
Summary:
Arrival of Suta Romaharsana at the sacrificial
session at Kurukshetra. Requested by sages
thereof, to recite the Purana. Suta recites
the Brahmanda Purana beginning with its Om Ganeshaaye Namah Om Saraswataye Namah
Contents. Om Ram Chanderaaye Namah
Arrival of Suta Romaharsana at the sacrificial session at
Kuruksetra—Requested by sages thereof, to recite the
Purana-Suta recites the Brahmanda Purana beginning with
its Contents.
श्रीगणेशाय नमः 1. Obeisance, obeisance to the Self-born deity consisting
 of the quality of sattva on (the occasions of) annihilation,
श्रीसरस्वत्यै नमः creation or sustenance (of the universe). Obeisance to the
self-born deity of three-fold forms viz. Sattva, Rajas and
श्रीरामचन्द्राय नमः Tamas.
2. Victorious is Lord Hari who sustains the worlds, who is
अथ ब्रह्माण्डमहापुराणं पूर्वभागप्रारम्भः unborn, who is omnipresent and possessed of the (three)
qualities yetis (also) devoid of them.
नमोनमः क्षये सृष्टौ स्थितौ सत्त्वमयाय वा 3. (I seek refuge in god) Brahma, the creator of the world,
who is omniscient, unvanquished, who is the lord of
(everything) past, present and future and who is the real
नमो रजस्तमःसत्त्वत्रिरूपाय स्वयंभुव॥
े १॥ Master of all.
4. Four things are to be resorted to by the good - namely,
जितं भगवता तेन हरिणा लोकधारिणा the unparalleled knowledge and detachment, and super-
human power and virtue (found in full form in case) of the
अजेन विश्वरूपेण निर्गुणेन गुणात्मना॥२॥ lord of the universe.
5. The Lord (knowing) that these human dispositions
ब्रह्माणं लोककर्तारं सर्वज्ञमपराजितम् प्रभुं always consist of the good and the evil, (created) them
again, indeed, without hesitation (avisanka) for the sake of
performance of (religious) actions.
भूतभविष्यस्य साम्प्रतस्य च सत्पतिम्॥३॥
ज्ञानमप्रतिमं तस्य वैराग्यं च जगत्पतेः
ऐश्वर्यं चैव धर्मश्च सद्भिः सेव्यं चतुष्टयम्॥४॥
इमान्नरस्य वै भावान्नित्यं सदसदात्मकान्
अविंशकः पुनस्तान्वै क्रियाभावार्थमीश्वरः॥५॥
6. The creator of the world who knows full well the reality
लोककृल्लोकतत्त्वज्ञो योगमास्थाय योगवित् about the world and is conversant with Yoga, resorted to
 Yoga and created all living beings mobile and immobile.
असृजत्सर्वभूतानि स्थावराणि चराणि च॥६॥
7. I am desirous of knowing the Puranic narrative and so I
seek refuge in the mighty Lord (the creator of the
तसहं विश्वकर्माणं सत्पतिं लोकसाक्षिणम् universe), the witness of the worlds and the supreme all-
pervading Ruler.
पुराणाख्यानजिज्ञासुर्गच्छामि शरणं विभुम्॥७॥ 8. That Prajapati (Lord of all creatures), Lord (Brahma)
recounted to Vasistha[1], the entire Purana that is on a par
पुराणं लोकतत्त्वार्थमखिलं वेदसंमितम् with the Vedas and the main theme of which is the real
state of the universe.
प्रशशंस स भगवान् वसिष्ठाय प्रजापतिः॥८॥ 9. The holy sage Vasistha taught to his grandson, Parasara,
the son of sakti, this sacred (Purana) which is the nectar of
the knowledge of reality.
तत्त्वज्ञानामृतं पुण्यं वसिष्ठो भगवानृषिः
10. The holy lord Parasara, at first, taught sage Jatukarnya
this divine Purana that is on a par with the Vedas.
पौत्रमध्यापयामास शक्तेः पुत्रं पराशरम्॥६॥
11. After learning the Purana, the learned Jatukarnya[2]
transferred the knowledge of the supreme, eternal
पराशरश्च भगवान् जातूकर्ण्यमृषिं पुरा Brahman to Dvaipayana[3].
तमध्यापितवान्दिव्यं पुराणं वेदसंमितम्॥१०॥ 12. Dvaipayana was delighted thereby. That self-controlled
sage passed on the knowledge of that extremely wonderful
Purana the content of which was the knowledge of the real
अधिगम्य पुराणं तु जातक
ू र्ण्यो विशेषवित् state of the world.

द्वै पायनाय प्रददौ परं ब्रह्म सनातनम्॥११॥

द्वै पायनस्ततः प्रीतःशिष्येभ्यःप्रददौ वशी
लोकतत्त्वविधानार्थं पंचभ्यः परमाद्भुतम्॥१२॥
13-14. For the sake of propagating it in the worlds, he
विख्यापनार्थं लोकेषु बह्वर्थं श्रुतिसंमतम् taught this Purana which is (highly esteemed) like the
 Vedas and which contains many topics, to Jaimini,
जैमिनिं च सुमन्तुं च वैशंपायनमेव च॥१३॥ Sumantu, Vaisampayana, Pailava who was the fourth
among them and Lomaharsana the fifth[4]. He
चतुर्थं पैलवं तेषां पंचमं लोमहर्षणम् (Lomaharsana) was (otherwise called) Suta. He was
humble, righteous and pure. His modes of narration were
extremely wonderful.
सूतमद्भुतवृत्तान्तं विनीतं धार्मिकं शुचिम्॥१४॥ 15-17. After learning the purana, Lomaharsana became
humbler. He became extremely intelligent and virtuous.
अधीत्य च पुराणं च विनीतो लोमहर्षणः He was approached and questioned by a sage like you (?)
(regarding matters of mythology etc.) He had the most
excellent self-control. Along with (the other) sages, he
ऋषिणा च त्वया पृष्टः कृतप्रज्ञः सुधार्मिकः॥१५॥ used to bow down to the sages after circumambulating
them. He was endowed with great devotion. After
acquiring learning, he became satisfied and went to
वसिष्ठश्चापि मुनिभिःप्रणम्य शिरसा मुनीन्भक्त्या Kuruksetra[5]. He (humbly) approached the pure sages
who were performing the elaborate-sacrificial session.
परमया युक्तः कृत्वा चापि प्रदक्षिणम्॥१६॥ 18. The performers of the Satra met Romaharsana (i.e.
Lomaharsana) with great humility. He excelled them in
intellect (but) as laid down in the scriptures[6], (he bowed
अवाप्तविद्यः सन्तुष्टः कुरुक्षेत्रमुपागमत् down) duly to them.
19. On seeing Romaharsana then, all those sages were
सत्रे सवितते यत्र यजमानानृषीञ्शुचीन्॥१७॥ extremely pleased. They were glad and their minds
became happy.
विनयेनोपसंगम्य सत्त्रिणो रोमहर्षणम्
विधानतो यथाशास्त्रं प्रज्ञयातिजगाम ह॥१८॥
ऋषयश्चापि ते सर्वे तदानीं रोमहर्षणम्
दृष्ट् वा परमसंहृष्टाः प्रीताः सुमनसस्तथा॥१९॥
 20. They worshipped him with all necessary requisites of
सत्कारै रर्च्चयामा सुरर्घ्य पाद्यादि भिस्ततः hospitality, such as Arghya (Materials of
worship), Padya (water for washing the feet) etc. He paid
respects to all the sages. He received the permission of the
अभिवाद्य मुनीन्सर्वान् राजाज्ञामभिगम्य च॥२०॥ king (?).
21. After permitting him, the sages enquired him of his
ऋषिभिस्तैरनुज्ञातः पृष्टः सर्वमनामयम् health. He approached all those sages (individually)
(considering them to be) the eternal Brahman, the great
splendour. When the assembled persons indicated their
अभिगम्य मुनीन्सर्वांस्तेजो ब्रह्म सनातनम् consent, he sat on a beautiful well-covered seat.
22-23. When he had taken his seat, all the sages of
praiseworthy, holy vows, well-disciplined according to
सदस्यानुमते रम्ये स्वास्तीर्णे समुपाविशत्॥२१॥ (religious) rules, and of calm and concentrated minds,
became delighted and surrounded him who was an
उपविष्टे तदा तस्मिन्मुनयः शंसितव्रताः observer of great (religious) vows. With deep love (and
reverence), they spoke to him (as follows):
मुदान्विता यथान्यायं विनयस्थाः समाहिताः॥२२॥ 24. “Welcome to you, O highly fortunate one. How glad
are we, the residents of this place, to see you, the best of
sages, of excellent vows, hale and hearty, O intelligent
सर्वे ते ऋषयश्चैनं परिवार्य महाव्रतम् one!
25. Thanks to you the performer of meritorious holy rites. I
परमप्रीतिसंयुक्ता इत्यूचुः सूतनंदनम्॥२३॥ no longer consider this earth a void, O Suta, you are the
disciple of that noble-souled sage Vyasa.
स्वागतं ते महाभाग दिष्टया च त्वां निरामयम्
पश्याम धीमन्नत्रस्थाः सुव्रतं मुनिसत्तमम्॥२४॥
अशून्या मे रसाद्यैव भवतः पुण्यकर्मणःभवांस्
तस्य मुनेः सूत व्यासस्यापि महात्मनः॥२५॥
26. You are intelligent and you are always worthy of his
अनुग्राह्यः सदा धीमाञ् शिष्यः शिष्यगुणान्वितः blessings. You are fully equipped with the good qualities
of a genuine disciple. You are learned and educated. Since
कृतबुद्धिश्च ते तत्त्वमनुग्राह्यतया प्रभो॥२६॥ you are worthy of being blessed, O holy lord, you have
understood the principles.
अवाप्य विपुलं ज्ञानं सर्वतश्छिन्नसंशयः 27. After having attained vast knowledge, you are free
from doubts in every respect. O wise one, it always
behoves you to recount to us, everything that we ask you.
पृच्छतां नः सदा प्राज्ञ सर्वमाख्यातुमर्हसि॥२७॥ 28. We wish to hear the divine story of the Purana that is
on a par with the srutis and that is full of righteous topics.
तदिच्छामः कथां दिव्यां पौराणीं श्रुतिसंमिताम् This has already been heard by you from Vyasa.”
29. On being requested thus by the sages then, the
श्रोतुं धर्मार्थयुक्तां तु एतद्व्यासाच्छ्रु तं त्वया॥२८॥ excessively intelligent Suta, endowed with humility,
offered an excellent reply full of modesty thus:
एवमुक्तस्तदा सूतस्त्वृषिभिर्विनयान्वितः 30. “Whatever intellect I possess is due to the service I
rendered to the sage. It is certainly true that my (intellect)
should be utilised for serving (others).
उवाच परमप्राज्ञो विनीतोत्तरमुत्तमम्॥२९॥ 31. That being the situation, O excellent Brahmanas (I
shall recount) whatever is possible for me. It behoves you
ऋषेः शुश्रूषणं यच्च तस्मात्प्रज्ञा च या मम to ask questions on any topic which you desire to know.”
32. On hearing his sweet utterance, the sages again replied
यस्माच्छु शूषणार्थं च तत्सत्यमिति निश्चयः॥३०॥ to Suta whose eyes welled with tears (of joy).

