An article published in The Hindu newspaper website regarding Lord Narasimha on 25-Sep-2010 with the title "Greatness of Lord Narasimha". The article contents are shared here. "Eighteen Puranas mention the Narasimha avatara. To be rid of one's sins, one goes to Prayag, Gaya and Kasi. But all this is not needed, if one goes to Ahobilam, abode of Lord Narasimha, said Kidambi Narayanan. A day in Ahobilam is equal to many years of visit to other places. Donating 1,000 cows, with gold tipped horns in Kurukshetra, is supposed to confer good on a person. But listening to the story of Narasimha on a full moon day or a new moon day is superior to this. When Lord Srinivasa and Padmavathy marry in Tirupati, the Lord asks Brahma to worship Lord Narasimha at the Ahobilam shrine before the divine wedding. Ahobilam is considered superior to a 1,000 yuga sojourn in Varanasi. Among the Puranas, the Vishnu Purana is considered the most important. In this purana, Maitreya asks Parasara to tell him about Lord Narasimha. A Vaishnavite Acharya observed that on three occasions the Lord's quickness to respond to His devotees was challenged, and in each case, He proved Himself to be quick to help them. When Gajendra's foot was caught in the jaws of a crocodile and the elephant cried out to the Lord, He came in a dashing hurry on His mount Garuda, and using His discus killed the crocodile. Again when Draupadi's sari was yanked in the Kaurava court, while her husbands and everyone else watched in silence, she called out to Lord Krishna. The Lord instantly responded by sending yards and yards of dress, so that the Kaurava prince kept pulling and unravelling, but the job never seemed to get done. He gave up in exhaustion. Here too, if the Lord had not responded in the nick of time, Draupadi would have been shamed in the presence of many. But the Lord's help was readily available. In the case of Prahlada, the child told his father that the Lord was everywhere, including in the pillars of his father's palace. Hiranyakasipu prepared to strike a pillar. There was no knowing which pillar he would strike. And yet the Lord was keen that the child's words should not be proved false. So He was present in every pillar, so that whichever pillar the asura struck, He would be there." You can find the article in the link below: http://www.thehindu.com/features/friday-review/religion/greatness-of-lord-narasimha/article793405.ece
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The earliest versions of the Varaha legend are found in the Taittiriya Aranyaka and the Shatapatha Brahmana. They narrate that the universe was filled with the primordial waters. The earth was the size of a hand and was trapped in it. The god Prajapati (the creator-god Brahma) in the form of a boar (varaha) plunges into the waters and brings the earth out. He also marries the earth thereafter. The Shatapatha Brahmana calls the boar as Emusha. The epic Ramayana and the Vishnu Purana - considered sometimes as the oldest of the Puranic scriptures - are the first to associate Varaha with Vishnu. Various Puranic scriptures including the Agni Purana, the Bhagavata Purana, the Devi Bhagavata Purana, the Padma Purana, the Varaha Purana, the Vayu Purana and the Vishnu Purana narrate the legend of Varaha with some variations. The gate-keepers of Vishnu's abode Vaikuntha, Jaya and Vijaya are cursed by the four Kumaras, sages who roam the world in the form of children, to be born as asuras (demons). They are born on earth as Hiranyaksha and Hiranyakashipu to the sage Kashyapa and his wife Diti and were one of the Daityas, a race of demons originating from Diti. The demon brothers are manifestations of pure evil and create havoc in the universe. The elder brother Hiranyaksha practises tapas (austerities) and is blessed by Brahma with a boon that makes him indestructible by any animal or human. He and his brother torment the inhabitants of earth as well as the gods and engage in war with the latter. Hiranyaksha takes the earth (personified as the goddess Bhudevi) and hides her in the primordial waters. In some versions of the tale, the earth gives a loud cry of distress as she is kidnapped by the demon; in others, she assumes the form of a cow and appeals to Vishnu to rescue her from the clutches of the demon. In some variants, the distressed gods led by Brahma along with the sages go to Vishnu for help. In some versions, the kidnap of the earth by Hiranyaksha is dropped. Instead, the earth sinks on her own to Rasatala (underworld) due to the weight of the mountains or due to the torture of the demons. Since