Stories of Padma Purana: Part-I

In the ancient scriptures of Hinduism, particularly in the Puranas, there are numerous profound tales and teachings that shed light on the creation of the universe, the passage of time, and the origins of various beings and deities. One such text is the Padma Purana, which consists of five sections and an astounding fifty-five thousand shlokas, or verses. These sections are known as Srishti-Khand, Bhumi-Khand, Swarg Khand, Patal Khand, and Uttam-Khand, collectively painting a vivid tapestry of the divine and the cosmic.

The narrative begins with Sage Lomaharshan, who, after revealing the contents of all the Puranas to his son Ugrashrava, instructed him to embark on a sacred mission. Ugrashrava, known as 'Suta,' was tasked with the responsibility of journeying to the sacred forest of Naimisharanya and sharing the profound wisdom contained within the Puranas with the sages engaged in penance there.

The story of how Naimisharanya received its sacrosanct status is both fascinating and enlightening. In their quest for a suitable place to perform their religious activities without hindrance, a group of sages sought the help of Lord Vishnu. In response, Lord Vishnu released his chakra, a divine disc, and instructed the sages to follow it. He explained that this chakra possessed many circumferences, and they should commence their penance at the place where one of these circumferences detached from the chakra.

With unwavering faith, the sages embarked on their journey, following the chakra as per Lord Vishnu's guidance. Eventually, one of the circumferences detached and fell at a place known as Gangavarta. Over time, this location became famous as 'Naimish' because the term 'Nemi' in Sanskrit translates to 'circumference.' It was in this sacred forest of Naimisharanya that Ugrashrava, or Suta, arrived to enlighten the sages with the divine tales of the Padma Purana.

When the sages eagerly inquired about the contents of the Padma Purana, Suta explained its structure and purpose. The Padma Purana, he revealed, consists of five sections, each with its unique focus, encompassing a staggering fifty-five thousand shlokas. These sections are named Srishti-Khand (the section on creation), Bhumi-Khand (earth-related matters), Swarg Khand (the section on the heavens), Patal Khand (concerning the netherworld), and Uttam-Khand (the ultimate section).

The primary purpose of the Padma Purana is to extol the glory of Lord Vishnu. These divine tales, Suta explained, were narrated by Lord Vishnu himself to Lord Brahma, who, in turn, propagated them to various sages, ensuring that their profound wisdom would be disseminated throughout the world.

With rapt attention, the sages then requested Suta to narrate a specific incident from the Padma Purana. They were particularly interested in the encounter between Sage Pulastya and Bhishma, a revered figure known for his unwavering devotion and knowledge.

In response to their request, Suta began recounting the tale of Bhishma and Sage Pulastya. Bhishma, he explained, was deeply engaged in penance at a place called Gangadwar. His austere penance and devotion had pleased Lord Brahma, who, in response, instructed Sage Pulastya to go to Gangadwar and bless Bhishma.

Upon reaching Gangadwar, Sage Pulastya conveyed Lord Brahma's message to Bhishma, informing him that his penance had been recognized and offering him a boon. Bhishma, profoundly grateful for this divine opportunity, expressed his desire to learn about the creation of the world and the cosmic mysteries.

In response to Bhishma's request, Sage Pulastya delved into a detailed explanation of the creation of the universe. He began by elucidating that during the initial phase of creation, Lord Brahma had first created the Mahattatva, a primordial substance. From the Mahattatva, Lord Brahma then brought forth the three fundamental qualities or Egos—Satva, Rajas, and Tamas.

These three Egos were the origins of all the sense organs, organs of action, and the five basic elements that constitute the physical world—space, water, fire, air, and earth. With these building blocks, an enormous cosmic egg took shape, encompassing the entire universe, including mountains, islands, oceans, planets, deities, demons, and human beings.

The layers of water, fire, air, space, and darkness enveloped this colossal cosmic egg, creating a complex and interconnected cosmic structure. These elemental layers, in turn, were shrouded by the Mahattatva, the underlying essence of creation, which was further enveloped by Prakriti, the very essence of nature itself.

Sage Pulastya elaborated on the role of Lord Vishnu in this cosmic drama. Lord Vishnu, he explained, is the divine creator in the form of Lord Brahma, who shapes and nurtures the universe. Lord Vishnu also descends to Earth in various incarnations to protect humanity from adversities and restore balance.

However, as the cycles of time progress, there comes a point known as the end of a Kalpa when Lord Vishnu, in the form of Rudra, plays the role of the destroyer, bringing about the dissolution of the universe. After this cataclysmic event, Lord Vishnu rests upon the back of Sheshnag, a great cosmic serpent, for the entire duration of the cosmic deluge.

Pulastya then revealed an intriguing aspect of Lord Brahma's existence. Lord Brahma, as the embodiment of Lord Vishnu, has a lifespan that spans one hundred years. This lifespan is known as 'Par,' and it is divided into two equal halves, with each half termed 'Parardha.'

To further comprehend the division of time in the cosmos, Pulastya introduced the concept of units of time. In this cosmic perspective, one 'Kashtha' consists of 15 'Nimesha,' while one 'Kala' comprises 30 'Kashthas.' A 'muhurta' consists of 30 'Kalas,' and the periods of 30 'muhurtas' constitute one day and one night in the realm of human beings.

