OM

VISHNU PURANA
First Chapter
Ancient India had no history as understood by us now. The
chronological record of the rulers was not considered important
at all in those times because of their higher vision. From the
Absolute point of view, the world is a huge dream in which we
move about living dream lives, having dream joys and sorrows,
hopes and disappointments, births and deaths. Between the
womb and the tomb, what we do here is useless and is of no
consequence from the absolute stand point of view. So the
great Sages never bothered to keep a record of the doings of
the individuals here but concentrated more on waking up the
individuals into the Permanent Truth. So they maintained
various records of His story, the Lords story. He projected the
dream of the world again and again to withdraw it back again
and again.The stories are known as Puranas. They explain the
world and the lives of men and women from the Absolute state.
When the waker explains the dream, it is always from the
wakers point of view viz. how the waker came to have that
particular dream and how he got awakened from it etc. If the
dreamer happens to read the narration he will be puzzled by
the narration. It is all about the dream but somewhat different
from what he knows. So too the scientists, historians,
archaeologists and geographers find something which touches
their respective fields but suddenly the Puranas go off at a
tangent, speaking on some irrelevant matters. Hence they do
not know how seriously they should take the Puranas or
whether they should throw out the literature as a madmans
dream. Once we keep in mind that the literature is speaking to
us from the Absolute State, many of the confusing narrations
fall into a beautiful pattern revealing to us the true nature of
world and life.
It is usual to refer to the Puranas alongwith Itihaas. The
literature is almost parallel and the stories often get repeated in
both there is a slight difference between the two. Itihaas are

about the life of one hero. Rama is the hero of Ramayana and
Dharmaraja, the hero of Bharata. Their ancestors are briefly
traced but the main story wounds around the heros and
concludes with their life. The canvas of the Puranas is much
wider and longer. It envelops the whole of creation from the
starting point till the end. In the Ocean of Pure Consciousness
many waves of universes arise incessantly, play for a while and
fall back into the Supreme Consciousness. All the waves follow
a set pattern in rising, playing and subsiding too. If the pattern
of one is understood the pattern of all others are also
understood. There is no need for repetition. However the
universe is so huge and the individuals are so varied that it is
necessary to explain the evolution and involution of the
universe from different aspects. Thus there are eighteen Maha
Puranas and eighteen Upa Puranas i.e. the main and the
subsidiary.
The figure eighteen plays a very important role in all Vedantic
literature. This small figure explains in full the total secret of
the universe...the play of the Spirit with the eightfold matter i.e.
the
five
elements
and
the
inner
instruments
of
perception..mind, intellect and egoism.
Vishnu Purana is one of the main Puranas with six books in it
known as Amsas. There are one hundred and twenty six
chapters in all. It is about Vishnu*- meaning All-Pervading and
Indwelling One. The word Purana** also has a special
meaning...Ancient but ever fresh..Thus the narration is about
the Supreme Consciousness that pervades all and dwells within
all, which is the most ancient and also the most new. The whole
universe is a testimony of this fact. The Sun, moon, stars, the
five elements and life itself in any form...they are all very
ancient, existing from the very beginning, but none of them has
become old and useless. We use the same things again and
again generation after generation. If the products are so good,
how about Him? The Producer?
Puranas have no authors but only narrators who got them from
others prior to them. Vyasa Maharishi compiled them in
Dwapara Yuga but the literature was in vogue long before him.
Chandogya and Brihadaranyaka Upanishads refer to them.
Vishnu Purana was itself given out by Sage Parasara who was

the father of Vyasa Maharishi. At the outset, he states that the

Purana was originally narrated by Brahmaji the creator to
Daksha and other sages. By them to Purukutsa; by Purukutsa to
Saraswata and by Saraswata to Parasara.
The Puranas are in the form of dialogues between the teacher
and the disciple. The disciple and the teacher require certain
qualifications to make them fit for their roles. In the Vishnu
Purana, Maitreya and the disciple was well versed in the Vedas
and Dharma Sastras and he came seeking to know the creation
and its dissolution of the world and all that takes place during
its existence. Parasara was a great Sage who had conquered
his anger and abstained from taking revenge on the demons
who killed his father. As a result of his self control he was
blessed by Sage Pulastaya son of Brahma that he would
remember all the Puranas.
A Purana must explain five aspects,
Sargascha pratisargascha vamso manvantarini cha
Vamsanucharitam
chaiva
Puranam
pancha
lakshanam
i.e. creation, dissolution, genealogies of patriarchs & gods,
reigns of the Manus and the genealogies of Manus
descendents.
Vamsa****has two derivate meanings...that which rests on
longings of desires, that which breaks away from desires. The
purpose of study of the Puranas is thus two fold...to know the
secret that creates the world and the secret of breaking away
from its clutches.
The present day scientists are trying to discover the secrets
nature. Since they are secrets to be discovered by right persons
only, the scientific treatises are difficult to understand. Often
formulas are used. Now the Puranas which reveal the secret of
creation and the secret of salvation are much more complicated
and hence given out in its allegorical language in the form of
stories and incidents. Only fit students with faith and
perseverance will be able to get an admission into their
mysteries.

