ESSENCE OF PADMA PURANA

Composed, Condensed and Interpreted

By V.D.N.Rao, Former General Manager,
India Trade Promotion Organisation,
Pragati Maidan, New Delhi,
Union Ministry of Commerce, Govt. of India

ESSENCE OF PADMA PURANA

CONTENTS

PAGE

Bhagavaananeka eva Janaardana!-the Unique and the Timeless Unknown

Concept of Time and Brahma Srishti (Creation by Brahma)

Creation of Eight Vasus, Eleven Rudras, Twelve Adityas, Forty Nine

-Maruganas and Fourteen Manus

Pitras and Shraddha Vidhana in brief

Highlights of Surya Vamsha and Chandra Vamsha

11

Significance of Pushkara Tirtha and Muni Ashramas in the vicinity

13

Agastya Muni dries up Ocean and enables to destroy Demon Kalakeya

14

Sapta Rishis censure self-indulgence and accept Daanas for essentials

15

Markandeya attains Deerghaayu and enables Ramas Vision of Aviyoga

17

Lord Shri Ramas Prayer to Maha Deva

18

Maha Pralaya, Vishnu kills Madhu-Kaitabha and Creation by Brahma again

19

Birth of Tarkaasura, Shivas wedding with Parvati, and Kartikeyas victory

19

Ideal features of Brahmanas and impact of Gayatri Mantra

23

Significance of Rudrakshas and Tulasi

25

Pitru Bhakti leads to Shiva Sharmas devoted sons to Vishnu Dhaam

28

King Vena misdirected and redeemed; Vena and Pruthu-both of lofty virtue

30

Danaas and Tirtha Yatras-Grahastas to perform Punya Karyas together

32

Dialogue of Yayati and Matali about human life and Paapa -Punyas

33

King Yayati discards Indras offer to Swarga and prefers Vishnu Dhaam

35

Sage Chyavans encounter with Parrot Kunjal (Vishnu Shata Namas included)

37

Sacred Parrot Kunjal narrates its previous births account to Sage Chyavan

40

Broad Geographical delineation of Bharata Varsha

41

Overview of prominent Tirthas of Bharat

41

Mahima of Bhagavans Nama-Kirtanas, Bhajans and Stutis

47

Shri Ramas departure from Lanka, his Coronation and Rama Rajya

49

Sitas Paramdhaan and termination of Rama Avatar

58

Quick retrospective of Ramas episode till Ravanas extermination

59

Krishna Leelas at Vraja, Mathura, Dwaraka and Kurukshetra

63

Shrimad Bhavad Gita Mahatmya

70

Matsya, Kurma, Varaha, Nrisimha, Vamana and Parashurama Avataras

79

Phala Shruti of Padma Purana

83

Shri Vishnu Sahasranamaavali

84

Shri Rama Shata Namaavali

90

ESSENCE OF PADMA PURANA

Namasye Sarva Lokaanaam Vishwasya Jagathpatim, Yayimankurutey bhaavam Srishti
rupam pradhaanavit/ Loka krullokattva jneyoga maasthaya yogavit, Asrujasatsarva
bhutaanishtha varaani charaanicha,Tamamjim Vishwa karmaanaam chitpatim Loka
saakshinam, Puraanaakhyaana jijnasurvajaami sharanam vibhum/
(My salutations to Sacchinaananda Parameswara who is the Supreme Scripter of Srishti
Rupa, the Pro-active Visualizer and Designer of the Universe and the Creator of
Chaarachara Lokas).
At the behest of Maharshi Veda Vyas, his illustrious disciple Lomaharsha addressed the
holy gathering of Rishis headed by Suta Maha Muni at Naimisharanyato portray the
Padma Purana comprising Five Khandas (Branches) viz. Srishti Khanda, Bhumi Khanda,
Swarga Khanda, Patala Khanda and Uttara Khanda. As Padma (Lotus) got sprouted from
Bhagavan Vishnus navel, Brahma surfaced. Bhagavan Vishnu narrated the Contents of
the Purana to Brahma Deva and the latter conveyed the details to Maharshi Marichi;
Brahma also passed it on to Sage Pulastya and Bhishma of Pandavas learnt it from
Pulastya at Gangadwar (Haridwar) and that was how the posterity came to learn of the
Padma Purana down the ages.
Bhagavaaneka Eva Janardana! - The Unique and the Timeless Unknown
At the foremost, Brahma got materialised from a Golden Egg which was full of water;
outside the water was Tejas or Extraordinary Radiance; Vayu the Source of Life,
which in turn was enveloped by Akash (the Sky). The resultant interaction was
Ahamkar (the Great Ego or the Temperament or the Natural Dispostion or the Image).
The Maha Tatva led to the Creation of Three Kinds of mind-based Ahamkarasviz.
Vaikarik (Satvik), Taijasika (Rajasika) and Bhutaadi Rupa (Tamasika). The Tri Gunas
created Five Karmendriyas and Five Jnanendriyas; Five Elements of Prithvi, Jala,
Tejas, Vayu, and Akash are also taken into count by the Maha Tatva. Tanmatras of
Shabda, Sparsha, Rupa, Rasa and Gandha are the Jnanedriyas and the corresponding
Karmendriyas viz. ears, skin, eyes, tongue and nose. Bhagavan Vishnu in the form
Brahma assumed Rajo Guna and made the latter take up the task of Creation in
theoretical and concrete forms alike ranging from Moving Objects like Devas to
Danavas, human beings, animals, birds and reptiles to Immoveables like mountains,
oceans, rivers, flora and fauna; the Lord Narayana embodied Satya Guna to preserve
what all was created and Rudra symbolized Tamo Guna assumed the spirit of Samhara.
At each of the termination points of Kalpas, Maha Vishnu rests on water over a selfgenerated Sesha Nags bed and after his Yoga Nidra (Meditative Slumber) reassumes
the forms of Brahma, Vishnu and Maheswara once again. Thus, Bhagavan Janardana
carries on with the Eternal Tasks of Srishti, Paalan and Samhar.He is the Avinashi
(Indestructible) Paramatma: Srishtisthithaynta Kaaranaad Brahma Vishnu Shivaatmakah,
sa sanjnaam yaati Bhagavaaneka yeva Janardanah!

Concept of Time and Brahma Srishti (Creation by Brahma)

Pulastya Maha Muni affirmed to Bhishma that Brahma was Narayana Himself and that in
reality he was Eternal. But in a formal sense it was stated that Brahma was created and
in that normally recognised manner Brahma had hundred years of age; apparently, the
concept of Time would have to have a basis and that was why Brahmas age was
determined notionally as of hundred Brahma Years; in other words, Paraor the first half
was over and his present age has entered the Paraartha, the second half (viz. Fifty first
year).This was how, the concept of Time emerged. Every fifteen Nimeshas constitute
one Kaashtha; thirty Kashthas one one Kala; thirty Kalas make one Muhurtha; thirty
Muhurtas make one day/night, thirty day/nights make on Maasa; (half Maasa makes
one Paksha), six Maasas make one Ayana and two Ayanas-Dakshinayana and
Uttarayana- make one Year. Dakshinayana is a night for Devas and Uttarayana their
day. One hundred human years make one day-night of Devas. Twelve thousand Deva
Years make four Yugas viz, Satya Yuga, Treta Yuja, Dwapara Yuga and Kali Yuga and
these four Yugas make one Maha Yuga which is Brahmas one day! Satya Yuga
comprises 4800 DevaYears including Sandhya mana of 400 years and Sandhyamsha
maana of additional 400 years; Treta Yuga comprises 3600 Deva Years including 600
years of Sandhya/ Sandhyamsha manaeach; Dwapara Yuga of 2400 years including 200
years of Sandhya/ Sandhyamsha manaeach and Kali Yuga of 1000 years including 100
years each of Sandhya / Sandhyamsha manas.Deva Years are 360 times more than human
years. For instance, the duration of Kali Yuga in human year terms is 432,000 years;
Dwaparas is 864000; Treta Yugas is12, 96,000 and of Satya Yuga is 17, 28,000 years;
all the Yugas totalling 432, 00, 00,000 (432 million) make one Chaturyuga and that
constitutes one Brahma Day! In one day of Brahma there are fourteen Manvantaras and
each Manvantara has 8, 51,000 of Deva Years. There are two kalpas on one day-night of
Brahma.At the end of the previous Kalpa, Brahma felt fresh from the previous night and
found that Prithvi was submerged in water while Bhagavan Varaha Deva entered into
water and Prithvi prayed to him; in response, Varahadeva emanated a Ghur Ghur sound
which was like the reverberation of Sama Veda, lifted up Prithvi from Rasala loka by the
might of his horns, Devas rained fragrant flowers from the sky, Rishis went into
rapturous tributes to Vishnus incarnated Varaha Rupa; and Brahma implored the latter to
allow him recommence Srishti with his blessings as also to preserve and administer the
Creation that he would so generate even as the Lord gracefully replied to say: Tathastu!
(So be it!).
Brahmas first Srishti being Maha Tatva, the creation of Tanmatras was known as Bhuta
Sarga or the Second Srishti; Vaikarika or Satvika Ahankara was the third Srishti of
Indriyas or Aindriya Sarga; the Fourth Srishti is the Mukyha Sarga related to Mountains,
Forests and other Sthaavara Srishti; the fifth Srishti relates to Pashu-Pakshi (Animals and
Birds); the seventh Srishti was called Deva sarga or Urthva faced and was of Devas; and
Seventh Srishti was of Manava Sarga; the Eighth was of Anugraha Sarga which could be
of Satvika or Tamasic nature and finally the Ninth Srishti called the Kaumara Sarga
which could be of Prakrita or Vaikrita Marg.

Depending on the carry forward of ones own balance of Papa-Punyaof the previous
time-frame preceding the Pralaya, placement of lives was commenced by Brahma in the
New Age. Arising out of his Manasika Samkalpa (Mind born Proposal), Brahma
created various species including Devas, Asuras, Pitaras and human beings. From his
thighs, the evil Asuras emerged and as per his free will various birds were created. From
his stomach surfaced cows, his shoulders the wolves; his face created horses, elephants,
asses, nilgais, deer, camels, etc.each species multiplying several others. Brahmas body
hairs created fruits, roots and foodgrains. From his right extreme face, Brahma created,
Gayatri Chhandah, Rig Veda, Tivritstoma, Rathantara, Agnihoshtha yagna; from Southfaced he created Yajur Veda, Tristhub Chandas, Panchadasha stoma, Brihatsaama, etc;
Sama Veda, Jagati Chhanda, Saptadashastoma, Vairupa etc; from the Western face;
Brahma created Ekavimshatstoma, Atharva Veda, Aptoryama, Anushthup chhanda, and
Vairaja from the Uttaravarti Mukha. Miscellaneous Pranis were created from any of the
limbs of Brahma. To sum up thus at the beginning of the Kalpa, Prajapati Brahma created
Devas, Asuras, Pitaras and human beings as also of Yakshas, Pishachas, Gandharvas,
Apsaras, Siddhas, Kinnaras, Raakshasaas, Lions, Birds, Animals and Reptiles.
Focussing attention on human beings now, Bhishma asked the highlights of Varnashrama
Vidhi and Pulastya Muni explained that Brahma created Brahmanas from the face,
Kshatriyas from Vakshasthali (chest), Vaishyas from thighs; and Shudras from the
feet.These four Varnas are the important constituents of Yagnas; Devas are satisfied
wirh their respective portions of Havis (oblations) to Agni and being pleased with the
Yagnas, Devas bestow good rains and good crops which leads to material prosperity. The
hearts and hands of every body tend to be clean and social customs and virtuous living
would go hand in hand. Prajapati decided the duties of the Four Varnas, depending on the
professions that human beings tended to follow like Brahmanas performing Yagnas,
Vratas, Temple Tasks, and enabling various religious deeds of Virtue in favour of the
members of three other Varnas etc.; Kshatriyas discharging the responsibilities of
Kingship, Administration, Security against external enemies, collection of taxes and
maintenance of Internal Law and Order; Vaishyas performing business, farming, trading
and all matters involving finance, provision of materials to others by allowing reasonable
profits for the services given etc. and Shudras supporting the members of the Three
Varnas in the discharge of duties being undertaken by them.
Brahma materialised the above various kinds of Creations by applying his mental
faculties but was not quite satisfied as the next generations so created were not adequate
to fill in the universe; therefore he created Sages like Bhrigu, Pulaha, Kratu, Angira,
Marichi, Daksha, Atri and Vasishtha, in addition to the four Manasa Putras viz. Sanaka,
Sanandana, Sanatana and Sanat Kumaras. As not all these sons were interested in family
lives, Brahma created Rudra from his forehead and decided that half of the body be a
woman; thus Eleven Rudras got materialised along with as many Rudranis who had a
variety of Rupas ranging from Sowmya (composure), Krura(unkindness), Shanta
(peacefulness), Shyama (darkness), Gaura (wheatish) and such other colours. Further
on, Brahma created Swayambhu Manu and the latters wife Shatarupa; the Manu couple
gave birth to sons Priyavrata and Uttanapada and daughters Prasuti (married to Daksha)
and Akruti (married to Ruchi Prajapati). To Prasuti and Daksha were born twenty four

daughters, thirteen of whom were Shraddha, Lakshmi, Dhruti, Pushti, Tushti, Megha,
Kriya, Buddhi, Lajja, Vapu, Shanti, Sidhi, and Kirthi (all these thirteen were married to
Dharma); eleven more daughters were Khyati, Sati, Sambhuti, Smriti, Preeti, Kshama,
Sannati, Anasuya, Urja, Swaha and Swadha; they were wedded respectively to Bhrigu,
Shiva, Marichi, Angira, Pusasthya, Kratu, Atri, Vasishtha, Agni and Pitras.The sons of
Dakshas daughters were Kamak by Shraddha, Darpa to Lakshmi, Niyam to Dhriti,
Santhosh to Tushti, Lobha to Pushti, Shruta to Megha; Danda, Vinay and Naya to Kriya,
Bodha to Buddhi, Vinay to Lajja, Vyavasayak to Vapu, Kshema to Shanti, Sukha to
Siddhi, and Yash to Kirti.These were all the sons of Dharma. Kaam and Nandi gave birth
to Harsha, the grand son of Dharma. Bhrigu and Khyati gave birth to Devi Lakshmi who
was Lord Narayanas wife. Bhagavan Rudra accepted Sati as his wife (Dakshas
daughter) but Devi Sati sacrificed her life pursuant to Dakshas Yagna to which Rudra
was uninvited but Sati insisted in attending it; she felt highly insulted by her father
Daksha who also offended Rudra Deva and Rudra eventually destroyed Daksha Yagna.
Creation of Eight Vasus, Eleven Rudras, Twelve Adityas, Forty nine Marudganas,
and Fourteen Manus
The initial lot of Prajavargawas created by Sankalpa (Thought), Darshana (Vision)
and Sparsha (Touch).But, the process of creation adopted by the aforesaid methodology
was not quick enough as Daksha Pajapati initiated man-woman body contact by which
means the process of Srishti became faster and more definitive; by adopting this
technique, his wife Veerini gave birth to ten Dharmas, thirteen Kashyapas, twenty
seven Chadramas, four Agnishtomikaas, two Bhrigu Putras, two Kushashvas and two
Maharshi Angeeras.The broadening the family base took place henceforth. Dharmas
wives were Arundhati, Vasu, Jaami, Lamba, Bhanu, Marutvati, Sankalpa, Muhurta,
Sandhya, and Vishwa. Devas were born as follows: Vishwa begot Vishwadeva; Sandhya
-naamak Devatas were born of Sandhya; Marutvati gave birth to Marut Devas; Vasu
begot Ashta Vasus; Bhanu gave birth to Bhanu; Muhurtamani Devas were born to
Muhurta Devi; from Lamba was born Ghosh; Jaami gave birth to Nagavidhi Kanya; from
Arundhati were born all the Praanison Earth and Sankalpas were born Sankalpa.These
Devas were spread over and illuminated. The Ashta Vasus were Aapa, Dhruva, Soma,
Dhara, Anila, Anala, Prathyusha, and Prabhasa. Aapa had four sons viz. Shanta,
Vaitanda, Saamba and Muni Babhru and these are Yajna Rakshaka Adhikaaris or the
Security Officials of Yajnas. Dhruvas son was called Kaal and Somas son was Varcha;
Dharas sons were Dravina and Havyavaaha; Anils putras were Praana, Ramana and
Sharira. Anal had several sons and were like Agni; they were born of Sarkhandhis (sea
shore grass); significant ones of these were Shaakha, Upashaakha and Naigameya. As
Krittikasas well as Agni were responsible in the birth of Skanda Deva, he is also known
as Kartikeya. Prathyshas son was Devala Muni and Vishwakarma Prajapati was the son
of Prabhasa and the Architect and Builder of Devas. Ekadasha Rudras viz. Ajaikapaada,
Ahirbhudhnya,Virupaaksdha, Raivata, Hara, Bahurupa, Thraimbaka, Saavitra, Jayanta,
Pinaki, and Aparajita are the Chiefs of Rudra ganas numbering eighty four crore Ganas,
each wearing Trishuls. Kashyapas progeny from his wives Aditi, Diti, Danu, Arishta,
Surasa, Surabhi, Vinata, Taamna, Krodhavasha, Ira, Kadru, Khasa and Muni was in
multitudes. During the present Vaivaswata Manvantara, there are Twelve Adityas

Adityas viz. Indra, Dhata, Bhaga, Twashta, Mitra, Varuna, Aryama, Viviswan, Savita,
Pusha, Amshuman and Vishnu. These Adityas were born to Kashyap and Aditi.
Pulastya Maharshi then continued to describe to Bhishma the origin of Danavas born of
Kashyapa and Diti viz. Hiranyakashipu and Hiranyaksha. Hiranyakashipu had four sonsAyushmaan, Shibi, Vaashkali and Virochan. The last mentioned had an illustrious son
called Bali who had in turn hundred sons of whom Banasura was a mighty warrior with
expertise in Astras or the Science of Archery. Maha Shiva was so satisfied with
Banasuras Tapasya the he agreed to reside in the Asuras Nagari. Shiva bestowed the
title of Mahakaal to Banasura who was Shivas companion. Hiranyaksha had four sons,
viz. Uluk, Shakuni, Bhutasantaapan and Maha Bheem, who among them produced
twenty seven crore Danavas in their generations. Danu had from Kashyap hundred sons
who were virtuous and mighty, important among them being Viprachit, Swarbhanu,
Maya, Vrishaparva, and Vaishwanara; Mandodari was born to Maya; Vaiswanaras
daughter named Puloma gave birth to Paoloma and Kalakeya who created havoc among
in the world on securing Brahmas boons of invincibility and was finally killed by Arjuna
of Maha Bharatha. Viprachit married Simhika and their son Rahu is the famous Planet
who was stated to have tasted Amrit and became deathless like Devas. Tamra was
among the wives of Sage Kashyap who had six daughters who all gave birth to various
birds viz. Shuki who created Shuka or parrots and Ullu or owls; Shaini created the birds
of the same name; Bhasi created Krr named bird; Grudhri created Grudhra or Kite;
Sumrughni created Kabutar or Doves; Shuchi created Hamsa, Saras, Karanda and Plava
birds. Devi Vinati who was the religiously inclined wife of Kashyap created two
celebrated sons viz. Garuda the Pakshi Rajawho was the Carrier of Maha Vishnu and
Aruna the Carrier of Surya Deva. Vinati also gave birth to Saudamini who appears on the
Sky occasionally as a fleeting lightning. Aruna had two sons viz. Sampaati and Jataayu.
Surasa, another daughter of Kashyap and Diti, gave birth to thousands of serpents; but
Kadru observed a noble Vrata and begot thousand-hooded Nagas of whom twenty six
famous ones were Sesha, Vasuki, Karkotaka, Shankha, Itavata, Kambal, Dhananjaya,
Mahanila, Padma, Ashwatara, Takshak, Ilapatra, Maha Padma, Dhritarashtra, Balahaka,
Shankhapala, Nahusha, Ramana, Panini, Kapila, Durmukha and Patanjalimukha. Not
many of the Nagas survived since Janamejaya the last reputed Pandava avenged
Parikshit-his fathers- untimely death in the Sarpa Yagna and thousands of poisonous
snakes perished in the fire-pit. Surabhi with the Amsa of Kashyap created Aprasas, the
beautiful celestial damsels. Arishta gave birth to Kinnaras and Gandharvas. Ira Devi
created trees, creepers, grass and the like, while Khasa gave birth to crores of Rakshasas
and Yakshas.
Sage Pulastya continued to delineate the process of further Creation to Bhishma. As
innumerable Daityas were killed in the series of Deva-Danava battles, especially at the
time of Samudra-Manthan (Churning of the Ocean) and Amrita Prapti (Emergence of
Amrita), Devi Diti was mentally shattered and performed severe Tapasya on the banks of
River Sarasvati to Surya Deva with the singular objective of killing Indra and Devas.
Kashyap assured that her objective should be fulfilled and that she should observe
regulations such as reside in a Tapovana, take ample care of her Garbha, observe single
meal a day, never go near a tree, never enter water nor a house/ shadow, keep calm, never
hear bad news nor quarrel, never be overjoyed, keep engaged in propitious acts, and so