एवं गतेऽर्थे यच्छ्क्यं मया वक्तुं द्विजोत्तमाः

जिज्ञासा यत्र युष्माकं तदाज्ञातुमिहार्हथ॥३१॥
एतच्छ्रु त्वा तु मुनयो मधुरं तस्य भाषितम्
प्रत्यूचुस्ते पुनः सूतं बाष्पपर्याकुलेक्षणम्॥३२॥
33. “You are particularly well-versed in the details (of this
भवान् विशेषकुशलो व्यासं साक्षात्तु दृष्टवान् topic). You have seen. Vyasa personally. Hence you
explain the origin of the world completely.[7]
तस्मात्त्वं संभवं कृत्स्नं लोकस्येमं विदर्शय॥३३॥ 34. We wish to know who was born in which family. (We
wish to know the details of the family and ancestry of the
यस्य यस्याऽन्वये ये ये तांस्तानिच्छाम वेदितुम् kings, sages etc). Kindly recount the wonderfully
diversified creative activity of Prajapati during the days of
yore”.
तेषां पूर्वविसृष्टिं च विचित्रां त्वं प्रजापतेः
Thus was the excellent and noble-souled Romaharsana
requested after offering him due hospitable reception.
सत्कृत्य परिपृष्टः स महात्मा रोमहर्षणः॥३४॥
Suta said
विस्तरेणानुपूर्व्या च कथयामास सत्तमः 35-37a. That excellent-most Suta narrated everything in
detail and in due order.
सूत उवाच O excellent Brahmanas, I shall recount in due order that
sacred story which Dvaipayana, who was pleased with me,
had narrated to me. O Brahmanas, I shall expound the
यो मे द्वै पायनप्रीतः कथां वै द्विजसत्तमाः॥३५॥ Purana that had been related by Matarisvan[8] (the wind-
god) on being asked by the noble-souled sages
पुण्यामाख्यातवान्विप्रास्तां वै वक्ष्याम्यनुक्रमात् of Naimisa forest.[9]
37b-39. A Purana is characterised by five topics[10],
पुराणं संप्रवक्ष्यामि यदुक्तं मातरिश्वना॥३६॥ Viz. Sarga (Primary creation) Pratisarga (Dissolution and
Recreation) Vamsa (Lineage of Kings
etc.), Manvantaras (the regions of Manus or Manu-
पृष्टेन मुनिभिः पूर्वं नैमिषीयैर्महात्मभिः periods) and Vamsanucarita (chronological description of
kings and sages).
सर्गश्च प्रतिसर्गश्च वंशो मन्वंतराणि च॥३७॥
वंश्यानुचरितं चैव पुराणं पंचलक्षणम्
प्रक्रिया प्रथमः पादः कथायां स्यात्परिग्रहः॥३८॥
The first pada (section) (of this Purana) is called Prakriya-
अनुषंग उत्पोद्धात उपसंहार एव च एवं Pada (section on rites). In this section there is the summing
up of the story; the other sections are Anusanga
(Consequence) Upodghata (Introduction) and Upasamhara
पादास्तु चत्वारः समासात्कींर्तिता मया॥३९॥ (Conclusion). Thus the four sections are briefly mentioned
by me.
वक्ष्यामि तान्पुरस्तात्तु विस्तरेण यथाक्रमम् 40. I shall narrate them in detail later on and in the proper
order. At the outset, the Purana among the sacred
scriptures, was heard by Brahma.[11]
प्रथमं सर्वशास्त्राणां पुराणं ब्रह्मणा श्रुतम्॥४०॥ 41. Thereafter, the Vedas came out of his mouths.
Similarly, the Vedangas (ancillary subjects),
the Dharmasastras (Law codes), the sacred rites and holy
अनंतरं च वक्त्रेभ्यो वेदास्तस्य विनिःसृताः observances (also came out).
42. Then the decision[12] “I will create (the entire
universe) beginning with Mahat (the Great Principle) and
अंगानि धर्मशास्त्रं च व्रतानि नियमास्तथा॥४१॥ ending with Visesa (the particular creations of worldly
objects)” by the unmanifest cause which is eternal and of
the nature of Sat (Existent) and Asat (Non-existent).
अव्यक्तं कारणं यत्तन्नित्यं सदसदात्मकम् 43-44. The golden. (Cosmic) Egg and the excellent birth of
Brahma. The avarana (The covering ‘sheath’) of the Egg
महदादिविशेषांतं सृजामीति विनिश्चयः॥४२॥ (was) the ocean. The (covering) of the waters by
the Tejas (the fiery clement). The (enclosure of the Tejas)
by the gaseous element. Then the encircling of the gaseous
अंडं हिरण्मयं चैव ब्रह्मणःसूतिरुत्तमा element by the Ether. Its covering by Bhutadi (Ego).
The Bhutadi is encircled by Mahat (The Great Principle)
 and the Mahat is encircled by Avyakta (The unmanifest
अंडस्यावरणं वार्धिरपामपि च तेजसा॥४३॥ one).

