Brahma Purana

Adhyaya 2 advances the Purana’s early cosmogonic-human continuum through a compact genealogical record anchored in the Svayambhuva Manvantara. Lomaharshana narrates the emergence of Śatarūpā as the sp

This Adhyāya advances a politico-cosmic narrative in which Pitāmaha (Brahmā) first consecrates Pṛthu Vainya as overlord and then systematizes sovereignty by assigning regencies across classes of being

Adhyaya 6 presents a genealogical and etiological narrative centered on Vivasvān (Mārtaṇḍa), son of Kaśyapa, and his consort Saṃjñā, daughter of Tvaṣṭṛ. The chapter explains Saṃjñā’s inability to endu

Adhyāya 8 presents a combined narrative and genealogical dossier centered on the Ikṣvāku line. It opens with Satyavrata (later remembered as Triśaṅku) sustaining Viśvāmitra’s household through austeri

Adhyaya 10 presents a genealogical and etiological narrative centered on the Aila (Lunar) line, beginning with Purūravas, son of Budha, whose virtues—Vedic learning, ritual generosity, truthfulness, a

Adhyaya 12 presents a genealogical and ethical narrative centered on King Yayāti of the Nahusha line. The chapter opens by listing Nahusha’s illustrious sons born of Virajā, including Yati and Yayāti,

Adhyaya 14 functions as a genealogical and etiological dossier centered on the Vṛṣṇi–Andhaka confederation. Beginning with Kroṣṭu’s wives (Gāndhārī and Mādrī) and their progeny, the chapter traces bra

Adhyaya 16 interweaves a genealogical register with a celebrated narrative of royal legitimacy and moral exoneration. Lomaharṣaṇa first continues a dynastic account, enumerating descendants and collat

Adhyaya 18 advances from prior cosmogonic narration into a compact but information-dense account of sacred cosmography (bhu-maṇḍala). Responding to the sages’ request for the dimensions, supports, and

Adhyāya 20 presents a compact but systematic cosmographical register of the Purāṇic world-structure, narrated by Lomaharṣaṇa. The chapter begins by situating Plakṣadvīpa as the landmass encircled by t

Adhyaya 22 presents a juridico-cosmological survey of Yama’s infernal domain, beginning with a formal catalogue of named narakas (hell-realms) such as Raurava and other severe punitive spheres. The di

Adhyaya 24 presents a cosmographic and theistic synthesis centered on the star-formed Śiśumāra configuration in the heavens, described as a divine form of Hari. Dhruva (the Pole Star) is positioned at

Adhyāya 26 frames a programmatic inquiry into sacred geography and salvific praxis. A gathering of ascetics approaches the authoritative narrator (Lomaharṣaṇa) and, through him, the tradition of Vyāsa

Adhyaya 28 presents a sacred-topographical and ritual charter for the eastern coastal region of Bhāratavarṣa, identifying the meritorious Oṇḍra-deśa (extending northward from the ocean up to the Viraj

Adhyaya 30 is framed as a learned inquiry by sages into the highest deity to be worshipped for mokṣa across the four āśramas, the source of creation, and the means to attain an irreversible, “non-fall

Adhyaya 32 unfolds as a theogonic and ritual-ethical narrative explaining how the transcendent, “nirguṇa” Divākara nonetheless appears in differentiated forms for cosmic governance. Brahmā responds to

Adhyaya 34 frames a theologically charged etiological narrative around Śiva (Rudra/Śaṅkara) and the rupture with Prajāpati Dakṣa. Brahmā recounts Śiva’s earlier disruption of Dakṣa’s lavish sacrifice

Adhyāya 36 narrates, in Brahmā’s voice, the ceremonial and theological unfolding of Śailaputrī (Umā/Pārvatī)’s svayaṃvara on the expansive slopes of Himavān. Having perceived the divine intention, Him

