Contents
  1. Lakshmi Sthuthi from Skanda Purana - Hindupedia, the Hindu Encyclopedia
  2. Padma Purana 1.1.
  3. Read The Glory of the Gita: Stories from the Padma Purana PDF Free
  4. Download All Ved and Puran PDF Hindi Free

Padma Purana. 3. Vishnu Purana. 4. Shiva Purana. 5. Vamana Purana. 6. Markandeya Purana. 7. Varaha Purana. 8. Agni Purana. 9. Kurma Purana. I've found also other puranas, all in one archive and torrent file as an alternative. This is a Purana - Padma Purana - perpemethico.cf k views. The Padma Purana. Second among the eighteen Puranas, Padma Purana is comprised of tales of Padma-Purana praise the glory of Lord Vishnu. These tales.

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Padma Purana Pdf

Padma Puran in pdf for free download. Padma Puran in pdf for free download. PADMA PURAN. Connect to Facebook. Please Right Click here to download in. The Padma Purana (Sanskrit: पद्म पुराण) is one of the eighteen major Puranas, a genre of .. Create a book · Download as PDF · Printable version. Download as Word Doc .doc), PDF File .pdf), Text File .txt) or read online. PREFACE This is the first part of the Padma Purana in English translation and the .

Nama sriyai loka dhatryai Brahma mathre namo nama, Namasthe Padma Nethrayai , Padma mukhyai namo nama. Salutaions to Lalkshmi , the mother of the world, Salutations to mother of Brahma , Salutations to the lotus eyed one , Salutations to the lotus faced one. Prasanna mukha padmayai Padma kanthyai namo nama, Namo bilwa vanasthayai , Vishnu pathniyai namo nama. Salutations to the Goddess Lotus with a pleasant face , Salutations to her who shines like lotus flower, Salutations to her who lives in forest of Bilwa trees, And salutations to the consort of Lord Vishnu. Vichithra kshoma dharinayi pruthu sronyai namo nama, Pakwa Bilwa phalaa peena thunga sthanyai namo nama. Salutations to her who wears decorated silks, And one who has broad hips, Salutations to her who drinks ripe fruit of Bilwa , And one who has a chest like lion. Oh Goddess who is of the colour of the petals of blood red lotus flower , Who shines with gem studded anklets , belt and armlet in her hands and legs. Yakshakardhama samliptha sarvange kadakojjwale One whose body is anointed with perfumed paste and One shining with bangles all over 6. Mangalyabharanais chithrair muktha harair vibhooshithe, Thadangaira avathamsaischa shobhamana mukhambuje. One who wears the chain of mangalya and varied necklaces with pearls, One who has a shining face with hanging ear rings. Padma hasthe namasthubhyam praseeda Hari vallabhe, Rig yaju sama roopayai vidhyai they namo nama. Salutations to her who has lotus like hands , Oh consort of Hari shower your grace on me, Oh Goddess who has the form of Rig, Yajur and Sama veda , My salutations to you who has the form of knowledge. Praseedaasman krupa drushti pathariralokya abdhije, YE drushtasthe thwayaa brahma Rudra indra thwaam samapnuyu. Be pleased and give a merciful look on all people, Oh Goddess born out of the ocean, Which sight of yours is desired by Brahma, Rudra and Devendra.

Nama sriyai loka dhatryai Brahma mathre namo nama, Namasthe Padma Nethrayai , Padma mukhyai namo nama. Salutaions to Lalkshmi , the mother of the world, Salutations to mother of Brahma , Salutations to the lotus eyed one , Salutations to the lotus faced one.

Prasanna mukha padmayai Padma kanthyai namo nama, Namo bilwa vanasthayai , Vishnu pathniyai namo nama. Salutations to the Goddess Lotus with a pleasant face , Salutations to her who shines like lotus flower, Salutations to her who lives in forest of Bilwa trees, And salutations to the consort of Lord Vishnu. Vichithra kshoma dharinayi pruthu sronyai namo nama, Pakwa Bilwa phalaa peena thunga sthanyai namo nama.

Salutations to her who wears decorated silks, And one who has broad hips, Salutations to her who drinks ripe fruit of Bilwa , And one who has a chest like lion.

Oh Goddess who is of the colour of the petals of blood red lotus flower , Who shines with gem studded anklets , belt and armlet in her hands and legs. Yakshakardhama samliptha sarvange kadakojjwale One whose body is anointed with perfumed paste and One shining with bangles all over 6.

Mangalyabharanais chithrair muktha harair vibhooshithe, Thadangaira avathamsaischa shobhamana mukhambuje. One who wears the chain of mangalya and varied necklaces with pearls, One who has a shining face with hanging ear rings.