वायुना तस्य वायोश्च खेन भूतादिना ततः

भूतादिर्महता चैव अव्यक्तेनावृतो महान्॥४४॥
45. The Egg itself has been described as situated within the
अंतर्वर्ति च भूतानामंडमेवोपवर्णितम् नदीनां (enclosure of the) elements. The appearance of the rivers
and the mountains is described here.
पर्वतानां च प्रादुर्भावोऽत्र पठ्यते॥४५॥ 46. There is the description of all the Manvantaras and
the Kalpas. The narration of the tree of Brahman. The birth
मन्वंतराणां सर्वेषां कल्पानां चैव वर्णनम् of Brahma is then recounted.
47. After this is the description of the creation of the
कीर्तनं ब्रह्मवृक्षस्य ब्रह्मजन्म प्रकीर्त्यते॥४६॥ subjects by Brahma. Here the Avasthas (situations) are
described, of god Brahma whose birth is unmanifest.
अतः परं ब्रह्मणश्च प्रजासर्गोपवर्णनम् अवस्था 48. The occurrence of the Kalpas; the stabilisation of the
Universe; Hari’s lying down in the waters and the uplift of
the Earth.
श्चात्र कीर्त्यंते ब्रह्मणोऽव्यक्तजन्मनः॥४७॥ 49-50. The particular (description) of the cities etc., the
classification of castes and stages of life. The positions of
कल्पानां संभवश्चैव जगतः स्थापनं तथा the stars and the planets and their transit from one Zodaical
sign to another and the abode of the Siddhas and their
distance in yojanas in details and the allocation of places in
शयनं च हरेरप्सु पृथिव्युद्धरणं तथा॥४८॥ the heaven to men of auspicious conduct.
सविशेषः पुरादीनां वर्णाश्रमविभाजनम् 51. The narration of (the different species of) trees,
medicinal herbs and creepers. The two paths viz. of
the Devatas (deities) and of the sages are (then) described.
ऋक्षाणां ग्रहसंस्थानां सिद्धानां च निवेशनम्॥४९॥
योजनानां यथा चैव संचरो बहुविस्तरः
स्वर्गस्थानविभागश्च सर्त्यानां शुभचारिणाम्॥५०॥
वृक्षाणामौषधीनां च वीरुधां च प्रकीर्तनम्
दे वतानामृषीणां च द्वे सृती परिकीर्तिते॥५१॥
52. The creation and manifestation of Mango and other
अाम्रादीनां तरूणां च सर्जनं व्यंजनं तथा trees. The origin of animals and human beings is (then)
narrated.
पशूनां पुरुषाणां च संभवः परिकीर्तितः॥५२॥ 53. The definition as well as its total components
of Kalpa are mentioned. Then the nine types of intentional
तथा निर्वचनं प्रोक्तं कल्पस्य च परिग्रहः नव creations by god Brahma are described.
54. Three of the intentional creations (are mentioned in
सर्गाः पुनः प्रोक्ता ब्रह्मणो बुद्धिपूर्वकाः॥५३॥ details). The arrangement of the worlds. The origin
of Dharma etc. from the limbs of Brahma.
त्रयो ये बुद्धिपूर्वास्तु तथा यल्लोककल्पनम् 55. (The description of) the twelve that are born again and
again in the Prajakalpa; Pratisandki (the period of
transition) between two Kalpas is mentioned.
ब्रह्मणोऽवयवेभ्यश्च धर्मादीनां समुद्भवः॥५४॥
56. The origin of Adharma due to god Brahma’s
envelopment by Tamas and the creation of Purusa from his
ये द्वादश प्रसूयंते प्रजाकल्पे पुनः पुनः (Brahma’s) body with preponderance of Sattva guna.
57. Similarly, (the birth of satarupa) and the birth of the
कल्पयोरंतरे प्रोक्तं प्रतिसंधिश्च यस्तयोः॥५५॥ two sons, viz. Priyavrata, Uttanapada as well as that of the
auspicious Prasuti and akrti (akuti).
 58. Those who had rid themselves of sins and are well
तमोमात्रा वृतत्वात्तु ब्रह्मणोऽधर्मसंभवः established themselves in the three worlds are glorified.
Afterwards the birth of twins in akuti from Ruci, the
सत्त्वोद्रिक्ताच्च दे हाच्च पुरुषस्य च संभवः॥५६॥ Prajapati.

तथैव शतरूपायां तयोः पुत्रास्ततः परम्

प्रियव्रतोत्तानपादौ प्रसूत्याकृतयः शुभाः॥५७॥
कीर्त्यंते धूतपाप्मानस्त्रैलोक्ये ये प्रतिष्ठिताः
रुचेः प्रजापतेश्चोद्धर्वमाकूत्यां मिथुनोद्भवः॥५८॥

प्रसूत्यामपि दक्षस्य कन्यानामुद्भवः शुभः
दाक्षायणीषु वाप्यूर्ध्वं शब्दाद्यासु महात्मनः॥५९॥
धर्मस्य कीर्त्यते सर्गः सात्त्विकस्तु सुखोदयः
तथाऽधर्मस्य हिंसायां तमसोऽशुभलक्षणः॥६०॥
भृग्वादीनामृषीणां च प्रजासर्गोपवर्णनम्
ब्रह्मर्षेश्च वसिष्ठस्य यत्र गोत्रानुकीर्तनम्॥६१॥
अग्नेः प्रजायाः संभूतिः स्वाहायां यत्र कीर्त्यते
पितॄणां द्विप्रकाराणां स्वधायां तदनन्तरम्॥६२॥
पितृवंशप्रसंगेन कीर्त्यते च महेश्वरात् दक्षस्य
शापः सत्याश्च भृग्वादीनां च धीमताम्॥६३॥
59-60. The auspicious births of Daksa’s daughters from
Prasuti. Then the procreation by the great-souled Dharma
from Daksa’s daughters like sabda (rather sraddha as
in Vayu P.), a race characterised by Sattva-guna and was
(as if) the dawn (?) of happiness: As well as the race of
Adharma (Evil) from Himsa (Violence) characterised by
Tamo-guna and inauspiciousness.
61. The description of the creation of subjects
by Bhrgu and other sages, where-in the lineage of
the Brahmana sage Vasistha is recounted.
62. The birth of the progeny of Agni from Svaha is
recounted there. Thereafter, the birth of subjects of the two
types of Pitrs in Svadha (is also mentioned).
63-64. In the context of the description of the line of the
Pitrs, the curse of Daksa by Mahesvara, Sati and Bhtgu
and other intelligent ones, (is mentioned). So also the
return curse uttered by Daksa. The protest against the
enmity by Rudra of wonderful feats, because defects were
seen is described.
65. In the context of Manvantaras, Time (with its units) is
recounted in detail. The auspicious characteristics of the
daugher of Kardama, the Prajapati.

प्रतिशापश्च दक्षस्य रुद्रादद्भुतकर्मणः

प्रतिषेधश्च वैरस्य कीर्त्यते दोषदर्शनात्॥६४॥
मन्वन्तरप्रसंगेन कालाख्यानं च कीर्त्यते
प्रजापतेः कर्द्दमस्य कन्यायाः शुभलक्षणम्॥६५॥
 66. The details of the sons of Priyavrata are described
प्रियव्रतस्य पुत्राणां कीर्त्यते यत्र विस्तरः there. Their appointment on different continents and lands
severally (are recounted).
तेषां नियोगो द्वीपेषु दे शेषु च पृथक् पृथक्॥६६॥ 67. The narration of the creation of Svayambhuva (Manu).
So also the description of the Varsas (sub-continents) and
rivers and their different types.
स्वायंभुवस्य सर्गस्य ततश्चाप्यनुकीर्तनम्
68. How thousands of the different continents comprise the
group of seven Dvipas. The detailed description of
वर्षाणां च नदीनां च तद्भे दानां च सर्वशः॥६७॥ the Mandala (Encircling zone) of Jambudvipa and the
ocean.
द्वीपभेदसहस्राणामन्तर्भावश्च सप्तसु 69. The magnitude and extent of the Jambudvipa, the
ocean and the mountains, is mentioned in the form of
Yojanas (‘Yojanas 12 Kms). The following seven
विस्तरान्मण्डलं चैव जंबूद्वीपसमुद्रयोः॥६८॥ mountains [13] viz. Himavan, Hemakuta, Nisadha, Meru,
Nila, sveta and srngin, are glorified.
प्रमाणं योजनाग्रेण कीर्त्यंते पर्वतैः सह 70-73. The distance between pairs of these, the girth,
height and extent of these mountains, all these are
हिमवान्हेमकूटश्च निषधो मेरुरेव च नीलः mentioned is so many Yojanas. The inhabitants of these
mountains are recounted. Bharata and other sub-continents
are described, along with the rivers and mountains therein.
श्वेतश्च शृंगी च कीर्त्यन्ते सप्त पर्वताः॥६९॥ How they are inhabited by the mobile and the immobile
living beings. Jambudvipa and other islands (continents)
are surrounded by seven oceans. Thereafter the golden
तेषामन्तरविष्कंभा उच्छ्रायायामविस्तराः॥७०॥ earth and Lokaloka (mountain) is described. These worlds
have definite extents and magnitudes, consist of seven
कीर्त्यन्ते योजनाग्रेण ये च तत्र निवासिनः continents.