***********
*Vyasnoti iti Vishnuh, Visati iti Vishnuh
**Pura api Naveenam
***(Nirukta 5.5)...Vanasayo Bhavati Vananaat sruyate va.

Second chapter

With a short prayer to the Supreme Lord, Parasara commences

the teaching. In the One Supreme Consciousness which existed
by itself, supported by Its own glory, there was no universe.
Everything was calm and quiet, nothing moved. It knew Itself.
The unmanifest Pradhana, Purush the Spirit, Kala and Form
were all parts of Him who was the Supreme. There was neither
day or night, neither space nor earth, neither light nor
darkness.
Under the auspices of time, Pradha and Purusha moved to
come together. The three qualities of Pradhana namely Sattva,
Rajas and Tamas were at the time in perfect equilibrium. But in
the proximity of Purusha, Pradhana got disturbed and the three
qualities underwent changes. Joined with Purusha, Pradhana
produced the Mahat Tattva or the cosmic intellect. Under the
guidance of the Mahat Tattva, the three qualities of Pradhana
mixed with Purusha produced three types of ego...Vaikarika, the
Sattvick ego, Taijasa, the Rajasic ego and Bhootadi, the Tamasic
ego. From the Tamasic ego, Bhootadi, sound and space, touch

and air, sight and fire, taste and water, smell and earth
emanated in order. These are the rudimentary elements or
Tanmatras. From the Vaikarika, the sattvic ego, the ten faculties
and the mind were born. If they remained separate from one
another there could be no creation. For the purpose of creation,
guided by the Cosmic Intellect all of them came together, got
mixed up and became a shining round mass called Hiranya
Garbha. The word means the womb of matter or a shining
mass. Because of Purusha, the mass was effulgent and shining
with intelligence. Because of Pradhana, the Unmanifest matter,
it was the womb of the world to come. The round mass then
expanded like a bubble of the world to come. The round mass
then expanded like a bubble of water. In this round mass was
the entire universe in seed form. The Lord himself abided in it
as Brahma, the Creator. Endowed with rajoguna, He
commenced creation.

Every beginning must have an end. From the becoming to the

end, it is a continuous movement. The movement takes time.
Hence the universe exists in Time. The creative urge, Brahma
also therefore has a life which starts before the commencement
of the universe and concludes after the dissolution of the same.
Naturally it is a very long life. Six months of the human years
forms one day for the gods and the other six months, one night.
Three hundred of such days constitute one divine year. 12000
such divine years constitute one Mahayuga. 1000 such
Mahayugas form one day of Brahma, the creator. The Creator
lives for 100 such years.
A Mahayuga comprises four yugas by the name Krita, Treata,
Dwapara and Kali. The period of the yugas varies from one
another in the ratio of 4:3:2:1. In human years the Mahayuga is
43,20,000 years i.e. 432 crores of years. His night is another
432 crores of years. Thus the creators life in human years will
be

864x360x100 or 3,11,04,000 of years.

The above figure is enough to stagger
mathematician but it
cannot be rejected as fantasy of a sick brain. The age of the
universe is till determined by the scientists. It is already
millions of years old and does not show signs of decay. As long
as something is being created here, so long it is an indication
that the Creator is doing his work.