Hiranyaksha had not included the boar in the list of animals that would not be able to kill him, Vishnu assumes this form with huge tusks and goes down to the primordial ocean. In the Bhagavata Purana, Varaha emerges as a tiny beast (a size of a thumb) from the nostrils of Brahma, but soon starts to grow. Varaha's size increases to that of an elephant and then to that of an enormous mountain. The scriptures emphasize his gigantic size. The Vayu Purana describes Varaha as 10 yojanas (The range of a yojana is disputed and ranges between 6–15 kilometres (3.7–9.3 mi)) in width and a 1000 yojanas in height. He is large as a mountain and blazing like the sun. Dark like a rain cloud in complexion, his tusks are white, sharp and fearsome. His body is the size of the space between the earth and the sky. His thunderous roar is frightening. In one instance, his mane is so fiery and fearsome that Varuna, the god of the waters, requests Varaha to save him from it. Varaha complies and folds his mane. In the ocean, Varaha encounters Hiranyaksha, who obstructs his path and challenges him for a duel. In some versions, the demon also mocks Varaha as the beast and warns him not to touch earth. Ignoring the demon's threats, Varaha lifts the earth on his tusks. Hiranyaksha charges towards the boar in rage with a mace. The two fiercely fight with maces. Finally, Varaha slays the demon after a thousand-year duel. Varaha rises from the ocean with the earth in his tusks and places her gently above it in her original position, as the gods and the sages sing Varaha's praises. Further, the earth goddess Bhudevi falls in love with her rescuer Varaha. Vishnu - in his Varaha form - marries Bhudevi, making her one of the consorts of Vishnu. In one narrative, Vishnu and Bhudevi indulge in vigorous embraces and as a result, Bhudevi becomes fatigued and faints, sinking a little in the primordial ocean. Vishnu again acquires the form of Varaha and rescues her, reinstating her in her original position above the waters. Some scriptures state that Bhudevi gives birth to Varaha's son, an asura called Narakasura. The scripture Varaha Purana is believed to be narrated by Vishnu to Bhudevi, as Varaha. The Purana is devoted more to the "myths and genealogies" connected to the worship of Vishnu. Source: wikipedia.com Bali Padyami is the day which Sri Mahavishnu has dedicated to Balichakravarthy. It only on this day that Balichakravarthi rules the entire world with the blessings of Sri Hari. Balipratipada is observed on the first day of the Kartika Maasa. On Balipratipada day, people remember King Bali and pray for the return of prosperity that existed during his rule. Bali chakravarti is one of the greatest kings. Though he was a daitya, he never deviated from the path of truth or Dharma. He was a great Bhakta of Lord Vishnu and was praised by everyone. Bali Chakravarthy is the grand son of Prahlada, who was responsible for the Narasimha avatar. Bali is the son of Virochana & Surochana. His guru was none other than daithya guru Shukracharya. Bali Chakravarthy was a very powerful daithya king. He had the entire world under his control. Bali Chakravarthy desired the Indra padavi. According to his guru’s advice he started doing Ashwamedha yaaga. He had done 99 Ashwamedha Yaagas. If he had completed the 100th ashwamedha yaga, he would become eligible for the post of Indra. Indra sought the help of Sri Mahavishnu. Aditi, the wife of Sage Kashyapa also did the penance to get back power to her son Indra. Vishnu assured that he himself will come to rescue Indra. Vishnu in the form of Vamana moorti went to Bali chakravarthi directly, where he was doing the Ashwamedha Yaaga. On seeing the handsome face of Vamana in the Yaaga, Bali Chakravarthy came to Vamana and did fell at his feet and prayed him to take some "daanam" from him. He also told him that whatever Vaamana demands will be given. Finally Vaamana demanded just three steps of land. Bali was surprised "You are asking only three steps of land. What good is it?" He asked him to demand some better items instead of these three steps, thinking that the three steps are very very meager for daana dharma. Vamana said he is satisfied with the three steps only. By that time, Bali Chakravarthi’s guru Shukracharyaru realised that the boy is none other than Maha Vishnu. He told Bali not to give the daana. Bali refused to withdraw from giving daanam as he had already promised Vaamana that whatever Vaamana asks shall be given. As soon as Bali Chakravarthi prepared to give the 3 steps of land that had Vaamana asked in the form of daanam, guru