भारतादीनि वर्षाणि नदीभिः पर्वतैस्तथा॥७१॥

भूतैश्चोपनिविष्टानि गतिमद्भिर्ध्रु वैस्तथा
जंबूद्वीपादयो द्वीपाः समुद्रैः सप्तभिर्वृताः॥७२॥
74. Rupa (form, colour) etc. are described because they are
ततः स्वर्णमयी भूमिर्लोकालोकश्च कीर्त्यते also made along with the Prakrtas (effects of the Prakrti).
All these are partial transformation of the Pradhana.
सप्रमाणा इमे लोकाः सप्तद्वीपा च मेदिनी॥७३॥ 75. The movement, extent etc. of the sun, the moon and
the earth are succinctly yet completely stated (without
रूपादयः प्रकीर्त्यन्ते करणात्प्राकृतैः सह leaving out anything of importance).
76-77. The dimentions are mentioned. The extent of these
सर्वं चैतत्प्रधानस्य परिणामैकदे शिकम्॥७४॥ is mentioned in so many Yojanas. Mahendra and other
splendid and sacred (mountains) on the summit north of
the Manasa lake (are described) along with the present
पर्यायपरिमाणं च संक्षेपेणात्र कीर्त्यते beings that are in possession of them and that identify
themselves with them. The sun’s movement above these,
सूर्याचन्द्रमसोश्चैव पृथिव्याश्चाप्यशेषतः॥७५॥ like a firebrand moving in a circle, has been mentioned.
The characteristics of Nagavithi and Aksavithi are
mentioned.
प्रमाणं योजनाग्रेण सांप्रतैरभिमानिभिः 78. The description of the two kasthas (kostha—amisprint)
quarters (or courses of winds), the two Lekhas, horizons
महेन्द्राद्याः शुभाः पुण्या मानसोत्तरमूर्धनि॥७६॥ (or Lekhas—deities) and the zones in Yojanas; of the
Lokaloka (mountain) of the twilight, of the day and of the
Visuvat (Equinox).
अत ऊर्ध्वगतिश्चोक्ता सूर्यस्यालातयक्रवत्
79. The Lokapalas (guardians of the quarters) who stay on
it in the four quarters are described. The southern and the
नागवीथ्यक्षवीथ्योश्च लक्षणं च प्रकीर्त्यते॥७७॥ northern path-ways of the Pitrs (manes) and gods (are
described).
कोष्ठयोर्लेखयोश्चैव मण्डलानां च योजनैः लोका
लोकस्य सन्ध्याया अह्नो विषुवतस्तथा॥७८॥
लोकपालाः स्थिताश्चोदर्ध्वं कीर्त्यंते ते चतुर्द्दिशम्
पितॄणां दे वतानां च पन्थानौ दक्षिणोत्तरौ॥७९॥
गृहिणां न्यासिनां चोक्तो रजःसत्त्वसमाश्रयःकीर्त्यते
च पदं विष्णोर्धर्माद्या यत्र च स्थिताः॥८०॥
सूर्याचन्द्रमसोश्चारो ग्रहाणां ज्योतिषां तथा कीर्त्यते
धृतसामर्थ्यात्प्रजानां च शुभाऽशुभम्॥८१॥
ब्रह्मणा निर्मितः सौरः सादनार्थं च स स्वयम्
कीर्त्यते भगवान्येन प्रसर्प्पति दिवः क्षयम्॥८२॥
स रथोऽधिष्ठितो दे वैरादित्यैर्ऋ षिभिस्तथा
गन्धर्वैरप्सरोभिश्च ग्रामणीसर्पराक्षसैः॥८३॥
अपां सारमयात्स्यन्दात्कथ्यते च रसस्तथा
वृद्धिक्षयौ च सोमस्य कीर्त्येते सोमकारितौ॥८४॥
80. (The goal) of householders and those who renounce
(i.e. sannyasins) dependent on Rajas and Sattva (is
mentioned). The region of Visnu where Dharma and others
are stationed is mentioned.
81. The movement of the sun and the moon as well as that
of the planets and luminaries is described. It has the
efficacy of according auspiciousness as well as
inauspiciousness to the subjects.
82-83. The chariot of the sun built by Brahma himself for
the sake of a dwelling unto the sun is mentioned. The
chariot whereby the lord goes to his abode from the heaven
is presided over by the Devas, the adityas, the sages, the
Gandharvas, the Apsaras, the Gramanis, the serpents and
the Raksasas.
84. The Rasa (juice) that exudes from the chariot evolved
out of the essence of the waters, is mentioned: The waxing
and the waning of the moon caused by Soma are
mentioned.
85. The movement of the chariots of the sun and others
begins from Dhruva (the pole star). The heavenly porpoise
at the tail end of which the pole star is stationed is also
described.
86. All the constellations of stars along with the planets
wherein the gods of meritorious acts have their abodes are
 described.
सूर्यादीनां स्यन्दनानां ध्रुवादे व प्रवर्त्तनम्
कीर्त्यते शिशुमारस्य यस्य पुच्छे ध्रुवः स्थितः॥८५॥
तारारूपाणि सर्वाणि नक्षत्राणि ग्रहैः सह
निवासा यत्र कीर्त्यन्ते दे वानां पुण्यकर्मणाम्॥८६॥
87. The thousand rays of the sun, the asylum of rain,
सूर्यरश्मिसहस्रं च वर्षशीतोष्णविश्रवः chillness and heat, the different classes of rays with
reference to names, functions and places of operation—(all
प्रविभागश्चरश्मीनां नामतः कर्मतीर्थतः॥८७॥ these are mentioned).
88. The magnitude and the movement of the planets
परिमाणं गतिश्चोक्ता ग्रहाणां सूर्यसंश्रयात् depending on the sun are mentioned. The origin of the
Mahat (Great Principle) from the Pradhana, the
वेश्यारूपात्प्रधानस्य परिमाणो महद्भवः॥८८॥ characteristics of which are compared to a dancing girl.
89. The narration of the greatness of Pururavas, the son of
पुरूरवस ऐलस्य माहात्म्यस्यानुकीर्तनम् Ila. The greatness of the Pitrs of two types as well as that
of the dead.
पितॄणां द्विप्रकाराणां माहात्म्यं वा मृतस्य च॥८९॥ 90-91. Then the Parvans (important days in the transit of
the moon such as first quarter, full moon, last quarter, New
moon) as well as the Sandhis (junctions), of the Parvans
ततः पर्वाणि कीर्त्यन्ते पर्वणां चैव संधयः स्वर्ग are narrated. The great blessing of the two types of Pitrs by
means of sraddha; the Pitrs who have gone to the heaven
लोकगतानाञ्च प्राप्तानाञ्चाप्यधोगतिम्॥९०॥ and those who have had a downfall. Their number and
extent of Yugas as well as the Yuga called Krta are
पितॄणां द्विप्रकाराणां श्राद्धे नानुग्रहो महान् described.
92. The introduction, and commencement of agricultural
युगसंख्याप्रमाणं च कीर्त्यते च कृतं युगम्॥९१॥ activities etc. as means of livelihood in the Tretayuga as a
result of the lowering of standards; the establishment of
 castes and stages of life based on Dharma (duty).
त्रेतायुगे चापकर्षाद्वार्तायाः संप्रवर्त्तनम्
93. Establishment of the institution of Yajna[14]. The
वर्णानामाश्रमाणां च संस्थितिर्धर्मतस्तथा॥९२॥ conversation, of Vasu and the sages; the downfall of Vasu
—all these are recounted[15].
वज्रप्रवर्त्तनं चैव संवादो यत्र कीर्त्यते ऋषीणां
वसुना सार्द्धं वसोश्चाधः पुनर्गतिः शब्दत्वं
च प्रधानात्तु स्वायम्भुवमृते मनुम्॥९३॥
94. The penance is praised and so also the situations of the
प्रशंसा तपसश्चोक्ता युगावस्थाश्च कृत्स्नशः Yugas entirely. The succinct description of the Dvapara
and Kali ages.
द्वापरस्य कलेश्चापि संक्षेपेण प्रकीर्त्तनम्॥९४॥ 95. Manvantara is recounted and its number (of years) is
narrated according to human calculation. This alone is the
characteristic feature of all Manvantaras.
मन्वन्तरं च संख्या च मानुषेण प्रकीर्त्तिता
96. The past, present and future Manvantaras are
recounted. So also is the definition of Pratisandhana
मन्वन्तराणां सर्वेषामेतदे व च लक्षणम्॥९५॥ (Period of transition between two Manvantaras).
अतीतानागतानां च वर्त्तमानं च कीर्त्यते 97. The past and the future (reigning members) in the
Svayambhuva (Manvantara) are recounted. The movement
of the sages is mentioned. So also the way of the
तथा मन्वन्तराणां च प्रतिसंधानलक्षणम्॥९६॥ knowledge of Kala (Time).
98. The extent of the number of Durg's (fortresses) and the
अतीताना गतानां च प्रोक्तं स्वायम्भुवे ततः commencement and the different professions for livelihood
in the Yugas; the birth and characteristic features of the
emperors in the Treta.
ऋषीणां च गतिः प्रोक्ता कालज्ञानगतिस्तथा॥९७॥
99. The birth of Pramati; the diminution by Angulas of the
दुर्गसंख्याप्रमाणं च युगवार्ता प्रवर्त्तनम् living beings in the Kaliyuga—these are mentioned.
 100. The enumeration of the different sakhas (Branches) of
त्रेतायां चक्रवर्तीनां लक्षणं जन्म चैव हि॥९८॥ the Vedas; the importance of the disciples; the seven types
of Vakyas (sentences) and narration of the spiritual lines of
प्रमतेश्च तथा जन्म अथो कलियुगस्य वै the sages.