Hiranaya-matter, gold or effulgence

But it is not the time that is important but the factors that are
responsible for creation. It is our limited existence that makes
us slaves of time and gives suffering. The teacher is anxious to
indicate the secret to us. Yuga means pairing. A Mahayuga
means the great powerful pairing. The secret of creation is in
the pairing of Purusha and Pradhana. Purusha in Himself is
Infinite but Pradhana with her three qualities is limited. Once
they come together , the creation is a fait accompli. It cannot
be stopped. Hence this coming together is called Krita or
already achieved. When the two get further mixed up, a quarter
of the Purusha is covered up and to that extent Pradhana
becomes more prominent. Hence the second stage is called
Treta, i.e only three quarters of the original glory remains. A
further movement makes the Pradhana more important and
Purusha is half covered up. Hence the third stage is called
Dwapara or two quarters alone remain. The last stage is where
Pradhana is three quarters and Purushas expression is one
quarter. In Sanskrit numerology, Kali stands for number one.
The great pairing is responsible for the limitations of the

Universe. Unpairing of the two alone will give freedom to the

individual. Otherwise he will continue to be a part of the
universe for a long period. After the creation has reached
maximum expansion, the involution starts. Hence the
computation of the Mahayuga is given not merely in Human
years but in Divine years as 12000 which when written in words
becomes Dwadasa Sahasra Varsha.+ It means a powerful
raining down of Consciousness in two stages of evolution and
devolution.
By now Brahmaji completed half his life Praradha. His fiftieth
year concluded with the last day called Padma Kalpa. We are in
his fifty first year, the very first day known as Varaha Kalpa.
How do the Rishis know about it? As earlier mentioned time is
not important. Through this the sages are pointing out to
creation and seeks the knowledge from a teacher. The two
halves of creation are Pravritti and Nivritti aspects of an
individuals life. In extrovert mood he expands the world. When
he turns introvert, the involution starts. His very question
indicates that he has become introvert, hence the first Praradha
is over. The second stage has just begun. Hence it is called the
first year of the second half. Every day of Brahmaji is called a
Kalpa to indicate that it is all a projection or an imagination.
The earlier kalpa was called Padma+ i.e. to stand in death or
time. In extrovert life we invite death and change. When the
introvert life begins it is called Varaha Kalpa+++ or the
projection of the best Ego. Now it is the seventh Manuknown as
Vaiwaswata Manu who is ruling. Manu means the thinking
process. While guiding the entire creation, the Cosmic Intellect
changes and grows to expand the universe. Upto the Seventh
Manus stage it is expansion. Having reached the pinnacle of
manifestation, the thinking has to recede, to involve back. Now
the creation is at its height.
Whenever Brahmaji goes to sleep in the night the creation
vanishes. So he woke up in the Varaha Kalpa in a sattvic mood
he could not find the universe. So the Lord who woke up as
Brahma knew that the world must have sunk into the ocean,
took up the shape of a Varaha i.e. a boar, went down into the
waters seeking the earth. She praised the Lord and sought to
be lifted up.

+
Dwadasa
Sahasra
Varsha
:
Saharsra=powerful;
Varsha=raining(of Consciousness); Dwadasa=(in) two stages.
++ Padma : Pad=to stand in; Ma=time or death
+++Varaha : Vara=best or eminent; Aha=ego

The Lord brought her up and arranged the oceans and

mountains etc as before. This is how the kalpa came to be
known as Varaha kalpa.
It is the mind that sees the world and the mind works according
to the vasanas urging it. In the day to day life, when individuals
go to sleep, they are covered up by their vasanas and the mind
does not look out. Thus the world dissolves into his vasanas.
Since the individuals vasanas are full of Tamoguna, the
moment he wakes up the mind begins to function again and he
finds the world readily. But when the total mind sleeps, it is the
Lordss sleep. There is no Tamoguna to cover his vision.So he
wakes up in a sattvic mood. The sattvic quality shows the
Supreme and not the world. So the Lord has to go down to the
depths of the Total Vasanas and lift up the universe for the
beings who are to manifest in that particular universe.

So far it is called the Prakrita Sarga or the primary creation.

Brahmaji is created. He is the cosmic creative urge. i.e. the
representative of the total subtle bodies seeking to experience
the world. He creates the perceivable world.
***********

Third Chapter
Now Brahmaji had to plan out the Creation. He meditated on it.
The texture of creation would depend upon the material
available. The material is composed of all the vasanas and
karmaphala of the beings that would be taking birth in the
present creation. Creation is made only to fulfil their demands.
Hence when Brahmaji thought about creation, one by one the
material came into his vision and what type of creatures would
come out of it.