Adhyāya 38 narrates a pivotal Śaiva episode framed as Brahmā’s discourse to sages: Manmatha (Kāma), portrayed as a disruptive force against ascetic discipline and ṛṣi-vratas, attempts to pierce the Lo

Adhyaya 40 presents a liturgical and theological pivot following the disruption of Daksha’s sacrifice. Brahmā narrates Dakṣa’s encounter with Śiva’s overwhelming potency, after which Dakṣa offers an e

Adhyāya 42 presents a sacral geography centered on Virajā, framed as Brahmā’s discourse on a purifying landscape where divine presence, pilgrimage, and ritual efficacy converge. The chapter opens by p

This Adhyaya, framed as Brahmā’s narration, presents an exemplary ruler whose sovereignty is marked by ethical governance, martial excellence, and lavish ritual patronage. The king is portrayed as tru

Adhyaya 46 unfolds as a dialogic continuation in which the sages request Brahmā to narrate what the king did after reaching the celebrated pilgrimage-region. Brahmā provides a compact sacred-topograph

Adhyaya 48 opens with the sages questioning the divine narrator about an ancient episode: by what means and in what manner King Indradyumna fashioned sacred images (pratimā), and how Mādhava (Viṣṇu) b

Adhyaya 50 presents a tightly structured revelatory narrative centered on royal devotion and the material emergence of worship-icons. A king (identified as Indradyumna) lies troubled, seeking a direct

Adhyaya 52 presents an apocalyptic tableau of mahāpralaya, narrated in a cosmic register where the ordinary supports of the world-system collapse. As the sun and moon disappear and the animate and ina

Adhyaya 54 presents a cosmographic and theological marvel narrated by Brahmā: a foremost sage enters the belly of a divine child and beholds the totality of the earth and the wider brahmāṇḍa within. T

Adhyāya 56 unfolds as a theological dialogue framed by Brahmā’s narration: the sage Mārkaṇḍeya, having praised the divine child-form, requests an explanation of the Lord’s inscrutable māyā and the vis

Adhyāya 58 presents a Narasiṃha-centered māhātmya framed as Brahmā’s instruction to sages. The chapter opens by asserting that reverent darśana of Kṛṣṇa, Balarāma, and Subhadrā yields the four human g

Adhyaya 60 presents a two-part discourse framed as Brahmā’s instruction to sages. First, it proclaims the salvific potency of beholding and venerating Mādhava in the Matsya (Fish) form—an archaic avat

Adhyaya 62 presents a ritual and theological encomium of the Ocean (Sāgara) as Tīrtharāja, the sovereign of pilgrimage sites. Brahmā instructs that after duly worshipping Puruṣottama (Nārāyaṇa) with d

Adhyāya 64 is framed as Brahmā’s instruction on a calendrical conjunction—Mahājyaiṣṭhī—identified through rāśi and nakṣatra alignment, during which mortals should, with deliberate effort, undertake pi

Adhyāya 66 frames a ritual-theological account of the Guḍivā yātrā, presented as a salvific pilgrimage observance centered on the public darśana and worship of Kṛṣṇa together with Saṅkarṣaṇa (Balarāma

Adhyaya 68 opens with sages requesting a precise account of Viṣṇuloka—its measure, splendor, enjoyments, and the karmic or ritual means by which dharma-oriented beings attain it. Brahmā responds by pr

Adhyāya 70 frames a doctrinal and topographical valuation of pilgrimage within a dialogue setting. Brahmā first asserts the unsurpassed sanctity of Puruṣottama-kṣetra—described as ocean-washed—and cla

Adhyaya 72 frames a sacral episode set in the Himavat range, portrayed as a jewel-laden, well-watered, and ritually auspicious mountain landscape frequented by sages and celestial orders. In the midst

Adhyaya 74 is framed as a Nārada–Brahmā dialogue explaining how the Goddess Gaṅgā, residing in Śiva’s matted locks and associated with Brahmā’s kamaṇḍalu, comes to be “bifurcated” in her terrestrial d