अंगुलैर्ह्रासनं चैव भूतानां यच्च चोच्यते॥९९॥

शाखानां परिसंख्यानं शिष्यप्राधान्यमेव च
वाक्यं सप्तविधं चैव ऋषिगोत्रानुकीर्तनम्॥१००॥
101. The characteristic features of the sons of charioteers
लक्षणं सूतपुत्राणां ब्राह्मणस्य च कृत्स्नशः and those of the Brahmanas (are described) in full. The
classification of the Vedas by the noble-souled Vedavyasa
(is also given).
वेदानां व्यसनं चैव वेदव्यासैर्महात्मभिः॥१०१॥
102. The narration of the Devas and the lords of subjects in
the Manvantaras; the due order of the Manvantaras and the
मन्वन्तरेषु दे वानां प्रजेशानां च कीर्त्तनम् knowledge of Kala (Time): all these are recounted.
103-104. The grandsons of Daksa; the splendid progeny of
मन्वंतरक्रमश्चैव कालज्ञानं च कीर्त्यते॥१०२॥ his beloved daughter; the children procreated by Brahma
and others and the children begot by the intelligent Daksa;
दक्षस्य चापि दौहित्राः प्रियाया दुहितुः शुभाः the Savarna Manus who had resorted to Meru are also
recounted here. The description of the creation of subjects
by Dhruva, the son of Uttanapada.
ब्रह्मादिभिस्ते जनिता दक्षेणैव च धीमता॥१०३॥
105. The creative activity of Caksusa Manu, the
description of the prowess of the subjects; the act of
सावर्णाश्चात्र कीर्त्यन्ते मनवो मेरुमाश्रिताः milking the earth by the lord (King Prthu), the son of
Vena.
ध्रवस्यौत्तानपादस्य प्रजासर्गोपवर्णनम्॥१०४॥ 106. The special mention of the vessels, milks and calves;
(the fact) that this earth had already been milked by
 Brahma and others.
चाक्षुषस्य मनोः सर्गः प्रजानां वीर्यवर्णनम्
107. The birth of Daksa the intelligent Prajapati from the
ten Pracetasas in Marisa as occurring through equal part of
प्रभुणा चैव वैन्येन भूमिदोहप्रवर्तता॥१०५॥ everyone of them is described.
पात्राणां पयसां चैव वत्सानां च विशेषणम्
ब्रह्मादिभिः पूर्वमेव दुग्धा चैयं वसुंधरा॥१०६॥
दशभ्यश्चं प्रचेतोभ्यो मारिषायां प्रजापतेः
दक्षस्य कीर्त्यत जन्म समस्यांशेन धीमतः॥१०७॥
108. The lordship over the past, present and future things
भूतभव्यभवेशत्वं महेंद्राणां च कीर्त्यते मन्वादिका of Mahendras is recounted. The Manus and others who are
covered with Manu narratives will be described.
भविष्यंति आख्यानैर्बहुभिर्वृताः॥१०८॥ 109. The detailed creative activity of Vaivasvata Manu is
recounted. The origin of Bhrgu and others in the
वैवस्वतस्य च मनोः कीर्त्यते सर्गविस्तरः Vestures[16] of Brahma and others is narrated.
110. As distinguished from the splendid Prajasarga
(creation of the subjects) of Caksusa Manu, the creation
ब्रह्मादिकोश उत्पत्तिर्भृग्वादीनां च कीर्त्यते॥१०९॥ through meditation by Daksa in the Vaivasvata
Manvantara is recounted.
विनिष्कृष्य प्रजासर्गे चाक्षुषस्य मनोःशुभे 111. Narada, the mental son of Brahma, engaged the
extremely powerful sons of Daksa in conversation and
दक्षस्य कीर्त्यते सर्गो ध्यानाद्वै वस्वतांतरे॥११०॥ destroyed them and was cursed (as a result).
112. Thereupon Daksa begot the well-known daughters
नारदः कृतसंवादो दक्षपुत्रान्महाबलान् named Vairinas.[17] The birth of Marut in the noble lady
Diti in the course of the continuous blowing of the wind.
 [18]
नाशयामास शापाय मानसो ब्रह्मणः सुतः॥१११॥
113. The seven times seven (49) groups of Maruts are
recounted here. They acquired Devatva (state of being
ततो दक्षोऽसृजत्कन्या वैरिणा नाम विश्रुताः Devas) because of their staying along with Indra. Their
residence is the shoulders (?) of Vayu (?).
मरुत्प्रवाहे मरुतो दित्यां दे व्यां च संभवः॥११२॥ 114. The origin of the Daityas, Danavas, Yaksas,
Gandharvas, Raksasas, ghosts and evil spirits, of the
Yaksas, birds, creepers etc. is recounted.
कीर्त्यते मरुतां चात्र गणास्ते सप्तसप्तकाः
दे वत्वमिंद्रवासेन वायुस्कंधेषु चाश्रमः॥११३॥
दै त्यानां दानवानां च यक्षगंधर्वरक्षसाम्
सर्वभूतपिशाचानां यक्षाणां पक्षिवीरुधाम्॥११४॥
उत्पत्तयश्चाप्सरसां कीर्त्यंते बहुविस्तरात् 115. The origin of the Apsaras is narrated in great details.
The entire sphere of the sun is described and also the birth
of the elephant Airavata.
मार्तंड मंडलं कृत्स्नं जन्मैरावतहस्तिनः॥११५॥
116. The birth of Vainateya (Garuda) as well as his
वैनतेयसमुत्पत्तिस्तथा राज्याभिषेचनम् installation as a King (of birds). The detailed narratives of
the (races of) Bhrgus and the Angiras are recounted.
भृगूणां विस्तरश्चोक्तस्तथा चांगिरसामपि॥११६॥ 117. The detailed description of the progeny of Kasyapa,
Pulastya, noble-souled Atri and sage Parasara.
कश्यपस्य पुलस्त्यस्य तथैवात्रेर्महात्मनः 118. Three girls in whom the worlds are stabilised are
glorified. The detailed description of Iccha[19] of aditya
पराशरस्य च मुनेः प्रजानां यत्र विस्तरः॥११७॥ (is found) thereafter.
तिस्रः कन्याः सुकीर्त्यंते यासु लोकाः प्रतिष्ठिताः 119. The story of Kinkuvit[20] is mentioned. The
annihilation of Brhadbalas by Dhruva[21] is mentioned.
इच्छाया विस्तरश्चोक्त आदित्यस्य ततः परम्॥११८॥ Iksvaku and others are glorified briefly.
120. The creation of the king Nisi etc. is mentioned in
किंकुविच्चरितं प्रोक्तं ध्रुवस्यैव निबर्हणम् detail along with Palanduharana etc; the story of the king
Yayati’s race:
बृहद्बलानां संक्षेपादिक्ष्वाक्वाद्याः प्रकीर्तिताः॥११९॥ 121. The description of Yadu’s race and the detailed
narration of Haihaya after Krodha.[22] Afterwards the
निश्यादीनां क्षितीशानां पलांडु हरणादिभिः details of the race are mentioned.
122. The greatness of Jyamagha and his creation of
कीर्त्यते विस्तरात्सर्गो ययातेरपि भूपतेः॥१२०॥ subjects is recounted. So also of Devavrdha, Andhaka and
noble-souled Dhrsti.
यदुवंशसमुद्देशो हैहयस्य च विस्तरः
क्रोधादनंतरं चोक्तस्तथा वंशस्य विस्तरः॥१२१॥
ज्यामघस्य च माहात्म्यं प्रजासर्गश्च कीर्त्यते
दे वावृधस्यांधकस्य धृष्टेश्चपि महात्मनः॥१२२॥
123 - 124. The lineage of Animitra; the false accusation of
अनिमित्रान्वयश्चैव विशोर्मिथ्याभिशंसनम् the two Vaisyas;[23] The ascertainment and the
acquisition of the jewel by the intelligent Satrajit; in the
course of the creation of progeny by the saintly King
विशोधमनुसंप्राप्तिर्मणिरत्नस्य धीमतः॥१२३॥ Devamidhvan, the birth and story of the noble-souled sura
is mentioned.
सत्राजितः प्रजासर्गे राजर्देवमीढु षः शूरस्य 125. The wickedness of Kamsa and the birth
of Vasudeva Visnu of unmeasured splendour in Devaki,
जन्म चाप्युक्तं चरितं च महात्मनः॥१२४॥ due to the unification of the families (?)[24]
126 - 127. Afterwards the creative activity of the sages; the
कंसस्यापि च दौरात्म्यमेकीवंश्यात्समुद्भवः description of the creation of the subjects; when the war of
the Devas and the Asuras started; a woman was slain by
Visnu while protecting sakra from death and a curse was
 obtained by him from Bhrgu. Bhrgu resuscitated the divine
वासुदेवस्य दे वक्यां विष्णोरमिततेजसः॥१२५॥ mother of sukra.
128. Due to the concurrence of the Devas and the sages
अनन्तरमृषेः सर्गः प्रजासर्गोपवर्णनम् twelve battles were conducted.[25] Narasimha and others,
the destroyers of sins are glorified.
दे वासुरे समुत्पन्ने विष्णुना स्त्रीवधे कृते॥१२६॥ 129. The propitiation of Sthanu (siva) by sukra by-means
of severe penance. sarva eulogised by him who was cut off
(krtta) for boons.[26]
संरक्षता शक्रवधं शापः प्राप्तः पुरा भृगोः भृगुश्चोत्
थापयामास दिव्यां शुक्रस्य मातरम्॥१२७॥
दे वानां च ऋषीणां च संक्रमा द्वादशाहृताः
नारसिंहप्रभृतयः कीर्यंते पापनाशनाः॥१२८॥
शुकेणाराधनं स्थाणोर्घोरेण तपसा तथा
वरप्रदान कृत्तेन यत्र शर्वस्तवः कृतः॥१२९॥
130-131. Afterwards the material activity of the Devas and
अनंतरं च निर्दिष्टं दे वासुरविचेष्टितम् जयंत्या the Asuras is recounted. When the noble-souled sukra was
attached to Jayanti, the intelligent Brhaspati, assuming the
form of sukra deluded Asuras for which act sukra cursed
सह शक्रेण यत्र शुक्रो महात्मनि॥१३०॥ Brhaspati.[27]
132 - 34. The greatness of Visnu is narrated. It is
असुरान्मोहयामास शक्ररूपेण बुद्धिमान् expressed at the birth (i.e. incarnation) of lord
Visnu. Turvasu who was the younger brother of Yadu was
बृहस्पतिश्च तं शुक्रं शशाप स महाद्युतिः॥१३१॥ the grandson (of sukra) Anu, Druhyu and others as well as
their sons (who were) the kings are described. The
 descendants of Anu were noble-souled. Excellent kings
उक्त च विष्णोर्माहात्म्यं विष्णोर्जन्मनि शब्द्यते among them are fully described. They had plenty of wealth
and their splendour was much. atithya (hospitality) to a
Brahmanical sage is classified into seven as resorting to
तुर्वसुश्चात्र दौहित्रो यवीयान्यो यदोरभूत्॥१३२॥ Dharma.
135. There the curse of Brhaspati by the poets[28] (?) is
अनुर्द्रह्य
ु ादयः सर्वे तथा तत्तनया नृपाः अनु described. The fame of Hara’s (Hari’s) family is slightly
touched. santanu’s prowess is explained.
वंश्या महात्मानस्तेषां पार्थिवसत्तमाः॥१३३॥ 136. In the concluding portion, the future kings are
recounted. The description of the groups of lords, yet to
कीर्त्यंते यत्र कार्त्स्न्यन भूरिद्रविण तेजसः अाति come, is given in detail.