Expanding on this cosmic time scale, Pulastya explained that a month in this divine context equates to 30 days and nights, while six months collectively form an 'Ayan,' with each Ayan having two alternate names—Dakshainayan and Uttarayan. Dakshainayan symbolizes the night of the deities, while Uttarayan represents their day.

The passage of time in these cosmic scales further extends to the concept of Yugas, which are distinct eras characterized by specific qualities and attributes. The four Yugas are as follows:

1. Satya Yuga: This is the first and most virtuous Yuga, lasting for 4,000 divine years.

2. Treta Yuga: The Treta Yuga follows, with a duration of 3,000 divine years.

3. Dwapar Yuga: Next is the Dwapar Yuga, lasting for 2,000 divine years.

4. Kali Yuga: The final Yuga is Kali Yuga, characterized by a decline in virtue, lasting for 1,000 divine years.

Collectively, these four Yugas add up to 10,000 divine years, forming a complete cycle known as a 'Chaturyuga.' Each Yuga is followed by periods of transition called 'Sandhya' and 'Sandhyansh.' These intermediary phases are as follows:

- Satya Yuga: Sandhya (400 divine years) and Sandhyansh (400 divine years)

- Treta Yuga: Sandhya (300 divine years) and Sandhyansh (300 divine years)

- Dwapar Yuga: Sandhya (200 divine years) and Sandhyansh (200 divine years)

- Kali Yuga: Sandhya (100 divine years) and Sandhyansh (100 divine years)

These Sandhyas and Sandhyanshs bridge the transitions between the Yugas and serve as important markers of change in cosmic epochs. Consequently, four Yugas together with their transitional periods constitute one Chaturyuga.

Zooming out further in the cosmic timeline, a 'Manvantar' emerges as another significant unit of time. Each Manvantar is named after a Manu, a progenitor of humanity, and encompasses a little more than 71 Chaturyugas or 8,52,000 divine years.

During each Manvantar, distinct cosmic rulers and celestial configurations come into existence. There is a unique Indra (the king of deities), a set of Saptarishis (seven sages), and other divine beings that govern the universe during this period. Thus, a Manvantar is a cosmic era that spans approximately 8,52,000 divine years, according to the divine time scale.

Translating these divine years into the context of earthly years, a Manvantar is equivalent to approximately 30,67,20,000 years in the world as we know it. This expansive perspective underscores the profound and staggering scope of time and existence within the cosmic framework.

Continuing his exposition, Pulastya elucidated that a Brahma's day consists of one thousand such Chaturyugas. In other words, it encompasses 30,67,20,000 divine years, mirroring the duration of a Manvantar. This colossal time span marks the lifespan of Lord Brahma's creative phase.

However, as the cosmic cycles unfold, there comes a point when a Kalpa, a vast cosmic period, concludes. At this juncture, all three realms—Bhurloka (the earthly realm), Bhuvarloka (the intermediate realm), and Swargloka (the heavenly realm)—are subjected to an intense and unbearable heat, leading to a cosmic cataclysm.

During this fiery deluge, life becomes unsustainable, and the universe is plunged into a state of dissolution. At this juncture, Lord Brahma, having fulfilled his role as the creator, enters a period of rest that spans an equal duration of 30,67,20,000 divine years. This restful phase is the counterpart to Brahma's creative day, signifying a cosmic night.

Once this vast cosmic night comes to an end, Lord Brahma reawakens, and the grand cycle of creation, sustenance, and dissolution begins anew. The universe is born afresh, and the divine drama unfolds once more. This cyclical process persists throughout the entirety of Lord Brahma's one-hundred-year lifespan.

Bhishma, the devoted seeker of knowledge, absorbed these profound insights into the cosmic order with reverence. However, his thirst for understanding was not yet quenched. He yearned to know more about the intricate details of how life itself was initially created at the inception of the present Kalpa.

In response to Bhishma's continued curiosity, Sage Pulastya embarked on a detailed exposition of the cosmic creation. At the commencement of the current Kalpa, Lord Brahma found the Earth submerged in a vast expanse of water. To address this predicament, Brahma meditated deeply upon Lord Vishnu, who, in response to this divine call, assumed the form of Varaha, a boar.

Varaha, with immense power and divine determination, plunged into the cosmic waters, retrieved the Earth, and reestablished it in its original position. This act of cosmic rescue marked the inception of the current Kalpa and set the stage for further creative endeavors.

With the Earth restored to its place, Lord Brahma commenced his divine task of creation. He meticulously shaped the four realms—the earthly Bhurloka, the intermediate Bhuvarloka, the heavenly Swargloka, and the higher celestial realm of Maharloka. These realms formed the fundamental structure of the cosmos.

Lord Brahma, in his divine wisdom, also divided the Earth into seven distinct islands, each with its unique attributes and significance. This division marked the establishment of the earthly realm and its diversification into various landscapes and territories.