First of all five types of ignorance arose...Tamas*, Moha,

Mahamoha, Tamisra and Andha. Out of them only stones and
plants could develop. Knowing them as not of much use for
creation, Brahmaji again meditated. This time, winding
creatures called Tirayakarotas came out which were fit to
produce animals and birds. Next came Cordhvasotras out of
which Gods could come. Then came Adhozrotas with the
downward trend from which human beings could be created.
Brahmaji was satisfied.
Then he created Anugraha Sarga**, the tendency of running
after and catching. It is the tendency objects of experience that
sustain the world. Finally Brahmaji brought out the Kaumara
Sarga*** which is the expression of the Lord as the inner
essence of each being, Without the presence of the Lord,
nothing can exist.
In various moods according to the creatures making
appearance, Brahmaji created Asuras****, Devas, Pitaras and
Manushyas. Later kshut or hunger was created. These are
suggestive of the requirements of the tendency of Anugrash,
perceptions, drinkers, thinkers and hunger.
Upto this it is a vision of the tendencies that would have to be
manifested in the coming creation. How would the beings
behave? It is brought out in a silly story.
As Brahmaji was meditating, foul beings with hunger and anger
were born. With hideous forms and and long beards, they ran
towards the creator crying eat, eat and some of them crying
Protect, protect. Those who cried eat became Yakshas.
Those who cried Protect became Rakshasas. At this
frightening sight, the hair on Brahmajis head shrivelled and fell
down. Again new hair grew. The hair that fell down became
serpents called Sarpas. In a furious mood he created
Pisitasanas i.e. flesh eaters and in a singing mood he created
Gandharvas.
The above silly story indicates the behaviour patterns of the
men that would be living in the world. Those that would spend
and enjoy; those that would hoard and keep; those that would

expand their vasanas which would shrivel and fall down like the
hair on Brahmajis head and those that would exhaust the
vasanas but grow them back like the hair that grew on
Brahmajis head. Pisitasanas also means eaters of prepared
food. The life on earth is nothing but eating of food of
experiences that the Prarabdha or destiny cooked for us. Some
of us accept what the fate offers and remain contented. Some
are even too lazy to do so. They are tamasic people who sit and
think about the bygone days. Such people are called
Gandharvas.
Fifth chapter thus concludes the secondary creation.
The sixth chapter of the first book gives an explanation of how
the inequities of creation and the people belonging to various
castes were born. The chapter explains that in Krita beings
were free to act as they pleased but in Treta they would have to
bear the consequences of their actions. Hence the people of
four fold castes moulded by their own actions and tendencies
were born.
Krita means an abyss, abyss of ignorance. Lower creation is
unintelligent and acts according to their instincts and impulses.
So sin comes to them. Treta is from Trita which means
eminent in wisdom. The human beings are wise and intelligent.
They are endowed with the faculty of discrimination. They are
free to choose their actions and must also bear the
consequences. The types mentioned as Yaksha, Raksh, Ahi etc
are the tendencies gathered through actions and would attach
to the individuals.
_________________
1. Tamas= ignorance ; Moha=Delusion; Mahamoha=great
delusion
Tamisra=stupid ;Andha=Blind.
**Anugraha
Anu=following; Graha=catching
***Kaumara=Small.
****Asuras=Asw+nara=Vital airs.
Devas-Dyotanath=Perception through senses.
Pitaras=Pivateh-Drinking up(or) accepting.
Manushyas=Matvaa Karmani Kurvanthi.

Gandharvas-Gam Dhayante iti

Brood upon gone by things.
___________________

Fourth chapter

The psychic attitudes and the mechanism that is needed to

bring them out have been created. Now what is required is the
gross body of the individual and the gross world of objects.
Eighth chapter onwards how this is done is explained.
As a first step, Brahmaji created the Nava Brahmas and gave
them each a wife, Kanya.
Next he remembered how the mind born sons Sanaka,
Sanadana etc left without helping him in creation. Thus in a
ferocious mood he frowned. From his brows furious looking and
radiant Rudra sprang up. He was heavy in built and half his
body was woman and half was man. Brahma asked him to
separate himself. The male and female parts separated. He
again divided the male parts into eleven parts. All were
different from one another. The female nature was similarly
divided and they joined their counter parts.
Then the creator created himself as Swayambhuva Manu and
created out of his female part a wife Satarupa for the Manu. As
Manu he bore two sons Priyavrata and Uttanpada; and two
daughters Prasuti and Akuti. Prasuti was given in marriage to
Daksha Prajapati while Akuti was to Ruchi Prajapati. Thus the
progeny multiplied.
In the process of creation the gross body, the creator brought
out the Nava Brahmas or the nine sense holes. He fitted them
with kanyas or nature of seeking and striving.
In order to strive and seek, there must be a basis. So in the ten
senses and mind, the eleven, he created the pairs of opposites
the Ekadasa Rudras and their counter parts the wives. By this
there would be something to be preferred and something to be
avoided. Thus the striving would be purposeful. The pairs of
opposites spring forth from Rajoguna. Hence the Rudras were
ferocious.
Now the final thing that remained was the thinking ego that
would think in terms of I and This. Swayambhu Manu is the
self created Ego with a wayvard nature of 100 varieties