थ्यस्य तु विप्रर्षेः सप्तधा धर्मसंश्रयात्॥१३४॥

बार्हस्पत्यं सूरिभिश्च यत्र शापमुपावृतम्
हरवंशयशःस्पर्शः शंतनोर्वीर्यशब्दनम्॥१३५॥
भविष्यतां तथा राज्ञामुपसंहारशब्दनम ्
अनागतानां संघानां प्रभूणां चोपवर्णनम ्॥
१३६॥
137. The description of the annihilation of all, when
भौत्यस्यांते कलियुगेक्षीणे संहारवर्णनम्नैमित्तिकाः Kaliyuga expires at the end of the Bhautya manvantara (?).
The annihilation is divided into Naimittika (at the end of a
Kalpa), Prakrtika (after two parardha years when Brahma
dies) and atyantika (when the individual soul merges in the
 Brahman.)
प्राकृति कायथैवात्यंतिकाः स्मृताः॥१३७॥ 138. The re-absorption and dissolution of all living beings
in various ways is described. Anavrsti (absence of rain)
विविधः सर्वभूतानां कीर्त्यते प्रतिसंचरः and the terrible Samvartaka fire of the sun. (are
mentioned).
139. (The description of Prakrtika Pralaya is described in
अनादृष्टिर्भास्करस्य घोरः संवर्त्तकानलः॥१३८॥ the Samkhya system of philosophy. Then Brahman (is
explained) particularly. The description of the seven
worlds beginning with Bhu.
सांख्ये लक्षणमुद्दिष्टं ततो ब्रह्म विशेषतः भुवादीनां 140. The definition is explained by means of Para,
Parardha and Apara (?) of the Brahman. The fixation of
च लोकानां सप्तानां चोपवर्णनम्॥१३९॥ the extent and magnitude of Brahma(?) in so many
Yojanas.
141. Here the hells of the sinners such as Raurava etc. are
अपरार्धापरैश्चैव लक्षणं परिकीर्त्यते ब्रह्मणो mentioned. The ultimate sequel of all living beings is
decisively fixed.
योजनाग्रेण परिमाणविनिर्णयः॥१४०॥ 142. The description of the worldly existence through
the Pratisamsarga (secondary creation) of Brahma. The
movement upwards or downwards as dependent on virtue
कीर्त्यंते चात्र निरयाः पापानां रौरवादयः सर्वेषां or evil has been mentioned.

चैव सत्त्वानां परिणामविनिर्णयः॥१४१॥

ब्रह्मणः प्रतिसं सर्गात्सर्व संसार वर्णनम्

गतिरूद् धर्वमधश्चोक्ता धर्माधर्मसमाश्रया॥१४२॥

 143. The annihilation of great Bhutas (elements) in every
कल्पे कल्पे च भूतानां महतामपि संक्षयम्असंख्य Kalpa. The miseries are innumerable. Even god Brahma is
not eternal.
या च दुःखानि ब्रह्मणश्चाप्यनित्यता॥१४३॥ 144. The wickedness of worldly pleasures, the pain in the
course of worldly existence.[29] The inaccessibility of
दौरात्म्यं चैव भोगानां संहारस्य च कष्टता salvation (except) through Vairagya (absence of passion)
because defects are seen.
दुर्लभत्वं च मोक्षस्य वैराग्याद्दोषदर्शनात्॥१४४॥ 145. (One) abandons the Sattva (living beings) whether
manifest or unmanifest and is established in the Brahman.
Since multiplicity is seen, the idea of purity (of the world)
व्यक्ताव्यक्तं परित्यज्य सत्त्वं ब्रह्मणि संस्थितम् recedes.
146. Then (the devotee) becomes afraid of the three types
नानात्वदर्शनाच्छु द्धस्तवस्तत्र निवर्त्तते॥१४५॥ of Tapa (distresses) arising from Rupa and Artha (forms
and objects).[30] He then becomes Niranjana (unsullied).
ततस्तापत्रयाद्भीतो रूपार्थो हि निरंजनः After obtaining the bliss of Brahman, he is not afraid of
anything.
अानंदं ब्रह्मणः प्राप्य न बिभेति कुतश्चन॥१४६॥ 147. Again the creation by another Brahma as before, is
recounted. The Vikriyas (changes) of the universe such as
creation and annihilation are described.
कीर्त्यते च पुनः सर्गो ब्रह्मणोऽन्यस्य पूर्ववत् 148. The activities of the living beings that are born and
the fruits (they obtain) are described. Then the creation of
कीर्त्यते जगतश्चात्र सर्गप्रलयविक्रियाः॥१४७॥ the groups of sages is described. It is destructive of sins.
149. The appearance of Vasistha and the birth of sakti. His
प्रवृत्तयश्च भूतानां प्रसुतानां फलानि च grasping of the bone of saudasa[31] as brought about
by Visvamitra.
कीर्त्यते ऋषिवर्गस्य सर्गः पापप्रणाशनः॥१४८॥
प्रादर्भा
ु वो वसिष्ठस्य शक्तेर्जन्म तथैव च
सौदासास्थिग्रहश्चास्य विश्वामित्रकृतेन त॥
ु
१४९॥
150. The birth of the eminent Parasara from Adrsyanti.
पराशरस्य चोत्पत्तिरदृश्यंत्यां तथा विभोः The holy lord, the great sage was born of Pitrkanya and the
holy sage (Parasara).
संजज्ञे पितृकन्यायां व्यासश्चापि महामुनिः॥१५०॥ 151. The birth of suka. The hatred towards sage
Visvamitra of the intelligent Parasara along with his son.
शुकस्य च तथा जन्म सह पुत्रस्य धीमतः 152 - 154. The collection of Agni (fire) by Vasistha with a
desire to kill Visvamitra. The (hindrance to it) by
lord vidhi (Brahma) who was the well-wisher of
पराशरस्य प्रद्वे पो विश्वामिऋषिं प्रति॥१५१॥ Visvamitra as well as by the intelligent lord
Girnaskandha[32] (?) for the sake of a child.
वसिष्ठ संभृतिश्चाग्ने र्विश्वामित्र जिघांसया With the blessings of sarva (siva), the saintly lord Vyasa
split one Veda of four quarters into four Vedas. Many
दे वेन विधिना विप्र विश्वामित्रहितैषिणा॥१५२॥ branches of the Vedas were evolved by his disciples and
their disciples.
संतानहेतोर्विभुना गीर्णस्कंधेन धीमता 155 - 156. They did not tremble in making practical use of
the Vedas. When they were seen by Svayambhu (Brahma)
those excellent sages desirous of Dharma and wishing to
एकं वेदं चतुष्पादं चतुर्द्धा पुनरीश्वरः॥१५३॥ get a holy place, asked him. The lord who wished for their
welfare told them like this:
तथा बिभेद भगवान् व्यासः शार्वादनुग्रहात् तस्य
शिष्यप्रशिष्यैश्च शाखा वेदायुताः कृताः॥१५४॥
प्रयोगे प्रह्वला नैव यथा दृष्टः स्वयंभुवा पृष्ट
वन्तो विशिष्टास्ते मुनयो धर्मकांक्षिणः॥१५५॥
दे शं पुण्यमभीप्सतो विभुना तद्धितैषिणा
सुनाभं दिव्यरूपाभं सप्तांगं शुभ शंसनम्॥१५६॥
157. “The nave of this wheel is excellent. Its beauty and
प्रानौपम्यमिदं चक्रं वर्तमानमतंद्रिताः पृष्ठतो splendour is divine. It has seven spokes. It is incomparable
and praise-worthy. As it rolls down, all of you follow it
alertly, watchfully. Then you will reach a place where this
यात नियतास्ततः प्राप्स्यथ पाटितम्॥१५७॥ is broken. That place where the rim of this wheel is broken
is a holy land. It should be considered sacred.”[33]
गच्छतस्तस्य चक्रस्य यत्र नेमिर्विशीर्यते पुण्यः After saying this to all those sages, he became invisible.
159b - 160. The sages of Naimisa forest performed a Satra
स दे शो मंतव्यः प्रत्युवाच तदा प्रभुः॥१५८॥ there taking only Yava (barley) as their food along with
the water of Ganga.
उक्त्वा चैवमृषीन्सर्वान दृश्यत्व मुपागमत् 161. When saradvan died, he was resuscitated, as the sages
of Naimisa forest were endowed with great kindness.
गंगा गर्भ यवाहारा नैमिषेयास्तथैव च॥१५९॥ 162. They made this earth boundless. They
brought Krsna as king. With great pleasure, and
hospitality, the king was received and honoured duly.
ईशिरे चैव सत्रेण मुनयो नैमिषे तदा॥१६०॥ 163. Svarbhanu, the cruel Asura, came within the Satra
and abducted the king. When the king vanished, the sages
मृते शरद्वति तथा तस्य चोत्थापनं कृतम् followed him.