Shukracharya transformed himself and sat in the jug of water, blocking the water flow, that was being used for washing the feet of the Vaamana before giving the daanam. Seeing this, Vaaman took a grass strand and poked the nozzle of the jug to free the water flow. This grass strand poked Shukracharya's eye and hence guru Shukracharya became one-eyed. Because of the pain, Shukracharya came out of the jug and Bali Chakravarthi gave arghyas and washed the feet of Vaamana. Bali Chakravarthi asked Vamana to measure the 3 steps of land for daanam. Soon, the short roopa of Vamana grew in size – so huge that it was impossible to describe in words – and this form is called as Trivikrama roopam. With his first step, Vamana covered all of Earth. His second step covered all of the Sky. There was no place for the third step. It was then Bali thought and realized that Vamana was none other than Sri Vishnu himself and King Bali offered his head as the place for Vaamana's third foot step. Vamana kept his third step on Bali's head and sent Bali to Patalaloka or Underworld. Bali was also given the boon that he will be allowed to rule the entire universe for one day in a year and on that day he can visit the earth, which is the Balipadyami day – the Kaarthika Shudda Padya. When Vaamana touched the sky, Brahmadeva washed his feet. This water became the holy ganga river, the daughter of Brahmadeva. Since Her birth was at Trivikrama murty'a feet, Ganga is the most sacred river for the Indians. Source: World wide web Tantric texts are based on the doctrine that the body is identical to the universe. Vishnu is seen as the supreme purusha who has no beginning or end and is both with a form and formless. Lakshmi becomes the moola prakriti or shakti of Vishnu. Purusha (Vishnu) and Prakriti (Lakshmi) are inseparable and their union lead to creation of the universe. Lakshmi Tantram describes an expansion of Lakshmi (Sri) in the form of Agni and calls it kriya shakti and mentions that Sudarsahana manifests from this kriya shkati of ‘Sri’. Laksmi tantram also says that this form of kriya shakti: as Sudarshana creates, protects and destroys this universe. Creation begins when the kriya shakti of ‘Sri’ merges with ‘Purusha’. So the form of Sudarshana chakra with Narasimha behind maybe seen as a form of Narasimha (purusha) with the ‘Sri’ shakti to jointly take the form of Lakshmi Narasimha. Lakshmi and Vishnu are inseparable and creation may be visualized as none other than Sudarshana Narasimha or Lakshmi Narasimha. So to summarize, universe or this creation is verily a form of Lakshmi Narasimha. Source: World Wide Web Among Brahma's many sons was one Narada. Narada refused to marry. He did not want anything to do with the material world. Like Suka, he preferred the realm of Narayana, when time and space do not exist, where Maya casts no spells. He went a step further; he encouraged Brahma's other sons to stay celibate like him. He did not see the point of engaging with Prakriti. He did not understand the point of constructing Brahmanda. Many of Brahma's sons agreed with Narada. They also refused to marry. This happened several times, until an enraged Brahma cursed Narada, "you will stay trapped in the material world until you appreciate the value of Maya." Narada went to Vishnu and asked him the meaning of Maya. In response, Vishnu said, "I will explain after you quench my thirst. Go fetch me some water." Narada went to a river to fetch water. But as he was collecting the water, he saw a beautiful girl. He was so drawn to her that he followed her to her village and asked her father for her hand in marriage. The father agreed and the two got married. Before long, Narada was a father and then grandfather and then great grandfather. Narada felt content. Suddenly, dark clouds enveloped the sky. There was thunder, lightning, and rain. The river overflowed, broke its banks and washed away Narada’s house, drowning everyone he loved, everything he possessed. Narada himself was swept away by the river. "Help, help. Somebody please help me," he cried. Vishnu immediately stretched out his hand and pulled Narada out of the water. Back in Vaikuntha, Vishnu asked, "Where is my water?" "How can you be so remorseless? How can you ask me for water when I have lost my entire family?" Vishnu smiled. "Calm down, Narada. Tell me, where did your family come from? From Me. I am the only reality, the only entity in the cosmos that is eternal and unchanging. Everything else is an illusion – a mirage, constantly slipping out of one’s grasp." "You, my greatest devotee, knew that. Yet, enchanted