Satarupa for his wife. Unless the thinking goes in varied ways
the creation cannot expand.
When the world comes, the jeeva must find his place in it. He
must find his place and must get worldly knowledge and
improve thereby. How this has been achieved has been shown
by a silly story. When Brahmaji contemplated on how to
produce a son of his nature, a Neela Lohita (Purple coloured)
boy sprang up from his lap. He started running all around
weeping in a low tone. Brahmaji asked him what he wanted. He
cried out Give me a name!. The creator said Rudra is your
name. But the boy continued to run and made a demand for a
name again and again. Thus eight names were given and at
last the boy was satisfied. Rudra, Bhava, Sarva, Tsana, Pasupati,
Bheema, Ugra and Mahadeva were the names thus given.
A Jeeva is one that has to dwell in the world of five elements.
He has two paths to choose...the life of extrovert dynamism
illumined by the Sun or the calm introvertedness illumined by
the Moon. The jeeva, the eight one demanded names eight
times. He is a Rudra, the roaring, thundering individual who is
dissatisfied with everything.
Then the Purana says that it is this Rudras wife Sati who
immolated herself in Dakshas sacrifice and was reborn as Uma
to Himavan and married him once more.
Nava Brahma; Nava-Nine, Brahma-grower free Brih to grow.
Kanya; Kan-strive after Ya-going.
Sati is the worldly knowledge born to Daksha the efficiency.
While performing the lifes yagna efficiently, the knowledge
gets burnt up in the fire of knowledge and gets re-born as the
divine knowledge Uma. Uma means the Mother Sruti which
was born in the Himalayan ranges. Hence she is called the
daughter of the Himalayas. In order to get the material
knowledge into the spiritual wealth, what is required is the
churning within oneself with discrimination. How the Spiritual
wealth Lakshmi was born by the churning of the milk ocean is
described in the 9th chapter.

The ninth chapter narrates the story in full. Once Sage Durvasa
saw Indra going on his white elephant Airavata. The sage took
out a flower garland from his head and presented it to Indra.
Indra took the garland and threw it on the head of his elephant.
The elephant picked up the garland with its trunk and threw it
on the ground. Sage Durvasa became very angry and cursed
Indra that he would lose all prosperity, glow and vigour. The
three worlds diminished and withered. Then gods sought the
advice of Lord Vishnu who advised that they should churn the
milk ocean in collaboration with the demons. Vasuki, the king of
serpents became the churning rope; Mandara mountain, the
churning rod; Lord Vishnu supported the mountain from the
bottom in the shape of Kurma or tortoise. The demons took up
the head and the gods the tail of Vasuki. Several good things
emanated..moon, nymphs, airavatha, Uchaisravas, Varuni etc.
Each one took what he wanted. Lakshmi came out in her all
grace and beauty. She rested on the chest of Lord who turned
away from the demons while gods gazed reverentially at her
and were blessed by her. Finally Dhanvantri with the pot of
nectar came out. The Lord in the shape of Mohini deluded the
demons with her charm and gave the nectar to the gods. The
gods regained their lost glory.
Doorvasa is the expression of the Supreme visible through
the torn vasanas. Indra is the mind, the Lord of all the worlds.
Intoxicated with Airavatha wealth if the mind neglects the
blessings of the Supreme, he loses his vigour, glow and
prosperity. Through the mind, the world also loses all. In order
to regain the grace of the Lord the mind must churn in a sattvic
mood which is like white milk. The rajasic dynamic qualities are
the demons and the sattvic powers of knowledge are the gods.
They both must be employed in discovering the Immortal
centre within and get the ambrosia. The ego with its tongue of
attractions and aversions is Vasuki, the churning rod. Mandara,
the discriminating capacity in the man must be used to churn
for the higher in us. Control of the senses and the mind is the
support of such churning. Koorma is the creature that