ऋषयो नैमिषेयाश्च दयया परया युताः॥१६१॥

निःसीमां गामिमां कृत्वा कृष्णं राजानमाहरत्
प्रीतिं चैव कृतातिथ्यं राजानं विधिवत्तदा॥१६२॥
अंतः सर्गगतः क्रूरः स्वर्भानुरसुरो हरन्
द्रुते राजनि राजानु मद्रते मुनयस्ततः॥१६३॥
164. They saw him protected by a Gandharva and abiding
गंधर्वरक्षितं दृष्ट् वा कलापग्रामकेतनम् in the village named Kalapa.[34] Again the Yajna was
begun by the great sages.
सन्निपातः पुनस्तस्य तथा यज्ञे महर्षिभिः॥१६४॥ 165. On seeing everything golden, he had an argument
with them in the Satra that lasted for twelve years and
दृष्ट् वा हिरण्मयं सर्वं विवादस्तस्य तैरभूत् तदा performed by the sages of Naimisa.
166 - 167. Yadu was installed by them even as they were
वै नैमिषेयानां सत्रे द्वादशवार्षिके॥१६५॥ arguing. After the son of Yadu, Ayuta was born in the
forest. They concluded the Satra and began to worship
Vayu. This is the Krtyasamuddesa (enumeration of
तथा विवदमानैश्च यदुः संस्थापितश्च तैः contents of the Purana). The part of the Purana has been
described.
जनयित्वा त्वरण्यं वै यदुपुत्रमथायुतम्॥१६६॥ 168. The Purana comes to light in this order alone. Even a
great topic is understood easily if mentioned briefly.
समापयित्वा तत्सत्रं वायुं ते पर्युपासत 169 - 170a. After mentioning the brief outline, I shall now
narrate the details to you. If a person, after conquering the
इति कृत्यसमुद्देशः पुराणांशोपवर्णितः॥१६७॥ sense organs, learns this first Pada (section) very well,
there is no doubt about it that the entire Purana has been
understood by him.
अनेनानुक्रमेणैव पुराणं संप्रकाशते सुखमर्थः
समासेन महानप्युप लक्ष्यते॥१६८॥
तस्मात्समासमुद्दिश्य वक्ष्यामि तव विस्तरम्
पादमाद्यमिदं सम्यग् योऽधीते विजितेंद्रियः॥१६९॥
तेनाधीतं पुराणं स्यात्सर्वं नास्त्यत्र संशयः यो
विद्याच्चतुरो वेदान् सांगोपनिषदान् द्विजाः॥१७०॥
170b - 171. O Brahmanas, he who knows the four Vedas
इतिहासपुराणाभ्यां वेदं समुपबृह
ं येत् with their ancillary subjects and the Upanisads must
increase his knowledge of Veda
through Itihasas and Puranas. The Veda is afraid of a man
बिभेत्यल्पश्रुताद्वे दो मामयं प्रहरिष्यति॥१७१॥ of incomplete knowledge saying “O this man will strike
me.”[35]
अभ्यसन्निममध्यायं साक्षात्प्रोक्तं स्वयंभुवा 172 - 174. Repeatedly learning this chapter that had been
directly mentioned by the self-born lord Brahma one shall
never lose sense after getting into an adversity. He will
नापदं प्राप्य मुह्येत यथेष्टां प्राप्नुयाद्गतिम्॥१७२॥ attain such a goal (hereafter) as is desired by him.
Since this had been (in existence) before also (Pura api), it
यस्मात्पुरा ह्यभूच्चैतत्पुराणं तेन तत्स्मृतम् is remembered as Puranam.[36] He who understands the
etymological interpretation of this, is rid of all sins.
निरुक्तमस्य यो वेद सर्वपापैः प्रमुच्यते॥१७३॥ Hence, listen to this summary Narayana creates the world.
It is on that occasion of creation when he makes this entire
Purana. It does not remain at the time of annihilation.
अतश्च संक्षेपमिमं शृणुध्वं नारायणःसर्व
मिदं पुराणम् संसर्गकालेऽपि करोति सर्ग
संहार काले च न वास्ति भूयः॥१७४॥
Hence chapter one from the Brahmand Purand ends

इति श्रीब्रह्मांडे महापुराणे वायुप्रोक्ते पूर्वभागे प्रथमे

प्रक्रियापादे कृत्यसमुद्देशो नाम प्रथमोऽध्यायः
FOOTNOTES AND REFERENCES:
[1]: VV. 8-17 give the line of transmission of the Bd.P. as
follows: God Brahma—sage Vasistha—Parasara—
Jatukarnya—Dvaipayana (Vyasa)—Suta Lomaharsana
(Romaharsana), An important point to note is the missing
link of Vayu here. N.P. 109.35 states:
vyaso labdhva tatas’ caitat,
prabhanjana-mukhodgatam
That is according to N.P. Jatukarnya—Vayu or
Prabhanjana—Vyasa, is the proper Parampara (line of oral
transmission.). This lacuna is however indirectly supplied
in V.36b below where the Windgod (Matarisvan) is stated
to be a narrator. Another point is the emphatic claim of the
Purana to a status equal to the Veda. And the third point is
about the main object of the Purana viz. to explain the real
state or reality of the world (Loka-tattva, VV 1-8, 12 etc.).
[2]: Jatukarnya or Jatukarna was a self-controlled sage—a
 member of Yudhisthira’s Court (Mbh.Sabha. 4.14). One
wonders why the Mbh. and other Puranas do not furnish
more details about him who taught this Purana to
Dvaipayana Vyasa, Secondly, Parasara teaches this Purana
to Jatukarnya and not to his own son Vyasa.
[3]: Dvaipayana—The son of Parasara and Satyavati, popularly
known as Vyasa (the arranger) due to his classification of
the floating traditional Mantras into four Vedas. He was
named Dvaipayana as he was kept in an island in the
Yamuna.
nyasto dvipe sa yad balas
tasmad Dvaipayanaḥ smrtaḥ
     —Mbh. adi 63.86
In the Pali canon also, we are told that one of the eight
ways of naming a person is his geographical residence.
[4]: Vyasa seems to have taught this Purana (presumably
others also) to his five disciples but Jaimini, Sumantu,
Vaisampayana and Pailava (Paila) took interest in the
Veda, leaving the preservation of the Puranic Lore to Suta
Lomaharsana (Romaharsana), According to Va.P. 1.16, he
is called Romaharsana as he made the hair of his audience
bristle by his eloquent narration.
[5]: This Purana is (re-)narrated at Kuruksetra where sages
held a sacrificial session.
[6]: This Suta is not a Brahmin. He is the Pratiloma offspring
of a Ksatriya father and a Brahmin mother vide Gaut.Dh.S.
4.15, Baudhayana (1.9.9) and Smrtis of Manu (10-11),
Yajnavalkya (1.93). Hence this formality on his part. In V.
21, the term of greeting him is anamaya and not kusala
used in the case of Brahmanas. According to Gautama
 Dharma Sutra (Gaut. Dh.S.) VV. 37-38, guests of
Brahmana, Ksatriya, Vaisya castes should be respectively
greeted with the words Kusala, anamaya and arogya.
Manu also (11.127) prescribes:
Brahmanam kusalam prcchet Ksattra-bandhum anamayam
[7]: This is indicative of the title ‘Brahmanda Purana’.