by the pleasures of worldly life, you forgot all about me. You deluded yourself into believing that your world and your life were all that mattered and nothing else was of any consequence. As per your perspective, the material world was infallible, invulnerable, perfect. Narada bowed his head in realization. He knew Maya but had never experienced Maya. Brahma was encouraging his sons to marry so that they experience Maya. Knowledge of Maya is not experience of Maya. Unless one experiences Maya, one will not be able to empathize with those who are trapped in it. Said Vishnu, "you knew all about measuring scales and subjective realities. Yet you forgot all about them as soon as you experienced the material world – home, family, children, and village. Your understanding of Maya and Brahmanda could have helped you in the tumult of pleasure and pain, but it did not. Such is the spell of Maya. Now that you have experienced Maya, I want you to go and meet people, shake up their measuring scales, challenge their subjective realities, until they realize that the only way out of Maya is seeking answers out of material reality. I want you to provoke them into following the spiritual path." Thus Vishnu dispelled Narada’s illusion, bringing him back to the realm of reality and making him comprehend the power of Maya over man. Source: Bhagavatha Purana The Bhagavata Purana describes the story of Narada's spiritual enlightenment as follows: Narada was the primary source of information among Gods, and is believed to be the first journalist on Earth. In his previous birth Narada was a Gandharva who had been cursed to be born on an earthly planet as a sudra for singing glories to the demigods instead of the Supreme Lord. He was born as the son of a maid-servant of some particularly saintly priests (Brahmins). The priests, being pleased with both his and his mother's service, blessed him by allowing him to eat some of their food (prasadam), previously offered to their lord, Vishnu. Gradually Narada received further blessings from these sages and heard them discussing many spiritual topics. After his mother died, he decided to roam the forest in search of enlightenment in understanding the 'Supreme Absolute Truth'. Reaching a tranquil forest location, after quenching his thirst from a nearby stream, he sat under a tree in meditation (yoga), concentrating on the paramatma form of Vishnu within his heart as he had been taught by the priests he had served. After some time Narada experienced a vision wherein Narayan (Vishnu) appeared before him, smiling, and spoke "that despite having the blessing of seeing him at that very moment, Narada would not be able to see his (Vishnu's) divine form again until he died". Narayan further explained that the reason he had been given a chance to see his form was because his beauty and love would be a source of inspiration and would fuel his dormant desire to be with the lord again. After instructing Narada in this manner, Vishnu then disappeared from his sight. The boy awoke from his meditation both thrilled and disappointed. For the rest of his life Narada focused on his devotion, meditation upon and worship to Vishnu. After his death Vishnu then blessed him with the spiritual form of "Narada" as he eventually became known. In many Hindu scriptures Narada is considered a saktyavesa-avatara or partial-manifestation (avatar) of God, empowered to perform miraculous tasks on Vishnu's behalf. Source: wikipedia When Vishnu had accepted the son-ship of that high-souled king, the self-create Lord addressed the celestials saying – “For assisting the heroic Vishnu, firm in promise, always seeking the welfare of us all, do ye create powerful beings, assuming shapes at will, cognizant of illusions, heroic, furnished with celerity of the wind, versed in morality, possessing intelligence, like unto Vishnu in prowess, unslayable, knowing the ways and means of war and peace, gifted with excellent bodies, capable of resisting all weapons and resembling immortals. And from forth the bodies of Apsaris and Gandharvis, and Yakshis, and Pannagis and Rikshis and Vidyadharis and Kinnaris and Vanaris, do ye produce sons wearing the shapes of monkeys. Formerly, I had created the foremost of bears, Jambuvanta, who suddenly came out of my mouth when I was yawning.” Hearing this mandate of his possessing of the six attributes, they began to produce sons endowed with monkey forms. And high souled ascetics and siddhas and vidhyadharas and uragas and charanas generated heroic sons- rangers of wood. And Indra begat as his son, the foremost of