instructed this disciple of his in the knowledge of the Puranas. The assembled sages . Brahma Purana mentions fifty daughters.) Ten of these daughters were . the Major 18 Puranas in one document. (overview of 18 Upa-Puranas, .. Lord Brahma's Life-Span and the Chronological Order of the. Brahma Puran. quite good quality. Thanks. are these Vedas and puranas authentic? Reply. Vinod Vishwakarma on December 28, at pm.
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From A practitioner of yoga has to study the Puranas, the Vedas and history He has to exercise. 1. Brahma Purana 2. Padma Purana 3. Vishnu Purana 4. medical-site.info provides services of Brahma Puran in English in pdf, Read Brahma Puran in English, Free Downlaod Brahma Puran in English, Brahma Puran in. The Brahma Purana in English, Hindi, Sanskrit, Telugu and Bengali, as pdf downloads. Brahma Purana PDF Download Links Book Details.
Similarly, for Bhagvadgita, go to http: Find these also linked from http: Requires to tell your spiritual and material goals. Srimad Bhagavata Hindi translation High quality scan at http: Brahma Purana Sanskrit Text http: There are four databases available at Bangalore http: Brahma Purana 3. A mirror is available at wilbourhall. A collection is getting built up of Purana Unicode texts in these pages.
The unavailable adhyAyas are marked with red. Vaishnava Puranas , scanned books at vishnudut Wilson - scanned book 6. It has a long list of Mahapuranas: Ludo Rocher: At the time of his death Adrsyaeti was carrying. She gave birth to the celebrated Parasara. In the present Manvantara the name of the 26th Vyasa is Sakti. Matsya iii. And having studied even one chapter of this Purana narrated by Brahma himself, one would be free from calamities even after having met with them and would get the desired course.
It tells about the old tradition; so it is called Purina. He who knows its derivation is absolved of all sins. The sages said to the Suta: How did the revered sage Pulastya, Brahma's mindborn son, whose sight is difficult to be obtained, come in contact with Bhisma?
It is a a great wonder, 0 Suta, 0 highly intelligent one. Tell us how that great sage was propitiated by that ksatriya i. What kind of penance or what other religious observances did he practise by which that brahmanic sage talked to him in such a way that he explained to him a section or half a section or the entire Purana?
We are ready to listen to it. Suta Said Where the Ganges, the benefactress of the good, the purifier of the world, having broken open the mountain, flowed forth, there-at the great sacred place- named Gangadvara, Bhisma, devoted to the forefathers, desirous of listening to the Purana , remained, for a very long time in the religious observances of i.
God Brahma was pleased with the noble one who gratified the forefathers and gods with selfrecitation, and who subdued himself. Brahma said to his son Pulastya, the best among the sages: "Such as you are, ward off from penance that brave Devavrata Bhisma, a descendant of the Kuru-family, and tell him the reason for doing so.
The blessed one has remained there meditating upon his forefathers.
What desire his mind has, fulfil it; do not delay. Having heard the words of Brahma, Pulastya, the best of the sages, having come to Gangedvara, said these words to Bhisma: "Welfare to you; ask for whatever boon is in your mind i.
I, who am sent by Brahma, will grant you your desired boons. Bhisma too, having heard those words pleasing to the ears, opening his eyes and seeing Pulastya standing before him, and having saluted the best sage with the eight parts of his body and the entire body touching the earth, and thus bending, said: And I have obtained the fruit of my penance since I have seen the venerable one, the granter of the boon, who has especially arrived at the river-bank. I have made ready this comfortable seat; please be seated.
Having heard these words of Bhisma, of unlimited lustre the revered sage Pulastya, the son of Brahma, sat on the seat. Being pleased with him of good behaviour and being delighted the revered one liked the seat with the water offered for washing the feet and the contents of the offering-vessel. Pulastya said: You are a truthful munificent king, true to your word, modest, friendly, of a forgiving nature, and powerful in controlling the enemies.