on. As her confinement stage was nearing, Indra entered Ditis garbha when she was
asleep and cut the embrio of the boy about to be born into seven pieces, with each piece
being cut into seven further pieces thus making a lot of forty nine pieces.As these pieces
started crying, Indra tried to console the, saying :ma rudah ( do not cry); Indra realised
that Devi Diti was blessed due to the power of a Vrata that she was asked by Kashyap to
perform; he apologised for his heinous act of entering her womb and cutting fortynine
pieces of the baby, named the forty nine boys as Marudganas, elevated their status of
Devas and made them eligible for sharing the Havis or the Yagna Phal and with
veneration gave all the facilities due to Devas; and flew them across to Swargaloka along
with Diti Devi, the Daitya Mata. Having described the Adi Sarga (Creation) and
Pratisarga (Reabsorption), Sage Pulastya provided an overview of Manvavantaras to
King Bhishma. Swayambhu, Swarochisha, Uouttama, Tamasa, Raivata and Chakshusa
were the earlier six Manus and the on-going Seventh Manvantara is of Vaivaswata.
During this period the Sapta Rishis are Atri, Vasishtha, Kashyapa, Gautama, Bharadwaja,
Vishwamitra and Jamadagni.The future Manus are scheduled to be Sanavarnya, Rouchya,
Bhoutya, Meru Savarnya, Ribhu, Veetadhama and Vishvaksena, thus totalling fourteen
Manus.
Pitras and Shraddha Vidhana in brief
In Swarga loka, there are seven kinds of Pitaras, three Murti Rahitor without Form
and four Murti maan (with Form)-all of them being Tejaswis or highly illuminated.
The Formless Pitruganas are the progeny of Vairaja Prajapati called as Vairaja Pitruganas
and Devaganas perform Yagnas to them. There are some lokas famed as Somalokas,
where Sage Kashyaps putra Pitruganas reside.Devatas always demonstrate devotion to
them. Agnishpatha Pituganas reside there only. There is another Vibhraaj named loka in
Swarga, where Bahirshad sanjyak Pitruganas reside. In these Lokas, there are thousands
of Peacock Formed Aeroplanes and Sankalpamaya (thought-based) Tree yielding fruits
as per wishes and Pitaras in these Lokas, who too perform Shraadhas to their ancestors,
are knowledgable about Spiritual Matters and enjoy full contentment of existence. In
another Loka called Martanda those Pitragans of Marichi Garbha stay. Angira Muni
Putras reside in Havishman loka; those who perform Shraddhas in Tirthas are entitled in
Pitru loka. Some Pitaras could stay in Kamadugdha loka as per their wishes.Similarly,
Pitras who were the desendents of Sages Kardama, Pulaha, Kulaha, Bhrigu; Bharadwaja
etc. are also comfortably accommodated in other Pitralokas. Beyond Brahma loka is the
Sumanasa loka where Pitras called Somapas reside who also partake in the task of Srishti
and often visit Manasarovar. Those Vidyavans who tend to satisfy Pitras with Shraddha
Daan by pronouncing the word Swadhaand perform havans are expected to be highly
fortunate! Procedurally, those who perform rites facing the Dakshina direction, with
Yagnopaveeta in Apasavya or wearing it on right shoulder, using Tarpanas with Black
Til and water and recite the Swadha Mantra by giving away ghee in the Fire-pit are stated
to be the dhanyas or the blessed ones. The material liked in the fire oblations are Kusha
grass, udat dal (black gram), saathi dhan rice, cow milk, honey, sawa, jow, Moong
(Green gram), Sugarcane and white flowers are the most liked material for Pitras. On the
other hand the following materials be avoided viz. Masoor dal, matar, Rajamash, kulthi,
kamal, bilwa, Madara, Dhatura, Paaribhatraat, Rushak, Goat milk, Mahuva etc. By

pleasing the Pitras, the devotees concerned secure physical strength, good health, good
progeny and Swarga Prapti. Havishyamaana Sanjnak Surya Deva who is the Chief of
the Shraddhhas is stated to bestow immediate fruits for the homa karyas so performed.
In fact, daily shraaddhas with Anna (cooked rice), water or milk and fruits/ mulas
(sprouts) are highly recommended.There are three kinds of Shraddhas viz. Nitya
(regular), Naimittika (Occasional) and Kaamya (aiming at a purpose). Nitya Shradda
need not be elaborate with formal Arghya Pradana and Avahana viz Offering formal
Achamana and Welcome with the contents of Mantras. This may be construed as
Adaiva or targetted to a specific deity. But on Parva dinas or special days, Parvana
Shraddha is to be performed but those who undertake this Shraddha need to possess the
requisite qualifications such as Vedajna, Mantra-Japa performer, Purana Vidwan, Pitru
bhakta, etc. In fact, one should take pains to engage in such shraddhas. On the other hand,
certain persons should be avioded such as Patitas (immoral), Napumsak (Impotent),
diseased and manipulative. The invited Brahmanas for the Shraddhas are stated to assume
the Sacred Form of Vayu Deva and usher the Pitras as the Brahmanas so seated. The
Pindadaan Vedika or the Platform to arrange the Pindas of the three generation Pitras
be kept ready before hand. The various material required for the Ceremony such as
Jalapatra, Kamsya patra, Prokshana, Samidha, Kusha, Tilapatra, Clean Vastra, Gandha,
Dhupa, chandana etc. be arranged towards the Southern side at a place purified with cow
dung and urine, while Yagnopaveet should be on the right shoulder. In fact, the golden
rule is that all actions related to and meant for the Three Generation Pitras of the
deceased father/grand father/great grand father or deceased mother/ paternal grand
mother/ paternal great grand mother, should be performed with Yagnopaveet on the right
shoulder; actions related to Pitras or Rishis should accompany the Yagnopaveet around
the neck as a Mala (garland); and all the actions related to the invocation of Devas and
Punya Karyas should accompany the Yagnopaveet in the normal wearing condition
viz.on the left shoulder.At the outset, the Kartha or the Performer(s) of Shraddha are
required to settle down on a darbhayukta Asana Seat with darbha underneath and
formally perform Achamana with mantrochharanaor recitation of mantra. Normally,
two Brahmanas are appointed one to represent Vaishwadeva and another for Pitras, in
addition to the Chief Conductor. The Vaishva deva is formally set in the Fire-Pit and
Agni, Soma and other deities are satisfied with ghee, Anna or cooked rice etc. The Anna
Sesha (remainder) after the homa may be converted as small Pindas and given away to
Brahmanas one by one along with til and water. The main Pindas are then placed on the
Pinda Vedika in a row, representing the Three Generations of the Departed Souls, dressed
with Kushas, tilas and water, worshipped with chandana, Dhupa and Naivedya, lift them
up as gestures of daan on the ground from the Vedika along with mantras. The Pindaas
are then consumed by cows, or goats, or Agni or are left in running waters; some times
the wife of the householder or the Karta desirous of securing progeny might consume the
middle pinda representing the grandfather along with appropriate mantra Aadhhatta
Pitaro Garbham etc. Then the Brahmanas are satisfied with wholesome meals, dakshina
and Vastram; Pitru tarpanas are formally performed by the Karta and thereafter the Karta
and the family take the Pitru sesha. The normal expectation is that neither the
Brahmanas engaged, nor the Karta have another meal on the same day; resist from
sleeping after the Ceremony during the day and observe abstinence, silence, etc.

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Highlights of Surya Vamsha and Chandra Vamsha

Sage Kashyap and Devi Aditi gave birth to Vaivaswan and the latter had three wives viz.
Sanjna, Raajni and Prabha. Raajni was blessed with Raivat and Prabha with Prabhat.
Sanjna the daughter of Vishwakarma begot Vaivaswat Manu as also Yama and Yamuna.
Since Sanjna could not bear the heat and illumination of Surya deva (Vaivaswan), she
created from her body another woman exactly like her named Devi Chhaya and
demanded her to serve her husband and also bring up her children as her own. Chhaya
gave birth to Saavarna Manu and in course of time to Shaneswara, besides two daughters
Tapati and Vishti. The famed Yama went on tapasya on the banks of the holy Pushkarini
and being pleased with the devotion, Lord Brahma conferred the status of Lokapalaka as
also the boons of becoming the Ruler of Pitruloka and the Authority of Deciding Dharma
and Adharma in the World. Chhaya Putra Shaneswara also performed Tapasya and got
the boon of becoming a Planet. Yamuna and Tapati were converted as Holy Rivers.
Vishti had a frightening Form and was in the position of Kala Swarupa. Vaiwasvata
Manu had ten sons, viz. Ila, Ikshvaaku, Kushanaabha, Arishta, Dhrushta, Narishyant,
Karusha, Mahabali Sharyati, Prushaghna and Naabhaga. By dint of relentless Tapasya,
Vaivaswata secured the boon from Brahma of becoming the Supreme Administrator of
Prithvi of high virtue and Fortune and thus he became the First Manu Ever! Ila also
became ambitious and wandered several places and by mistake entered the Sharavana
Garden, little knowing that who ever entered the Sharavana would instantly turn into a
woman as per the instructions of Parameswara where Shiva Deva was alone with Devi
Parvati. Even outside the Sharavana, Ila as a woman was attracted to Budha, the son of
Chandra (Moon). Ilas brother Ikshvaku was worried about the disappearance of Ila and
having realised the fact that any male entering the Sharavana would be converted as a
female and that Ila also would have been converted like wise. Ihshvaku prayed to Shiva
and as directed Ihshvaku announced Ashvamedha Yagna so that Ila as a female could be
identified since the brave Ila would be definitely attracted to the Ashvamedha Yagna and
the challenge of holding the horse. Indeed the Plan of Ikshvaku worked well and Ila was
identified as the wife of Budha, the son of Chandra. The female Ila became a
Kimpurush for six months and as a woman for six months as per the boon of Shiva. As a
Kimpurush, Ila also known as Sudyumna gave birth to three sons Utkal, Gaya and
Haritashwa and they became the Kings of Utkal (Orissa), Gaya, and Haritashwa or Kuru.
Ikshvaku became the King of Madhyadesha who begot hundred sons half of whom ruled
the northern side of Meru and the others the Southern side. Kakustha was the eldest son
of Ikshvaku and in that lineage was born Yuvanashwa and his great grandson was the
famed Kuvalashva who killed the notorious demon Dundhumara. It was in this lineage
that the illustrious Mandhata who was the Chakravarti of the Universe.In his lineage were
the famous Purukutsa, Muchukunda, Harischandra, Dilip, Bhagiratha who brought the
Sacred Ganga to Earth, Nabhaga, Ambarisha, Raghu, Dasaratha and the Incarnation of
Lord Vishnu, the Epic Hero Shri Rama who killed Ravanasura and his able brothers
Bharata, Lakshmana and Shatrughna; the Surya Vamsha of the clan of Ikshvaku was
further extended by Kusha and Lava.
Once Brahma instructed Maharshi Atri to contibute in the task of Creation; to invoke
extraordinary Shakti for the purpose of Creation, Atri performed AnutarTapasya which

11

would have been performed by anyone in the past. From the Maharshis eyes trickled
drops of tears that illuminated the whole World. Those tears got collected in his stomach
and were materialised in his Garbha; the Maharshi discarded the Garbha and Brahma
gave a unique form of a Youthful Male; He named the Youth as Chandra Deva. Rishis,
Devatas, Gandharvas and Apsaras eulogised Chandra as Brahma declared him as the
Master of Aoushadhis (Medicines) and the Leader of Brahmanas. In course of time,
Daksha Prajapati dedicated twenty seven daughters of his as Chandras wives.Chandra
worshipped for long in favour of Shri Narayana and requested him to enable to perform
Rajasuya Yagna in Indraloka, that all the Deities should appear in person and accept the
Yagnabhagas and that Maha Shiva should please ensure the success of the Function.
Shri Narayana accepted the proposal and attended it in person. Bhagavan Srihari himself
became the Brayhma of the Yagna, Atri attended as the Hota, Sage Bhrigu was the
Adhvaryu and Brahma the Udgaata. The Yagna was memorably successful and
Chandra turned out to be very prosperous and the Chief of Sapta Lokas.Chandra gave
birth to Budha and Brahma bestowed a planetary position among the Nava Grahas like
Chandra himself. Budha and Ila produced Dharmatma Pururava who performed over
hundred Ashwamedha Yagnas and was blessed as Lokeswara and the Conqueror of Sapta
Dwipas; he defeated several demons like Keshi and became the Emperor of the Universe.
Apsara Urvashi got attracted to him and begot eight sons, viz. Ayu, Dhrudhayu,
Vashyayu, Vritthimaan, Vasu, Divijat and Subahu. Ayus sons were Nahush, Vriddha
Sharma, Raji, Dambha and Vipaapma.Nahush had seven sons viz. Yayi, Yayati, Samyati,
Udbhava, Para, Viyati and Vidyasaati.Yati took to vanaprastha even early in life. Yayati
had two wives viz. Sharmishtha the daughter of Danavaraj Vrishaparva and Devayani the
daughter of Shukracharya. Devayani begot Yadu and Turvasu, while Sharmishtha had
Druyhu, Anu and Puru. The bright stars of Yadu Vamsa were Bhagavan Shri Krishna and
Balaram who had considerably reduced the heavy weights of evil on Earth and assisted
by Pandavas destroyed Kaurava Vamsa whose misfortunes were tied up the the Four
Villians of Maha Bharata viz. the notorius Duryodhana, Dussashana, Karna and Shakuni.
It was among the descendants of Yayati that the famed Kaartaveeryarjuna the thousand
handed, noble and valiant Chakravarti who ruled Sapta Dwipas for eighty five thousand
years; the great desciple of Mahatma Dattatreya and an epitome of Dharma; the
memorable figure who humbled the Epic Villian Ravanasura, but finally destroyed by the
Vishnu Avatar Parasurama.
In their previous births, Devaki and Vasudeva did relentless Tapasya to beget Lord
Vishnu; Devaki was Aditi and Vasudeva was Sage Kashyap. Similarly, Nandagopal was
Vasu Drona and Yashoda was Dhara and their Tapasya too bore fruit as they were eye
witnesses of Kishanas childhood escapades. Of the sixteen thousand and eight wives of
Krishna, the foremost Rukmini gave birth to Pradyumna, Charudeshna, Sucharu,
Charubhadra, Charuka and Charuhasa. Satyabhamas sons were Bhanu, Bheemaratha,
Kshana, Rohita etc. Jambavati putra was Samba; Mitravandi had three sons; likewise
Krishna had thousands of sons! Whoever reads or hears the Legend of Krishna Deva,
especially his birth, Leelas and Promotion of Dharma would certainly get rid of sins of
the present and the past. Krishnasya Janmaabhyudayam yah keertiyati nityashaha,
Krishnotiva naro nithyam Sarva paapaaih pramuchyatey/

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Significance of Pushkara Tirtha and Muni Ashramas in the vicinity

Materialised from Bhagavan Vishnus navel, a Lotus stem sprouted and on top of the
lotus was seated Brahma; Pushkar Tirth is stated to be the personification of the Lotus
top. Brahma decided to perform an unprecedented Maha Yagna on the banks of Pushkara
Tirtha, which was situated not far from Chandra River and Saraswati River. The
inhabitants of the Pushkar from times immemorial were Brahma Bhaktas in various
disciplines of Bhakti like Manasa, Vaachika and Kayaka formats as also of Loukika,
Vaidika and Adhyatmika methods. Manasa Bhakti seeking to hold Buddhi by way of
Dhyana (meditation) and Dharana (sustenance) was very dear to Brahma Deva.
Mantra Japa and Veda Paatha known as Vaachika Bhakti were equally dear to Brahma
Deva. Kayaka Bhakti encompasses performance of Vratas underlining mental restraints
and physical Controls, Upavasas (fastings), Niyamasor the Strict Regime of
Regulations, Sacrifices, etc. Brahma Deva liked this kind of Bhakti also as it involved
difficult means of penance. Brahma liked Ritualistic Bhakti in a typically Loukika
manner by worshipping him with milk, Deepa and Dhupa, Kusha, water, chandana,
ornaments, precious metals and stones, nrithya, Vaadhya, Sangeeta, Naivedya of
Bhakshya, Bhojya and such other food specialities. Brahma is also pleased with Vaidika
Bhakti by way of Veda Pathana (recitation), Manana (Cogitation) and Shravana
(Listening) and Agni-Sambandhi Karyas.Adyatmika Bhakti of Saankhyaja or Yogika
methods viz. Saankya Shastra based on Tatva Gyana ;or Yoga Practice of Yama, Niyama,
Pranayama, Pratyahara, Dharana and Samadhi are yet other methods of seeking Brahma.
Thus Bhaktas observing one form of Bhakti or another with the underlining touchstones
of sincerity and total dedication are all dear to Brahma, be it a man, woman, or of any
Varnas or species!
When Brahma commenced the Maha Yagna, all the Saptarishis bent down their heads to
Brahmas feet; twelve Adityas, Eleven Rudras, two Ashvani Kumars, Eight Vasus, Forty
Seven Marudganas were all present in reverence. Maha Nagas like Vasuki, Tarkshya,
Arishtanemi, Garuda, Aruna and Vinati Kumars were there too.Daitya, Danava and
Rakshasas were in full atteandance. Maha Narayana Himself was present and requested
Brahma to initiate the proceedings.Maha Deva too arrived at the right time. Danavas
assured the Tri Murthis that during the Yagna, there would not be any bickerings with
Devas! Brahma was particularly happy to hear the declaration. Meanwhile, whoever
witnessed ones own reflection in the sacred waters of Pushkarini looked quite handsome
and the Sages stated that Pushkarini Tirtha was Mukha Darshan Tirtha. After taking
bath in the Tirtha, the Tapasvisperformed Agni Karyas and proclaimed that the Sarovar
was the Sreshtha Pushkar. As Brahmanas received a number of gifts at the Yagna, quite
a few of them desired to take bath in Saraswati River; many of them stayed on the banks
of the River where Swadhyaya Mantras resounded. In the Pushkara Tirtha, the River
Sarasvati surged in Five Dharas (Streams) viz. Subrabha, Kanchana, Praachi, Nanda
and Vishaal. In the Yagna of Brahma, Brahmanas fulfilled every wish of theirs including
those which were subdued in the corners of their hearts and minds. As Sarasvati arrived
at the Yagna Region, the happiness of Brahmanas and others was maximum; when Devas
were present, Gandahravas sang and Apsaras danced, then the atmosphere was sublime!
A srong belief till date is that whoever dies at the banks of the River in the Pushkar Tirtha

13

would have no birth again. Whoever performed Suvarna Daana with Sesame seeds and
water was as good as Meru Parvata Daana itself! Again Shraddhas performed at the
Pushkar Tirtha tantamount to attainment of salvation by twenty one previous generations.
This Tirtha is in fact the most beloved one to Pitras as Pindapradaan would yield
complete Satisfaction to them. It is further believed that bathing in the evening/nights in
the Pushkar and giving away daan, bestowed lasting happiness and contentment. After
the Yagna by Brahma, River Saraswati disappeared in its full form and travelled west
ward into the Sea, but reappeared as River Nanda.
While describing the Mahatmya of Pushkar Kshetra, Sage Pulastya explained that there
were three parts viz. Jyeshtha Pushkar, Madhyama Pushkar and Kanishtha Pushkar.
Pushkar Tirtha was full of countless Rishis spread over a large area of two and half
Yojanas of length and half Yojana of width. Even a single entry into the Tirtha bestows
the result of performing Rajasuya and Ashwamedha Yagnas. On Chaitra Shukla
Chaturdasi, it is believed that Brahma, Devas, Maharshis and Siddhas as well as Pitras
descend from their respective Regions. Worship of Devasvas and Pitras by way of
Tarpanas and Pujas on this day, especially at Jyeshtha Pushkara would prove highly
fruitful. In fact, during the Pratahkal, Madhyahna and Sayamkaal on any day, the belief is
that ten thousand crores of Devas especially, Adityas, Vasus, Rudras, Saandhyas,
Marudganas, Gandharvas, and Apasaras turn out here. Even a sincere and purified
thought in mind to travel to Pushkar could vanish. sins, and staying there for as many
days as possible would yield proportionate fruits. Organising bhojans at Pushkar as
charity would result in immense and far reaching returns. Bathing at Brahma Pushkar
Sarovar Tirtha and worship at Adi Varaha Temple as well as at the unique Brahma
Temple are to provide enormous advantages, especially on Kartika Purnima days.
Agastya Muni dries up the Ocean and enables to destroy the demon Kalakeya
In the vicinity of Pushkar Tirtha were Ashramas of illustrious Mararshis like Agastya.
A highly vily and valiant Danava named Kalakeya was in battle with Devas for many
years and he kept another mighty Danava called Vritrasura as a shield in between him
and Devas. With folded hands, Devas approached Brahma to get rid of Vritrasura as well
as Kalakeya. Brahma suggested that Vritrasura was invincible due to unprecedented
boons given by Parameswara and the only way out was to approach Sage Dadheechi and
beg him for his back-bone which could materialize a mighty Vajrayudha which alone
could destroy Vritrasura. Devas prayed to Sage Dadheechi and keeping in view the holy
task of killing Vritrasura, the Sage agreed to sacrifice his backbone and hence his life.
Devas approached Vishvakarma to create Vajrayudha. A fierce battle between Vritrasura
backed by Kalakeya on the one hand and Indra armed with Vajrayudha as well as the full
force of Devas followed. Vritrasura made such frightening screams that went shivers to
Earth, the Dishas (Directions), the Antariksha (Sky) and the Planets. Indra utilised the
newly made Vajrayudha and felled down the huge body of Vritrasura to the ground. The
demoralised Asuras ran helter-skelter with a phenomenon called Vristrasura and finally
took shelter in the deep Ocean. Kalakeya too hid in the Ocean and over a period of time,
reformulated the Danavas who resorted to nightwarfare and nocturnal killings of lakhs of
human beings in sleep and once again threatened the balance of power between the