Adhyāya 76 presents a sacred-topographical and ritual narrative centered on the river-goddess Gaṅgā and the sage Gautama, framed as a dialogue involving Nārada, Brahmā, Gautama, Gaṅgā, and Śiva (Trilo

Adhyaya 78 frames aetiology and sacred geography through a dynastic narrative explaining the river Gaṅgā’s “twofold” character. In response to Nārada’s query about a previously stated dual division, B

Adhyāya 80 is a sacred-topographical and ethical discourse in which Brahmā narrates the māhātmya of Kuśāvarta, a wish-fulfilling tīrtha associated with the Nīlagāṅgā, said to have issued from the Nīla

Adhyāya 82 presents a sacral etiological narrative that establishes the sanctity of Kṛttikā-Tīrtha and links its merit to the mythic origins of Kārttikeya (Ṣaṇmukha), celebrated as Tārakāntaka. Brahmā

Adhyaya 84 presents a segment of sacred topography centered on a lesser-known but ritually potent pilgrimage site called the Paiśāca Tīrtha on the southern bank of the Gautamī river. Brahmā narrates t

Adhyaya 86 presents a sacred-topographical eulogy (tīrtha-māhātmya) centered on Cakratīrtha, a major pilgrimage ford associated with the Godāvarī and the Gautamī confluence. Brahmā introduces the site

Adhyaya 88 frames a sacred-topographical teaching through a philosophical inquiry on the relative status of worldly enjoyment (bhukti) and liberation (mukti). King Janaka, born in the Vaivasvata linea

Adhyāya 90 presents a sacred-topographical and theological narrative establishing the efficacy of the Garuḍa Tīrtha and, by extension, the purificatory power of the Gautamī (Godāvarī). Brahmā narrates

Adhyāya 92 presents a tīrtha-māhātmya discourse in which Brahmā instructs Nārada on a pilgrimage site explicitly named Pāpa-praṇāśana (“Sin-destroyer”), also celebrated as Dhautapāpa, associated with

Adhyāya 94 presents a sacred-topographical and theological encomium of Śveta-Tīrtha on the banks of the Gautamī. Brahmā narrates to Nārada the exemplary case of the brāhmaṇa Śveta, a devoted worshippe

Adhyaya 96 presents a sacred-topographical and ethical narrative centered on Indra’s flight from the sin of brahmahatyā following the slaying of Vṛtra. Brahmā describes how the personified guilt relen

Adhyaya 98 presents a sacred-topographical and ritual etiological narrative centered on Agnitīrtha (also called Vahnitīrtha) situated on the bank of the Gautamī river. Brahmā introduces the site as a

Adhyāya 100 presents a sacral-geographical and etiological narrative centered on a tīrtha at the Gaṅgā’s bank where Maheśvara abides, and on the confluence (saṅgama) associated with Suparṇā and Kadrū.

Adhyaya 102 presents a sacred-topographical and etiological account of five supremely meritorious tīrthas identified with the rivers Savitrī, Gāyatrī, Śraddhā, Medhā, and Sarasvatī. Brahmā, addressing

Adhyaya 104 frames a sacred-topographical and ethical narrative around the Gautamī (Godāvarī)–Gaṅgā riverine tirtha-complex, introduced through Brahmā’s catalog of named pilgrimage sites (including Vā

Adhyāya 106 frames a sacred-topographical aetiology around the tīrtha called Pravarāsaṅgama, introduced as a confluence marked by the presence of Siddheśvara, a deity characterized as universally bene

Adhyaya 108 frames a sacred-topographical narrative around Ilātīrtha, introduced as a supremely efficacious tīrtha capable of purifying grave sins (including brahmahatyā) and granting desired aims. Th

Adhyāya 110 is a sacred-topographical and etiological narrative centered on the Godāvarī–Gautamī region in Daṇḍaka, explaining the origin and sanctity of Cakratīrtha and Pippaleśvara (also called Cakr