You honour those who deserve honour. You are intelligent, hospitable to the brahmanas and kind towards the good.
Tell me, 0 blessed one, what I should tell you. Akaa has the quality of sound; Bhutadil covered the sky; Aksaa, being effected, created the quality of touch. This Vayu is indeed powerful; touch is regarded to be its quality. Akasa, having sound as its quality, covered the quality of touch.
From that Vayu being effected, created the quality of form: that arising from Vayu is of the form of lustre; it is said to be having form as its quality.
Vayu, of the nature of touch, covered lustre having the quality of form; lustre too, being effected created the quality of water. The quality of form covered the water arising out of it.
The water being effected, created the quality of odour. From it comes into being the aggregate i. Odour is regarded as its quality; the sense-organs are said to be arising from Tejas. The ten of sense and action organs are products of the Sattvika Vaikarika Ahatinkara. Here i. The sense-organs are said to be Vaikarika. They are: Skin, eye, nose, tongue, and ear is the fifth of these. The function of these is said to be the apprehension of sound etc.
The other are: speech, hands, feet, anus, and the fifth of these is the sex-organ. The characteristics of these in reverse order are: discharge, manual work, movement and speech.
Akasa, air, fire, water and earth are, 0 brave one, endowed with the successive qualities of sound etc. Then being of diverse strength, and separated, they were unable to procreate without wholly coming together. Having come together, by mutual contact and inter-dependence, having the target of one aggregate, completely being united, by being controlled by the Purusa, and by Bhisma said: When did revered Visnu effect the preservation?
How was Rudra creaetd? How were the earth, the sky, these oceans, the islands, the mountains, the villages, the forests and the cities created by him? Tell me how i. He, the best among the best, the greatest, the supreme spirit-Brahma-without any form or complexion, destitute of any attribute, decay or destruction, change, increase or birth, and also void of all qualities, alone shines.
He is regarded to be living equally everywhere, and is said to be matchless. The learned declare him to manifest himself in the form of Brahma. Having saluted him, the mysterious, supreme, eternal, unborn, inexhaustible, immutable one, that has remained in the form of time, I shall tell you, how having first risen from the lotus-bed, the lord of the world brought the creation.
Sattvika, Rajasa and Tamasa also, came out, endowed with the marks of the three constituents. From it arose the five elements and organs of sense, along with the organs of action. That egg gradually manifested is like a waterbubble. In it, Brahma himself, whose form is invisible, who is Janardana of a visible form, remains in the form of Brahman. Of him, the great-souled one, Meru was the foetus, the other mountains were the outer skin of the embryo and oceans were the foetus- fluid.
In that egg, 0 warrior, there were the islands, seas, and and the whole universe with the luminaries, with gods, demons and human beings. The egg has water, fire, air and ether Akaa concealed within and is, from outside, covered by Aharhkara and by the ten powers' i. The egg is endowed with all these covers and all beings as the coconut seed is covered by external scabbards.
Brahma himself proceeds towards the creation of the world, and protects the creation yuga after yuga, as long as the kalpa is regulated. That god Janardana, all alone, enjoying pleasure, possessing virtues, of unlimited valour now gets an appel ation.
At the end of the kalpa, 0 best of princes, he increases darkness and takes up a terrible form, and being very ferocious, eats up all beings; and, when the world becomes but one ocean, he, having eaten up all beings, and having assumed his own full form, sleeps on the bed of the serpent.
Being awake, he, taking up the form of Brahma effects the creation. For creating, maintaining and destroying the world he takes up respectively the forms of Brahma, Visnu and Siva. The creator creates himself, and Visnu protects the world that is to be protected, and the lord himself, the withdrawer, is withdrawn into himself. Since he, the immutable one of a universal form, is 1. Guna: the five subtle organs of perception, five subtle organs of action and the mind are the eleven laktis or gunas of Ahamkara.
He-having the entire world as his form through such states as Brahman etc. How is it possible for Brahman, the quality-less, unlimited, pure and great, to be the author of the creation etc.?