14

Davanvas and Devas. Indra and Devas approached Lord Vishnu and implored him to
save them, the humanity as also the four kinds of Srishtiviz. Andajas or those born of
Eggs, Svedajas or those born of body sweat, Jarayuja or those born of womb, and
Udbhuja or born of germination. Lord Vishnu told the Devas that the most dangerous
Asura Kalakeyi along with his huge numbers of Danavas who concealed themselves in
the deep waters of the Ocean were gradually killing all kinds of species mentioned above
in the nights and the only way of exposing the Danavas in very large numbers would be
to completely dry up the Oceans by taking out the water; Vishnu further declared that the
only Sage who was powerful enough to dry up the Oceans was Mahatma Agastya, the
son of Mitravaruna. Devas then approached Agastya Muni and prayed to him that in the
past too, the Muni was kind enough to have averted crises for saving the very existence
of the Universe in highly critical situations like when Nahusha occupied the chair of
Indra on highly temporary basis and created embarrassment and havoc in the worlds and
punished him subsequently; and when Vindhyachala grew up in height compared with
Meru Mountain obstructing the passage of Surya and subdued Vindhya by asking him to
bend in reverence and not allowing to stand up till date. Devas made to instant request to
Agastya Muni to drink up the water of the Ocean exposing Kalakeya and followers so
that they were trapped and destroyed at once by Devas. The dried up Ocean was refilled
by another despatch of Ganga by a repeat performance by Bhagiratha.
Saptarshis censure Self-indulgence and accept Daanaas for essentials only
Pulastya described to Bhishma about the pulls and pressures that normally overtake
human actions and reactions and clarified that even Rishis, let alone virtuous Brahmanas
some times become victims of greed and Self-indulgence and this repulsive tendency
needed to be condemned at all costs. In the past, several distinguished Rishis including
Atri, Vasishtha, Pulastya, Pulaha, Kratu, Angira, Goutama, Sumati, Sumukha,
Viswamitra, Sthulashira, Samvarta, Pratirdana, Raibhya, Brihaspati, Cyavana, Kashyapa,
Bhrigu,Durvasa, Jamadagni, Markandeya, Gaalava, Ushaana, Bharadwaja, Yavakrita,
Kanva, Sthulaaksha, Makaraaksha, Medhatithi, Narada, Parvata, Swaandhi, Trunaambu,
Shabala, Dhoumya, Shatananda, Akrutavrana, Parashurama, Ashtaka and Krishna dwaipayana arrived at Pushkara Tirtha along with families including sons and disciples
and with decisive self-control and regulations practised Tapasya. Saptarshis among these
Rishis were also visiting the Holy Tirtha very often and practised Vedic ways of life as
though to subtly guide and encourage other Rishis. Once a terrible famine broke up and
the world as a whole and the various Kings were concerned that the Rishis were affected
badly and as such started pampering the Rishis overtly with Dhana, Dhanya, GhritaDugdha, and various edibles, cows, gold, Ratnas etc. With this generosity, the Rishis
were annoyed since frugal existence was the hall-mark of Brahmanas, Sanyasis, and
Rishis. They reacted sharply and asserted that ten Kasayis or meat-cutters were better
than one Chakri / Kumhara or oil dealer; ten chakris were better than a wine-dealer; ten
wine dealers were better than a Veshya or a Prostitute; and ten Prostitutes were better
than a King! Thus when Brahmanas accepting the charity of a King out of greed would
surely suffer Tamishra-like hells! Sage Atri affirmed that material well-being in this
World would provide semblance of temporary happiness but those who desired
permanent bliss after life should never mistake the shadows to reality. Sage Vasishtha

15

stated in no uncertain terms that storing Tapasya would anytime be better than Dhana
Sanjnaya or storing money, for no human being could ever assert happiness from
possessions since the relative term of Sangraha was as limitless as a deep pit! Sage
Kashyap opined that Dhana Sampatti or possession of Wealth would lead to Moha or
infatuation which was a distinct route to Narakaand that the two words of possession
and abstinence are two poles of great distance where there could be no middle paths,
since that kind of equilibrium would be always a myth.Equally false was a feeling that
Dhana helped furtherance of Dharma. Bharadwaj Muni stated that even when a
human being lost teeth and hairs were fallen, the desire of possession would last till death
and that unless the creeper of Trishna (greed) was uprooted periodically, it germinated
again and again.Similar views were also expressed by other Saptarshis who visited
Pushkara Tirtha.
But the fact was that the famine which broke at the Pushkara Tirtha was a reality and
sufferings that entailed the famine were practical. Hunger was such a leveller that its
impact was far-reaching affecting the parents, wife, children and relatives; there could be
consideration for the Guests, Gurus, Pitras and not even to Devatas! Thus there could
never be a substitute for Anna or Food. Universal existence depended on Anna, be it for
Pitras, Devatas, Daithyas, Yakshas, Rakshasas, Kinnaras, human beings or Piscachas.
Anna was the root cause for Tapa, Satya, Japa, Homa, Dhyana, Yoga, and Salvation.
Anna was the life, physical power, and mental acumen. Thus Anna Daan would indeed
be the greatest task of nobility. Indeed this kind of life giving Daan has utmost
importance but has to be tempered with Indriya Samyama (Physical Control) and
Manonigraha (Mental Restraint); if acceptance of Daana without Dama (Self-control)
and Niyama (Regulation). Thus Daana was an integral component of Dama and Yama
and thus only such kind of Daana of essentials like Anna or bare minimum needs which
are worthy of acceptance without transgressing the limits of Dama and Niyama but
certainly not the material possessions that the Saptarshis detested and disapproved
otherwise without passing the tests of morality bordering on self-indulgence or
intemperance! In fact acceptance of Daana with strings attached, for the sheer show or
publicity to the donor and the receiver, for the purpose of possession, and without regard
to Restraints and Regulative Mechanisms should be considered as a sin that would need
to be detested and avoided at any cost!
Markandeya attains Deerghaayu and enables Shri Ramas vision ofAviyoga
Maharshi Bhrigus grandson and the son of Mrikund, Markandeya came of five years of
age, when a Siddha came to his house and releaved that he was destined to live only for
another six months and a few more days. Sage Mrikund was alarmed at this revelation
and so did the boys mother and grandfather Brighu. Sage Mrikund hastened to perform
the boys Upanayan Samskarand asked the boy to greet each and every Sage that passed
by thereafter. Gradually, the six months were over and Markandeya saw Sapta Rishis
roaming nearby and even unknowingly greeted and fell on the feet of the Rishis. The
Saptarshis blessed the boy one by one and each one of them said: Ayushman bhava
Sowmya! Then the Saptarshis realised that they had all blessed the boy with long life
where as Brahmas clear-cut insruction was that the boy was destined to die soon! The

16

Saptarshis took the boy to Para Brahma and the latter too blessed the boy who fell on the
feet with Chiraayu bhava! Saptarshis were surprised when Para Brahma too blessed the
boy like-wise; Brahma reaffirmed that the boy Markandeya would live as long as he
himself would! Saptarshis brought the boy back to his father and left. The father was
overjoyed and said that the boy was so fortunate to have not only met Brahma but
secured the latters blessings of longevity and great fame and asked him to proceed to
Pushkar Tirtha to worship Brahma in his temple.Accordingly the young Markandeya
settled at Pushkar eversince and practised Tapasya even from his childhood. Visitors to
Pushkar do make it a point till date to bathe and worship at the Markandeya Ghat for
favour of securing longevity and good health.
When Lord Shri Rama, Devi Sita and Lakshmana visited Chitrakut Mountain during the
Vanavasa or Forest life of Fourteen Years and met Sage Atri to enquire of a Holy Place
where the Viyoga Duhkha or the sorrow of absence of his beloved relatives would be
alleviated, Sage Atri recommended to visit the hermitage of the illustrious Markandeya
who would be able to direct them to a Place called Aviyoga near by on the banks of the
Sacred Pushkar Tirtha which was built by Lord Brahma himself! There were two
mountains named Maryada Parvat and Yagna Parvat and in between there were three
Kundas viz. Jyeshtha Pushkara, Madhyama Pushkara and Kanishtha Pushkara.
Accordingly Rama and the followers visited Markandeya and directed them to Aviyoga
where one could witness not only departed soul of Dasaratha and immediate ancestors
but also those who were alive then and were being missed! Shri Rama immediately
remembered not only Dasaratha but the mothers, brothers and Ayodhya puri vaasis or
the inhabitants of Ayodhya who were all being missed. Shri Rama was excited to secure
the vision of Aviyogas and in his sleep at the last Prahara or during the small hours of
early morning had clear vision of all the persons being missed. But since Dasaratha who
died was also visible, Markandeya advised to perform Shraaddha to Dasaratha and said
that along with him, Jamadagni, Bharadwaj, Lomesha, Devarata and Shameeka would be
the best possible Bhoktas! Shri Rama was further excited at the prospect of performing
Shradda to Dashratha and two generations behind and detailed Laksmana to fetch
excellent fruits from the forest. Sita cooked the Pradhana Vastu in the Shraddha viz.
Lisodeyand Ambali as Pinda Daan. Thereafter, Rama decided to stay at this Sacred
Pushkara Tirtha for a month and near the Maryada Mountain had the Darshan (Vision) of
Trinetra Dhari Bhagavan Shiva.
Lord Ramas Prayer to Maha Deva
Krutrasya yosya jagatah sacharaacharasya, Kartaa krutasya cha tatha sukha duhkha hetu/
Samhaara heturapi yah punarantha kaaley, thah Shankarah Sharanamidam sharanam
vrajaami/ (I seek shelter from Shankara, who is the Creator of all Beings that are mobile
and immobile; who maintains the Beings with sorrows and joys and at the end terminates
the Universe)
Yah Yogino vigata moha tamoRajaska, Bhaktaika taana manaso vinivrittha kaamaah/
Dhyaayanti nischaladhiyomita divya bhaavah, tam Shankaram Sharanadam Sharanam
vrajaami/ (I seek protection from Shankara the Supreme Yogi Purusha, whose heart and
mind are devoid of desires emerging from Rajo Guna and Tamo Guna; whose complete

17

attention is concentrated with meditation; whose mind is in a perfect position of poise and
Equilibrium; and whose thinking process is none else but to bestow goodness to the
totality of the Universe).
Yaschendu khand amamalam vilasan mukham badudhwa sadaa priyatamaam shirasaa
vibharti, Yachhardhadehamadadaad Giriraaja putrai tam Shankaram sharanadam
sharanam vrajaami/ (I take refuge from Shankara who has tied up the resplendent and
cool Chandra in His Jatajuutwhich also wore the the Sacred Ganga on his head and who
gave away half of his Body to Giriraja putri Devi Parvati.)
Yosyam Sakrud vimala chaaru vilolatoyaam, Gangaam Mahormi vishamaam Gaganaat
Patanteem/Murdhaadadey srajamiva pratilola pushpaam, tam Shankaram Sharanadam
Sharanam vrajaami/ (I take asylum from Shankara whose holy head withstands the
mighty falls of clean, beautiful and unsteady gushes of Ganga from heavens and send
shivers to all concerned onlookers as also provided views of dangling flower laces around
his head)
Kailasashaila shikhiram pratikamyamaanam, Kailasashringa sadrushena Dashaananena/
Yah paadapadma parivaadanamaadhanastwam Shankaram sharanadam sharanam
vrajaami (I seek safety from Shankara as his lotus feet steadied the Top Mounts of
Kailasa Mountain which were shaken by the Ten Headed Ravanasura out of frustration
since the latter could not secure the vision of Maha Deva)
Yenaskrutopi vishayeshpapi saktabhaava, jnaanaanvaya shruta gunairapi naiva yuktah,
yam samshritah sukhabhujah Purushaa bhavanti, tam Shankaram Sharanadam sharanam
vrajaami (I seek indulgence from Shankara who approach him for pardon even by
persons that are sinners, undue seekers of shameful delight, devoid of knowledge and of
noble traits and good conduct.)
Agniprasuti Ravi koti samaana tejaah, Santraasanam vibhuda daanavasattha maanaam/
Yah Kaalakutamapibat samudreernavegam, tam Shankaram Sharanadam Sharanam
vrajaami/ (I solicit safety from Shankara who is resplendent like crores of Suryas and
Chandras and the saviour of the mightiest of Devas and Danavas from the Kalakut
vishajwalas or the worst kind of deadly poisonous flames and saved the entire
Universe.)
Kreedaarthameva Bhagavan Bhuvanaani Sapta naanaa nadi vihagapaadapa manditaani
SaBrahmakaani vyasrujat sukrutaahitaani tam Shankaram Sharanadam Sharanam
vrajaami/ (Bhagavan Shankara! You create innumerable Rivers, Birds, Trees and Seven
Lokas headed by Brahma for your sport and also preserve the entire Srishti by your
Grace; to You I salute and pay worshipful homage).
Yasakhilam Jagadidam vashavarti nityam, yoshthabhireva tanubhirbhuvanaani Jhaduttey,
Yah kaaranam sumahataamapi kaaranaanaam, tam Shankaram Sharanam vrajaami ( My
salutation to Shankara who commands the entire Universe including the Eight Entities
including Pancha Bhutas as also Surya, Chandra and Yama, besides being the KaranaTatvaas of Maha Karana or the Causes of the Great Cause!)
Ye twam Surottama Gurum Purushaa vimudhaa, Jaananti nasya Jagatah Sacharaa
charasya, Ishwaryamaana nigamaanushyena/Paschaathey yatanaam twanubhavantya
vishuddhichitthaah/ (Maha Deva! Those impure hearted persons who take pride in their
wealth, egotism and so-called knowledge and not realise who Jagadguru/ the Greatest
Master really is shall regret after Mrityu and on reaching Naraka, but then too late!)

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Maha Pralaya, Vishnu kills Madhu Kaitabha and Creation of Brahma again
After the end of twelve thousand divine years or one Chatur Yuga, Brahmas one day was
completed and there was Maha Pralaya. Maha Muni Markandeya was the sole witness of
Maha Vishnu lying on the top of a Bargadi tree branch as a toddler while swimming in
a huge sheet of deep water and the Lord accosted the Sage by his name and the surprised
Markandeya wondered who the toddler was! The boy replied that he was the Purana
Purusha who bestowed long life to the Sage. Maha Vishnu affirmed that He was the
Virat Paramatma with thousands of heads, hands and feet; that He was ageless; that He
was the Creator, Preserver and Annihilator; that He was the Devas, Danavas, Prajapatis,
Maha Tatvas, Pancha bhutas, the Present / Past and Future; the Dharma /Artha / Moksha
Rupa; the Karanam, Kaaranam and Karta or the Act / Action / and the Actor! The Sage
Markandeya was overwhelmed with what he saw, heard and felt as Narayana Himself
provided the blissful vision! Then the Golden Lotus sprouted from the Maha Vishnus
navel and Lord Brahma was found with his Pancha Mukhas on the top of the Lotus
surface, getting readied to script Universal Creation. Meanwhile two demons brothers
called Madhu and Kaitabha approached Brahma and asked him as to who was he, why
was he intiating the act of Creation and who authorised him to do so.Brahma replied that
the Supreme Master of the Universe was Maha Vishnu from whose navel the Golden
Lotus got sprouted. The demon brothers approached Vishnu, greeted him and asked for
the boon of invincibility even while Vishnu enquired as to how they escaped death during
the Maha Pralaya! The demon brothers reiterated their desire that they could be killed at a
place where there was none killed earlier. As if their desire was granted, Vishnu
expanded his thighs, bent them down and killed them. Brahma resorted to Tapasya and
since he felt lonely, created his better half from his body and continued to create Ten
Prajapatis and five Kanyasviz. Lakshmi, Saadhya, Viswesha, Devi and Sarasvati.Then
he created Surabhi followed by Eleven Rudras. Surabhi gave birth to cows, Yagna and
Devatas as also Hamsa (Swan) and Aushodhisincluding Anna (food). Lakshmi and
Dharma gave birth to Soma and Sadhya gave birth to Devatas called Sadhyas viz. Bhava,
Prabhava, Krushaaswa, Suvaha, Aruna, Varuna, Viswamitra, Chala, Dhruva, Havishman,
Tanuja, Vidhana, Abhimata, Vatsara, Bhuti, Sarvaasuranishudana, Suparvi, Brihatkanta
and Mahalokanamaskruta. Vasu Devi created Vasusanjnak Devatas who followed Indra.
Vishva Devas were born to Vishvesha and Dharma and these were Mahabahu Daksha,
King Pushkar, Chakshusa Manu, Mahoraga, Vishwanuga, Vasu, Bala, Nishkala, Rurudra
and Parama Kantimaan Bhaskara. Marutwati gave birth to Marudganas viz. Agni,
Chakshu, Jyoti, Saavitra, Mitra, Amara, Sharavrishta, Suvarsha, Mahabhuja Viraja, Raja,
Viswayu, Sumati, Ashvagandha, Chitra Rashmi, Nishidha, Atmavidhi, Chaaritra,
Padamaatraga, Brihat, Bahudrupa and Vishnusanabhiga. Aditi and Kashyapa gave birth
to Twelve Adityas.
Birth of Tarakasura, Shivas wedding with Parvati and Kartikeya kills Tarakasura
Sage Kashyap blessed his wife Diti to give birth to a great warrior Vajranga who like a
diamond was unbreakable and indestructible. Diti desired to avenge the killing of several
Asuras in the past by Indra and asked Vajranga to defeat and bring down Indra

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imprisoned in person; on doing so, Diti put Indra to shame and released him saying that
his subduing was worse than his death. Meanwhile, Vajranga did severe Tapasya to
Brahma and the latter created Varangi as the wife of Vajranga. Brahma gave a boon to
the pair that a Maha Shaktivaan called Tarakasura would be born after being retained for
thousand years in confinement. There were harsh earthquakes and sea-uprisings when the
Asura was born and the parents were filled with wild joy and excitement. As the boy
attained youth, he turned out to be a frightening demon and developed friendship with
other Asuras like Kujambha and Mahisha. Eventually, he reached a Pariyatra Mountain to
perform Tapasya without food for hundred years, for another hundred years by
consuming only dried leaves and for additional years by drinking water only. Brahma
was pleased and gave a boon of invincibility except for a child of seven days of age, to be
born of Shiva. After securing the boon from Brahma, Tarakasura raised a huge army of
ten crore well-versed and trained soldiers along with the armies of renowned Asuras like
Mahisha, Kunjara, Megha, Kaalanemi, Nimi, Manthana, Jambhaka and Sumbha. As
Tarakaura declared war with Indra and Devas, Indra commissioned Vayu Deva as an
emissary as per the advice of Deva Guru Brishaspati, but the mission failed and so did the
proverbial Four ways of Rajaniti or the Art of Politics viz. Sama (War-Counselling),
Daana (luring by gifts), Bheda or by using the dividing politics of the opponents and
Associates and finlally danda or actual war. Yamaraja was the Senapati, the
Commander sitting over his Vahana Buffalo; Indra sat on his Durjayta ratha (chariot)
with Malini as his driver; and all other Devas like Agni, Vayu, Varuna, Kubera, Chandra
and Aditya, besides Ashvini Kumars, Marudganas, Sandhyaganas, Yakshas, Gandharvas
etc. But Tarakasura was too powerful to Devas whose soldiers were badly bruised and
ran without direction. Indra and Devas approached Brahma and he replied that none
excepting a seven day son of Shiva and Devi Parvati, called Kartikeya could kill
Tarakasura and none else in the world.
At this juncture, Indra prayed to Sage Narada to advise further plan in the context of the
birth of Kartikerya. The Sage designed a route-map of action, first to approach
Himavanta and his wife Mena as also Parvati to prepare them to wed Mahadeva; to
secure access to Mahadeva for his consent to let Parvati assist the former in his daily
Pujas and approach Kama Deva and Rati Devi to stealthly despatch Pushpa Baanas or
Amorous Arrows of Love in favour of Parvati while she was in service to Mahadeva. But
the Plan did not quite succeed as Mahadevas eyes searched for Kama Deva and burnt
him off with his third eye. As Devi Rati prayed to Maha Deva, the latter assured that
Kama Deva would soon be created again as Ananga or devoid of Physique. As Devi
Parvati was shaken by the news of Kama Devas turning into ashes, she decided to take
to Tapasya; her father Himavan addressed the daughter to say: U Ma meaning Dont
do so! But still she left to such a Place to perform rigorous Tapasya where even Devas
did not desire to visit and was so inaccessible at the heights of Himalayas. As the Plan as
scripted by Narada Muni was not yet in place, Indra prayed to Sapta Rishis to intervene.
The Rishis tested her unambiguous decision to perform the severe Tapasya by arguing
with her that she was bent on marrying Maha Deva and none else; in fact she became
angry with the Rishis that she reacted sharply against them and even condemned them to
suggest any other name as her spouse excepting Shiva Deva. Sapta Rishis approached
Maha Deva, underlined Parvatis strong mental make up to wed only Maha Deva and

20

emphasised the angle of Loka Kalyan or the Universal Cause of destroying Tarakasura
which could be accomplished only through the wedding with Parvati.Taking the consent
of Maha Deva, Saptarishis negotiated the transaction of the holy wedding of Shiva and
Parvati successfully and smoothly. At the appointed Muhurtha, the Greatest, the Most
Auspicious and Most Unique Wedding of Shiva Parvati was celebrated in which Vishnu
and Brahma along with Lakshmi and Vani took active part and so did Indra, Devas,
Dikpalakas, the Planets along with their spouses; Yakshas, Danavas, Kimpurushas,
Pramathaganas and Piscachas were all thrilled; Gandharvas sang tuneful songs, Apsaras
danced away to their glories and Maharshis and Muniganas chanted Vedas and Hymns.
Such an event was neither commemorated in the Yugas that preceded nor followed.
As Devi Parvati and Shiva were enjoying their post-wedding life in beautiful gardens and
Sarovars, one fine morning Parvati desired to take her bath and sought to clean up her
body dirt after applying scented oils and made an idol of a handsome boy whose head
resembled that of an elephant. Shiva played with that idol of a boy for a while and threw
it in Ganga who was Parvatis companion. Ganga brought the idol back from the flow
and interestingly the boy became real with life and Devas called him as Gajanana and
worshipped him; Brahma gave Gajanana the authority to head Ganas and was called as
Ganapati or Ganadhyaksha eversince.Equally fascinating was the incident of Devi Parvati
having planted an Ashoka Tree out of sport with Shiva. In a light moment, Indra,
Brihaspati, Devas and Maharshis asked Parvati as to what kind of fruit would emerge
from the tree and Parvati was extremely delighted with the query. She replied that if any
thoughtful human being where there was inadequate water supply at a Place would dig up
a Well, then that person would attain Swarga for as many years as the drops of that Well!
She further said that if ten such wells were dug up, the Punya would be ten times more;
if ten bigger water bodies were dug up the Punya would be tenfolded more; if ten
Sarovars were dug up the resultant fruits would be tenfold more; ten Sarovars would
equal the donation of a Kanya (virgin) and such ten donations would equalise one
Vriksha (Tree)! Brihaspati, Devas and Rishis were stunned with the reply that Parvati
gave and returned to their respective places thinking deep about what Devi Parvati stated!
For a number of years, Shiva and Parvati were in a joyful mood after their marriage and
there was little news for Indras and Devas about the possible arrival of Kartikeya who
alone could terminate Tatakasura. Agni Deva took the form of a parrot and entered the
Palace of Shiva and Parvati who found that Parvati was enjoying a bath in a Sarovar
playing with lotus flowers and Lord Shiva was resting in his bed. She found six Krittikas
in the Sarovar and told them that she was desirous of seeing the water drops inside the
lotus bulbs; the Kritthikas replied in fun that they would show the water drops provided
they allow them also to share the joy of a child in her garbha! The Krittikas further said
that they should allow them too to own the child as their own as much as that of Devi
Parvati and she agreed to the mutual deal; Krittikas showed the water drops inside the
lotus bulb and drank them. As soon as she drank the water drops, there emerged a
handsome and healthy boy from Devi Parvatis right abdomen with Sun-like luster and a
powerful Physique wearing a Shula and Ankush in both of his hands. He was called
Kumar as many entities claimed parentage maily of course by Lord Shiva and Devi
Parvati but also the Krittikas and even Agni. The boy had six brilliant faces and was