Padma hasthe namasthubhyam praseeda Hari vallabhe, Rig yaju sama roopayai vidhyai they namo nama. Salutations to her who has lotus like hands , Oh consort of Hari shower your grace on me, Oh Goddess who has the form of Rig, Yajur and Sama veda , My salutations to you who has the form of knowledge.

Praseedaasman krupa drushti pathariralokya abdhije, YE drushtasthe thwayaa brahma Rudra indra thwaam samapnuyu. The ten incarnations are described from chapter onwards. Greatness of Visnu is narrated in chapter Kriyayoga number of chapters : This Khanda is the smallest one. After the first, which is the introductory chapter, the creation of the world and the virtues of Visnu's devotee are narrated in the second chapter.

Chapter 3 gives the story of king Manobhadra. Then in chapter 4 follow the description of the importance of Ganga, and the story of Padmavat!. Chapters 5 and 6 tell the story of Madhava and Sulocana. Then there is the description of Jagannathapuri. The remaining chapters describe the importance of Tulasi, Salagrama, Amalaka, Ekadasi, etc. But all the sins, the Purana, tells, can be destroyed by uttering the name of the Lord. The last part of the Khanda stresses the importance of this Khanda. It also says that he who will write down or cause someone else to write it down will have the fruit of worshipping Visnu.

This Purana is very charming, and may the Lord be pleased with it. A glance at the contents would show that Padma Purana is Vaisnavite in nature. It asks a person to serve Visnu's feet only 1. Those who utter Visnu's name are meritorious IV. The characteristics of the devotee of Visnu are given at the beginning of Brahmakhanda. Svargakhanda chapter 60 tells that the best Bhakti is Visnu-bhakti.

Uttarakhanda narrates the greatness of Visnu in chapter He is depicted as narrating the Bhagavad Gita in the same Khanda chapter The story of Pundarika given in the 80th chapter of Uttarakhanda tells the importance of Visnu-bhakti. He is said to be the highest god.

The Visnu-sahasranama given in chapter 71 of Uttarakhanda, and its importance stated in the next chapter of the same Khanda, point to the same conclusion. Though the Purana makes such statements as: 'That brahmana, who is not a devotee of Visnu, is said to be a heretic' VI.

It says that those who look upon Visnu and other deities as one are not reborn III. As already noted, Visnu himself tells that the various chapters of the Gita are the limbs of Siva's body VI. Thus the Purina, though mainly teaching Visnubhakti is not entirely sectarian. It divides Bhakti into three classes as Laukiki, Vaidiki and Adhyatmiki. Tirthayatras or visits to sacred places are said to give great religious merit.

Svargakhanda Ch. For example Padma Purana states 1. Chapters 41 to 49 of Svargakhanda are devoted to the narration of the importance of Prayaga.

Like visits to holy places, vratas also are said to lead a human being to final beatitude with no more rebirth. The Dvadaiivrata in Sr'stikha. Like visits to holy places and observance of vratas or vows, dana or giving gifts is emphasized by Padma Purana. The first forty chapters of Bhumikhanda deal with obligatory and occasional gifts. Also chapter 95 of the same Khan da stresses the importance of dana.

Observing a fast and then giving a gift is said to be equal to the performance of sacrifices III. In chapters 18 to 24 of Brahmakhanda fruits of many gifts like a piece of land are stated along with various expiations etc.

The gift of food is highly praised VI. A householder is asked to give as much food to an ascetic as would fill his begging bowl V. Sraddhas and expiations also find a place in the Purina. Sraddha or offering of oblations to the dead ancestors is said to be meritorious.

The institution ofexpiation should not be looked down upon. From the literary point of view, it may be said that Padma Purana is not very difficult to be understood by a person who has some grounding in the Sanskrit language. Padma Purana does not have that literary charm which Bhagavata Purana possesses.

For example, the story of Ajamila is handled by Bhagavata in a better way. The Padma handles it rather cursorily. There are certain grammatical irregularities. Wrong forms like lapapsye for lapsyase 1. The Purina contains a number of subhasitas. A few examples of such subhasitas are Certain descriptions have a poetic aroma, e.

Alliteration like the one in Certain definitions like those of the virtues like K,cama forbearance , Satya truthfulness , Dambha religious hypocrisy given in the 54th chapter of Svargakhanda are epigrammatic and precise. Padma Purana is neither the work of one author, nor does it profess to abound in poetic excellences.

It would not, therefore, be justifiable to judge it as a work of poetry. It is not easy to decide the date of Padma Purana. There are clear indications of additions and omissions. It has already been shown above, while discussing the number of Khanclas and verses in Padma Purana, that certain portions were added to or taken away from the Purana.