Pulastya said 2. As the potentialities of all objects are inconceivable and inapprehensible, so are those powers of creation of Brahman. The wise one who is born is only secondarily described to be eternal; and by his own measure his life-span is said to be a hundred years. Thirty kalds make one kastha also called nimisa , or the period called muhurta. Muhurtas equalling that number i. As many i.
With six of them an ayana is formed and a year has two such ayanas, viz. Daksina and Uttara. The dakrinayana is the night of the gods and the uttardyana is their day. The set of four called Krta, Treta etc. Learn from me their yugas division: Those acquainted with the past say that the number of a thousand divine years in the Krta and other yugas is respectively four, three, two and one.
A period called sandhya of equal number of hundred years corresponding to thousandsthe number of years of each yuga is said to precede it i. That period coming immediately after a yuga and equal to the period of a Sandhya is called Sandhyam. The period between a Sandhya and Sandhyamta is to be known as a yuga called Krta, Treta etc. There are fourteen Manus during one day of Brahma. Listen to the measure of their period : 0 prince the seven sages, Indra, Manu and his sons are created at one and the same time, and are also withdrawn as before i.
The period of Manu and gods is called Manvantara, and is enumerated to form seventyone caturyugas i. This span, 0 highly intelligent one, is said to be equal to eight lakhs and fiftytwo thousand divine years.
According to the calculation, thirty crores, sixtyseven million and twenty thousand human years without any addition is the number of years in a Manvantara.
The day of Brahma is fourteen times this period. At the end of it i. At that time all the three worlds like Bhuh, Bhuvah are consumed. Residents of the Mahas world, afflicted by tormentation, go to the world of i. When the three worlds just become one ocean, Brahma, the lord of the world, the best among those who know Brahman, increased with the nourishment of the worlds, and being meditated upon by the yogins remaining in the Jana-world lies on the bed of a serpent.
At the end of the night which is of the same measure as the day he again brings about the creation. Such is the year of Brahma and likewise are his hundred years. Long is the life-span of that great one, viz.
Only one Parardha half of the span has rolled by, 0 sinless one. At the end of it there was the great Kalpa known as Padma. Of the second Pardrdha, 0 king, this present Kalpa called ITaraha is conceived to be the first one.
Bhisma said Tell me, 0 great, sage, how this Brahma, called Narayana, created all the beings at the beginning of the Kalpa. Pulastya spoke 25b Brahma, the lord, beginningless, cause of everything, who had slept at night, at the end of the bygone Kalpa, got up, with increased vitality, saw the world void; being in the water and noticing the earth plunged in the flood of water, and after a thought desiring to take it and comprehending up the form of Visnu in order to carry off the earth he entered other forms like those of Matsya, Kurma and Varaha.
Having resorted to the form of Vedic Sacrifice, the Creator, of a firm mind, the soul of all and the highest soul, remained firm for the stability of the world.
Then the sustainer of the earth entered the water in the ocean; then the goddess Earth seeing him who had come from the nether region, reverential through devotion, bowing down, praised him.
The Earth said Salutation to you, the all-existing one; salutation to you, the highest soul; lift me today from this ocean ; formerly I have risen from you. Salution to you, 0 highest soul; salutation to you, 0 soul of man. Salutation to you who are the manifest form of Pradhana the Satnkhya Prakrti , and who are the destroyer.
You are the creator, the protector and the destroyer of all the beings; you, 0 Govinda, the highest Brahma, who, at the the beginning of the creation take the form of Visnu and Rudra, having devoured everything when the world has just become one ocean, lie in it being meditated upon by the wise.
Nobody knows that which is your highest form. The residents of heaven worship that form of yours which you take in your incarnations. Those desirous of salvation have attained it after having propitiated you, the highest Brahman.
For, who would attain salvation without propitiating Vasudeva? All that form which can be mentally grasped, the external form that can be perceived by eyes etc. I am full of you; you are my support; you have created me and I have sought your refuge. Then the great boar, resembling a lotus-leaf, and having eyes like full-blown lotuses, having lifted the earth from the ocean with is fang, rose like a great blue mountain.