21

popularly called by several names viz.Vishakha, Shanmukha, Skanda, Shadaanana and

Kartikeya. Brahma, Vishnu, Indra and various Devas gifted the Child several valuable
souvenirs like Chandan, Malas, Dhup, Toys, Umbrellas, and Bhushans and instantly
appointed him as the Senapati or the Commander-in-Chief of Devas. Lord Vishnu
presented several Ayudhas or Arms; Kubera provided ten lakh of Yaksha Sena; Agni
gave his Tej (Radiance) and Vayu provided speed as his Vahan (Chariot). Kumar
desired to ascertain as to what he could do for them and in one voice they wanted the
demon Tarakasura to be killed and Kumar assured saying: So be it! Inspired by what
Skanda Deva guaranteed, Indra sent an emissary to Tarakasura saying that soon Indra and
Devas would arrive to destroy the demon and his followers. Danavas wondered that an
additional Shakti must have joined the Deva Sena as otherwise they would not dare send
a messenger alerting them to come prapared for a battle! Tarakasura remembered
Brahmas boon to him with the qualification of the risk of his death in the hands of a boy!
Even Kalanemi and other Daityas had creepy feelings about the might of the stranger
who joined the Deva Sena. As Tarakasura saw finally saw the so-called additional Shakti,
he laughed away and made fun of the baby boy; he said that Devas did great injustice in
projecting him ahead of them so that they could conveniently run away if need be!
Kumar replied that there was no need to make fun of us since in a battle of Shastras,
there was the brain power that was important but not the brute force; moreso, one did not
require a huge serpent to kill an opponent but even a tiny snake could finish off the
enemy by a small bite of poison! Bala Surya was always difficult to look at and never
under-estimate a boy! Even as Kumars reply was over, the Asura threw a musala but the
reply by way of a mighty Chakra from Kumar was instantaneous. The Daitya threw a
metallic Bhindipal which Kumar stopped merely by one of his hands. Kartikeya targetted
a ferocious mace which made ear-blowing sound and the demon was hardly able to
escape its impact. The demon then realised that this boy was not an ordinary kid and one
had to be tough with him; he used a very powerful Shastra which was undone by
Kartikeya instantly. Then Kartikeya came into his form and massacred thousands of
demons and the so-called mighty demons like Kalanemi could hardly defend themselves
and ran away to save their skins. As a last resort, Tarakasura hit Kumars vahana of
Peacock and going wild with this act, Kumara finally used the Nirmal Shakti in his
hands and threw it with force and speed and the Shakti dazzled the demons vision; he
tried his best but could not evade it since it flew behind wherever he went and ultimately
pierced into his heart as the mountain-like Tarakasura fell making a thud, like a cloudburst and the handful soldiers of the huge army of Davanas left behind alive ran for their
lives. Devas went into a state of ecstacy with loud shouts and battle-cries of relief
showering fragrant flowers all around, Gandharvas sang earsplitting songs of victory,
Apsaras danced with gay abandon and the whole Universe wore a memorable look of
unprecedented carnival.Vishnu and Brahma were highly satisfied that finally Dharma an
Nyaya were vindicated by Kumara. Maha Deva and Devi Parvati seated on Nandi with
Ganesha and Kartikeya flew across to Kailasa Mountain witnessing festivities all along
the route!
Devas affirmed that whosoever read, or heard or analysed the Story of Kartikeya would
be blessed; his life-span would increase, would become healthy, popular, and contented
in life without unfufilled desires and at the end of Life would qualify for Salvation.

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Ideal features of Brahmanas and significance of Gayatri Mantra

Janmana Brahmano jneyaha Samskarai Dwija Ucchatey, Vidyaya yaati Vipratvam
Thribhih Shrotria lakshanam/ Vidyaputho Mantraputho Veda putasthayaiva cha, TirthaSnaanadibhirmedhyo Viprah Pujyatamah smrutah/Narayane sadaa bhaktah shuddhantah
karanastatha, Jitendriyo Jitahkrodhah samamah Sarvajaneshu cha/ Gurudevaatiye bhaktah
pitroh shusrushaney ratah, Paradaarey manoyasya kadaachitraiva modatey/
Puranakathako nityam Dharmaakhyaanasya santatih, Asatyaiva darshaatrithya mashvamedhaadijah phalam/(A Brahmana boy is a Brahmana by birth; by virtue of
samskaraor Training / Practice, he is known as a Dwija and by virtue of Vidya or
education of Scriptures, he is called a Vipra. Thus the three features of a Shrotriya or a
Complete Brahmana are Janma (birth), Samskara (tradition and training) and Vidya
(Knowledge). A Brahmana becomes worthy of worship once he is purified with Tirtha
Snanas or bathing at holy Places and is fortified with Vidya, Mantra and Vedas.The
darshan or seeing of a complete Brahmana yields fruits of performing Ashwamedha
Yagna etc. once he always maintains devotion of Bhagavan Narayana; his conscience is
clear and clean of petty matters; his feelings are uniformly balanced for one and all; his
bhakti is transparent and uniform to Gurus, Devatas and Atithis; his dedication and
service is constant for his parents; his views and reactions are unblemished for women
and transient desires and emotions; and his mind and speech are always engaged in and
cogitative about Puranas and Matters of Spiritualism!)
Lord Brahma himself was stated to have described an ideal Brahmana as above to
Devarshi Narada as quoted by Sage Pulastya to Bhishma. Lord Brahma also stated that a
Brahmana was he who could treat a friend or foe with equal feelings of kindness; who
could behave all human beings in an impartial and unbiased manner; who would never
resort to thieving any object or money even if available in a free jungle; who would be
completely devoid of desires, annoyances, mean mindedness, excessive possessions,
jealousy, and anger; who is not controlled by Indriyas or physical properties; and who
would recite Yajur Veda and other Scriptures with their meanings, and the Twenty Four
Lettered Tripada Gayatri! Lord Brahma further declared that even mere the conversation
by a person with a Brahmana as described above would lead him to Uttama Gati or
noble path, provided that person observed daily snaan and Brahmana Puja, and practice
of Noble Vratas and consuption of Ganga water.
Narada enquired of Lord Brahma about the features, the special import of each Akshar
or Letter of Gayatri Mantra and the Kukshi-Charanand Gotra of the Stanza.The
Gayatri Mantras Chhanda (Prosody or Poetic Structure) is called Gayatri and ruling
Devata is Savita. Gayatri Devis Varna or colour is Shukla (White); her face is of
Agni (Fire) and her Rishi is Viswamitra. Lord Brahma is Gayatris Mastak (head); her
Shikha or the Head-hair is Rudra; her heart is of Lord Vishnu. She is the dominating
Deity of Upanayana Karma or the Task of Wearing the Holy Thread which qualifies a
person to recite Gayatri Mantra. Devi Gayatri was born into Saankhyaana Gotra. Three
Lokas are her Charanas or feet. Prithvi (Earth) lies in Gayatris Kukshi or in her
stomach. One aligns each letter of the Gayatri Mantra totalling twenty four to the parts of
a human body from the feet to head and the process of alignment of the body part and
each of the letterrs of the Mantra is called Nyasa. A Brahmana performing the Nyasa or

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alignment of the Letters of the Mantra with the concerned body part is stated to have
attained Brahma Loka; to realise or to be aware of the meaning and significance of each
letter of the Mantra would lead to Vishnu Sayujya or accomplishment of Oneness with
Vishnu. Gayatris second distinct Form comprises an Eighteen Lettered Yajur Mantra
viz: Om Agneyrwaakpumsi Yajurvedina jushta Somam piba Swaha/ The Mantra
commences with the word Agni and ends up with the word Swaha. One has to recite
this Mantra hundred times while standing in water. The power of this Mantra is such that
the recitation dissolves crores of Sins including even the Maha Patakas like Brahma
Hatya. The same procedure is to be followed by reciting Vishnu Mantra, Maheswara
Maha Mantra, Devi Mantra, Surya Mantra, Ganesha Mantra and so on. The Brahmanas
who practise the Mantra recitals on these lines need to be given special Danaas and the
donors of the Daanaas achieve Akshya Punya or Undiminishing Punya. Those
Brahmanas who are Swadhyaya parayanasor self-taught and at the same time teach
others, recite for the benefit of others and also let others read for every bodys benefit are
as good as Vishnu. Practising Gayatri Mantra by the Nyas or alignment of each word
and body part, understand the purport and meaning of each word and perform
Pranayama concurrently bestows Brahmapada prapti.
The next significant question posed by Sage Narada to Lord Brahma related to the Form
or Swarupa of Pranayama, the concerned Deity relevant to each Word of Gayatri and the
body part alignable with the specific letter of the Gayatri Mantra. The process of
Pranayama comprises 1) Puraka Kriya or the filling up the body with Prana Vayu (the
wind of Life) from bottom to heart or mix up with ApanaVayu from the bottom with the
Prana Vayu inhaled into the heart; 2) Kumbhak Kriya or stopping the breath; 3)
Rechaka Kriya or exhale by slowly removing the Vayu till one could hold. This cycle
of inhaling fully out, stopping the breath with no air inside the body, exhaling slowly by
removing the air till the dead-end is called Pranayama simultaneously reciting Gayatri
Mantra each time fully. This Pranayama clears breathing and lung congestion, slashes
cold and cough, improves the status of hearing, eases the digestive system and greatly
enhances memory and concentration.
Now, Brahma detailed each relevant Deity in respect of each of the Twenty Four Letters
of the Gayatri Mantra as follows: Agni, Vayu, Surya, Viyat (Akash),Yamaraja, Varun,
Brihaspati, Parjanya, Indra, Gandharva, Pusha, Mitra, Twashta, Vasu, Marudganas,
Soma, Angira, Vishwa Deva, Ashvini Kumars, Pragapati, Sampurna Devata, Rudra,
Brahma and Shri Vishnu. The letter-to-letter seriatum of Deities represented in the
Gayatri Mantra thus provided the Vangmaya/ Vani Vishaya or the cross-referencing
of the Letter-Deity implication. As regards the Nyasa of the Aksharas of the Gayatri
Mantra versus Body Limbs, the explanation is as follows: Tat-touch the thumbs of the
feet; Sa-Gulpha (ankles); Vi-the two pindaliyas (calves); thu-ghutnas (Knees);
Var-jangha (lap); Re-Terminal Part; Nya- Andakosha; M-Kati bhagas( thighs);
Bha-Nabhi Mandala; orgo-Udaram; Dey-both the breasts; Va- Hridaya; Sya-both
the hands; Dhee-face; Ma-taalu; hi-top of Nasika( nose); Dhi-both the eyes; Yoboth bahus (hands); Yo- Lalaat; Nah-Muhkas Purvabhaaga; Pra-Dakshna bhaag;
Cho-Paschima bhaaga; da-Mukhas Uttara Bhaga; Yaat-Mastak (head). By
performing the Nyasa as above, all the Aksharasor the Letters are thus aligned to
Brahma-Vishnu and Maheswara.

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Another kind of Nyasa for the Sandhya-Kaalas is as follows:

Om Bhuriti Hridaye-Om Bhuvah Shirasi-Om Swaha Shikhayai-Om
Tatsaviuvarenyamithi Kalebarey-Bhargo Devasya Dhimahi Netrayoh-Om Dhiyoyonaha
prachodayaatiti Karayoh-Om Apo jyotee rasomritam Brahma Bhurbhuvah swarom/
The above Vyahruti and Twelve Omkaaraas along with Gayatri Mantra be performed at
Sandhya Timings while touching water (Jala sparsha) followed by Pranayama Kriya
thrice; then should follow the Gayatri Mantra Japa for as many times as possible. Then
should follow Punah-Nyasa or Repeat Nyasa as follows: Om Bhuh Padaabhyaam and
touch the feet; Om Bhuvah Jaanubhyaam and touch both ghutane (knees); Om Swahah
Katyaam and touch kati bhaaga (thighs); Om Mahah Naabhou and touch Nabhistaan
(navel); Om Janah Hridaye and touch Hridaya; Om Tapah Karaye and touch both the
hands; Om Satyam and touch Lalaatey (Forehead) and finally recite the entire Mantra and
touch the Shikha (tuft).
Lord Brahma affirmed to Narada as follows: Chatur Vedaascha Gayatri pura vai tulithaa
maya, Chatur Vedaat Paraa Gurvi Gayatri Mokshada Smrita/ Dashabhirjanma janitam
shateyna cha puraakrutam, Tri Yugam tu Sahasrena Gayatri hanthi kilbisham/ (I had in
the past placed the Four Vedas and Gayatri on a Sensitive Balance and at that time
Gayatri weighed heavier compared to the Four Vedas since Gayatri was certainly towards
the path of Salvation. Gayatri Mantra Japa for ten times destroys the sins of the current
birth, hundred times clears the sins of the previous birth and the Japa thousand times
demolishes the sins of three Yugas!)
Those who perform Gayatri Japa in the morning and evening by rotating the Sacred
Rudraksha Mala shall indeed reap the fruits of the Four Vedas. Contrarily, a Brahmana
who is not aware of the Gayatri Mantra is worse than a Shudra and has no credential to
perform Pitru Karyas, Shraddhas, and Daanas. Their visits to Tirthas, dips in Holy Rivers
and performances of any kind of Propitious Tasks are treated as negative, like a fragrant
and charming flower sprouting in a slushy and rotten cess-pool!
Significance of Rudrakshas and Tulasi
In a congregation of Brahmansas, Veda Vyas explained the significance of Rudrakshas,
their origin and methodology of wearing them. A person wearing a Rudraksha Mala with
Brahma-grandhis and performs Japa-Daana-Stotra-Mantra-Deva Puja or any other
propitious Task is stated to have executed the best possible worship ever. In Satya Yuga
of the yore, a fearful Danava named Tripura had Brahma Devas boons of invincibility
against Devas and harassed them besides all virtuous human beings, Sages and other
species. When Devas approached Maha Deva and described the atrocities perpetrated
by the Asura, Shiva got perturbed and pulled out his powerful Aajagava Dhanush and
despatched his Vikaraal named arrow and from his Divya Drishti (Celestial Vision)
tracked Tripura down after extensive battle and killed him finally. In this tedious task,
Maha Deva sweated profusely and the skin moisture of Maha Deva got materialised as a
huge Tree of Rudrakshas (Eyes of Rudra). As Kartikeya asked Maha Deva about the

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significance of the Seeds of the Tree, the latter described that wearing a mala (garland) of
Rudrakshas bestowed auspiciousness and acted like a shield against diseases, poverty,
unhappiness, and discontentment in life. Those who wear Rudrakshas would immediately
assume the personality of confidence, equanimity and maturity. If one wore Rudraksha
on his head and died, the person concerned would immediately break the cycle of rebirths
and secure salvation.
[Eka Mukhi symbolises Shiva and its Ruling Planet is Surya recommended to wear on
Mondays for power, wealth and fame to ward off heart diseases and its Mantra is stated
to be Om Namah Shivaaya Om Hreem Namah; Dwi Mukhi symbolises Ardha Naare
-eswara or Shiva and Parvati with Moon as the Ruling Planet recommended to wear on
Mondays for mental peace and mystic powers and its Mantra is Om Namah; Tri
Mukhi symbolises Agni and the Ruling Planet is Mars, recommended for wearing on
Mondays for Physical Health, Knowledge and Divine Powers and its Mantra is: Om
Kleem Namah/ Om Namah Shivaaya Namah; Chatur Mukhi Rudraksha symbolises
Brahma and the Ruling Planet is Mercury best worn on Mondays for curing paralysis,
nervous tension and mental diseases and its Mantra is : Om Hreem Namah; the Pancha
Mukhi symbolises Rudra and the Ruling Planet is Jupiter affecting Liver, Kidneys,
diabetes and obesity, meant for elimination of enemies and the Mantra is: Om Hreem
Namah- it is stated that apart from the wearing of Ekamukhi, Pancha Mukhi is also rated
high for wearing; The Shashtya Mukhi symbolises Kartikeya and the Ruling Planet is
Venus (Shukra) meant for attaining Concentration, Confidence, Succcess and Family life
and for the benefit for reproductive organs while the relevant Mantra is Om Hreem
Hroom; Maha Lakshmi symbolises the Sapta Mukhi and the Ruling Planet is Saturn
meant to cure muscular pain and impotence which is to be borne with red thread as the
desired objectives are prosperity and well being and the relevant Mantra is Om Huum
Namaha; the Ashta Mukhi Rudraksha symbolises Ganesha and the Ruling Planet is
Rahu aiming at concentration and business tactics normally preferred by Vaishyas and
sought to set right lung disorder and skin problem and the Mantra is Om Ganeshaya
Namhah; the Nava Mukhi Rudraksha symbolises Durga and the Planetary Head is
Kethu, bestowing courage, destruction of enemies and capacity to strike back and is
meant for relief body pains and lung-bowel disoders, relevant Mantra being Om Hreem
Hum Namah; the Dasa MukhiRudraksha worn on Sundays represents Maha Vishnu
symbolising Ten Avataras, pacifying all the ill-effects of Nine Planets and destroying
Evil Spirits like Piscachas, Goblins, Thieves etc.the relevant Mantra being Shri
Narayaneya Shri Vaishnavey Namah; Like the Eka Mukhi and the Pancha Mukhi, the
Ekadasha Mukhi Rudraksha is also reckoned very potent and useful representing
Ekadasha Rudras (also stated alternatively as symbolising Hanuman) bestowing
knowledge, Yoga and devotion as also procecting neuro-physiology if worn on Mondays
by reciting the Mantra viz. Om Shri Rudraaya Namah; the Dwadasha Mukhi Rudraksha
symbolising Dwadasha Adityaswith Surya as the Ruling Planet bestows Kingships,
Leadership, courage and self-confidence, granting excellent health and great success in
Life; Wearing the Trayodasha Mukhi Rudraksha symbolising Indra and Kamadeva with
Venus as the Ruling Planet provides unmistakable pleasures of life and even hypnotic
powers and a Chaturdasha Mukhi Rudraksha which is stated to be a rarity is of the
class or standing of Eka Mukhi, Pancha Mukhi and Ekadasha Mukhi and represents Maha

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Deva Himself with Saturn as the Ruling Planet and providing the most contented Life in
Iham(the Present) and Param (After-Life) as it has to be worn by reciting the Mantra:
Om Namah Sivaaya. It is said that close contact zg of Rudrakshas with body parts like
head, neck, heart, and hands protect the persons with medical values from depression,
stress, diabetes, cancer, heart / blood related diseases!]
Veda Vyas told the congregation of Sages that Bhagavan Maha Deva described the
benefits of Tulasi Tree (Holi Basil) to Kartikeya as it is highly auspicious, desirefulfilling, very dear to Bhagavan Vishnu and hence called Vaishnavi; in fact, Vishnu
considers Tulasi on par with even Lakshmi and far above the ranking of all other leaves
and flowers. Daily worship to Bhagavan Vishnu with Tulasi leaves is considered as
effective and propitious than even Daana, Homa, Yagnya and Vratas. Needless to say that
Tulasi Puja to Bhagavan Vishnu bestows brightness, happiness, luxury items, fame,
Lakshmi, noble ancestry, good wife and children, wealth, health, Gyan, Vigyan, Veda
and Vedanga , Shastra, Purana, Tantra and Samhitas. Keeping a Tulasi Garden nearby is
as effective and easy as keeping Lord Shri Krishna Himself and thus retaining Devi
Lakshmi, Brahma and all other Devas.Thus a short-cut method is worshipping Tulasi to
be able to keep all the Deities happy. As a corollary, Pretahs, Piscachas, Kushmandas,
Brahma rakshasas, Bhutas and Rakshasas are nowhere in the vicinity and so would be far
away from sins, fears, diseases and wants. In Kali Yuga, one effective way is to perform
Tulasi Puja, Kirtana, Dhyana, Dharana and other means of worship to dry out and burn
off all kinds of Sins and consolidate the path of reaching Swarga and Moksha.
Bhagavan Shankara stated: Pujaney kirtaney dhyaney ropaney dharaney Kalou, Tulasi
dahatey paapam Swraga moksham dadaaticha/ Upadesham dadeydasyaah
swayamaacharatey punah, sa yaati Paramam Staanam Madhavasya niketanam/ Lord
Vishnu further said that in all those tasks which were dear to him like Yagnas, Vratas
etc. worship with even with one Tulasi leaf enhances the value of such tasks. Further,
those who worship Tulasi attain the same fruits of worshipping Gurus, Brahmanas,
Devatas and Tirthas. If one retains a leaf of Tulasi while dying has a path leading
upwards to heavens. Those who worship Tulasi regularly and sincerely would not have to
take Punarjanma (another birth)!
Mere Namocchharana or taking the name of Tulasi frightens Asuras but pleases Vishnu
immensely; blessed are those in Kali Yuga who perform puja of Shaligramas or
Replicas of Maha Vishnu with Tulasi.What could Yama Raja say to Tulasi : Tulasyamrita
janmaasi sadaa twam Keshava Priyey! Keshavaartha chinomi twaam Varadaa bhava
shobhaney/ Twadanga sambhavairnityam pujayaami yathaa Harim, Tatha kuru
Pavitrangam Kalou mala vinaashini/ (Tulasi! You are born from Amrita and are the
beloved of Kehava always. I select excellent leaves from your Tree for the puja of
Bhagavan. Do become the provider of boons from this Puja and enable it in a manner that
it pleases Bhagavan Keshava. Mother Tulasi! Only you could clean up the mess of Kali
Yug and provide a sense of direction to absolve me of my sins).
[Tulasi leaves yield a volatile oil called eugenol possessing anti bacterial properties
which are anti- microbial, anti-inflammarory and expectorant promoting maximum
respiratory assistance].