A glaring example ofcontradiction noticed in Svargakhancla chapter 50 would suffice to show that it is not the work of one hand. Verses 20b a of chapter 50 of Svargakhancla tell that those who look upon Visnu and other deities as one are not born again, while verses 22ba of the same chapter say that those who look upon Visnu and other deities as identical fall into hell.

Sometimes the smooth, easy flow of the narration is marred by a clumsy construction IV. To sum up, Padma Purana does not belong to the class of the ancient Puranas like Visnu, nor is it historically important like Brahmanda.

Like Sicanda and Bhavisya it mainly deals with vratas, danas, tirthas and lays special stress on Visnubhahti. Its contribution may be said to lie in the fact that like other Puranas of 1. May the water of the Puskara lake purify you-the water which is clean; which is clear like the moon; in which foam is produced by the commotion of elephants' trunks and of crocodiles; which is frequented by the chief Brahmanas engaged in the observance of vows and restraints for the realisation of Brahman; which is sanctified by the sight of Brahma adorned by Omkara and the Lord of the three worlds; which is delightful due to its being fit for enjoyment; and which removes evil.

Lomaharsanar said to Ugrasravas, Vyasa's highly intelligent pupil well known as Suta who was sitting alone: 3. Tell them how at Prayaga the great sages asked the Lord about Dharma ; how on being asked by them who were desirous of knowing Dharma and of going to an auspicious country they were advised by the Lord desiring their welfare 6b Lomaharana: also Romaharsana; the pupil of Vyasa, who taught him the entire Itihasa and Purana, in which he earned great proficiency Mbh.

He propogated the knowledge of Itihisa and Purina that he obtained from Vyasa Bhagavata 1. Vayu 1. That region in which the rim of the wheel wears out should be regarded as holy. Having thus spoken to all the sages, he again dis appeared. It was Gangavartasamahara in the place where there was a group of the eddies of the Ganges , where the rim of the wheel wore out.

At that time the sages were performing a sacrificial session in the Naimisa forest. Go there and speak to the sages who will ask you to clear their doubts about Dharma. Having gone from that place and having approached the best sages, bowing to them respectfully with palms joined in reverence and adoring them, that wise and intelligent Ugraravas pleased the sages by salutation. Those sacrificers too, along with their colleagues, were pleased with the magnanimous one, and together duly offered him homage.

The sages said 13ba. From which country have you come here? Suta said 14b. I was ordered by my father, the intelligent pupil of Vyasa thus a. The best sages heard the sweet words uttered by him. Then in them arose a desire to listen to Purina. Seeing that very confident learned Laumaharsani, the chief of the sages, Saunaka by name, adept in all branches of knowledge, an intelligent teacher of profane knowledge and the philosophical treatises viz.

You drew towards you his auspicious mind attached to the Puranas. Please, therefore, narrate it to them; for all these noble ones belonging to different families have gathered here.

Let these teachers of Veda hear their own portions of history narrated in the Purana. During this entire lengthy sacrificial session narrate them to the sages. How was the lotus produced?

How did Brahma come into being there? Narrate, in due order, how, He, after having sprung up from the lotus effected the creation? Thus asked, he replied to them in sweet words: Ugrasravas, the son of Romaharsana spoke to them exquisitely and logically: I am favoured by you who are conversant with Purana and who have mastered the entire Dharma.

I shall narrate to you the entire well-known significance of the Purina as I learnt it from my father. This is the Suta's duty from primeval times as perceived by the good to record the genealogies of gods, sages and kings of unlimited prowess and the eulogies of the noble who are seen in Itihasa and Puranas to be the declarers of sacred lore.

The suta has no authority whatsoever over the teaching or reciting of Vedas. When the sacrifice of the noble Prthu, son of Vena, was in progress, Magadha and Suta praised that king. Being pleased with them , the large-hearted king granted them a boon: 31b. He gave the Suta-country to Suta and the Magadha country to Magadha.

The one born of Suti is known here as Suta. When a sacrificial session in honour of Indra proceeded, and Brhas- Purusa, who conforms to the Vedic words, who had taken a human form, and who was extolled; whom, as soon as He was born, the Veda with all its collection stood by; who employing the churning-rod of his intellect produced in the world the light, viz.

If these three, viz. Bharata, the sun and Visnu were not there, what would have been the plight of the world blind with the darkness of ignorance? Know Krsna Dvaipayana to be the Lord, viz. Who else but the Lotus-eyed one i. Visnu would be the author of the Mahabharata? From that teacher of the Veda, the Omniscient one of bright lustre and revered in all the worlds, I learnt the Purana.

Of all the branches of knowledge, Brahma first called to His mind Puranathe best in all the worlds, the cause of all knowledge, the means to the three goals of human life viz. Dharma, Artha and Kama , and of an expanse of a hundred crores of verses. At the order of Brahma, Keava in the form of a horse, brought back the Vedas when all the worlds had nothing left in them.