[8]: It means the Wind-god did not teach it to Dvaipayana.

Secondly the present text is a rehash of the Purana narrated
at Naimisaranya.
[9]: This is modern Nimsar at a distance of 20 miles from
Sitapur and 45 miles to the NW. of Lucknow. The word
Naimisa is derived from two different words (1) Nimisa
‘the twinkling of the eye’ and (2) Nemi—‘the felly of a
wheel’. According to (1), this place came to be called
Naimisa as Visnu killed an army of Asuras within the
twinkling of an eye at this place (vide sridhara on Bh.P.
1.4 where he quotes V.R.P. as his authority). According to
(2) which is accepted here in infra 1.1.2.8, god Brahma, to
ensure a sacred place for a sacrifice for sages created
mentally a wheel which went on running till it reached the
vicinity of the Gomati river near which its felly broke
down and it stopped. The sages who followed it to that
place accepted it for their sacrificial session. This popular
etymology from Nemi is endorsed by Va.P. 1.2.8, Devi
Bh.P. 1.2.28-32 where it adds that Kali cannot enter that
place.
It was at this place that Rama performed his horse-
sacrifice (V.R. 7.91.15).
Although there was another Naimisaranya in Kuruksetra
(vide Chandogya Upa. 1.2.13 and Kathaka Samhita 10.6)
 and although the Aryan expansion was from the West to
the East, the Naimisaranya on the Gomati appears to be the
‘birth-place’ of Puranas.
[10]: The five characteristics of a Purana as found in V.37b and
38a (which should have formed one continuous verse as is
found in other Puranas) are mentioned in AP. 1.14, BS.P.
1.2.4-5, BV.P.IV. 133.6, GP. 1.215.14, KP. 1.1.12, SK.P.
VII.2.84 and VP. III.6.25. Amara Simha (5th Cent. A.D.)
has recorded this verse in his Amara Kosa 1.6.5. Although
these characteristics have been unanimously accepted as
essential parts of the Puranas, “The Purana Texts that have
come down to us hardly conform to this definition” (The
Hist. and Culture of the Indian People Vol. III P.292). If
the original Purana texts conformed to this description, the
present texts of the Puranas must have been revised or
mutilated during their transmission.
[11]: The Purana-writers claim their priority in creation and
hence superiority to the Vedas. That some tract of
literature called Purana existed at the time of the Atharva
Veda is clear from AV. XI.7.24, XV. 1.6. but the tall claim
of being heard by god Brahma before he heard any sastras
before the creation of the Veda is historically hardly
justifiable.
[12]: VV.42-44 treat briefly the evolution of the universe
obviously on the basis of Sankhya system. As the
following topics are given as table of contents their special
explanations will be given in their respective chapters.
[13]: 1. The mountain system of the Puranas as recorded here is
represented under the following names today:
(i)    Himavan—The great Himalayan Range.
(ii)    Hemakuta—Ladakh—Kailash—Trans-Himalayan
 chain.
(iii)    Nisadha—Hindukush—Kunlun chain.
(iv)    Meru—The Pamirs.
(v)    Nila.
(vi) sveta—Nura Tau—Turkistan-Atbashi chain
(vii) srngin or srngavan—Kara Tau—Kirghiz-Ketman
chain.
(For details vide M.Ali—Geog. of the Puranas Ch. III)
The progressive contraction of Bharata up to 1947 A.D.
blinds us to the fact that a large part of what is Central
Asia today was an integral part of the Bharata of the
Puranic world.
[14]: This verse=Va.P. (Vayu Purana) 1.111, but it reads Yajna-
Pravartana. This is the proper reading and hence accepted,
as Vajra-Pravartana is baseless and hence probably a
misprint.
[15]: The text translated above: sabdatvam ca Pradhanat tu
Svayambhuvam rte Manum is confusing.
This verse—Va.P. 1.112 which however gives a better
reading:
Prasnanam durvacastvam ca svayambhuvam rte Manum /
[16]: Va.P. 1.128 reads Brahma-sukrat ‘from the semen of god
Brahma’.
[17]: begot from Virini—Va.P. 1.131.

[18]: Va.P. 1.133, reads: Marut-Prasada.

[19]: To be amended as Ila as in Va.P. 1.141 as there is no
person called Iccha in this context in the Purunas.
[20]: (Vinkuksi in Va.P.)

[21]: Va.P. 1.l41b-l42a reads: ‘The destruction of Dhundhu,

Iksvaku and others ending with Brhadbala are described?
Dhruva is not credited with destroying Brhadbalas, vide
PE. (Puranic encyclopaedia on Dhruva & Brhadbala.)
[22]: This should be Krostu and not Krodha vide Va.P. 1.144.

[23]: Va.P. 1.146. (in identical verse) reads: Visnor

divyabhisamsanam, “The divine eulogy of god Visnu”.
[24]: Va.P. 1.148 reads: “ekantena”.

[25]: Va.P. 1.151 (identical with this verse) reads: Twelve

wonderful battles between gods and demons.
[26]: Va.P. 1.152 reads: Varadanaugha-lubdhena “extremely
desirous of getting boons”.
[27]: The corrupt text has resulted in this confused version. It
should be as Va.P. 1.153-154 reads:
Jayantya saha sakte tu yatra sukre mahatmani /
Asuran mohayamasa sukrarupena buddhiman //
Brhaspatis tu tam sukraḥ sasapa sumahadyutiḥ //
“When the noble-souled sukra was attached to Jayanti, the
clever Brhaspati, assuming the form of sukra, deluded
Asuras for which act sukra cursed Brhaspati.”
The story of the love-affair between sukra and Jayanti and
her subsequent marriage with him are mentioned in other
 Puranas vide PE p. 355, PCK p. 365.
[28]: The corresponding verse in Va. P. 1.158 is as follows:
Barhaspatyanm tu surabhir yatra sapam ihanudat /
Kirtanam Jahnu-vamsasya santanor virya-sabdanam //
It was Surabhi (the heavenly cow) which uttered the curse;
the family of king Jahnu is glorified.
[29]: Samhara emended as Samsara, otherwise it would mean
‘Pain of annihilation’.
[30]: The corresponding verse in Va.P. 1.171 gives a better
reading:
tatas tapatrayatito nirupakhyo niranjanaḥ /
“Then he transcends three types of miseries and he is
called formless and free from blemishes (pure)”.
[31]: Saudasasthi-grahascasya in this text is contrary to facts. It
was Saudasa (King Kalmasapada as a demon) who
devoured sakti (Vasistha’s eldest son) at the instigation of
Visvamitra.
Hence the better reading is in Va.P. in the corresponding
verse 1-175a viz.
Saudasan nigrahas tasya Visvamitrakrtena ca /
[32]: Va.P. 1.178a reads:
Cirna Skandena dhimata
“It (The Veda?) was divided by the intelligent Lord
Skanda for the sake of its continuity”.
[33]: A popular etymology of Naimisaranya side note 2 p. 8.
[34]: A village in the Himalayas near Badarikasrama where
Maru and Devapi, the last kings of the Solar and Lunar
races respectively performed penance to reappear again as
kings of Ayodhya and Hastinapur after Kalki.—De, p. 74.
[35]: Mbh. adi. 1.267b-268a. This is the traditional stand of
Puranas regarding their indispensability. It is justifiable to
some extent as they preserve the unbroken Brahmanical
tradition from the. Vedas and are some-times useful in
interpretation as in Ahalyayai jaraḥ (satapatha 3.3.4.13) or
Visvarupam jaghanendraḥ (satapatha 1.2.3.2 etc.).
[36]: A popular etymology of the word Purana.