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After concluding the Srishti Khanda of Padma Purana, Suta Maha Muni proceeded with
the depiction of Bhumi Khanda to the Congregation of Sages at Naimisharanya, taking
the shelter of Bhagavan Narayana: Yam Sarva Devam Parameswaram hi nishkevalam
Jnaanamayam pradhaanam, Vadanti Narayanadi Siddhvim Siddheswaram tam sharanam
Prapadye (I salute and seek protection of Bhagavan Shriman Narayana who is stated to be
of an Omni-Form, Parameswara, Unique and Jnaanamaya and the Adi Siddheswara of
Siddhas).
Pitru Bhakti leads Shiva Sharmas devoted sons to Vishnu dhaam
In Bhumi Khanda, the Concept of Pitru Bhakti was defined and described in good detail.
On the banks of the Western Ocean of Bharat in Dwaraka, there was a Veda-Shastra
Vidwan called Shiva Sharma who had five Sons named Yagna Sharma, Veda Sharma,
Dharma Sharma, Vishnu Sharma and Soma Sharma, all with good knowledge of
Scriptures and great devotees of their father. Shiva Sharma decided to examine the Pitru
Bhakti of their sons and by the play of Maya (Illusion) that he created declared that his
wife died and asked his eldest son Yagna Sharma to cut the body of his mother into
pieces and throw away; the son did exactly as was told by his father. Shiva Sharma asked
his second son to convince another (illusory) woman whom he liked as it would be
difficult for him to carry on without a wife. Veda Sharma approached the woman but she
said that his father was old and diseased and that she would rather like to marry the son
instead. Veda Sharma told her that it was unfair for her to talk like that and that he was
prepared to do any thing if she married his father. The illusory woman demanded that she
should then be able to vision Indra and other Devas. Veda Sharma was able to do so by
the power of his Tapasya. The woman appreciated the achievement and sent away the
Devas but she then demanded that Veda Sharma should cut off his head with his own
hands and gift it to her! The illustrious son did so and the Maya Stree showed the slain
head to the father and the rest of his sons. Shiva Sharma then handed over the head of
Veda Sharma to the third son Dharma Sharma and asked him to revive the life of Veda
Sharma. Dharma Sharma invoked Dharma Raja and said that if only he did unswerving
service to his Guru and had unparalelled Pitru Bhakti his elder brothers life be revived.
Dharma Raja was immensely pleased and not only agreed to revive the life of Veda
Sharma but also agreed to give any other boon to him; Dharma Sharma desired that his
Pitru Bhakti be enhanced further, that his Dharma (Virtue) be intensified and that he
should attain Moksha after his life. Then Shiva Sharma desired to test the fourth son
Vishnu Sharma and that indeed was tougher further; he desired that the son should
approach Indra Deva and bring Amrit for all the family members! As Vishnu Sharma
left for Indra Loka, Lord Indra was aware of the intention and commissioned Menaka to
attract him; Vishnu Sharma was indeed aware of her intentions and asked her not to
waste his time with her traditional tactics as he was not like Sage Vishwamitra to yield to
her infatuations. As Menaka failed in her mission, Indra kept on placing obstructions in
the way of Vishnu Sharma, the latter was infuriated and declared that he would kick
down Indra and if needed, create another Indra! Indra was frightened and tendered
apology as also accompanied the son to the father, handed over a pot of Amrit and told
Shiva Sharma that there could ever be a son like Vishnu Sharma and that there were such

28

an unbelievable example of Pitru Bhakti in the family as one son was overshadowing
another in their display of unparalelled devotion to the father! Meanwhile, the mother of
the five sons re-appeared and expressed her enormous pleasure to have secured a husband
like Shiva Sharma and the sons who proved their worth by their exemplary devotion to
their father. The father who felt proud of their sons gave the four of them the boon of
achieving Goloka / Vishnu loka dham even as Lord Vishnu appeared before them to
accompany the four-some; Shiva Sharma told the fifth son Soma Sharma that he and his
wife would proceed to visit Tirthas while Soma Sharma would have to protect the
Amrit pot meanwhile. Soma Sharma guarded the Amrita Kumbha so sincerely that he did
not leave it even for a minute and after ten years the parents returned highly diseased,
ematiated, skinny with leprosy and fully spotted all over the bodies; the untouchable
condition of the parents was also display of Maya, but the son performed the kind of
service with grit and determination that no son could have ever done, as he cleaned the
blood and pus from the body-cracks, tidied the Mala-Mutras or the body rejects and
without sleep or rest, looked after the parents that Devas on heavens were stunned! The
parents refused to accept the Amrit, they refused to accept it, as curing of the leprosy was
against the principle of natural justice, as they were destined to suffer.But, when the
parents could not suffer beyond limits, they relented and finally asked for the Amrita
Kumbha but Soma Sharma found to his utter surprise that the Kumbha was empty!
Unnerved by this misfortune, Soma Sharma looked to Heavens and challenged fate that if
he had truly and most faithfully served his parents with devotion all these years and that
he controlled his Indriyas of physique and mind with the greatest and unfailing
commitment, then the Amrita Kumbha should be full up at once; indeed the Kumbha was
full. The parents assured that the Kushthudisease was fake and the empty Kumbha was
an illusion sothat his Pitru Bhakti had to be vindicated. Being extremely happy and
contented that the last son Soma Sharma like his earlier brothers too passed the test of
Pitru Bhakti, the proud parents blessed him and left for Vishnu Loka.
As Soma Sharma and his wife Sumana could not beget a son, Soma Sharma approached
Maharshi Vasishta for guidance. Vasishtha told that Soma Sharma that in his earlier life,
the latter was a Shudra and a miser and did not want to spend any amount even on the
day of his departed fathers death anniversary. The Shudra amassed considerable wealth
but never did he perform any charity or any Punya Karya; he did not even enjoy any
happiness excepting the joy of possession. He was suspicious even of his sons and at the
some of his death no body knew where the wealth was deposited. But while alive, the
Sudra did one single good task in his long life viz. of hosting a Vishnu Bhakta at his
home and that day happened to be Ashadha Shukla Dwadashi and that was how he was
born as a Brahmana in the current birth. Vasistha further advised that he would secure an
excellent son by worshipping Vishnu Deva. As Soma Sharma was performing japa
(meditation) Saadhvi Sumana too served her husband with devotion. But there were
many distractions like the appearances of big black snakes of poison, elephants, tigers,
and even piscachas. However, Soma Sharma never got unnerved. One day a lion tried to
hurt the Brahmana and then also he held on with the meditation more intensely than ever
by chanting Narasimha Stotra. That was the time when Bhagavan Vishnu granted his
vision in his full form with four hands armed with Shankha, Chakra, Gada and Saranga
with an extremely charming face with a smile. Soma Sharma was overpowered with

29

ecstacy and eulogised him for long time till his hearts content. When Bhagavan Vishnu
was pleased with Soma Sharmas Tapasya, he asked the Brahmana for boons and the
Brahmana desired that he should secure a son who should be a distinguished Vishnu
Bhakta, a highly erudite and virtuous example of his Vamsaand a person of universal
fame. In course of time, a boy of radiance and intelligence was born named Suvrata. Even
from childhood, the boy visioned Bhagavan Narasimha in every part of the Universe, be
it the Sky, Earth, Mountains, Forests, Water, Stones, all human beings, animals, birds and
so on! As he grew he was completely immersed in Vishnu Dhyana, singing Vishnu
Hymns, publicising the greatness of Vishnu and dedicating each and every action of his
to Vishnu. Pashyatyevam vadantyevam Janannatham Janaardanam, sa dhyaayatey
tameykam hi Vishvanaatham Parameswaram/ Truney Kaashthey cha paashaaney sushkey
saandryem hi Keshavam, Pashyatyevam sa Dharmaatmaa Govindam Kamalekshanam/
Akaashey Bhumimadhye tu Parvateshu Vaneshu cha, Jaley Sthaley cha Paashaaney
Jeeveshucha Mahamatih/ Nrisimham pashyatey Viprah Suvratah Sumanaasutah/ As
Sumana, the mother of Suvrata called the son for food, he used to reply: Mother! I am
extremely full in my stomach with the Amrit like Vishnu Dhyan; I have come into the
fold of Bhagavan, while eating, wearing clothes, sitting, sleeping, and dedicating every
act to Janardana Himself! Dhyayanti Devah satatam Muraarim yasyanga madhye
Sakalam nivishtam, Yogeshwaram Paapavisaashanamcha bhajey sharanyam
Madhusudanaakhyam/ In course of time, Suvrata commenced full-fledged Tapasya and
eventually after many years of intense dedication, Lord Vishnu was pleased to give His
darshan (appearance), when Suvrata was overwhelmed with bliss and praised saying:
Samsarasagaramateeva gabheera paaram, Duhkhormibhirvividha mohamayaistarangaih/
Sampurnamasti nijadosha gunaistu praaptam, tasmaat samuddhara Janaardana maam
sudeenam/ ( Janardana! This Ocean of Samsara is inexplicably deep and most difficult to
swim across; this is full of high tides of sorrow and infatuations. I am intensely helpless
and ensnarled with my own limitations of sins and distesses. Could you my Lord! Save
me from here!). Suvrata sought the boon of lifting him up along with his parents and wife
with their own bodies to Vishnu dhaam!
King Vena misdirected and redeemed- both Vena and Pruthu of lofty virtue
Prajapati Anga of Atri Vamsha, a defender of Dharma (Virtue) and an erudite scholar of
Shastras was married to Sunitha who also was a follower of virtue and tradition. They
were blessed with a son of high virtue called Vena, who on becoming a King, came under
the evil influence of a Jain Muni who followed a Devata called Arhan followed a
vicious and immoral way of life and used to preach his Praja (Subjects) not to perform
Homas and Yagnas, nor indulge in charities, Vratas and Tirtha Yatras. In fact, he
declared that he was Vishnu, Rudra, Brahma, Indra and Devas. The Rishis and
Brahmanas were highly upset and undertook a huge procession to the King saying that a
King was expected to guide and enforce Dharma, Nyaya (Justice) and discipline but
instead Vena Kumar was getting self-opinionated by the day. The King shouted angrily
that he was Dharma, Nyaya and Punya himself and that he could destroy Earth, throw it
under water and break open the skies, if need be! The Rishis and Common men of the
Kingdom forced their way to the King, surrounded him, forcibly overpowered and
battered him. They screamed and asked him: Nishida or sit down and since then called

30

him Nishida! They rubbed his left thigh with force and out emerged streams of evil
Beings like Nishadas, Kirathas, Bheels, Nahalakas, Bhramars, Pulinds and Mlecchas and
Rishis were relieved that the King was relieved of sinners from his body. Then they
rubbed the Kings right hand forcibly and initially came out profuse sweat but later on
materialised a Maha Purush-a Unique Personality-who was magnificent like Twelve
Adityas, with a natural Headgear of rare jewels and brilliant diamond ear-rings,
armoured with Dhanush (Bow) and Divya Banas (Arrows) and a Kavacha(Body
Shield)! The congregation of Rishis named him King Pruthu and many called him
Rajaraja. Amidst recitations of Vedas, Rishis performed Abhisheka or Mangala
Snaana (Sacred Bathing) and Lord Brahma Himself descended to witness the
Celebrations and blessed him to herald a Golden Era where the Kingdom was full of
propitiousness and Virtue but devoid of Akals (Famines), diseases, untimely deaths,
robberies and discontentment anywhere: na durbhiksham na cha Vyadhirnakaala
maranam Nrinaam, Sarvey sukhena jeevanti lokaa Dharma paraayanaah! /
In the past, when Praja or common persons saved Anna Beej (Dhanya/ Crop Seeds),
Prithvi finished the seeds and there was fufore since the seeds stored as security for the
future were unavailable. King Pruthu became angry since the Praja was upset and pulled
out his bow and arrows and ran behind the Prithvi who took the form of a Cow and ran to
Brahma, Vishnu and Rudra but they did not come to her rescue and finally approached
King Pruthu himself. Prithvi in the form of a Cow said that she was a woman and would
not do any good to punish her but Pruthu replied that since Prithvi transgressed her limits
of decency by destroying the seeds and since it was the responsibility of saving the Praja,
he as the King would have to punish her. Prithvi then compromised and conceded her
mistake and agreed to give away the seeds back so that crops were revived again; but
Prithvi made a request to Pruthu to level the mountain tops which also could be harnessed
for developing crops and instantly did so; in this context when there was interaction
between Earth which was earlier called Medini and King Pruthu, Earth was eversince
called as Prithvi! Since then when Prithvi was controlled and regulated by the efforts of
King Pruthu, there were plentiful crops and the resultant prosperity, health and
contentment; also plenty of mountain top levelling done by King Pruthu facilitated
Gandharvas to sing sonorous songs and Apsaras to dance in praise of the Creator!
Before marriage, Sunita used to generally assist her father Mrityu and spend a carefree
life in the company of her friends. Once she visited a forest and found a Gandarva Kumar
called Sushankha and started teasing him while he was in Tapasya. In fact, she repeated
the routine of teasing him and even beating him on his back; he admonished her and went
away. Sunita confessed to her father as to how she behaved badly with the Gandharva
boy and how he controlled his anger. Presuming that her father did not reply as a kind of
semi-approval of her action, Sunita repeated her mischief with the Gangarva boy once
again and the latter this time gave a shaap (Curse); he said that whenever she would get
married she would give birth to a notorious and misdirected boy who would harass the
world as an evil King! This time Sunita really got frightened and reported the entire
happening again to father Mrityu. As advised by her father, Sunita did highly repentant
and severe Tapasya to Vishnu. While moving about along with her companions, Apsara
Rambha found Sunita performing Tapasya and got the full background of Gandharva

31

boys curse from Sunitas friends. She advised Sunita not to worry much as Lord Srihari
whom she was meditating sincerely was indeed kind and would certainly find a way out
from the mess that she got into. She further said that there were indeed certain dormant
qualities in Sunitas family background of Mrityu Deva which should be promoted and
nurtured further instead of brooding over what happened: such noble qualities were Rupa
(Good Feature), Shiela (Character), Satya (Truth), Aryata / Sadachara (Good and
noble Tradition), Dharma (Virtue), Satitva (Gentle feminity), Dhrudhata (Strength of
Mind), Sahasa (Moral courage), Mangalagaan (Ability to sing auspitious songs), Kavya
kushalata (cleverness of action), Kamabhavaka Aadhikya( excessive feelings of
passion) and Ability of Sweet Conversation. Having said this, Rambha bestowed
Vidyabala (strength of knowledge. Thus boosting Sunitas morale, Rambha enabled
Sunitas meeting with Atri Putra (Anga) and Sunita and performed Gaandharva Vivaha.
As far as Anga was concerned, he performed Tapasya to Vishnu and secured a boon of
begetting a son of the qualities of Indra and was looking for a suitable wife like Sunita, as
recommended by Rambha. Thus an excellent boy was born, who was named Vena.
Daanasand Tirtha Yatras-Grihastas to perform Punya karyas together
On becoming a King, Vena was intially an exemplary King of high virtue.But in course
of time, one unclad, broad-chested and Kamandal dhari Jain Muni arrived in Venas court
and brain-washed him in a belief that had no role for Yajan- Yaajan-Vedadhaayan
Tapasya-Dana-Swadha /Shraadha-Swaha / Agnihotra or homa. Saptarshis tried their best
to rescue from the evil grip of the misleading belief of Arhan. Thus the Rishis and the
majority of the wise and God-fearing masses churned the body of Vena and cleansed it as
described earlier and installed Pruthu as the King. Vena was sent on Tirtha Yatras and
performed Tapasya and Lord Vishnu appeared and got him back on the moral track to
refresh in his memory of the values of what were vehemently opposed by him earlier,
especially of Tirtha Yatras and charities.Bhagavan Vishnu Himself extolled the
supremacy of Daan and advised King Vena to perform Daan as the sure destroyer of sins
and promoter of fame and happiness. Vishnu affirmed that He would readily reward
whoever gave charity with a clean heart to a well-deserving Brahmana of foodgrains,
clothes, Gold, Bhumi, Cows, Cash and such other gifts. Bhagavan further described that
there were four kinds of Danaas, viz. Nithya, Naimitthika, Kaamya and Praaya. Nitya
Daana is in the form of Anna (food), fruits and flowers, Vastra (Clothes), Taamboola,
Abhshana (Jewellery), Gold and such other items after worshipping Devas and Pitras.
Naimitthika daanas are performed on Amavasyas, Pournamis, Ekadashis, Samkranti days
or when Suns directon changes towards Uttarayana; Pournamis of Magha, Ashadha,
Vaishakha and Kartika months; Somavati Amavasya, Aswin Krishna Trayodasi, Pitru
Tithi etc. and these are effective and highly propitiating. Kaamya Daanaas are in the
context of Vratas, Deva Pujas, weddings, Jaata karmas, Upanayanas, Temple Pujas, Bhusthapana karyas or Earth breaking tasks of housing, wells, Sarovars etc. all targetted for
the success of the desired tasks. Other types of Danaas of Praya nature are oriented to
Mrityu and targetted to provide to Peace to departed Souls in Paralokas.
Describing the significance of Tirtha Yatras to King Vena, Bhagavan Vishnu
emphasised River Ganga as the most sacred, besides other Rivers like Sarasvati,
Narmada, Yamuna, Taapi (Tapati), Charmanvati, Sarayu, Ghaghra, Vena, Kaveri, Kapila,

32

Vishaala, Godavari, Tungabhadra, Bhimarathi, Vedika, Krishaanga, and so on. In fact,

there are countless such Tirthas dotting the Punya Bhumi of Bharat in which Snaana and
Daana karmas yield excellent results and all such Tirthas are called n fact, there are
countless such Tirthas dotting the Punya Bhumi of Bharat in which Snaana and Daana
karmas yield excellent results and all such Tirthas are called Vishnu Tirthas. In fact,
Tirthas are every where like Sarovars of Manasa status, Mountains like Meru, Himalayas
and Vindhya; Yagna Bhumis, Agnihotra Homa Places, Shraddha Bhumis, Deva Mandirs,
Homa Shalas, Vaidika Swadhyaaya Mandirs, Goshaalas, residences of Somayaaji
Brahmanas, where Pita and Mata live, where Puranas are recited and heard, where Veda
Shravana is heard, where Guru lives and each and every Place of Worship!
Another important aspect which Bhagavan Vishnu emphasised was that for a Grihasta,
any daan given or a Tirtha Yatra performed, it would be compulsory for both husband
and wife to execute together since a husband is the right portion of a wife and a wife is
the left part of a husband. Shastras underlined the fact that a husband was the Tirtha to a
wife and vice versa. Any daana- punya, Yagna-homa, Snaana-Puja, Tirtha Yatra or
another sacred task performed by a Grihasta with his woman seated on the left side would
be counter-productive and a sheer waste! Bhartrum prasaadaascha sarvam labhatey naatra
samsayaha, Vidyamaaney yada kaantey Anya dharma karotiya/ nishphalam jaayatey
tasyaaha pumshali parikathyatey! (A person while her life partner is alive and seeks to
perform any kind of Dharma Karya is said to be a Vyabhicharini).
Dialogue of Yayati and Matali about Creation, Human Existence and Papa-Punyas
Sage Narada was impressed with the success of the Kingship of eighty five thousand
years of Yayati who was the son of King Nahusha of Soma Vamsha; the latter was a
glorious and incomparable King who organised hundred Yagnas as an exemplary
proponent of Daana-Tirtha -Veda and Dharma way of life and became Indra, the Chief of
Devas. (In fact, Nahusha would have continued with the status of Indra but for an
indiscretion of desiring Devi Sachi of the erstwhile Indra who abandoned Indratva
temporarily, owing to the fright of committing Brahma hatya as he killed Vritrasura).
Such was the magnificence of King Yayati who like his father was equally illustrious
having performed one hundred Yagnas to his credit. After his visit to King Yayati, Sage
Narada visited Lord Indra and liberally extolled the virtues of King Yayati. Indra became
apprehensive of his own throne and commisioned Matali, the driver of Indra to bring
Yayati to Swarga after assigning Kingship to one of his four sons and enjoy his stay in
Swarga. King Yayati wondered as to why Indra specially sent Matali to him! He told
Matali that even as his life continued, what could be the reason behind the liberal offer by
Indra. Matali said that sooner than later the deha (human body) would have to be
abandoned since the body and the eternal soul were distinct and before the Pancha
Bhutas commence to fail the body into Vriddhhapya (Old age), it would be wise that
Yayati accepted the offer of Indra.Yayati argued that just as the existing body became of
age, a new body would get created and that too would become decadent. Thus this cycle
of life and death, rebirth and death again would be repetitive. Be it during the course of
human existence or after attaining Swarga, any Praanicould never be really happy!