The water of the ocean struck by his breath when he rose, again made the sinless sages like Sanandana, who had resorted to the Jana world, the abode of purity. When the base of the earth was struck by his hoof, the water moved on, and the row of clouds hurled by his breath moved all around, making a continuous thundering sound. The sages that were between the hair on his body praised the great boar tossing his body of Veda when, he, with his sides wet, came out of the ocean after having rent the earth.
You; are the cause of the creation, sustenance and destruction; you are the ruler, and you, and none else, are the place which is the highest. The Vedas are at your feet, your tusk is the tying post, sacrifices are in your fangs, and the sacred texts in your mouth. Your tongue is fire, your hair the sacred darbha grass. It is the greatness of you alone by which the movable and the immovable are pervaded.
The ignorant ones, who look upon this world, of the form of knowledge, to be true, wander in the flood of darkness; but 0 lord, the wise ones of pure heart see the entire world, your form, to be of the nature of knowledge. You are enhanced with energy, 0 lord Govind. Lift up this earth for the well-being of the world ; bring about the good of the world. The highest soul, who had held the earth, being thus praised, put it in the great ocean.
The earth remained over it like a boat in a stream of water. The beginningless supreme being, then having flattened the earth, piled the mountains on it according to its divisions.
Then having accurately divided the earth into seven divisions, he conceived the four worlds Bhuh etc. This is exactly what was formerly shown to Brahma by Visnu. The god of gods who was pleased said to Visnu I shall create the world. Visnu, the eminent one, being thus addressed by Brahma went from that place and created gods and others. From him spontaneous creation full of darkness proceeded. From the great one, who did not ponder, five kinds of creation stood apart: Tamas, Aloha, Mahdmoha, Tamisra, Andha.
It was dark from within and without, and of the form of i. This is called Mukhya Sarga as the Nagas are said to be pre-eminent in it. Seeing that ineffective creation the lord thought of another creation. From him, who was pondering, the creation called Tiryak-srotas stood out. As the movement of the animals other than man was horizontal with their faces turned to the ground the creation is said to be Tiryak-srotas. The beasts etc. Taking a wrong path they looked upon ignorance as knowledge.
Self-conceited and self-loving, they were of twenty eight kinds. All of them were shining within and had concealed one another.
When he looked upon that as ineffective, another creation came up from him, who pondered. This creation too he thought to be ineffective. Then from him, who pondered, another creation came up. This third creation was Urdhvasrotas, virtuous, and stood high up. They had abundant happiness and pleasure and were open and shining from within and without. Hence they are said to be Crdhva-srotas. This third creation of him who was pleased, is known as the creation of gods deva-sarga.
When it was accomplished, Brahma was pleased. Knowing those, coming up from the Mukhya Sarga etc. When he was thinking thus, from him, the manifest one and of true thoughts, an effective creation called Arvaksrotas proceeded. Since they move on the lower side, they are Arvaksrotas. They are rich in brilliance, enhanced in Tamas and strong in Rajas.
Therefore they are full of grief and repeat the same things over and over again. They, the human beings,. Fifth is the Anugraha Sarga arranged in four ways: error, success, power and satisfaction.
They again do not know the past and the present. The sixth sarga creation is said to be of the beings and the like. All of them have possessions, they become partners, follow instructions, mutter texts and should be known as beings etc. Thus, 0 best king, the six creations are narrated. First one is the creation of Mahat; and that which is the second is of Brahma.
The second one of the subtle and primary elements is known as the Bhutddi sarga. The third one, the Vaikarika, is said to be of sense organs. Thus this is i. The fourth one is Mukhya sarga. The immovables are known to be Mukhya. That sarga which is described as Tiryak-srotas is also called Tiryak-yonya. Then comes the sixth one of the Urdhva-srotas known as Deva-sarga. Then follows the creation of the Arvdk-srotas moving with their faces turned to the ground ; and the seventh one is Mdnusa.