The Asura had kept to himself after having snatched away the Vedangas, the four Vedas, the entire religious literature with the extensive Purana and Nyaya treatises. At the beginning of Kalpa, Keava in the form of Fish snatched it back in the ocean of water; and remaining in the water, the Omnipresent one narrated the whole of it to Brahma. The Four-faced one i. Brahmadeva having heard it from Keava narrated the Vedas to the sages. Then, Purana became the source of all the sciences.

Then Brahma, the Supreme Ruler, seeing after a lapse of time the lack of apprehension of the Purana by people , sang it, in the form of Vyasa at the measure of four lakhs of verses in every Dvapara Yuga to re- collect it; then dividing it into eighteen parts He brought it to light in this world.

In the last one the characteristic sign of absolution and the description of the science of final emancipation occur ; all this is to be found in this Purana. This Purina is sacred; is the treasure of glory; it is i.

I salute the Lord of all human beings and of the entire world, of the form of Creation and the Knower of Pradhana i. Samkhya Prakrti. He creates this disposition in me. He, the Creator of the worlds, the Knower of their essential nature, conversant with Yoga doctrines , resorting to the concentration of mind created all immobile and mobile beings.

Being desirous of knowing the story of the Purana I submit myself to Him-the unborn, the creator of everything, the Lord of souls, the Observer of the worlds, and the Supreme Ruler. Jatukarnya: "The Jatukarnyas were a Vasistha gotra Matsya This name is a patronymic, and so there were several of the name.

Jatukarnya or Jatukarna is said to have taught Vyasa the Veda Vayu 1.

A manvantara is said to be the period of a Manu and the gods Padma, Srs1i-khanda 3. The curse pronounced by Bhrgu on Visnu is attributed to different causes in Devi Bhagavata 4. S akti : Eldest son of Vasistha and Arundhati. Adrsyanti was his wife Bhagavata 4. Adi He defeated Visvamitra in a sacrifice the periods of various Manus is similar to that in the period of Svayambhuva i.

The 'dissolution-and-recreation' of the beings conceived to be of three types is called Naimittika, Prakrtika, and Atyantika. Drought and the terrible fire of destruction from the sun, and the clouds causing general inundation, and also the night of the Highest Lord are described. The characteristic mark of the period intervening between the end of one Yuga and the commencement of another is described and especially that of Brahma; also the description of the beings and seven worlds is given in it.

I shall describe here i. It contains the secondary creation of Brahma and the description of the total destruction; and the destruction of even the great beings in every Kalpa. Having perceived after proper calculation I shall describe the evanescence of even Brahma, and also the depravity of the enjoyments and the painfulness of the worldly existence.

The Purina describes how salvation is difficult to attain, and how faults are noticed through detachment and how Reality, discarding the manifest and unmanifest, remains in Brahman. The Purana tells how the untinged one called Virupa, after realising the diversity, and having gone beyond the three miseries is happy and then, remains in it i e.

A full and proper description of the proof for such statements is given here. In it lit. It describes The origin of Vasistha; also the birth of Saktil; his destruction by Kalmasapada, the son of Sudasa, through the act of Vivamitra; the birth of Parasara the Lord from Adiyanti; also how Vyasa was born of the daughter of the Pitrs, and how Suka was born; also of his intelligent son; how Paraara was very much hated by Vivamitra; how fire prepared by Vasistha with a desire to kill Vivamitra was destroyed by intelligent Kanva-the Lord of the brahmanas and non-brahmanas-desiring the welfare of Vivamitra, to reconcile the two sages.

How Vyasa, the Lord, favouring all, divided one Veda of four quarters into four parts; how his pupils and their pupils again divided the Veda into various branches; how the Lord i. Vyasa was asked by the best sages at Prayaga and how those sages longing for Dharma, were advised by Krsna Dvaipayana Vyasa. So also is told the best course of the world of i. The narration or the listening to and especially the assimilation ofthis Purana is blessed, leads to fame, prolongs life and destroys all sins.

To the brahrnanas Si to declared in detail and in due order this Purana which was formerly narrated by Brahma. There is no doubt that he, who, with his senses subdued, would study with proper understanding even a part of this, has studied the entire Purina.

He, who knows the four Vedas, along with the Angas i. One should nourish Veda with Itihasa and Puranas.

Lakshmi Sthuthi from Skanda Purana - Hindupedia, the Hindu Encyclopedia

Veda, thinking 'he would deceive me', is afraid of a person of little learning. Jamadagni again endowed Visvamitra with power. Then Visvamitra burnt him with the help of Saudasa. 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?

Padma Purana 1.1.

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.

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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.

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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.

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