33

In this connection, Matali explained how different types of birth are envisaged and what
kinds of difficulties were encountered from birth through ones life till the end and so on.
Depending on the Karma of a Praani, births are decided as Udbhija (sprouted from
Earth like grass, vegetables etc.), Swedaja (Krumi, Keeta and Flies), Andaja (Birds,
Fish etc. born out of eggs) and Jarayuja (Animals, human beings etc. born out of
physical bodies). As a result of interaction of Pancha Bhutas viz. Earth, Fire, Water,
Wind and Sky, Anna or food gets materialised as six varieties viz. Bhakshya, Bhojya,
Peya, lehya, Choshya and Khadya. Anna has twelve end results viz. Paaka( the cooked),
Rasa (liquids), Mala or body reject, Rakta or blood, Roma (body hairs), Maamsa or
meat, kesha or head hairs, Snaayu or sinews, Mazza (marrow), haddi or bones, Vasa
and Veerya(sperm). The male Veerya and the female Raza during the period of union
would take an amorphous shape within five nights; within a months time are created
neck, head, shoulders, back bone and stomach; within two months hands, feet, wrist,
waist and the entire body; within three months body nerves; within four months fingers;
within five months face, nose, ears; six months teeth gums and tongue; within seven
months the terminl organs and within eight months the rest of the bodys other interior
and exterior parts. The Jeevafeels locked in the mothers womb and for the entire period
of nine months going through such painful and hellish experiences by Jatharagni, blood,
excreta etc.and craves for freedom to get out. The Jeeva possesses consciousness with the
realisation of the Karmas of previous births and swears never ever to repeat the past
sins.After delivery, the Praani continues the journey of life through the phases of
Baalya (Childhood), Kaumaara or the formative stage, the Youvana or the Youthful
stage, Garhasthya, Vaanaprastha and finally Varthakya, but is engrossed in the pleasures
and pains, the craving for education and wealth, livelihood, fame, Samsara, and various
ramifications of the Arishadvargas. In the process a Praani is subjected to emotions,
passions, sentiments, joys, sorrows, pains, fleeting experiences of happiness,
contentment, mournings, distresses, and so on, some of which are of temporary nature
and some of lasting impact. Among these phases of life, the Praani commits mistakes,
indiscretions, and sins with or without awareness on the one hand and tasks of Dharmic
nature, good deeds, charities etc.on the other.
King Yayati enquired that in life human beings tended to commit several atrocities and as
to what would be the end-results of such actions. Matalis reply was that whenever a
person criticised Vedas or Veda Sadachari (Exponent of Vedas) and ill treated the noble
and the virtuous, he was stated to be a Paataka or a Sinner. Those who abused parents,
ill treated brothers and sisters and behaved with close relatives was also called a Paataka.
When a Shraddha was performed by a person and if a brother in law or son in law staying
nearby was not invited then that person was considered a Paataka. When several
Brahmanas attended a function and favourtism were to be followed, then that person was
called a Paataka. Those who resorted to Guru Ninda, ill treatment of the poor, the
diseased, the elderly and the disabled were all called Paatakas. Fault-finding and talking
lightheartedly in a hurting manner about women, friends, relatives and children is a
pataka. Brahmana hatya, robbing gold, drinking wine, sleeping with Gurus wife and
keeping company with such sinners are stated to be Maha Paatakas. Accosting a poor
Brahmana mendicant with a view to giving charity and turning him away on some
pretext; taking in teasing or insulting manner to a poor but well read Vidwan; and seeking

34

to converse with a Veda Pundit in a haughty manner to display ones own knowledge and
showing him down are all considered to be on par with Brahma-hatya Paatakas. If a
person is thirsty and hungry and out of negligence or upmanship does not relieve that
affected person that action is considered as a Maha Paataka. Seeking to usurp wealth /
Bhumi / any other material or possessions rightfully belonging to others, especially
women, disabled, children and ignorant / illiterate is considered as a blatant BrahmaGhaati Paataka. Providing wrong evidences, hurting helpless animals, defacing or worse
still destroying Temples, Religious Places, Tirthas, Public Utility places like water
bodies, gardens, choultries etc. are all treated as Paatakas. Thieving others possessions
like women, cows, land, jewellery, clothing, Dhanya, Karpura, Kasturi or other scented
material is a Paataka too. Any ill-justified misbehaviour with women, children, helpless
and the poor is also considered as Paataka; all Paatakas are richly deserving of retribution
and payback.
Ten means of Punyas are stated to be Ahimsa (non-violence), Kshama (Forgiveness),
Satya (Truthfulness), Lazza (Modesty), Shraddha (Patience), Indriya Samyam (SelfControl), Daan (Charity), Yagna (Sacred Rituals), Dhyaana (Meditation) and Gyan
(Knowledge). Eight types of main Charity are of Anna, Jala, Horse (Vahana), Cow,
Vastra, Shayya (cot / bed), Sutha (Cotton / fibre), and Asana (Seat). Anna daana is stated
to acount for half of all kinds of daana. Jala daan is of next best importance. Together,
these two account for the best part of Daanaas. Among the Punyas, meditation and Gyan
occupy pre-eminent position. The World of Devas is of Vishwas or of faith, conviction
and belief. Those who possess trust and devotion in Maha Deva Shiva by way of Dhyana,
Kirtana, Bhajana, Prayer, Japa, Yoga, and such means of Approach to that Sat-ChitAnanda, attain Shivaloka. Similarly, those who possess reliance and conviction in
Chakradhari Narayana utilising the Vaishnava Approach by way of dedication,
meditation, belief in Dualism of Bhagavan and a devotee and mutual equation between
the two Entities have Bhakti as the vehicle of drawing them together.
Shaivam cha Vaishnavam lokameka rupam Narotthama, Dwayoschaapyantaram naasti
Eka rupam Mahatmanoh/ Shivaaya Vishnu Rupaaya Vishnavey Shiva Rupiney, Shivasya
hridayey Vishnur Vishnosha hridaye Shivah/Eka murthirstrayo Deva Brahma Vishnu
Maheswarah, Trayaanaamantaram naasti guna bhedah prakeertitah/
(Nara Sreshtha! Shri Shiva and Bhgavan Shri Vishnu are just the same and there is no
difference in them; my greetings to Shri Vishnu rupa dhaari and Shri Shiva Rupa dhaari;
Shri Vishnus heart is in the heart of Shri Shiva; The Three Entities of Brahma, Vishnu
and Shiva are identical, excepting the emphasis of the Tri Gunas viz. Satva, Rajo and
Tamo gunas.)
King Yayati discards Indras offer to Swarga and prefers Vishnu Dhaam
Yayati thus discarded Matalis offer of going to Swarga as proposed by Matali; instead he
would prefer targetting Vishnu loka. Yayati said: Vidyamaanehi samsaarey Krishna naamani Mahoushadhey, Maanavaa maranam yaanti paapavyaadhi prapeeditaah/ Na
pibanti mahaa muddhaah Krishna naama rasaayanam/ (The name of Shri Krishna is the
best possible medicine; it is absurd that even as this unique medicine is available, human
beings continue to be victims of sins and diseases and reach Mrityu (death); how stupid

35

are they not to savor Krishna-Rasayana? Bhagavans Puja, Dhyaan, Niyam, Satyabhashan and Daana would certainly cleanse a human body of blemishes and sins and as
such there was no question of accepting Indras offer to visit Indraloka, affirmed Yayati
to Matali. After Matali had left for Indraloka, Yayati called his Officials and instructed
them to spread the message of Vaishnav Dharma far and wide in his Kingdom among all
irrespective of Varnashrama. The message stated : Raja Yayati has brought Amrit for
every bodys consumption; the Amrit is of Vaishnav Dharma: Shri Keshavam klesha
harim varenyamaananda rupam paramarthamevya, Naamaamritam dosha haram tu
Raajnaa Aaneetamatraiva pibuntu lokaah/ Shri Padma naabham Kamalekshanamcha
Aadhaara rupam jagataam Mahesham/ Paapaaham Vyaadhivinaasha rupa maananda -dam
Daanava Daitya naashanam/ Yagnaga Rupam cha Rathaangapaanim Punyaakaram
Soukhyamantarupam/ Visvaadhi vaasam Vimalam Viraamam ramaabhidhaanam
Ramanam Muraarim/ Aditya Rupam tamasaam vinaasham Chandra prakaasham Mala
Pankajaanaam/ Sashankha paanim Madhusudanaakhyam tam Shrinivaasam Sagunam
Suresham/ Naamaamritam doshaharam su punyamadhhtya yo Mahava Vishnu Bhaktaha,
Prabhaata kaley niyatho Mahaatma sa yati muktim na hi kaaranamcha/ (Bhagavan
Keshava is the Paraartha Tatva which demolishes the difficulties of one and all; He is
Sarva Sreshtha and Ananda Rupa; his naama-amrita purifies all kinds of imperfections;
King Yayati has made this Amrit easily accessible and all the persons in the Kingdom
could take it as much as possible. A beautiful lotus got materialised from Vishnus navel
and his eyes were like sparkles; these were the firm holds of the entire Universe,
signifying Parameswara destroying sins, providing happiness and blowing up Daityas and
Danavas. His Swarupa is endless, eternal and all-pervading; He is famous by the name of
Rama Nama; He is the antagonist of Mura and the destroyer of darkness; He is Aditya
Rupa and Lakshmi Niwasa, or the seat of prosperity; whosoever takes his sacred name by
the morning and evening would most certainly attain Moksha!). As the entire population
of Yayatis Kingdom followed the Great Principles of Vishnu Worship in full and
unreservd form, there was propitiousness all around; there were no Tapa Trayas viz.
Adhi Bhautika (Natural Calamities), Adhyatmika (Physical / mental / psychological
/internal) and Adhi Daivika (on account of Grahas, Spirits, or exta-sensory nature); no
untimely deaths; no discontenment and no interaction of Arishad Vargas!
By witnessing the unique popularity of King Yayati all over the Universe and also
becoming jealous of his youthful vigour to continue as the King by the grace of Lord
Vishnu whose Vishnu Tatva was vehemently popularised all over, Indra desired to
weaken Yayati psychologically and bring him to disrepute. He instructed Kama Deva and
Devi Rati to enact a Drama along with Gandharvas in which Yayati would get passionate
by the beauty of the actress; Yayati fainted during the course of the Drama and
Kamadeva entered the body of Yayati and got him old. As Yayati got infatuated with the
daughter of Kama Deva couples viz. Ashrubindumati, the latter stipulated the terms of
wedding that Yayatis earlier wives Sharmishtha and Devayani should be abandoned and
that Yayati should regain his youth. Taru and Yadu the two sons of Sharmishtha refused
to take over Yayatis old age in lieu of their youth but Devayanis son Puru agreed
readily. Yayati enjoyed his youth for twenty five thousand years and as a token of
gratitude made Puru the King.

36

Sage Chyavans encounter with Parrot Kunjal (Vishnu Shata naama included)
Sage Chyavan of Bhargava Vamsha undertook an extensive Tirtha Yatra (religious
tour) visiting Sacred Places of Worship nearby the Holy Rivers Narmada, Sarasvati and
Godavari. He reached Omkareshwar Tirtha and having taken bath and worship, rested
under a tree on the banks of the Tirtha; he overheard the conversation of a Parrot named
Kunjal with its sons viz. Ujjwal, Samujjwal, Vijjval and Kapinjal. The Sage learnt from
the conversation of Kunjal and sons that they were ardent devotees and that Kunjal was a
highly enlightened bird. By the evening there was a family union of the parrots for food
and rest in their nest over the tree, under which the Sage sat.As Kunjal desired to recite
Stories to them, the elder son Ujjwal asked the father to explain about Gyan
(Enlightenment), followed by Dhyaan (meditation), Vratas (Conducted Worships), Punya
(The fruits of Good Works) and hundred names of Bhagavan. About Gyan, Kunjal
explained that there was a State of Bliss called Kaivalya or Moksha which was a Unique
Form of Extreme Happiness devoid of Duhkhaor Sorrow, unreachable by normal vision
or feeling. The Bird said: Yatha deepo nivaasastho nischalo Vaayuvarjitah, Prajjvalannaashayet sarvamandhakaaram mahaamatye/ taddosha viheenatma bhavatyeva
niraashraah/ (Such Kaivalya State of Gyaanatma which is spotless, steady and holdless is
like a lustrous mass of Lamp which wipes out darkness around).That luminosity is the
stable origin of Universal Existence called Atma or the Super Soul which has no friend
or enemy, no pleasure nor grief and no attachment nor greed. The Soul is devoid of
senses, feelings, impulses and reactions. The awareness of that Singular Super Soul is
Gyana. Now Dhyana is the meditation of that Super Soul known by countless names and
epithets and is in either Niraakara Form or Akaara Form. Nirakara Dhyana is
possible only to Yogis who could visualise the Abstract Form through the Vision of
Gyana. The Sakara Rupa assumes Human Form with recognisable limbs; for instance
Bhagavan Vishnu is easily identified with four arms with Shankhu, Chakra, Gada and
Saranga with golden head gear and silk dress etc.and facilitates Dhayana. Vratas are
formatted worships as per the Deity targetted, the specific day as scheduled according to
Maasa- Paksha- Tithi- Vaara- Nakshatra and as configured. For instance Vratas like Jaya,
Vijaya, Papanashini, Jayanti, and Manoraksha Vratas are executed on Ekadashi /
Dwadashi days; there are also regular Vratas like Krishnashtami which are of repetitive
nature. There are innumerable Vratas observed all over Bharat as per specified formats
and each one of these has far reaching impact in diminishing the burden of sins and
improving the PunyaAccounts.
The Holy Parrot Kunjal then narrated the Vishnu Shatanaama Stotra as follows:
Om asya Shri Vishnu Shata naama Stotrasyasya Bhrahma Rishishiranushthabhah
Chhanadah Pranavo Devataa Sarva Kaamika Samsaddhayai Mokshardhayai cha Japey
vinigogah/: Namaamyaham Hrishikesham Keshavam Madhusudhanam, Sudanam
Sarvadaityanaam Narayanamayamayam/ Jayantam Vijayam Krishnamanantam
Vaamanam tatha, Vishnum Vishveswaram Punyam Vishvaatmaanam Suraarchitam/
Anagham Twaghahateeram Naarasimham Shirayah Priyam, Shripatim Shridharam
Shreedam Shrinivaasam Mahodayam/ Shri Ramam Madhavam Moksham
Kshamaarupam Janaadnanam, Sarvignam Sarva Vetthaaram Sarvesham Sarvadayikam/

37

Harim Muraarim Govindam Padmanaabham Prajaaptim, Anandam Gyaana sampannam

Gyaanadam Gyaana -daayakam/ Achytam Sabalam Chandra Vaktram
Vyaaptaparaavaram, Yogeswaram Jagadyonim Brahma Rupam Maheswaram/
Mukundam chaapi Vaikunthamekarupam Kavim Dhruvam, Vasudevam Maha Devam
Brahmanyam Brahmana Priyam/ Go priyam Gohitam Yagnam Yagyaangam
Yagnavardhanam, Yagjnasyaapi Subhktaaram Veda Vedanga paaragam/Vedajnam Veda
rupam tam Vidyaavaasam Sureswaram, Pratyaksham cha Maha Hamsam
Sharangapaanim Puraatanam/Pushkaram Pushkaraaksham cha Vaaraaham
Dharaneedharam, Pradyumnam Kaamapaalam cha Vyasadhyaatam Maheswaram/ Sarva
Soukhyam Maha Soukhyam Samkhyam cha Purushotthamam, Yoga Rupam Maha
Jnaanam Yogeeshamajitam Priyam/ Asuraarim Lokanaatham Padmahastam
Gadaadharam,Guhaavaasam Sarvavaasam Punyavaasam Mahajanam/ Vrindaanaatham
Brihatkaayam Paavanam Paapa naashanam, Gopinaatham Gopasakham Gopaalam
Goganaashrayam/ Paraatmaanam Paadheesham Kapilam Kaarya maanusham, Namaami
Nikhilam Nityam Maovaakkaya karmabhih/ Naamnaam shatenaapi tu Punyakartaa yah
Stouti Krishnam Manasa sthirena, sa yaati lokam Madhusudanasya vihaaya doshaniha
Punyabhutah/ Naamnaam shatam Maha Punyam Sarva paataka shodhanam, Ananya
manasaa Dhyaayejjapetbhyaana samanvitah/Nityamevam narah Punyam Gangaasnaana
phalam labhet, tasmaat Susthiro Bhutvaa Samaahitamanaa japet/ (Hrishikeshaha or The
Chief of Indriyas or the Physique; Keshava; Madhusudana or the Killer of Daitya Madhu;
Narayana; Anamaya or devoid of diseases and sorrows; Jayanta; Vijaya; Krishna,
Ananta; Vaamana; Vishnu; Visweswara; Punya; Vishvaatma; Suraarchita or worshipped
by Devas; Anagha or Sinless; Aghaharta or the destroyer of sins; Narasimha; Sri Priya or
the beloved of Lakshmi; Sripati; Sridhara; Shreeda or the provider of Lakshmi;
Sreenivaasa; Mahodaya or the Great Provider of Abhudaya or Progress; Shri Rama;
Maadhava; Moksha; Kshamarupa or the Provider of forgiveness; Janaadrana; Sarvajna;
Sara Vettaa; Sarveswara; Sarva dayaka; Hari; Muraari; Goinda Padmanaabha; Prajapati;
Ananda; Jnaanasampanna; Jnaanada or the Provider of Jnaana; Jnaan daayaa; Achyuta or
he who does not diminish; Sabala; Chandravakra or he who has a face like Chandra;
Vyaptaparaavar or all pervasive ; Yogeswara; Jagadyoni or the Place of Creation;
Brahmarupa; Maheswara; Mukunda; Vaikuntha; Ekarupa; Kavi; Dhruva; Vasudeva,
Mahadeva; Brahmanya Brahmana Priya; Gopa Priya; Go hita; Yagna; Yagnaanga; Yagna
Vardhan; Yaga Bhokta; Veda Vedanga Parayana; Vedagna; Veda Rupa; Vidyavaasa,
Sureswara; Prakyasha or directly visible; Maha Hamsa; Shankhapaani; Puraatana;
Pushkara; Pushkaraaksha; Vaaraahi; Dharaneedhara; Pradyumna; Kaamapaala;
Vyasanandhyat; Maheswara; Sarva Soukhya; Maha Soukhya; Sankhya; Prushotthama;
Yoga Rupa; Maha Gyaana; Yogeswara; Ajita; Priya, Asurari; Lokanatha; Padmaasta;
Gadaadhara; Guhaavasa, Sarvavaasa; Punyavasa; Mahaajana; Bridanatha; Brihatkaavya;
Paavan; Paapanaashana; Gopinatha; Gopasakhah; Gopaala, Go Granaaswara, Paratmi;
Paradheesha; Kapila; and Karya Manusha or he who assumes a human form as per the
exigency! I adore the Sarva Swarupa Parameswara daily in my mind, Vaak or mouthful,
and action; whosoever reads with clean heart and sincerity the aforementioned hundred
and odd names of Paramatma Narayana would be rid of sins and finally reaches Vishnu
loka. Daily japa of the Vishnu Shatanaamaavali attains Ganga snaana phala). The
Namaavali is best recited after Snaanas in Kartika / Magha month mornings or at the time
of Brahmana Bhojan on Shraddha Days for attaining Siddhis.

38

After describing the importance of Jnaana, Dhyana, Vrata, Punya and Vishnu Shata
naamavali to the elder son Ujjvala, the Parrot Kunjala gave Upadesh (Preaching) to the
second son Vijjwala that whatever Karma or Action was performed in ones current
birth would determine the resultant fruit-be it Punya or Paapa. Karma being
performed today decided the Dhukha or Sukha on the next day. Whether a Devata, or
a human being, an animal or bird, an insect or a grass root would have to follow the
principle of sow now and reap later and there was no exception at all in the Lords
Creation! The mix of actions done in the previous births, viz. the Sanchaya or what was
stored in many of the earlier births and the Prarabdha or the cumulative Karmas already
classified and sealed and the Karma of what was being performed instantly would decide
on the course of actions ahead in future and there would indeed be no escape from it; but
the timing of the reaped harvest-be it sweet or sour; the intensity of the result and manner
in which the Punya or Paapa was mixed to yield retribution or reward would be a matter
of detail. The pattern of adjustment or the shuffle of Karmas and Phalas would be
subject to the framework of Good or Bad Actions being taken now.
Having prefaced the Upadesh Kunjal narrated to the son Vijjwal about the account of
King Subahu of Chola Desha and his Brahmana Purohit (Priest) called Jaimini. The
King enquired from Jaimini as to which path of virtue would be comparatively superior
between the alternatives of Daana and Tapasya. Pat came the reply that there was no
better medium of virtue in the World than Daana, since charity was an outcome of ones
materialistic gain and normally parting of ones earnings would be difficult. (On the other
hand Tapasya was secondary in importance compared to Charity and was a subjective
matter and the gain of Tapsya was not transferable like in the case of charity.) There
could be several kinds of charity but Anna Daan is considered to be ideal; Anna daan
coupled with Jala daan given in charity every day, if possible with nice conversation to
the receiver without ego or superiority feeling would be the best possible Daana. Anna
Daan is like Prana Daan and hence the best option.
Impressed with the reply given by Jaimini, King Subahu asked him to describe the blatant
sinners as distinct from those virtuous who were bound to Swarga. One who rejects
Brahmanatva due to greed would go to hell. One who is a Nastik (Atheist), a breaker of
Virtue, a Dambhik / self-conceited person, an ungrateful being, a persistent liar, a money
usurper, a nagging complainant, a habitual liar, a spoiler of Public Utilities like Gardens,
water-bodies, choultries, Temples and transport; a tormentor of parents, women, children,
Gurus, helpless persons, patients and animals and such other examples of vicious persons
would march straight to various Narakas. On the other hand those fine examples of
human beings who observe Satya, Daan, Tapasya, Gyan, Dhyan and Swadhyaya; worship
Devas, Gurus, Parents, Brahmanas, Sadhus, Atithis (Guests) and Elders; give respect for
women and co-human beings; and consideration for the helpless, animals and children
and perform positive actions with clean conscience are bound to Swarga. Parrot Kunjal
thus narrated the story of Subahu and Jaimini.Inspired by the Upadesha, King Subahu
decided to follow Dharmik Karyas, aviod the apparent pitfalls besides executing worship
of Bhagavan Vasudeva by means of Yagnas, Daanas, Tirtha Yatras and so on and
accomplished Vishnu Loka finally.