monkeys, Vali, resembling the mahendra hill. The best of those imparting heat, the Sun, begat a son, Sugriva. And Brihaspathi begat a son named Taara, the most excellent and intelligent of the prime monkeys. And the bestower of riches begat as his son the graceful ape Gandhamaadana and Vishwakarma begat the mighty monkey named Nala and Agni begat his son, the powerful and graceful Nila in efflugence like unto the fire, who surpassed even his sire in energy, prowess and renown. And the beautiful Ashwini twins endowed with the wealth of loveliness begat Maindra and Dwivida. Varuna begat the monkey named Sushena; and Paryyanya begat Sarava, possessed of great strength. And the wind got begat the graceful monkey named Hanuman, endeued with a frame hard as adamant, in fleetness like unto Vinata’s offspring and most intelligent as well as the most powerful amongst all the principal monkeys. Thus produced, there suddenly came into being by thousands, mighty bears, monkeys and Gopuchakkas of immeasurable strength and heroic and powerful, assuming shapes at will, endowed with bodies resembling elephants of hills – even those who would engage in the compassing of the destruction of the Ten-headed one. And the sons of deities retained distinctly the respective hues, forms and prowess that characterized their several sires. And those that sprang from the Golangulas possessed even more than the might of the gods. Likewise, on Rikshis and Kinnaris were gladly begot thousands upon thousands of monkeys, by gods, and maharshis, and Gandharvas, and Tarkshyas, and famous Yakshas, and Nagas, and Kimpurushas, and siddhas and vidyadharas, and uragas. And upon the principal of apsaris and the vidyadharis and the daughters of the nagas and the gandharvis were begot by the chaaranas as sons, heroic monkeys of gigantic bodies, ranging the forests and living on fruits and roots. And all these monkeys were endowed with strength and could assume shapes and repair everywhere, at will. And they were unto lions and tigers, both in pride and in prowess. And they fought with crags and hurled hills. And they fought with nails and teeth and were accomplished in all weapons. They could move the largest of hills; crush the fixed trees and with their impetus vex the lord of rivers – the Ocean. And they could with their kicks rend the earth and swim over the mighty main. And they could penetrate into the welkin and capture the clouds. And they could subdue mad elephants ranging the forest. And with their roars they could bring down birds singing. Thus came into being “Kotis” of high-souled leaders of monkey herds assuming forms at will. And these became the leaders of the principal monkey-herds; and they in their turn, generated heroic monkeys, and the foremost leaders of the herds. Some of these monkeys began to dwell on the top of the Rikshavana mountain; while others inhabited various other mountains and forests. And all the leaders of the monkey-herds stayed with those brothers, - Sugriva, the son of the fire god Sun, and Vaali, that of Indra, and also with Nala and Nila and Hanuman and other leaders of the monkey-herds. And endowed with the might of Garura and accomplished in fight, they ranges around pounding lions and tigers and the mighty uragas. And the mighty armed Vali of great prowess and redoubtable strength protected by the virtue of his energy of his arms Rikshas and Gopucchakas and monkeys. And this earth, furnished with mountains, and forests and oceans, began to teem with those heroic lords of monkey-herds, inhabiting different places, bearing characteristic marks, resembling masses of clouds or mountain peaks, possessed of mighty strength, and of terrible bodies and visages, - in order that they might assist Raama. Source : Ramayana (Baala Kaanda)
Image Credits : Isabelle Grosjean ZA
Suta Puranika said to Bharadwaja Maha Muni, O' Bharadwaja! Let me tell you how Narasimha became Brahma and became engaged in the activity of the creation of the world. O vidvan! It is said, with utmost devotion, that the paternal grandfather of the world, known by the name Narayana, just came to be utpaannah. In his own reckoning his life span is for one hundred years. This is called ‘para’. Half of that is parardha. O sinless one, I told you about the time-form of Sri Maha Vishnu, by which you can know how time-measurements of all other beings are explained. 1 Nimisha = Is defined as the time taken to blink an eye 18 Nimishas = 1 Kasta 30 Kastas = 1 Kaala 3 Kaalas = 1 Muhurtam 30 Muhurtas = 1 Ahooratra (day and night) If we take day and night to be approximately 24 hours, 1 Muhurtam = 48 minutes 1 Kaala = 16 min 1 Kasta = 32 secs 1 Nimisha = 1.8 secs. 30 Ahooratras = 1 Maasa (1 month) Each Maasa has two Pakshas of 15 Ahooratras each. 6 Maasas = 1 Aayana viz., Dakshina Aayana and Uttara Aayana The Dakshina Aayana is the night of the devas and the Uttara Aayana is the day of the devas. 2 Aayanas = 1 Varsha 1 Maasa = 1 Ahooratra of the Pitras 1 Vatsara of Humans = 1 Ahooratra of the Vasus and others. Is is also called as a divine day and night. 1 divine year = 360 Human years. 1000 divine Varshas = 1 Yuga 12000 divine years = 1 Chaturyugam or also called as 1 Maha Yugam. 1 Chaturyugam consists of the following