Adhyaya 112 frames a sacred-topographical etiology for the Matṛtīrthas, presenting them as universally efficacious pilgrimage-sites whose very remembrance alleviates affliction. Brahmā narrates a deva

Adhyaya 114 presents a sacred-topographical and ritual etiological account explaining the origin and efficacy of Avighna Tirtha on the northern bank of the Gautamī. Brahmā narrates to Nārada how a dev

Adhyāya 116 frames a tīrtha-māhātmya around the site known as Mahānala or Vaḍavānala and the sacred confluence called Vaḍavā-saṅgama. Brahmā narrates how, during an extended sattra-sacrifice at Naimiṣ

Adhyaya 118 presents a sacred-topographical and etiological narrative explaining the origin, names, and ritual efficacy of a cluster of tīrthas associated with Aśvattha and Pippala. Brahmā frames the

Adhyāya 120 articulates a segment of sacred topography centered on a Gaṅgā-side tīrtha renowned as Dhānyatīrtha, praised as a universal bestower of prosperity, safety, and relief from calamity. The na

Adhyāya 122 presents a sacral-topographical and ritual narrative centered on Pūrṇa-Tīrtha, identified on the northern bank of the Gaṅgā and later associated with a complex of confluences and deity-pre

Adhyaya 124 is a tīrtha-māhātmya framed as Brahmā’s instruction to Nārada on the sanctity of “Putratīrtha,” a pilgrimage ford praised as wish-fulfilling. The narrative begins with Diti’s grief and jea

Adhyaya 126 frames a sacred-topographical eulogy of Tapas-tīrtha (also termed Sattratīrtha, Agnitīrtha, and Sārasvata) through a doctrinal dispute among Vedic sages regarding which element is “eldest”

Adhyāya 128 unfolds as a tīrtha-māhātmya embedded within a mythic etiological narrative that explains the sacral geography along the Gautamī’s southern bank. Brahmā first identifies Tapovana, the Nand

Adhyāya 130 frames a sacred-topographical and theological discourse around the celebrated Āpastamba Tīrtha, said to be renowned across the three worlds and efficacious even by remembrance alone. The n

Adhyaya 132 presents a concise sacred-topographical eulogy (tīrthamāhātmya) of Yakṣiṇīsaṃgama, a pilgrimage confluence associated with the Gautamī river. Brahmā describes the site as “all-fruit-giving

Adhyaya 134 presents a sacred-topographical and ritual etiological narrative explaining the origin and salvific efficacy of Cakratīrtha. Brahmā addresses Nārada and declares that mere recollection of

Adhyāya 136 presents a tīrtha-māhātmya framed as Brahmā’s narration concerning Viṣṇutīrtha and the exemplary devotion of the sage Maudgalya, son of Mudgala. Living with his wife Jābālā, Maudgalya main

Adhyāya 138 frames a sacred-topographical eulogy of Bhānutīrtha, introduced by Brahmā as a universally efficacious tīrtha capable of destroying great sins (mahāpātaka). The narrative centers on King Ś

Adhyāya 140 presents a tīrtha-māhātmya centered on Ātreya (also styled Anvindra) Tīrtha situated on the northern bank of the Gautamī. Brahmā narrates how the sage Ātreya, surrounded by ṛtvij-priests a

Adhyaya 142 presents a sacred-topographical etiological narrative explaining the fame and ritual efficacy of the Devasthāna Tīrtha, introduced by Brahmā in dialogue with Nārada. The chapter situates i

Adhyaya 144 presents a sacred-topographical and etiological account of the Paruṣṇī–Gaṅgā confluence, introduced by Brahmā as a tri-world-renowned tīrtha whose hearing destroys sin. The narrative frame

Adhyāya 146 frames a sacred-topographical account around Kālañjara, a Śaiva tīrtha praised as a universal remover of sin. Brahmā narrates the dynastic episode of King Yayāti (son of Nāhuṣa), whose mar