withdraws all its six limbs under its hard shell when there is a
hint of danger. So too a man of self control withdraws his five
senses of perception and the mind whenever there is a hint of
fall.
In such churning all the latent talents will come out one by one
by the grace of the Lord. Finally the spiritual wealth Lakshmi
comes out and blesses. The spiritual nectar cannot be tasted by
the rajoguna qualities, the demons. Only the sattvic qualities,
the gods would get it.
Fifth Chapter
Now the planning for the gross body and the gross world is to
be concluded and created. So far the creator Brahmaji was
doing the planning, but when it comes to the gross world the
ego is required. Thus Brahmaji becomes the self created ego
Swayambhu Manu and gives himself a wife, Satarupa.
Satarupa means of hundred forms. The thinking ego has the
nature of going to several objects and is wedded to it since
creation requires the expansion into many. Thus the further
creation is described in terms of Manus descendants. He had
two sons by the name of Priyavrata and Uttanapada. In book 1
the development of creation by Uttanapadas descendents is
described.
Uttanapada had two wives Suneeti and Suruchi whose sons
were Dhruva and Uttama respectively. When both the boys
were very young, one day Dhruva saw Uttama sitting in the lap
of his father and he also wished to do likewise. As Uttamas
mother Suneeti was nearby, the father did not allow him to do
so. The boy enquired why, to which Suruchi replied that he
would have been fit to sit upon the fathers lap had he been
born to her. Dhruva felt bad and ran away to his mother. From
there he left for tapas with the determination to attain a far
superior state than his fathers. By the grace of the Saptarishis
who instructed him, the boy performed severe austerities. He
was neither frightened nor weaned away from the tapas by the
wiles of demi-gods. At last the Gods gave darshan to him and
gave him a boon that he will be the pole star in the sky round
whom the whole universe would revolve.

This story shows how the creation was uplifted and ennobled by
his consistency. Uttanapada means the one who spreads wide
or spreads high. The world has to be expanded and also
uplifted in vision and perspective. A firm determination is
needed. Dhruvas story indicates how the Lords grace flows
when the determination persists despite all obstacles.
In Dhruvas lineage there was Angraja who wedded Suneedha,
daughter of Mrityu i.e. death. They had one son known as Vena.
He grew up into an atheist and refused to allow sacrifices to be
performed to propitiate the Lord. He contented that as king, he
was the Lord and all offerings must be made to him. The sages
tried to convince him for long. But finding him adamant, they
beat him with the holy grass. Vena died. With the death of the
king, enemies invaded the country. To avoid chaos, the sages
churned the thighs of Venas body. A dark, short statured fellow
was born and enquired what he should do. The sages abhored
him and told him to sit down, Nisheeda.
Then the sages churned the right arm of Vena. The charming
Prithu was born. The sages were happy with Prithu and
annointed him as King. Prithu nobly ruled the kingdom and
milked out all the herbs from the earth.
The above story shows how a personality can be developed in
order to improve and develop the world. Among all, there are
good and bad features. By the grace of the Gurus, one can
suppress the bad aspect of the character and ennoble
ourselves. Nobility and vision are required to create and expand
the world.
Continuing the lineage further, the story of Prachina Bahris is
narrated as to how long austerities desire bring forth the
human body and secure the food for the senses.
Prachina Bahris was made into a Prajapati to help in creation.
He had ten sons known as Prachetas. He told them of his duty
to expand the creation and instructed them to dwell under the
depths of ocean and perform austerities. Accordingly they did
so and after ten thousand years they got boons from the Lord
and came out of the ocean. To their horror they discovered that
during their absence the whole earth was overgrown with thick

wild forests. Furious, they took up swords and began to cut

away the trees. The Soma appeared before them and asked
them to desist from destroying the forests. A beautiful maiden
by the name Marisha was available for marriage who would be
able to procreate the beings. Soma narrated her story.
Long ago there was a sage called Kundu who was engaged in
tapas. A damsel by name Pramlocha was sent by the Gods to
disturb his austerities. Kandu forgot himself and lived with her
for hundreds of years. After a long time he came to his senses
and orders the damsel to leave his ashram immediately.
Pramlochana was pregnant at the time. Frightened by the
sternness of the sage, she profusely sweated and ran away. As
she ran she wiped her sweat over the trees and leaves. The
foetus in her womb came out as sweat. The wind collected all
the sweat dropped in one place which became a beautiful baby
girl. The trees and Soma nourished the baby and gave her the
name Marisha. The ten Prachetas married her and begot
Daksha.