A Chaturyugam has Kruta Yuga, Tretaa Yuga, Dvaapara Yuga and Kali Yuga. A thousand Chaturyugams is equal to 1 day of Brahma. There are 14 Manus in a day of brahma. The Saptarshis, Manus and Devas (Shakra and others) are destroyed at the same time. 71 and more caturyugas form a Manvantara, the period of the Saptarshis, Manus and Devas. Further more, Reckoning of time amongst the Pitṛs (ancestors): 1 human fortnight (15 days) = 1 day (light) or night of the Pitṛs 1 human month (30 days) = 1 day (light) and night of the Pitṛs 30 days of the Pitṛs = 1 month of the Pitṛs = (30 × 30 = 900 human days) 12 months of the Pitṛs = 1 year of the Pitṛs = (12 months of Pitṛs × 900 human days = 10800 human days) The lifespan of the Pitṛs is 100 years of the Pitṛs (= 36,000 Pitṛ days = 1,080,000 human days = 3000 human years) Reckoning of time for Brahma: 1000 Mahā-Yugas = 1 Kalpa = 1 day (day only) of Brahma (2 Kalpas constitute a day and night of Brahma, 8.64 billion human years) 30 days of Brahma = 1 month of Brahma (259.2 billion human years) 12 months of Brahma = 1 year of Brahma (3.1104 trillion human years) 50 years of Brahma = 1 Parārdha 2 parardhas = 100 years of Brahma = 1 Para = 1 Mahā-Kalpa (the lifespan of Brahma)(311.04 trillion human years) The cycle repeats itself, so altogether there are 1,000 cycles of Mahā-Yuga in one day of Brahma. One cycle of the above four Yugas is one Mahā-Yuga (4.32 million solar years) As is confirmed by the Gītā Śloka 8.17 "sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ rātriṁ yuga-sahasrāntāṁ te 'ho-rātra-vido janāḥ", meaning, a day of brahma is of 1000 Mahā-Yuga. Thus a day of Brahma, Kalpa, is of duration: 4.32 billion solar years. Two Kalpas constitute a day and night (Adhi Sandhi) of Brahma A Manvatara consists of 71 Mahā-Yuga (306,720,000 solar years). Each Manvatara is ruled by a Manu. After each Manvatara follows one Saṃdhi Kalā of the same duration as a Kṛta Yuga (1,728,000 = 4 Caraṇa). (It is said that during a Saṃdhi Kalā, the entire earth is submerged in water.) A Kalpa consists of a period of 4.32 Billion solar years called followed by 14 Manvataras and Saṃdhi Kalas. A day of Brahma equals (14 times 71 Mahā-Yuga) + (15 × 4 Caraṇas) = 994 Mahā-Yuga + (15 * 4800) = 994 Mahā-Yuga + (72,000 years)[deva years] / 6 = 12,000[deva years] viz. one maha yuga. = 994 Mahā-Yuga + 6 Mahā-Yuga = 1,000 Mahā-Yuga Currently, 50 years of Brahma have elapsed and this is the first 'day' of the 51st year. This Brahma's day, Kalpa, is named as ShvetaVaraha Kalpa. Within this Day, six Manvantaras have already elapsed and this is the seventh Manavatara, named as – Vaivasvatha Manvantara (or Sraddhadeva Manavatara). Within the Vaivasvatha Manavantara, 27 Mahayugas (4 Yugas together is a Mahayuga), and the Krita, Treta and Dwapara Yugas of the 28th Mahayuga have elapsed. This Kaliyuga is in the 28th Mahayuga. This Kaliyuga began in the year 3102 BC in the proleptic Julian Calendar. Since 50 years of Brahma have already elapsed, this is the second Parardha, also called as Dvithiya Parardha. The time elapsed since the current Brahma has taken over the task of creation can be calculated as 432000 × 10 × 1000 × 2 = 8.64 billion years (2 Kalpa (day and night)) 8.64 × 109 × 30 × 12 = 3.1104 Trillion Years (1 year of Brahma) 3.1104 × 1012 × 50 = 155.52 Trillion Years (50 years of Brahma) (6 × 71 × 4320000 ) + 7 × 1.728 × 10^6 = 1852416000 years elapsed in first six Manvataras, and Sandhi Kalas in the current Kalpa 27 × 4320000 = 116640000 years elapsed in first 27 Mahayugas of the current Manvantara 1.728 × 10^6 + 1.296 × 10^6 + 864000 = 3888000 years elapsed in current Mahayuga 3102 + 2013 = 5115 years elapsed in current Kaliyuga. So the total time elapsed since current Brahma is 155520000000000 +1852416000 +116640000 +3888000 +5115 = 155,521,972,949,115 years < as of 2013 AD > The current Kali Yuga began at midnight 17 February / 18 February in 3102 BC in the proleptic Julian calendar. As per the information above about Yuga periods, only 5,115 years are passed out of 432,000 years of current Kali Yuga, and hence another 426,985 years are left to complete this 28th Kali Yuga of Vaivaswatha Manvantara. Source: Narasimha Purana