Adhyāya 148 frames a segment of sacred topography by extolling Koṭitīrtha, a celebrated ford situated on the southern bank of the Gaṅgā and conceptually aligned with the Gautamī (Godāvarī) tīra tradit

This adhyāya presents a tīrtha-māhātmya centered on the Paiśāca Tīrtha situated on the northern bank of the Gaṅgā. Brahmā narrates the moral causality (karma-vipāka) behind the site’s sanctity through

Adhyāya 152 presents a sacral-topographical narrative centered on Nandītaṭa, a revered ford on the Gaṅgā identified by Vedic authorities as a potent tīrtha. Brahmā recounts the ethical rupture caused

Adhyaya 154 presents a tīrtha-māhātmya framed by Brahmā’s authoritative voice, declaring Sahasrakuṇḍa as a sanctifying pilgrimage site whose mere remembrance bestows well-being. The narrative then re-

Adhyaya 156 presents a compact tirtha-māhātmya centered on Śaṅkhahrada, a sacred water-site where Viṣṇu as Śaṅkhagadādhara is encountered. Brahmā narrates that bathing at this tīrtha and beholding the

Adhyāya 158 frames Vyāsa-tīrtha (also styled Prācetasa) as an unsurpassed purifier and universal bestower of spiritual accomplishment. Brahmā narrates how his ten mind-born progenitors, later identifi

Adhyaya 160 presents a sacred-topographical and mythic etiology for the Devāgama Tīrtha, celebrated as a Śaiva pilgrimage site granting both worldly fulfilment (bhukti) and liberation (mukti), while a

Adhyaya 162 presents a sacred-topographical and theological account of Manyu-Tirtha, a pilgrimage site praised as a destroyer of sin and a bestower of desired aims through remembrance, bathing, and gi

Adhyāya 164 presents a sacred-topographical and ethical narrative centered on the purificatory power of a northern-bank tīrtha associated with Gadādhara (Viṣṇu) and the river Gautamī/Gaṅgā. Brahmā int

Adhyaya 166 presents a sacred-topographical encomium of Patatri-tirtha, a pilgrimage ford praised as disease-dispelling and sin-destroying, whose mere hearing is said to confer spiritual fulfillment.

Adhyāya 168 presents a sacral-geographical and ritual narrative centered on Bhānutīrtha and a cluster of adjacent tīrthas, each defined by a divine intervention within the frame of King Abhiṣṭuta’s Aś

Adhyāya 170 frames a sacred-topographical eulogy of Cakṣus-tīrtha on the southern bank of the Gautamī, where Yogeśvara Hari is worshipped, by embedding it within an ethical narrative about dharma’s su

Adhyaya 172 presents a sacred-topographical eulogy of the Sāmudra-tīrtha (the oceanic pilgrimage site) as a locus that confers the merit of all tīrthas and excels in sin-destruction, worldly enjoyment

Adhyaya 174 presents a sacred-topographical discourse in which Brahmā narrates the sanctity of the Gautamī Gaṅgā and the ritual geography formed around her celebrated confluences. The chapter opens wi

Adhyaya 176 frames a concentrated māhātmya of Ananta-Vāsudeva through a sacred-object biography that links divine craftsmanship, royal conflict, and salvific geography. Prompted by sages who seek a fu

Adhyāya 178 frames a didactic narrative on ascetic vulnerability, divine intervention, and salvific sacred geography. Vyāsa describes the exemplary sage Kaṇḍu, accomplished in Veda and self-restraint,

Adhyaya 180 opens with Vyasa’s extended doxology to Viṣṇu as the eternal, imperishable Puruṣa who is simultaneously nirguṇa and saguṇa, pervading the cosmos in manifest and unmanifest modes. The disco

Adhyāya 182 narrates the decisive midnight phase of the Kṛṣṇa-avatāra cycle: Viṣṇu enters Devakī’s womb for the welfare of the three worlds, while Yogamāyā simultaneously manifests in Yaśodā’s womb ac