Bahris means the grass seat made for performing yagnas. Thus
Prachina Bahris means the one who performed sacrifices
before. The mind is the Prachina Bahris which has the impact of
the old lives by ways of vasanas and Karamphala. Because of
the same, the mind becomes extrovert seeking experiences.
Thus the ten senses become Prachetas..peep holes for the
extroverted mind. The mind longing for the outer experiences
has the need to get a body suitable for the ten senses. Yet it is
a long time the physical body of a human being gets ready. The
anthropology explains how in the beginning life manifested
itself as the unicellular organism Omeba for the first time under
the Pacific ocean. Slowly the organisms started moving up and
developed into sea creatures. They entered into the rivers and
rivulets and attracted by the sweet taste. When water became
scarce, they tried to get into another source of water by
crawling and this developed into animals. Finally the human
body got developed. All this physical development into the
perfect mechanism of the human existence is not an accident
but careful development due to the demand of the mind. The

type of food that is required in each type of body and finally in

the human body, is ready made as a result of the old
temperament explains the story of Sage Kandu. Kandu means
an itching desire. Though originally it was pure, it falls by
temptation. Pramlocha means sinking down. Allow desire
produces the results Marisha is the food that satisfies the desire
for the sense objects. It is nourished by the Soma and offered
to the ten senses. The total world of objects is the Sveda...ones
own self. The inner desires take the shape of the objects and
are provided by our own destiny.

Pramlocha=pra + mlocha=fast sinking

Sveda=sva+ida=this is self alone.

Sixth Chapter
PURANA

VISHNU

Daksha, the son of the Prachetas and Marisha is now to multiply

the world. He wedded Asikni, the daughter of another
Prajapathi by name Veerana. He discovered that mere thinking
of procreation would not multiply the world. So he tried the
Maithuna i.e. union with the wife. Soon he had 5000
sons(Panch Sahasra Putra) called Haryaswas**. He instructed
them to fill the world with their progeny. They agreed and went
out to do his bid. Sage Narada***met them on the way and
advised them to first measure the dimensions of the earth
which they were expected to fill. They obeyed his advice and

went to get the dimensions. None of them returned back.

Daksha came to know what happened and again produced
1000 sons (Putra sahasra) known as Sabalwas++++. Receiving
instructions from Daksha to fill the world with their progeny,
they went out. Again Narada accosted them and gave them the
same advice that they should first know the dimensions of the
earth. They also obeyed the advice and did not return back.
Daksha, coming to know of this got very angry and cursed
Narada.
Third time Daksha produced sixty daughters(Kanyas)+++
hoping to get the progeny multiplied through them. He gave
them in marriage thus:
10 to Dharma; 13 to Kasyapa; 27 to Soma; 4 to Arishtanemi; 2
to Bahuputra; 2 to Angiras; 2 to Krisaswa. Progeny developed
through them.
Daksha wedded to Askini, commenced the creation. Asikni
means the Unbounded Infinite. When Infinite is kept in view all
his creation through his five senses of perception also will be
seeking the Infinite only. His perceptions are the Pancha
sahasra Putras.....five powerful products. They are Hari + Aswas
i.e. of the nature of getting reduced. All perceptions will be lost
when the Infinite is sought. Sage Narada, the giver of the divine
wisdom guides them.
Next Daksha mixed up a little stupidity (Sahasra) and created a
mixed group of perceptions(Sabalaswas). A little stupidity was
not enough since there is no real for the objects in them. Hnce
Sage Naradas advice was accepted even by them and they
disappeared.
Daksha understood what was lacking. This time he created
Kanyas those who go striving and seeking. Now they fulfilled
Dakshas expectations. How, is given in the later chapters.
Aditi and Diti were two of the sisters given to Kasyapa Prajapati.
The Adityas were born to Aditi. To Diti two demons by name
Hiranyakasyapu and Hiranyaksha were born. To Hiranyakasyapu
four sons were born who were known as Anuhlada, Hlada,
Prahlada and Samhlada.

