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The extant Puranas, the Ramayana, and the Mahabharata generally describe seven immortal personalities in the Hindu pantheon. [3] Some scholars opine the count to be eight. [4] Each Chiranjivi represents a different attribute of man, which as long as they live, will exist amongst humanity. [5]
The World Turtle in Hindu belief is known as Akupāra, or sometimes Chukwa, a chiranjeevi. [6] Bedawang or Bedawang Nala is a giant turtle in Balinese mythology who brought the whole world on his back. In the creation mythology of the world, it represents a change from Antaboga. He along with two dragons support the human world.
The Markandeya Purana presents Lord Shiva to be the supreme deity and includes many stories to show his divine virtues and characteristics. Moreover, it includes the Devi Mahatmya, which emphasizes goddess Durga's virtues such as her role as the embodiment of Shakti and her ability to destroy evil for the protection of her devotees. [7]
Some Hindu texts state that Mahabali was banished to patala (netherworld), some state he was dragged there by Garuda, in others he entered heaven with the touch of Vishnu, while another version states he became Chiranjivi (immortal). [10] Others even have Bali admitted into Vaikuntha, which was an even higher place than the realm of the devas. [12]
The Hindu literature on iconography such as the Vishnudharmottara Purana and Rupamandana describes him as a man with matted locks, with two hands, one carrying an axe. However, the Agni Purana portrays his iconography with four hands, carrying his axe, bow, arrow and sword.
Jambavan (Sanskrit: जाम्बवान्, IAST: Jāmbavān), also known as Jambavanta (Sanskrit: जाम्बवन्त, IAST: Jāmbavanta), is the king of the bears in Hindu texts. [2] He emerged from the mouth of Brahma when the creator deity yawned.
Kalki (Sanskrit: कल्कि), also called Kalkin, [1] is the prophesied tenth and final incarnation of the Hindu god Vishnu.According to Vaishnava cosmology, Kalki is destined to appear at the end of the Kali Yuga, the last of the four ages in the cycle of existence (Krita).
R. C. Hazra has dated the Purana to the 4th century CE on the basis of the description of the rasa lila in it, as according to him, the Visnu Purana and the Bhagavata Purana belong to the 5th century CE and 6th century CE respectively. [15] According to Dikshit, the date of the Matsya Purana is 3rd century CE.