Adhyaya 184 narrates an early Vraja-cycle sequence centered on Krishna’s infancy and the community’s response to repeated ominous events. Vasudeva, having met Nanda, urges him to return swiftly to Gok

Adhyāya 186, narrated by Vyāsa, presents a pastoral-heroic episode centered on the liberation of a fertile woodland from demonic occupation. Rāma (Saṃkarṣaṇa/Balabhadra) and Kṛṣṇa, while tending cattl

Adhyaya 188 narrates a climactic episode in the Vraja cycle in which Indra, angered by the disruption of his honor (mahabhaṅga), commands the storm-cloud host led by Saṃvartaka to unleash a catastroph

Adhyaya 190 advances the Kṛṣṇa-cycle by shifting from pastoral triumphs to the political crisis in Mathurā. The narrator recalls Kṛṣṇa’s earlier victories—over Ariṣṭa, Dhenuka, Pralamba, Kāliya, Pūtan

Adhyaya 192 narrates Akrūra’s arrival in Vraja and his reverential meeting with Kṛṣṇa and Balarāma, to whom he reports Kaṃsa’s oppression of Vasudeva–Ānakadundubhi, Devakī, and King Ugrasena, as well

Adhyaya 194 narrates the post-Kaṃsa restoration of moral and political order in Mathurā through Kṛṣṇa and Baladeva’s exemplary adherence to dharma. After revealing divine agency that dispels Devakī an

Adhyaya 196 narrates the causal chain that culminates in the destruction of Kālayavana and the strategic relocation of the Yādavas. The chapter opens with a social insult directed at Gārgya, whose hum

Adhyaya 198 presents a Vraja-centered episode narrated by Vyasa in which the earth-bearing Ananta (manifest as Balarama under a human guise) is provided enjoyment after the completion of arduous divin

Adhyāya 200 opens with the sages questioning the apparent paradox of Pradyumna’s abduction by the mighty Śambara and his later victory over that same demon. Vyāsa narrates the episode: on the sixth da

Adhyāya 202 frames a martial-theological episode in which Śakra (Indra), arriving at Dvārakā upon Airāvata, petitions Kṛṣṇa (Devakīsuta) to neutralize the destabilizing violence of Naraka (Bhauma), ru

Adhyaya 204 presents a tightly framed narrative transition from celestial conflict to terrestrial restoration, centered on Kṛṣṇa’s diplomacy with Indra and the relocation of divine bounty into the hum

Adhyaya 206 narrates the escalation of the Aniruddha–Uṣā episode into a major theomachic conflict centered on Śoṇitapura, the fortified city of the asura-king Bāṇa. The chapter opens with Bāṇa’s longi

Adhyaya 208 narrates a diplomatic crisis between the Yadavas and the Kauravas triggered by Sāmba, son of Jāmbavatī, who forcibly abducts Duryodhana’s daughter from her svayaṃvara. Enraged Kaurava lead

Adhyaya 210 presents a tightly sequenced narrative of cosmic restitution culminating in the self-withdrawal (upasaṃhāra) of the Yādava lineage and the impending submergence of Dvārakā. Vyāsa frames Kṛ

Adhyāya 212 narrates the immediate aftermath of Hari’s departure from the earth and the dissolution of the Yādava world. Arjuna, tasked with the funerary rites of Kṛṣṇa and Balarāma and the protection

Adhyaya 214 opens with sages petitioning Vyāsa to explain the post-mortem passage to Yama’s realm: its difficulty, its measure, the fate of virtuous and sinful beings, and the number and kinds of hell

Adhyaya 216 opens with the sages expressing alarm at the terrifying suffering previously described on the road to Yama and asking whether any remedy exists for traversing that fearful passage with eas

In Adhyāya 218, the sages, having heard an account of the destination of adharma, request Vyāsa to explain the corresponding gati (destiny) attained through dharma and the means by which one moves fro

Adhyāya 220 presents Vyāsa’s extensive codification of śrāddha (ancestral rites), framed by the sages’ request for a comprehensive ritual manual specifying the proper agents, places, times, and materi