As teachers at school taught him the worldly knowledge, he

continuously praised and sang about Hari. Hiranyakasyapu
tried to dissuade him several times but to no avail. Prahlada
started even influencing the other demon children. Vexed,
Hiranyakasyapu tried to put an end to Prahlada by burning him,
poisoning him, getting him trampled by elephants overthrown
down from mountain tops. Prahalada remained unhurt. At last
Prahlada was tied down by ropes and thrown into the bottom of
the ocean and huge boulders were thrown after him to prevent
him from rising up. Prahlada remained under the waters for
several days meditating upon the charming form of the Lord
and hardly conscious of his condition. The Lord appeared before
him and giving him the boon that he would henceforth be free
and that his father
He came out of the sea and walked over to his father. In the
meanwhile his father repented his cruelty and was happy to get
back his son again.
The above story shows how the physical body was slowly
getting fitted up. Aditya means receivers of tastes and
illuminators...the sense faculties. These were born from Aditi,
which means Unbroken Infinite. Diti means broken i.e. finite. To
the finite aspect of the Lord, two demons, material cloak and
material vision were born. The physical body is the cloak for the
Lord and he gains material vision through the body. The Lord is
in the inner most recesses as the tiny presence. Yet, so
powerful is his presence that his joy is felt in through all
aspects of life. Anuhlada means the joy that follows by
experiencing the objects. Hlada means the sheer joy of
existence. Prahlada means the spiritual centre of every man
turning towards which immense joy rises. Samhlada means the
joy of the Nirvikalpa Samadhi state. Thus four expressions of
the Lord become manifest in the limited physical body. The men
with the material vision dwelling in the matter vestures cannot
recognise within and tries to ignore and suppress it. But this
presence cannot be suppressed. All the attempts fail. The
spiritual Centre becomes so charming and powerful that at last,
the giant of the material intellect at last succumbs to its charms
and becomes converted. It cannot but accept the Divinity.

To this human personality, all phenomenal powers become

subservient. Thus the twenty first chapter traces out the
various
The twenty first chapter describes the birth of all types of
creatures and inert things to Dakshas daughters. If it is
remembered that the world is a huge dream projected by the
individual in ignorance, it would be easy to know how he could
have even been the cause for even the inert and lower
creatures of his dream. So too the world. Nava Brahmas are
the nine holes of the body and the desire to see them creates
the objects.
However all phenomenal powers must serve the roof and crown
of all the creation. It is explained in the story of the Maruts. Diti
grieved over the defeat of her children and the triumph of
Aditis sons, approached Kasyapa, her husband, and prayed to
him that she might be blessed with a son that would conquer
Indra. Kasyapa gave her the boon and added that until the
baby was born, she must scrupulously observe all sastric
injunctions regarding cleanliness etc. She agreed to it and
carefully followed all the rules. Indra came to know of her boon
and served her with feigned love. He was all the while watching
to see if there would be any lapse on her part so that he could
destroy the child that was growing up in Ditis womb. The
gestation period was almost over and the baby was expected
any day. One night Diti forgot to wash her feet and slept off.
Indra found his chance. He assumed a small form and and
entered into her womb with his thunderbolt and cut the baby
into seven bits each. Then he cut them again into seven bits.
The forty nine bits started weeping loudly. Diti woke up. But it
was too late by then. Each bit became a boy and forty nine
boys with reduced power were born. They all became helpers of
Indra. They are the Maruts.
Indra is the Mind. He is the son of the Infinite Adithi. Ditis
children can never be more powerful. So they become
subservient. The inert nature serves the sentient beings.
The twenty chapter gives a list of the rulers to lead each class
of existence in the world. This tallies with the Vibhooti Yoga of
Geeta.

Finally the book closes by pointing out the purpose of existence

here in this world. It is to give four fold knowledge.
1) The knowledge of the yoga to be followed to attain the
lakshya i.e. Alambana Vijnana.
2) That there is a purpose to be achieved..and that there is a
method for it...Sadhana Alambana Jnana.
3) The knowledge that the Sadhana and Sadhya are one and
the same i.e. Advaitamaya jnana.
4) Remaining steadily in the Self i.e. Brahma Jnana throwing
out the first three knowledge.
*Pancha Sahasra
Putra=Pancha=five;
sahasra=powerful;
putra=products(perceptions)
Asikini=Asita i.e. unbounded, Infinite.
**Haryaswas=Hari+Aswas=all perceptions are looted away.
Hari from HRI to loot; Aswas=from as to run, speedy
runners.
***Narada=Naram dadati-gives divine knowledge.
++++Sabalswas=Sabala+aswas=mixed perceptions.
+++Kanyas=Kan+ya; Kan=striving after; ya=go.
...Maithuna=coupling-two depending on one other, they lead
one another; subject object relationship between senses and
their objects.
XSahasras=Sa+Hasra=joined with stupidity.
xxAditi=unbroken, unlimited.
xxxDiti=broken, limited.
xxxxAditya=Adeepto Bhasati=being effulgent illumines;
Adathe rasan=receives tastes, receives water.