39

Another son of Kunjal, Kapinjal, informed that when the latter flew once in search of
food on the banks of Ganga, he found an interesting scene of a woman shedding tears out
of which were emerging lotuses of unparalalled beauty and fragrance. Kunjal explained
that once King Nahush killed a demon named Hund and as a follow up the demons son
Vihund killed the Minister and Senapati. Also, he harassed Indra, Devas and Brahmanas.
Lord Vishnu decided to kill Vihund by assuming the form of a charming woman
performing Tapasya. As Vihund was tempted with the woman called Maya, she agreed to
marry the demon provided he worshipped Lord Shiva with seven thousand lotuses which
would be available from Kamod. As the demon was searching for Kamod Tree,
Daitya Guru Shukracharya explained that the lotuses were not from a Tree but from a
woman called Kamod at Gangadwar (Haridwar). Shukracharya said that at the time of
Samudra Mathana four Kanyas or unmarried girls emerged viz. Lakshmi, Vaaruni,
Kamoda and Jyeshtha Devi. When ever Devi Kamoda became ecstatic shedding tears,
excellent lotuses emerged with which to worship Lord Shiva or Lord Vishnu. But,
Bhagavan Vishnu asked Sage Narada to mislead the Daitya not to visit Kamod Nagar
since Vishnu and Devas resided there but instead secure the lotuses from Ganga Pravah
(flow). Thus misled successfully by Narada, the Daitya continued to perform puja to
Maha Deva by the fake lotuses from the flow which were not genuine but from the
sorrowful tears of Maya Devi sitting on the banks of Ganga, instead of the flowers born
out of the ecstatic joy of the original Kamoda in the Kamoda Nagar! Devi Parvati became
angry that the demon had been worshipping with the fake lotuses born out of sorrow but
not by the genuine lotuses of Kamoda Devi. Parvati made a humkar at the insult caused
to Maha Deva by wrongful worship and instantly the demon died.
Sacred Parrot Kunjals previous birth account
Sage Chyavan was highly impressed with the fund of knowledge that the Parrot Kunjal
possessed and asked the bird as to its background. In its previous birth, the bird was the
progeny of a scholar of Vedas named Vidyadhar and the latter had three sons viz. Vasu
Sharma, Naama Sharma and Dharma Sharma. The elder two sons were good students of
Vedas but Dharma Sharma was unintelligent and ignorant. The father was concerned
about the third son and exhorted him to try his best to learn; he said: Vidya praapyatey
soukhyam yashah keertistathatula, Jnaanam Swargah Sumokshascha tasmadvidyaam
prasadhayah (Vidya provides happiness, good name and fame; it also bestows
Knowledge, Swaraga and Moksha). But unfortunately Dharma Sharma continued to be
dim-witted and brainless. When he was sad about his stupidity sitting in a Temple, the
boy was approached by a Sidhha who blessed him to become an excellent Vidyavan on
par with his elder brothers.The father was delighted at the transformation of Dharma
Sharma who did Vedadhyana and various noble tasks that other Brahmana boys carried
out. One day, he came across a hunter selling parrots and since Dharma Sharma evinced
interest in a particular parrot which talked and sang nice, an elderly gentleman gifted it
out of benevolence. In course of time, Dharma Sharma grew so fond of the bird that one
day a cat killed it and he lost his mental balance once again and eventually died. At the
time of ones death, the feelings that were intense influenced the kind of rebirth that a
person would have; the praani would have the same type of feelings, form, physique,
courage and features in the ensuing birth too: Maraney yaadrusho bhaavah praaninam

40

parijaayatey/ taadrushaah syustu satvaastey tadrupastatparaakramah, tatgunaastattatva

rupaascha baavabhutaa bhavantih/ That was how, the parrot inherited the intellect, mental
sharpness and even the awareness of the past, presence and future!
Sage Chyavan was thus enlightened by the Parrot Kunjal and considered the parrot as the
Guru of the Sage in knowing several aspects of Tatwa Gyaan, especially in the context of
Tirtha Yatras in which the Sage was engaged in.
Broad Geographical delineation of Bharata Varsha
In Swarga Khanda, the panoramic view of Mountains, Rivers, Regions, Cities and Punya
Kshetras of Bharata Varsha defied description. This ancient land produced illustrious
Kings known for virtue and values of nobility such as Vaivaswata Manu, Pruthu,
Ikshvaku, Yayati, Ambarisha, Mandhata, Nahusha, Muchukunda, Rishabha, Pururava,
Nriga, Kushika, Gaadhi, Soma, Dilipa and so on. Seven Kula Parvatas (Mountains) are
the well known the land marks viz.Mahendra, Malaya, Sahya, Shaktiman, Rikshavan,
Vindhya and Paari yatra, besides thousands of surrounding mountains of repute dotting
the length and breadth of Bharata.
The famous Rivers of Bharat are countless including Ganga, Sindhu, Saraswati,
Godavari, Narmada, Baahuda, Shadyu (Satlaj), Chandra bhaga, Yamuna, Drishaduti,
Vipasha, Vetravati, Krishna, Veni, Iravati, Payoshni, Devika, Vedasmriti, Vedashira,
Tridiva, Karishini, Chitravaha, Trisena, Gomati, Chandana, Kaushki (Kosi), Naachita,
Rohitaarani, Rahasya, Shatakumbha, Sarayu, Charmanvati, Hastisoma, Disha, Sharavati,
Bheemarathi, Kaveri, Baaluka, Tapi, Nivara, Mahita, Suprayoga, Pavitra, Krishnala,
Vaajini, Purumalini, Purvabhirama,Veera, Maalavati, Papaharini, Palashini, Mahendra,
Patalavati, Asikri, Kushavira, Marutva, Spravara, Mena, Hora, Ghritavati, Anushni,
Sevya, Kaapi, Sadaaveera, Adhrushya, Kushachira,Rathachitra, Jyotiratha, Vishvamitra,
Kapijjala, Upendra, Bahula, Vainandi, Pinjala, Vena, Thungavega, Mahanadi, Vidisha,
Krishnavega, Taamra, Kapila, Dhenu, Sakama, Vedaswa, Havihstrava, Mahapatha,
Kshipra, Bhaaradwaji, Kaurnaki, Shona, Chandrama, Antasshila, Brahmamedhya,
Paroksha, Rohi, Jambunadi (Jammu), Sunasa, Tapasa, Saamaanya, Varuna, Asi, Neela,
Ghritikari, Maanavi, Vrishabha and Bhasha.
Janapadaas or Provinces include Kuru, Paanchaala, Shaalva, Maatreya, Jaangala,
Surasena, Pulinda, Sougandha, Chedi, Matsya, Bhoja, Sindhu, Dasharna, Mekala, Utkala,
Koshala, Yugandhara, Madra, Kalinga, Aparakashi, Jathara, Kukkura, Kunti, Avanti,
Aparakunti, Pundru, Goparashtra, Maharashtra, Malava, Magadha, Videha, Anga, Vanga,
Surashtra, Kekaya, Maheya, Aanarta, Kuntala, Kukundaka, Kashmira, Sindhusouveera,
Gandhara, etc. In the Dakshina (southern) Bharata, the Jaanapadas include Dravida,
Malavara (Kerala), Praachya, Mushika, Balmushika, Karnataka, Kishkindha, Kuntala,
Chola Kona, Manivaalava, Vindhya, Vidarbha, etc. Mleccha sthanas in North include
Yavana (Yunaani), Kambhoja, Pulastya, Huna, Parasika (Iran), etc.
Over-view of prominent Tirthas in Bharata Varsha
The entire Bharata Varsha is laced with several Tirthas, mostly to cater to the devotional
feelings of persons at Places situated nearby as also to attract quite a few devotees from
far off Places depending on the intensity of their Bhakti and the pull of such Tirthas

41

owing to their reputation. Tirthas are the abodes of Rishis. It is strongly believed that
Devas made frequent expeditions and Lord Brahma stayed there for long duratons. In
fact, only those whose physical abilities are in order, or are disciplined, non-egoistic,
performers of Vratas, truthful, determined and highly devotional would reap maximum
advantage rather than the run of the mill crowds without aim or purpose. For example,
those visiting Pushkara Tirtha ought to observe a strict regimen of Snaana-Deva PujaPitra Shraaddha-Agni Karyas- Daana- Dhyana-Tapsya and total dedication, and then only
the real fruits are reaped, including transfers to Brahma Loka! Casual visits to the Tirtha
are of academic interest to merely publicise that they have too registered a trip! Any
marginal return of Tirtha Visits of informal nature is peripheral.
It is said that the best route to Tirthaas is to commence the Yatra from Jambu Marg,
observe single meal for five nights and worship Bhagavan Vishnu with austerity. From
Jambu Marg to Tundulikashram to Agastyashram where three nights are to be spent
fasting and performing Deva Puja and Pitra Puja which would give Agnishtom Yagna
Phala. Further on visit Kanyashram Tirtha for worshipping Devi Lakshmi and proceed
toYayati Patana Sthan and perform Parikrama; this entire package would bestow the
fruit of executing Ashvamedha Yagna. Continuing the austerity of moderate food, one
should carry on visiting Mahaakala Tirtha at Ujjain, to worship Mahaa Kala Linga by
Abhisheka with milk followed by the sacred Snaana at Koti Tirtha.There after one
should continue the Yatra at Umapati Tirtha at Bhadravati Sthaan. The worship at these
Tirthas would fetch the Punya of Godaan and joining Shivaganas. Deva Puja and Pitru
Tarpan at Holy Narmada provide the fruits of Agnishtoma Yagna and automatic
demolisher of sins. It is said that even the vision of Narmada River is as good as snaanas
at Sarasvati and Yamuna for seven days each and a mere sparsha (touch) of Ganga
River. Narmada is said to be a highly Sacred River in Three Lokas, where Devatas,
Asuras, Gandharvas, Rishis and others attain siddhis by performing Tapasya on its banks.
Sage Narada told Yudhihtara of Pandavas that after taking Vidhivat (formal) snaana in
Narmada and spending even one nights stay on its banks would demolish hundred
peedas or serious impediments of severe nature. Those who perform formal Pinda
daan with Veda Mantras at Janeswar Tirtha would satisfy Pitras till Maha Pralaya
Kaal. On the four sides of Amarakanta Parvataare set up Koti Rudras; if a devotee
were to take a sacred Snanaa (Bathing) and worship with flowers and chandana to as
many Rudra Lingas as possible, the Koti Rudra Bhagavan would be extremely pleased
most certainly and without doubt. On the western side of the Amarakanta Mountain, there
is a Presence of Bhagavan Maheswara and worship of this Idol would provide salvation
to seven previous generations! In fact, there are some sixty crore and sixty lakh Tirthas
around all the four sides of Amarakanta Mountain and those who stay there for good time
by observing Brahmacharya with full control of Indriyas devoid of violence and falsity
would indeed be blessed by Maha Deva. River Kapila in the Southern part of the
Mountain, is highly sacred and propitious and worship of innumerable Tirthas around
fetch funds of Punya; River Vishalyakarana is another holy entity which tears down sins
instantly and wrecks all traces of unhappiness in life! Snaana- Dhyana-Puja-TarpanaShraaddha-Daana- Dakshina at the time of Surya Grahana or Chandra Grahana (Solar /
Lunar Eclipses) at Narmada or Kapila / Vishalyakarana would bestow ten-time more of
Punya along with Pundareeka Yagna Phal. Finally, Snaana- worship at Jwaleswara Maha

42

Deva Temple provides Swarga and death at this Tirtha would free the soul from the cycle
of births and deaths! The Narmada-Kaveri Sangam, like Ganga-Yamuna Sangam, is
another holy spot where Snaana, worship of Devas/ Pitras and Yagna Karyas are
performed to accomplish superior levels of Mahatmya.
Among the various Tirthas on the Narmada banks are Panneswar where Devas come
down to bathe; Garjan (Indrajit) which fulfills ambitions and enterprise; Brahmaavart
where Lord Brahma bestows Gyan and Creative Power; Angaareshwar where one
worships Bhagavan Rudra for Rudra Loka Praapti; Kundaleshwar where Shankara and
Devi Parvati take frequent sojourns; Pippaleswar for the benefit of Rudra loka nivasa;
Vimaleswar to purify soul and if dead tavel to Rudra Loka; and Pushkarini Tirtha for
eligibility of half of Indras throne. Devatas and Gandharvas greet the Sacred Nirmada
thus: Namah Punya jaley Aadye namah Saagaragaamini, Namostu tey Rishiganaih
Shankara dehaanih srutey/ Namostutey Dharma bhrutey varaananey Namostutey Deva
ganaika vanditey, Namostutey Sarva Pavitra Paavaney Namostutey Sarvajatprasupujitey
(Punyajala Narmada! You are among the leading Rivers and my greetings to you.You are
the one worshipped by Rishis as materialised by Mahadeva; you are the preserver of
Dharma and Devas bend their heads down to your feet. You have the power of purifying
each and every material and are worshipped by everybody.) If any Brahmana recites this
Stotra would become a Veda Vidwan; a Kshatriya would attain victory in battles; a
Vaishya gains profits in business, and a Shudra achieves Uttama Gati (higher status).
Apart from the above, many other Tirthas are distributed on either the banks of the
Sacred Narmada such as Shulabhadra, Bhimeswar, Narmadeswar, Adityaswar,
Mallikeswara, Varuneswara, Neerajeswara, Koteswara, Vamaneswara, Vateswara,
Bhimeswara, Nandi Tirtha, Vyasa Tirtha, Erandi Tirtha, Suvarna Tilaka, Skanda Tirtha,
Sarva Tirtha, Shakra Tirtha, and so on.
Having heard about the Tirthas on the banks of River Narmada from Devarshi Narada,
King Yudhishtara became enthusiastic to learn about the other important Tirthas in
Bharata Varsha. He evinced interest for instance in the magnificence of Sage Vasishthas
Ashram on Arbuda Mountain (who was the son of Himalaya) where a single night stay
bestowed the Punya of daana of thousand cows. Likewise, one should visit Pinga Tirtha
where the fruit of charity of hundred cows was received. One should also visit Prabhas
Kshetra where Agni Deva stayed always and would be qualified for the Punya of
Manava Agnishtoma and Atirathra Yagna. Further one should witness the Sangam of
River Sarasvati and the Sea on the western Bharata, where also the phala of charity of
one thousand cows would be reaped. Stay of three nights and simultaneous performance
of Pitru Tatpanas at Varuna Tirtha would award Ashwamedha Yagna phal. Vara daana
Tirtha was also stated to endow Sahasra Go Daana Phala. Visit to Dwarakapuri could not
be missed as even now Mudrasor reproductions of Trishul on Lotus Leaves are visioned
there. Snaana- Rudra Puja- Pradakshina at Shankha kantheswara Tirtha would grant ten
Ashwamedha Phal and remission of sins for the entire life. Even mere reaching
Vasudhara Tirtha would provide the fruit of the Horse-Sacrifice while Tarpana to Pitras
would benefit far further. Not far from here were Vasu Tirtha immensely liked by the
Ashta Vasus as also Brahma Tunga Tirtha for pleasing Lord Brahma by worship and
Renuka Tirtha for purifying of conscience. In the near vicinity were Pancha Nada Tirtha,
Bhima Tirtha and Giri Kunja Tirtha. In Kashmira Pradesha the Tirthas are Vitasta Tirtha,
Malada Tirtha, Dirgha Satra Tirtha, Shashayana Tirtha (reputed for Snaanas in River

43

Saraswati on Kartika Pournimas), Kumarakoti Tirtha, Rudra koti Tirtha and the most
renowned Sangama Tirtha for bathing in the River Saraswati for destroying life-long sins.
In Kurukshetra, Naradas recommendation was for a month-long stay, where Bhagavan
Vishnu was stated to have been very receptive to the desires of his devotees, where there
was a Place known as Satata Sthan or Place Forever quite appropriately. The popular
Tirthas in Kurukshetra included Shalvikini, Panchanada, Soma Tirtha, Kruta Shoucha,
Pampa, Varaha Tirtha, Kaaya shodhana, Lokoddhhara, Kapila and Go -Bhavana. Even if
the air-borne dust of Kurukshetra got deposited in the skin pores of a Pilgrim, sins of the
traveller in the region evaporate away into thin air; this was what Sage Narada affirmed!
From Kurukshetra, Narada desired to visit Brahmavarta and gradually reach Kasishwara
to get rid of sins, proceed to Sheetavana and Swarnalomapanayana.It was recommended
that one should preferably enter Pundarika Tirtha on Shukla Paksha Dashami and after
reaching Trivishtap Tirtha, take bath in the River Vaitarini to wash off sins and worship
Bhagavan Shankara. Thereafter, a devotee should visit Paanikhyat Tirtha and Mishrikha
Tirtha. It was stated that Maharshi Veda Vyas sought to unite the Tirthas around and
hence the name was Mishrika. There was Runantak Kuup where Til daan be performed
and two very significant Tirthas named Ahan and Sudina Tirthas where Snaanas bestow
the blessings of Surya Deva. Snaanas and Pujas at Koti Tirtha would enable charity of
thousand cows. Kapalamochana Tirtha on the banks of the Holy River Sarasvati and the
highly popular Pruthudak Tirtha for worshipping Devas and Pitras were two holy spots
with unbelievable power. The belief had been that there would be no Punarjanma after
worship at these two Tirthas! At the Samgam (Confluence) of Rivers Saraswati and
Aruna, a three-night stay at the world renowned Tirtha would relieve sins of seven
generations including Brahma hatya. From there, two Tirthas called Shathasahastra and
Sasahastra are reputed too as visits and Pujas endow the Punya of donating a thousand
cows. Snaans and Worships at Renuka Tirtha, Panchavat Tirtha and Sthanuvata Tirtha
were all highly significant, before a devotee reached Sannihita Tirtha where sacred
snaanas during Solar Eclipses are stated to equate those at all the Tirthas, Jalasayas,
Kupas and Mandirs. Naimisharanya,-stated to be the most significant Knowledge Center
and the unique Meeting Point of Rishis and their deliberations signifying the contents of
all the Holy Puranas and Scriptures addressed by Veda Vyasa, Maha Muni Sutha, Sage
Shounaka and others-was the famed Region where the Kali Kala Chakra could not enter
and kept the age-old Sancity of earlier Yugas in tact. From Kurukshetra to Dharma Tirtha
where Yama Dharma Raja performed penance of thousands of years, folowed by a visit
to Kalaapa Vana, Suvarna Tirtha and Sougandhika Vana is stated to be a great experience
since the sins of seven generations would get evaporated. Pilgrimage to Gangadwar
(Haridwar), Koti Tirtha Snaan and worship at Sapta Ganga, Tri Ganga and Shakravarta
Tirthas would fetch the fruits of performing Pundarika Yagna and Sahasra Go Daana.
The most important Yatra as commended by Narada Muni related to Kalindi Tirtha.
The Devarshi asserted that the Punya earned from the pilgrimage to Pushkar,
Kutukshetra, Bhahmaavarta, Pruthudak, Avamukta Kshetra (Kashi) and Suvarna Tirtha
could be equated to that of Yamuna Snaan! Bathing in Yamuna with or without
Sakaama or Nishkama ie with or without objective was certain like what a Kama
dhenuor Chintamani (desire- fulfillers) would impart instantly. Those bathing in
Kalindi waters irrespective of their Varnas or castes would become handsome, healthy
and strong and what was more, they would be highly blessed. Narada Muni said that in

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Satya Yuga, persons are liberated by means of Penance and Tapas; in Treta Yuga by
Gyan, in Dwapara Yuga by Yagnas, and in Kali Yuga by giving away Daanas, but
Kalindi Kanya or Devi Yamuna surpassed these limitations since even a worshipful
Snaana would be enough to liberate the person concerned in the present Yuga.In this
connection, Sage Narada gave the illustration of a Vaishya called Hemakundal who
amassed riches, although by fair means, but did not beget children for long. He followed
a highly virtuous life of Deva Puja, giving away donations, Atithi-Satkar (Respects to
Guests) and such other Punya Karyas. As a result, he was blessed with two sons, but
both of them squandered money and out of helplessness, the Vaishya retired into forests.
The sons Shrikundal and Vikundal squandered the hard earned and honest money oh the
father and became victims of wine, women and gambling. They died early due to vices
almost simultanenously.Yamadootas took away the two brothers to Yamaloka where the
elder son was sent to Rourava Naraka while the second son was sent to Swarga.This
happened so, even though both the sons did same kind of vicious deeds but the second
son took only two dips in River Yamuna; the first snaan liberated his sins and the
second dip granted him Swarga! As the Yamadootas conveyed to Vikundal that it might
be possible to transfer his elder brother also to Swarga, there was perhaps a possibility to
do so if only the Punya of the younger brother could be donated to his elder brother, then
the younger decided to do so; by this transfer, the elder brother no doubt was able to
reach Swarga, but in view of the self-less sacrifice of the younger one in the process of
donation so liberally given away to the elder brother, he too was given a berth in Swarga!
Devarshi Narada described then the magnitude of Kashipura to Yudhishtara. Bhagavan
Shiva and Devi Parvati adorned the Throne atop the mount of Meru Parvat once and the
latter desired to know as to how his devotees could vision the Bhagavan without
experiencing too many insurmountable obstacles. Parama Shiva then gave away the
secret that Kashipura was the unique Place of his residence where his devotees could
observe the requisite regulations of Dharma and vision him instantly. Kashipura thus
came to be known as the Avimukta Kshetra which had been dear to him; whatever
endeavours that human beings could perform at Varanasi by way of Daana-Japa-HomaYagna-Tapasya-Dhyana-Adyayana and Gyan would all be everlasting. The past sins of
all the Beings stored for thousands of births would vanish even while entering Kashipura.
This would be applicable to Brahmanas, Kshatriyas, Vaishyas, Shudras, Varnasankaras or
of mixed varnas, women, Mlecchhas, Chandalas, animals, birds and worms and ants.
Yatra saakshan Mahadevo dehaantey Swayameeshwarah, Vyachashtey taarakam Brahma
tatraivahyavi muktakey/ Vaaranaasthaa chaasya madhye Vaaranaasipuri, tatraiva
samshitam Tatvam nithyamevam vimuktakam/ Varanasyam param sthanam na bhutam
na bhavishyati, Yatra Narayano Devo Mahadevo Diviswarah/ Mahapathakino Devi ye
tebhyaha paapakruttamaah, Vaaraanaseem samaasaadhya tey yaanti paramaam gatim/
Tasmanmumukshurniyato vasudvai maranaantakam, Vaaranasyam Maha Devaajnaanam
labdhwa vimuchyatey/ ( To those who were about to die in the Avimukta Kshetra,
Bhagavan himself would preach the Taraka Brahma Mantra. The Sacred Place called
Varanasi in between the two Rivers of Varana and Asi is full of Nitya Vimukta
Tatwa or the Philosophy of Permanance and Liberation. There was never a Place like
Varanasi nor ever be where Bhagavan Narayana and Deveswara resided with luminosity.
A Great Sinner or even a worse example like him would qualify for liberation as soon as
he entered Varanasi. That was the reason why Mumukshus or those desirous of

45

achieving liberation desired to reside in Kasi with self-control and dedication till their
termination and prompt Bhagavan Shiva himself to bestow Gyan and Muktito them).
Narada asserted that just as Purushotthama Narayana was the superior among Devas, and
Maha Deva was the utmost among Ishwaras, Kashipura was the most significant among
the Tirthas. This was why people of high understanding longed with the cherished hope
of living and if possible die at Varanasi.
At Varanasi, there is a popular Shiva Linga called Kapardeswar, where devotees perform
Pujas and Pitru Tarpans; in fact, they should stay there for six months to achieve Yoga
Siddhi. Also, taking baths at Pischacha Mochana Kund nearby the Temple and carrying
on with Pujas to Kapardeshwar would result in demolition of Maha Patakas like
Brahma hatya. In the days of yore, a Tapaswi Brahmana named Shankhakarna
performed Puja, Rudra Paathand Pranava Japa; he decided to worship Kapardeswara
always till the end of his lifes journey accordingly. One day Shankhakarna visioned a
hungry Piscacha nearby and when asked by the Brahmana, the Piscacha narrated that in
his last birth he was a prosperous Brahmana with a large family, but did not heed to
perform pujas to Devas, Cows and Guests nor did any worthy task. The Picsacha asked
Shankhakarna to suggest a way out for getting rid of his existing status.The latter asked
the Piscacha to take the Sacred Name of Kapardewara and immediately jump into the
Kund nearby the Temple and the Piscacha died while swimming. The Brahmana was
happy that the Piscacha was relieved and he prayed to Kapardeswar as follows:
Bhagavan! You wear Jata-jut (twisted and coarse hair on head and face) and known as
Kapardi; you are Paratpar, saviour, unique, Purana Purusha, Yogeswaa, and Agni
Rupa, mounted on the Sacred Nandiswar; I take refuge in you; You are Ru or the
Distancer of Sorrows thus known as Rudra; you extend all over the Sky, Brahma
Swarupa! I seek your protection; you possess thousand feet, eyes, heads and Forms; you
are incomprehensible even to Vedas; You are Lingarahit or beyond understanding as a
man or a woman; Aloka Shunya, Swayam Prakashor Auto-illuminated; You are hara
or the eliminator of obstacles; Bheda Shunya or Adviteeya (Exclusive)! I seek your
fortification! By so saying, Shankhakarna fell down the Earth while reciting Pranava
Mantra and integrated into Shivaswarpa which was Eternal and Blissful.
From Varanasi to Gaya, Narada suggested the course to perform Pinda Daana at the Vata
Vriksha named Akshaya vat and after taking bath at Maha Nadi, execute Tarpanas to
Devas and Pitras. This would firm up Kulodhaara or purify the Kula Vamsa.
Thereafter pay visits to Brahmaranya, Dhenuka Tirtha, Grudhnavati (for Bhasma Snaan),
Udaya Parvat (for Darshan of Savitri and to render Sandhyopaasana to obtain the
benefit of rendering Gayatri Mantra for Twelve Years), Yonivaasa (to aviod the ninemonth Garbhavaasa), Phalgu River Snaana, Dharma Pushti Yatra, Mani Naga tirtha,
Brahmarshi Gautami Vana, Ahalya Kunda Snaana, Gandaki Nadi atra, Maheswari Dhara,
Narayana Sthaana ( where Brahma, Devas, Rishis, Twelve Adityas, Eight Vasus, and
Eleven Rudras worship Janaardana), Shaaligrama Tirtha (where a Well contained the
waters from Four Oceans), Jatismara Tirtha, Vateswara, Patakanashini Koushiki, (Kosi
Nadi), Champakaranya, Koushala Nadi, Kaala Tirtha (where charity of Twelve Bulls was
exexcised), Sona-Jyotirathi Sangam, Pushpavati Snaan, Mahendra Parvat, Matanga
Kshetra, and finally Gokarna Tirtha.