Image Source : Ramanarayanadatta Sastri
Vishnu tells to Vaivasvata Manu how he created the universe. In the beginning, there was nothing in the universe. There was only darkness. When the time came for creation to begin, Vishnu removed the darkness and expanded into three. These three parts came to be known as Brahma, Vishnu and Shiva. The first object that appeared was water and Vishnu slept on this water. Since 'nara' means water and 'ayana' means resting-place, Vishnu is accordingly also known as Narayana. In this water next appeared a golden (hiranya) egg (anda). The egg shone with the radiance of a thousand suns. Inside the egg, Brahma grew from the navel of Vishnu. The egg was golden. Garbha means womb, and since Vishnu appeared inside a golden egg, he is also known as Hiranyagarbha. For a thousand years Brahma stayed inside the egg. He then split the shell into two and emerged out. Heaven (svarga) was made from one half of the shell and the earth from the remaining half. All the land masses, the oceans, the rivers and the mountains, had been inside the egg in embryonic form. Brahma made them manifest. Since he was the first (adi) being to be born, he is known as Aditya. (The name Aditya is more commonly explained as characterizing the offspring of Aditi, from whom all the gods were descended. The Matsya Purana refers to this later.) Brahma’s first act was to meditate. It was while he was meditating that the Vedas were revealed from within his heart. He then distributed that knowledge. Ten sons were also born to Brahma. Created from Brahma’s mental powers, they all became sages. Their names were Marichi, Atri, Angira, Pulastya, Pulaha, Kratu, Pracheta, Vashishtha, Bhrigu and Narada. There were others too who were born. Daksha was born from Brahma’s right toe. And the god Dharma was born from his chest. But for further creation to continue, it was essential that created beings should have proper mothers and fathers. Brahma accordingly created two beings from his body, one was male and the other was female. The male half was named Svayambhuva Manu and the female half was named Shatarupa. Shatarupa is also referred to as Savitri, Gayatri, Sarasvati or Brahmani. Since she had been born from Brahma’s body, she was like Brahma’s daughter. In fact, Vashishtha and the other sages who were Brahma’s sons welcomed her as their sister. But Shatarupa was so beautiful that Brahma fell in love with her and wished to marry her. Shatarupa circled Brahma and showed her respects to him. When she stood in front of him, Brahma gazed upon her with the face that he had. But when she went and stood behind him, Brahma could see her no longer. (Brahma, obviously, did not want to turn his head.) Another head with another face therefore sprouted behind Brahma’s first head so that he might be able to see Shatarupa. In similar fashion, a head sprouted to Brahma’s right another one to his left. Brahma married Shatarupa and they lived together as man and wife for a hundred years. Their son was named Svayambhuva Manu. Remember that this story was being told by Vishnu to Vaivasvata Manu. Hearing the account, Vaivasvata Manu exclaimed. What you have just said is truly amazing. To continue with the account of the creation, Brahma created the four Kumaras from his mental powers and their names are Sananda, Sanaka, Sanatana and Sanatakumara, and they became celebrate brahmacharies. Shiva appeared as well. Brahma asked Shiva to help him in the act of creation. Why don’t you create some beings as well?’ asked Brahma. Shiva complied and started to create. But all the beings that he created were just like him in appearance. That is, they were all immortal. What are you doing? asked Brahma. Don’t create immortal beings. Create mortal ones instead. That I refuse to do, retorted Shiva. If I am to create, I shall create only immortals. Please do not create then, requested Brahma. I will take care of creation myself. Svayambhuva Manu performed very difficult tapsaya and obtained a wife named Anati. (In other Puranas, Svayambhuva Manu is stated to have married Shatarupa.) Svayambhuva Manu and Ananti had two sons named Priyavrata and Uttanapada. From Uttanapada was descended Prachinavarhi. Prachinavarahi married Savarna, the daugther of the ocean, and they had ten sons. These sons were known as the Prachetas. The ten Prachetas married a woman named Marisha. That is, all of them had the same wife. Daksha was the son of the Prachetas and Marisha. Thus the universe was formed. Source : Matsya Purana