The creation process continued as Lord Brahma invoked the Mahattatva, the primordial substance, as the foundational material. From this essence, he crafted the 'Tanmatras,' subtle elements that would serve as the building blocks for the material world. With the Tanmatras in place, Lord Brahma manifested the sense organs, organs of action, and the myriad immovable elements, including mountains, rivers, animals, deities, demons, and human beings.

At this juncture, Bhishma inquired about the origin of the four prominent castes—Brahmins, Kshatriyas, Vaishyas, and Shudras. Sage Pulastya explained that Lord Brahma had a divine plan for their creation. From his mouth, Lord Brahma created the Brahmins, who would be entrusted with the sacred duty of preserving knowledge and performing religious rites. From his chest, he created the Kshatriyas, the warrior and ruling class, responsible for protecting and governing society.

The Vaishyas, responsible for commerce and trade, emerged from Lord Brahma's thigh, while the Shudras, who would serve the other three castes, were created from his feet. This elaborate system of caste hierarchy was designed to ensure the smooth functioning of society, with each caste fulfilling its unique role and responsibilities.

Continuing the narrative, Sage Pulastya introduced the concept of 'manasputras,' mind-born sons of Lord Brahma, created with the intent of increasing the population of the universe. These illustrious beings included Bhrigu, Pulah, Kratu, Angira, Marichi, Daksha, Atri, and Vashishtha. However, they possessed an extraordinary quality—they were free from worldly desires and exhibited unparalleled virtue and wisdom.

Despite their exceptional attributes, these manasputras abstained from procreation, which left Lord Brahma somewhat disheartened. In response to this predicament, Brahma's frustration gave birth to Rudra, a divine entity. Rudra, unique in his appearance, had half of his form resembling a male and the other half appearing as a female.

Lord Brahma, recognizing the potential of Rudra, instructed him to separate the female aspect from his being and engage in copulative creation. Following Brahma's directive, Rudra divided himself, creating  eleven male entities. Simultaneously, from the female part of his being, Rudra produced various female entities.

This divine act of creation culminated in the birth of the first human pair—Manu and Shatarupa. Manu, chosen by divine providence, was tasked with the responsibility of fathering the future generations of humanity. These initial steps marked the inception of human life in the cosmos.

Over time, Manu and Shatarupa became the progenitors of humanity, giving rise to their children and descendants who would inhabit and populate the Earth. Their descendants included various deities, sages, and celestial beings who played pivotal roles in the unfolding cosmic drama.

Among Manu and Shatarupa's offspring, one of their sons, Priyavrata, emerged as a significant figure, destined to influence the course of cosmic events. His life and deeds would contribute to the rich tapestry of divine narratives within Hindu mythology.

As the narrative unfolded, Sage Pulastya transitioned to recounting the lineage of Daksha Prajapati and Prasuti, who played pivotal roles in the creation of beings and virtues. Prasuti, the daughter of Daksha Prajapati, gave birth to twenty-four daughters, each bearing distinct qualities and attributes.

These twenty-four daughters held names like Shradha, Lakshmi, Dhriti, Pushti, Tushti, Medha, Kriya, Buddhi, Lajja, Vapu, Shanti, Keerti, Khyati, Sati, Sambhuti, Smriti, Preeti, Kshama, Santati, Ansuya, Urja, Swaha, and Swadha. Each daughter personified a unique virtue or aspect of life.

Out of these twenty-four daughters, the first thirteen were married to Dharma, the embodiment of righteousness. These unions symbolized the alignment of virtue with the practice of dharma, ensuring that virtuous qualities would find their expression in the world.

The remaining daughters of Daksha, such as Khyati and others, were wed to various prominent sages and deities, forging connections that would influence the course of cosmic events. The divine marriages and relationships between these virtuous women and their celestial spouses carried profound significance in the unfolding narrative of creation and the establishment of dharma.

As the offspring of these divine unions, a lineage of virtues and attributes emerged. Shradha gave birth to 'Kam' (desire), while Lakshmi, a daughter of Khyati, bestowed her divine grace upon the world. Other daughters contributed to the birth of virtues and qualities like Darpa, Niyam, Santosh, Lobha, Shrut, Dand, Nay, Vinay, Bodh, Vinay, Vyavasay, Kshama, Sukh, and Yash.

These virtuous qualities and attributes, symbolized as the offspring of dharma and divine union, became integral components of human existence, shaping the moral and ethical landscape of the cosmos.

Sage Pulastya, in his storytelling, continued to unravel the intricate tapestry of creation, which intricately wove together the divine, the cosmic, and the terrestrial. His narrative shed light on the origin of virtues, the intricacies of caste hierarchy, and the dynamic interplay of celestial beings in the cosmic theater.

Bhishma, the devoted listener, absorbed these profound teachings with humility and reverence, recognizing the vast complexity and divine order that underpinned the creation of the universe. Each revelation added another layer of understanding to the intricate web of cosmic truths, providing insights into the timeless wisdom of the ancient scriptures.

The narrative flowed like a river of knowledge, carrying the listener on a journey through the eons of cosmic time, unveiling the mysteries of creation, and unveiling the eternal truths that have guided the spiritual seekers and sages of the ages.