Eighth is the Anugraha sarga. It is both virtuous and vicious. These five are Vaikrrta sargas i. Water is the basic physical element that caused the whole creation to exist. The coconut shell bowl Kamandalu held by Brahmaji; also holds water, thus depicting the hassle free existence and continuence of the whole creation.
Every one knows that the lotus grows from the muck. Thus, it teaches that inspite of being born of the muck be as pure as possible. Including humans, all creatures are born out of the muck called passion and illusion.
They are unable to free themselves from these two. Thus the lotus seat of Brahmaji teaches that regardless of origin one must strive to be as free and pure as possible from the influences of one's origin.
In another words, humans must obtain themselves from the passion and illusion of the world despite being surrounded by them. Thus, Saraswati is the goddess who rules all kinds of knowledge without worshipping her no one can be a learned person. Hence followers of other religious also worship Saraswati, though the name and appearance may differ slightly.
Appearance of Saraswati is thus described in the scriptures: Wearer of the white clothes giver of the power to reflect the essence of Brahma, supreme power, holder of veena Lyre , book, beaded rosarry, the benevolent Goddess is seated on a lotus. I respectfully pray the Goddess who gives us knowledge. Noted sage Bhartrihari writes that without literature and music, a man is not more than an animal. Hence the book and veena in the hands of Saraswati teach that if the humans wish to do away with their bruteness, knowledge of literature and music is must for them.
Hence, Goddess Saraswati is shown with a book and Veena the symbols of literature and music respectively. The ultimate goal of knowledge is salvation.
Salvation is possible only with unification with God. And rosary is a means for unification with God. But why a rosary of white beads only? It is so because white beads depict spotless purity.
Thus it teaches us to rise above the blemishes of passion, anger, greed, ego, lust, envy, enimity etc. Similar teaching are given by the the lotus seat and swan vehicle of the Goddess Saraswati. Worship of Lord Vishnu is extremely essential for those who wish to receive the supreme salvation. A common rule of worship is that the worshipper must essentially have the virtues of the worshipped.
Hence, Lord Vishnu gives his virtues through physical appearance. I worship that Lord Vishnu who has a peaceful body postures ; who rests on Sheshanaga the mighty serpant - cobra ; who has a lotus in his navel, who is the base of the world, who is like the sky; who has a colour like cloud, who is the lord of Lakshmi wealth ; who has eyes like lotus; who is seen by yogis in their meditation; who is the remover of all the differences and who is the only Lord of all the three Lokas Worlds , I worship such Lord Vishnu.
It is a common principle the worshipper should be a Deva God first and worship the God then, Let us reflect the appearance of Lord Vishnu in light of this principle.
The first virtue of Lord Vishnu is his peaceful appearance. Hence his worshipper must also acquire peaceful appearance. This is also the need of the hour in the world that is presently full of conflicts, disputes, tensions and all that could pose a potential danger to the earth itself.
Despite having all kinds of wealth and luxuries people are devoid of peace. Hence, all the worshippers who want peace, must first reflect the peaceful appearance of Lord Vishnu. The second virtue resting on the Sheshanaga must be considered as the sub-virtue of the peaceful appearance. Scriptures describe Sheshanaga as Kala also. Sheshanaga is supposed to be a highly poisonous snake. But Lord Vishnu is resting on him without fear or worries. It teaches us not to lose patience even while facing the kala itself; instead one must strive to ride on it, only then can one remain in peaceful appearance.
If the fear overpowers you, it may shatter your peace.
The worshippers who want salvation are being indicated to be peaceful in every circumstances. The third virtue of Lord Vishnu is that he bears a lotus on his navel,hence he is also known as Padmanabham. From the lotus rises Lord Brahma. Brahma has only royal virtues Rajoguna. Thus to remain in peaceful form Lord Vishnu has discarded all the royal virtues through his navel.