Image Source : OpenLibrary : Ramnadayandatta Shastri Pandey
The gods and the demons fought with each other all the time. As you know, Brihaspati was the preceptor of the gods and Shukracharya was the preceptor of the demons. Shukracharya knew a wonderful art known as mritasanjivani. This was the knowledge of bringing back dead people to life. Since Shukracharya knew this art, the gods were terrified. Any demons that the gods killed were promptly brought back to life by Shukracharya. But Brihaspati knew no such art. So any gods that the demons killed stayed dead. The gods pondered about this problem and finally arrived at a solution. Brihaspati had a son named Kacha. The gods told Kacha. Go and become Shukracharya’s disciple. Try to learn the art of mritasanjivani from him. Shukracharya has a beautiful daughter named Devayani. Try to gain her favour so that your task may become easier. Kacha went to Shukracharya. Please accept me as your disciple; he said "I am the great Brihaspati’s son. I will serve you faithfully for a thousand years". Since no mention was made of mritasanjivani. Shukracharya gladly agreed to this proposition. Kacha lived with Shukracharya and served his guru (teacher). He became friendly with Devayani and Devayani started to fall in love with Kacha. Five hundred years passed. The demons got to know that Kacha was Brihaspati’s son. Since they hated Brihaspati, they hated Kacha as well. Kacha was in the habit of taking Shukracharya’s cattle to the forest to graze. When Kacha was alone in the forest, the demons seized their chance. They slew Kacha and fed his body to the tigers. In the evening, the cattle returned home alone. Kacha was not with them. Seeing this, Devayani told her father, "The cattle have returned home without Kacha. I am certain that someone has killed him. I am in love with Kacha and cannot survive without him. Please do something". "Do not worry", Shukracharya told Devayani "I will bring Kacha back to life with the art of mritasanijivani". As soon as Shukracharya recited the magical mantra (incantation), Kacha appeared before them, strong and healthy. Days passed. Kacha went to the forest once more, this time to get flowers. The demons killed him again. But this time they burnt the dead body and mixed the ashes in a goblet of wine. They then served the wine to Shukracharya to drink. When Kacha did not return, Devayani again told her father "I am certain that someone has killed Kacha. I cannot survive without him. Please do something". Through his powers, Shukracharya discovered what had happened. He told his daughter, "We have a real problem on our hands. Kacha is inside my stomach. I can revive Kacha by summoning him through mritasanjivani. But in the process, he will have to tear asunder my body and I shall die. Tell me, beloved daughter, which do you want? Either Kacha or your father." "I refuse the choice" replied Devayani "Both you and Kacha must live. I cannot survive without either". Shukracharya then decided that there was only one way out. He addressed Kacha, who was inside his stomach, and taught him the words of the mrtasanjivani mantra. He then recited the words himself and out came Kacha. Shukracharya’s body was torn apart and the sage died. But Kacha had learnt the words of the mantra. He now recited them to bring Shukracharya back to life. Kacha thus learnt what he had set out to achieve. After spending a thousand years with Shukracharya, he prepared to return to heaven. "Where are you going?" asked Devayan "Do you not know that I am in love with you? Please marry me". "I am afraid that I cannot do that", replied Kacha "You are my guru’s daughter. Therefore, you are my superior just as my guru is my superior. I cannot marry you. Moreover, I have spent some time inside his body. And when I came out, it was as if a son had been born from him. You are therefore my sister. How can I possibly marry you?" Thus spurned, Devayani became very angry. "You are playing with words", she said "I curse you that although you have learnt the art of mritasanjivani, it will prove to be of no use to you". "You have needlessly cursed me", retorted Kacha "I too curse you that no brahmana will ever marry you and that you will never get whatever it is that you wish for". Thus ended the story of Kacha and Devayani in Matsya Purana as told by Romaharshana. Source : Matsya Purana |
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