Adhyaya 222 presents a normative exposition of varṇāśramadharma framed as a dialogue: the sages request a detailed account of varṇa-dharmas and the duties of the four āśramas, and Vyāsa responds with

Adhyaya 224 is framed as a dialogic instruction in normative ethics and karmic causality, initiated by Umā’s inquiry into how embodied beings are bound or liberated through the threefold agency of act

Adhyaya 226 frames a soteriological dialogue in which assembled sages, having approached Tripurāri (Śiva) during a pilgrimage context, ask for the decisive means to escape the terrifying cycle of saṃs

Adhyaya 228 frames Ekādaśī observance as a complete Vaiṣṇava ritual cycle—fasting, purification, temple worship, and nocturnal vigil (prajāgara) sustained through stotra, japa, homa, pradakṣiṇā, and d

Adhyaya 230 is framed as a dialogic inquiry in which the sages request Vyasa to explain the kalpānta “upasaṃhṛti” (cosmic dissolution) and the great pralaya, prompting a preliminary clarification of P

Adhyaya 232 frames cosmic dissolution (pratisaṃcara/pralaya) as a rigorously classified doctrine within Purāṇic cosmology. Vyāsa defines three modes of dissolution—naimittika (periodic), prākṛtika (el

Adhyaya 234 presents a didactic analysis of duḥkha as the decisive spur toward liberation. Vyāsa explains the classical triad of afflictions (tāpatraya): ādhyātmika (internal), ādhibhautika (creature-

Adhyāya 236 opens with sages praising Vyāsa’s speech as nectar and requesting a detailed exposition of yoga and sāṃkhya as direct means to liberation. Vyāsa responds by asserting that attainment is im

Adhyaya 238 presents a sustained philosophical instruction on mokṣa framed as Vyāsa’s teaching to gathered sages. The chapter opens with a metaphysical account of guṇas and the Lord’s apparent detachm

Adhyāya 240 frames a didactic exchange in which the sages, having heard an orthodox yogic discipline, request a precise exposition of dharma as understood in Sāṃkhya. Vyāsa responds by presenting a di

Adhyāya 242 presents Vasiṣṭha’s philosophical instruction on saṃsāra as a cycle propelled by ignorance (apratibuddhatva) and misidentification with prakṛti and its three guṇas. The discourse describes

Adhyāya 244 presents Vasiṣṭha’s continued instruction to a kingly interlocutor on Sāṃkhya categories, reframing “vidyā” and “avidyā” as a graded chain of principles that culminates in the twenty-fifth

अध्याय २४६ मध्ये लोमहर्षण ब्रह्मपुराणाच्या परंपरा-प्रसाराचा व प्रभावाचा उपसंहार करतात. व्यासांनी ऋषिसभेत दोषरहित, परिष्कृत, शास्त्र-संश्लेषक, सिद्धांत व पद्धतीने परिपूर्ण असे वैष्णव पुराण सांगितले. श्रोते विस्मयाने व्यासांची सर्वज्ञता, भारताद्वारे वेदार्थ स्पष्ट करणारी भूमिका आणि ज्ञानाने अज्ञान दूर करणारे सामर्थ्य यांची स्तुती करतात. पुढे फलश्रुती—या पुराणाचे श्रवण, पठण व अध्यापन पवित्र करणारे, पाप नष्ट करणारे आणि लौकिक-परलौकिक पुरुषार्थ देणारे म्हटले आहे. उपवास व प्रमुख तीर्थयात्रेइतके पुण्य मिळते असेही सांगितले असून, शिस्तबद्ध श्रद्धेने सर्व वर्ण-आश्रमांसाठी हे अनुशंसित आहे. शेवटी धर्मप्रधान उपदेश व दुष्ट किंवा स्पष्ट नास्तिकाला हे ‘गुप्त’ ज्ञान देऊ नये असा निषेध येतो.