46

Sage Narada made a special mention of Prayaga as one of the most Sacred Tirthas of
Bharata Varsha where Brahma and Narayana were both ready to bestow their blessings to
mankind. This is also the unique Sangam (Confluence) Point of two illustrious Rivers
of Bharata viz. Ganga and Yamuna. It was stated that the Region between these two
glorious Rivers constituted the middle portions of Prithvi. Prayags name, if heard, or
sung was worthy of prostration. Being theYagna Bhumi of Devatas, the Sangama Snaana
is known as the most outstanding experience witnessed ever by Devas. Even a small
Danaa at Prayaga is stated to have a snow-balling effect to assume manifold times. The
saying was that one should perfom Tapasya at Pushkara, Daan on a Mahalaya day, and
Upavas (fasting) at Bhrugu-tunga. Mere Snaanas at Pushkar, Kurukshetra and Ganga
would register freedom of sins for seven generations in the previous births and seven
generations ahead. The moment that a person touched his or her backbone in Ganga, that
persons details would get recorded. Where ever Ganga flows, all the Regions and
Tapovanas on the River Banks are known as Siddha Kshetras.If a person were unable to
actually visit Prayaga and experience the Sangama Snaana, atleast even mental desire
would yield Punya. Also, Punya begets Punya and those who possess strong faith would
certainly fulfill their desires to take up the pilgrimage.Qualifying further the Mahatmya
of Prayaga, Suta Maha Muni narrated the illustration of Yudhishtara; he experienced
untold misery that the icon of Kuru Vamsa like Bhishma, Gurus like Drona and
Kripacharya, First Cousins, Karna and countless close relatives were all mercilessly
killed and could not overcome the grief yet, quite after the passage of time. As though in
response to the predicament of Yudhishtara, Mahatma Markandeya visited Yudhishtara.
He assured that what Yudhishtara and other Pandavas had done was not only a duty of a
Kshatriya, but also a grand vindication of Dharma and justice vis-a-vis the vicious and
highly sinful actions perpetrated by Kauravas; the Elders and some of the Virtuous
personalities who sided the wrongdoings had to suffer too in the bargain. Having fully
justified the actions of Pandavas and assuaged the personal feelings of Yudhishtara,
Mahatma Markandeya recomended Tirtha Yatra to Prajapati Kshetra starting from
Prayaga to Pratishthanapura. Lord Brahma and Devatas were in complete charge of this
memorable Tirtha. Vishnu and Maheswara too protect Prayaga and the adjoining Region
with vehemence.A three-night stay fasting at Prayaga, especially after bathing, Pinda
daana and charity of cows, gold and Bhumi would readily bestow the fruits of
Ashwamedha Yagna and more than that great mental peace to have killed so many
enemies at the Maha Bharata Battle, assured Markandeya. Any person performing
Panchagni Sewa between at the Sangam area of Ganga and Yamuna would never have
physical disabilities and diseases, besides Swargawas in as many years as hairs on the
body. A death at Prayaga would secure relief from the cycle of further lives and deaths.
Accordingly, Panadavas did the Sevas at Prayaga and several Tirthas around by way of
daily Snaanas, liberal Daanas, fastings, Pinda Daanas, Keshava Pujas and so on.
Mahima of Bhagavans Kirtanas, Bhajans and Stutis
Having learnt the highlights of the Sacred Tirthas in Bharata Varsha, the Rishis asked one
pertinent question to Suta Maha Muni: Yeteshaam khalu Tirthaanaam Sevanaadhyat
phalam bhavet, Sarveshaam kila kruttvaikam karma keva cha lahyatey, Yetathro bruhi
Sarvagna karmaivam yadi vartatey/ ( Is there one good altervative task which might

47

replace the fruits of performing various Tirtha Yatras? Maha Muni Suta! Do kindly
enlighten us if there is such a possibility.) Maha Muni replied that in Shastras various
Sat Karmas or Noble Tasks were no doubt prescribed for Brahmanas, but one unique
Karma was available open to one and all:
Hari bhaktih krutaa yena manasaa karmanaa gira, jitam tena jitameva na samshayah/
(Who ever exercises devotion to Sri Hari by way of man-vaani and kriya/ manasa,
vaachaa, karmana or mind, voice, and action would have the ultimate victory without
doubt; in other words, bhajan involving thinking, singing and playing cymbals all
targetted to Narayana would be the unique way of bhakti). This kind of Aradhana and
recital of Hari Mantra would indeed devastate the sinful Piscachas and Evil Spirits
instantly.
One single and most devoutful Padakshina or circumambulation of the Pratima or idol
of Bhagavan Srihari would equate the fruits of Tirtha Yatras. One sincere darshan
(View) of Sriharis idol is stated to fetch the Sarava Tirtha Phala or the fruits of visiting
all the Tirthas and one Vishnu naama japa is as sacred as Sarva Mantra Japa or the recital
of all the possible Mantras. One mere but hearty Tulasi leaf offered to and glorified by
Vishnu Idol could frighten away the scaring face of Yama Raja. Once Sri Krishnas
Pratima is greeted with high dedication should consume the breast-milk of a mother once
again as there would be no repeat birth to that person again. Even a Chandala or a
Mleccha would get become worthy of consideration or even greetings if that person is
saturated in the service and worship of Sriharis feet. If that were the case of a Chandala,
why ask about the example of a Brahmana or a Rajarshi as he would indeed never
experience Garbhavaasa or pregnancy difficulties once again.
Those devotees who recite the names of Bhagavan in high pitch and dance in ecstacy
assume the example of purity and clarity of Ganga water. If a Bhakta of proven merit
were met, or touched or conversed to with by any person with similar impulses, then the
latter would qualify for redemption of the worst kind of sins. As a devotee performs
Pradakshina of the Idol of Srihari by clapping, playing instrumental music and songs /
hymns in commendation of Srihari, the sonorous music and voice would chase away
hefty sins by such claps, music and song. Even the sight or hearings of persons who
preach or read the Essence of Puranas and Scriptures ought to clear the conscience of
such viewers or listeners. Indeed there was no doubt that the expression of very name of
Sri Krishna was the most potent and pious Parama Tirtha than all the Sacred Tirthas put
together. That was why Munis, Siddhaas and Yogis had ever visualised any Tirtha better
than Lord Krishna Himself. Those who consumed the Prasad of Sri Krishna or kept the
Nirmaalya on their heads are akin to Sri Krishna Himself and would be rid of the fear or
grief of facing Yama Raja. Those who visualised Lord Sri Krishna and Bhagavan Maha
Deva in a similar manner would be free from the schackles of Samsara again.
However, those who do not consider Hari and Hara in the same manner but consider
them as distinct entities would indeed get trapped in Naraka and not counted as Bhaktas!
(Yesamaanam prapashyanti Harim vai Devataantaram, tey yaanti Narakam Ghoraatra
taamstu ganayedhwarih). Whether it is a Pandita or a Murkha (Ignorant), Brahmana or a
Chandala, once Bhagavan endeared him, He would assume the responsibility if only that
person were to be an unflinching devotee. Nama kirtana is one of the easiest ways of
pleasing Bhagavan as the hard work involved is minimal but returns are immense; this is
why critics wonder whether this route is so easy and such arguers fall preys into hells

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again and again. What is significant is faith and dedication that pays; Bhagavan prefers
those who perform Naama-Japa with trust and conviction and gives a secondaty seat to
the Pujaris of His Temple! Hari-naama is the Vajrayudha to break the hard mountain
of Samsara into pieces!
Taameva dhanyavaakhyatou yau tu puja karou karou, Uttamaangamutthamaangam
thadhharou namra meva yat (Those are the worthy hands which are put to use in the Puja
and Bhajan of Narayana and indeed those are the noble heads which automatically bend
down at the thought of Narayana); Saa jihvaa ya Harim stouti tanmanastatpadaanugam,
taani lomaani chochyantey yaani tatraamni chyostthitam/ Kurvanti tacchha netraambu
yadacyuta prasangatah/ (It is that tongue which is the best as it readily softens into Stutis
of Narayana; it is that heart which readily melts at the name of Narayana; the feet which
rise at the very thought of reverence to Narayana and the eyes which instantly fill up with
moisture when one discusses about the compassionate ways of helping out a devotee.)
Alas! How unfortunate are those persons who neglect the easy way of performing
bhajan and recital of Sri Haris name in the quest of temporary attractions and anxiety
to earn evermore. How unfortunate that a person craves for a feminine touch and is
engaged in futile discussions about women instead of learning the ways and means of
accomplishing Mukti.How unfortunate in running after unwanted, momentary and
endless attractions of life instead of controlling senses and thoughts!)
Jihvam labdhvaapi lokesmin krishna naama japetrahi, Labdhvaapi Mukti sopaanam
helayaiva chyavanti tey/ (Those who possess a tongue do not perform Sri Krishna naama
japa;they do have a ladder to attain Mukti but tend to fail in scaling it and fall down
invariably).
Tasmadyatnena vai Vishnum Karmayogena Maanavah/ Karmayogaarchito Vishnuh
Praseedatyeva naanyathaa, Tirthaadapyadhikam Tirtha Vishnorbhajana muchyatey/
(This is why; human beings ought to make earnest endeavours to observe Karma Yoga
and engage themselves in Vishnu Aradhana. Bhagavan Vishnu is pleased by Karma Yoga
only and not otherwise. Indeed Vishnu bhajan is far superior to Tirtha Yatras even!)
Shri Ramas departure from Lanka, his coronation & Ramarajya
In Patala Khanda of Padma Purana, Bhagavan Sesha Nag briefly recalled the Events to
Maharshi Vasyayan about the activities of Lord Shri Rama, the Epic Hero of Ramayana,
after the killing the infamous Ravanasura at Lanka providing great relief to Indra and
Devas, Rishis and the virtuous as also the entire humanity. While narrating the Events,
Sesha Nag was in a trance as the spell of Shri Rama was so intense that the Illustrious
Serpent, whose bed Bhagavan Vishnu- the incarnation Shri Rama- rested on. Lord Rama
bestowed the Kingship of Lanka to Vibhishana, the younger brother of the slain Ravana
and sat on Pushpaka Viman along with Devi Sita, Lakshman, Hanuman, Sugriva and
various other stalvarts who fought in the Battle with Ravana. Even as the Pushpaka
Viman took off from Lanka to Ayodhya, there were showers of scented flowers and
reverberating sounds of Dundubhis (drums) from the skies by Devas and on the entire
route on Earth there were loud recitals of Veda Mantras by Rishis and Brahmanas
signifying the Vijaya Yatra or the Victorious Return to Ayodhya. Raghunandan Rama

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showed to Sita some glimpses of Places like the Rama Setu by which Vanara Sena or the
Monkey Brigade crossed the Ocean, Kishkindha where he met Sugriva and Hanuman,
and the spots where he and Lakshmana searched for Sita. The Pushpak Viman
approached Nandigram, where all these years of Rama Vanavas King Bharat was ruling
Ayodhya on behalf of Shri Rama by decorating the latters footwear on the Throne,
Hanuman was asked to fly earlier and inform Bharata. As the Vimana touched the
ground, there was a high moment of emotional meeting of Rama and Bharata. As
advance notice was sent, the entire City of Ayodyha prepared itself with festivities and
colourful receptions with joyous singing and ecstatic dances to welcome the Maryada
Purusha Shri Rama, Maha Sadhvi Sita, the illustrious brothers Lakshmana and Bharata.
With the Pushpak Viman descending down, the entire population of Ayodhyapuri went
rapturous rendering high-pitched slogans viz.: Victory to Shri Rama, Victory to Devi
Sita, Victory to Lakshmana and Victory to Raja Bharata. Dressed in their best attires
befitting the euphoric moments of bliss, the Puravasishad no bounds of joy in
welcoming the Hero and his Parivar emerging from the Viman. The high tides of
humanity who suppressed their emotions during his absence of for fourteen long years
were surcharged with passions and inexplicable hilarity. Shri Rama first entered Devi
Kaikeyas Chambers and after prostrating before her asked her if there were any other
wishes of hers yet unfulfilled! She stooped her head down in shame and could not utter
one word out of remorse and anguish. From there, Shri Rama accompanied by Sita and
Lakshmana visited Devi Sumitra and Shatrughna and postrated to her too; she expressed
overflowing grief and relief and profusely thanked Rama for his highest consideration for
her son Lakshmana. Further on both Rama and Sita entered the Chamber of Devi
Kaushalya who swooned first for some time and after recovery embraced the son and
daughter-in-law and declared that Sadhvi Sita was the finest example of womanhood for
ever! After all the euphoria subsided, Bharat called the Ministers, Astrologers and
Maharshi Vasishtha to decide on the time and date of Shri Rama Pattabhishekam
(Coronation). The Historic Celebration of Rama Rajabhisheka was a landmark in Treta
Yuga attended by Lord Brahma, Devas, Maharshis and the highly satisfied Praja, and
heralded the highly famed Rama Rajya. As Rama was seated as its Head on the Naksha
(Atlas) of Sapta Lokas of Prithvi, all the Devas, Daityas, Nagas, Yakshas, Asuras, and
of course the entire humanity were performing their respective duties with devotion and
care as per established regulations of Dharma (Virtue), Nyaya (Justice), Law and Order,
and Social Security. Sadhus and Sages were happy as never before, none resorted to foul
means of any kind, women folk had no difficulties and they too observed the regulations
as Pativratas; Sacred Activities like Yagnas, Vratas, Punya Karyas, Tirtha Yatras,
Daanas, Dhyanas, and Veda Pathanas were in full swing. In response to Ramas appeals
Daityas, Maha Sarpas and other Power Joints of the Rajya, none dared to follow the ways
of the Evil. To Devas too Shri Ram made requests not to impose any Adhi Daivika
based problems such as natural disasters like Earth quakes, floods and droughts or
excessive rains or Akaala Maranas or premature deaths. The Praja in Rama Rajya were
instrtucted to observe the Varnaashrama Vidhana, perform useful tasks like
construction of wells, Sarovars, Temples, Choultries, Udyanavanas or Public Gardens,
Pashu Palana or raising cattle, farming and such useful engagements rather than indulge
in unhealthy and anti- social activities such as thieving, pilfering, causing hurt to others,
amassing money and squandering for foul tasks, prostitution, betting, racing, drinking

50

and yielding to immoral activities. As Shri Rama was an ideal Institution of Sishta
Rakshaka (Protector of Virtue and Justice) and Dushta Sikshaka (Punisher of the Evil),
the normal Praja (General Public) proved to be a darling King owing to his suave and
benevolent treatment and as a severe chastiser and Task Master of wrong doings.
As a petty minded Washerman in the Rama Rajya scandalised Sadhvi Sita once that after
all she stayed in Ravanas Lanka for long enough and was not above suspicion
concerning her character, Maryada Purusha Shri Rama abandoned her so as to set an
example to his Praja. This was the time when Rama intensified the strictness of his
administration in the Kingdom. Sesha Nag narrated to Vatsyayana that Agastya Maha
Muni visited Rama once and in the course of exchange of views, Rama desired to know
from Agastya about Ravanas background, who was the Villian-in-Chief of Ramayana
forcing Rama to wage a battle with the Demon for kidnapping Devi Sita. Agastya Muni
informed Shri Rama that Lord Brahmas son was Pulastya and the latters son was
Vishwavaka with two wives viz. Mandakini and Kaikasi. Mandakini begot Kubera who
by virtue of his Tapsya became the Chief of Yakshas and a Pushpak Viman. Ravan,
Kumbhakarna and Vibhishana were the sons of Kaikasi. Kubera performed sincere and
strict Tapasya and achieved the position of a Loka Palakaand possessed a Vimana too;
he was coming and going to meet his parents by the Vimana. Kaikasi was jealous of
Mandakini and so were Ravana and Kumbhakarna against Kubera. This prompted
Ravana brothers to peform Tapasya, although Vibhishana did the meditation for noble
reasons. Lord Brahma was pleased with Ravanas Tapasya and blessed him to become
the King of a large Kingdom and made him superior to Devas; as a result Devas fled
from Swarga. Ravana occupied Lanka too and forcibly took away Kuberas Viman.
Although Ravana and Kumbhakarna were Brahmanas, they took to the habits of
Rakshasas, while they suffered Vibhishana who was virtuous and devoted. But as the evil
actions of Ravana and Kumbhakarna were reaching a point of no return, Devas and Indra
reached Brahma for help and along with Rudra they all approached Lord Vishnu. The
latter declared (by way of an Akaasha vaani or the Voice of Skies) that soon a high
merited King of Ayodhya of Surya Vamsa of the clan of Ikshvaakunamed Dasaratha
would beget four sons from three wives viz. Rama to the eldest wife Kousalya,
Lakshmana and Shatrughna to Sumitra and Bharata to Kaikeyi. The declaration also
stated that Rama and Lakshmana would completely destroy Ravana and Kumbhakarna as
well as their offsping and instal Vibhishana as the King of Lanka in a completely new set
up following Dharma and Justice.The Akashavaani further said that several Devatas
would be born as Vaanaras or monkeys and bears.This was the retrospect of the
demolition of Ravana, Kumbhakarna and others of the Clan.
Having learnt of the family background of Ravana and others from Maharshi Agastya,
Rama felt extremely remorseful that he had perpetrated Brahma hatyasince Ravana was
from Brahmana vamsa which was the like the unique tree bearing the various branches of
Vedas and Shastras. Agastya told Rama that he was the incarnation of Vishnu who was
the Kartha (Originator), Palak (Preserver) and Samharak (Destroyer) and Devi Sita was
Maha Vidya Herself and the extreme evil exercised by Ravana gave relief to the world
and as such what Rama did was laudable but not regretful. However if there was the least
feeling of regret, he might as well perform Aswamedha Yagna as the famous King Manu,
Sagara, Marut and Nahushas son Yayati had in the past and attained Parama Pada.Thus
the inspiration to perform the Yagna came forth from Agastya Muni.

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As a first step, a suitable, sturdy and steady horse was selected with excellent features.
Then under the supervision of Vasishtha Muni, the Kingdoms Chief Rishi, Shri Rama
tilled a four yojana wide and long bhumi on Sarayu River banks with a golden plough;
selected a suitable Yagna Vedika (Platform) with the required number of Mandapas and
Agni Kundas decorated with jewels; invited Maharshis and Tapasvis of high standing like
Narada, Asita, Parvat, Kapila, Jaatukarnya, Angira, Aashtishena, Atri, Goutami,
Haarita,Yagnavalkya, and Sarvat; constructed suitable Ashramas for the Invitee Rishis
and disciples; Conferences were held to decide on the format, procedure and daily
programing; prescribed dos and donts of physical, moral and spiritual content;
niyamas and nigrahas (norms and restrictions) etc. Lakhsmana brought the Yagnashwa
at the appointed time, formal Pujas were performed by Brahmanas and Suvasini
Women; the Surya Vamsa flag of Victory was hoisted on the horse; a gold sheet was
hung around the horse-neck with an Inscription saying that the horse belonged to Shri
Rama and whosoever stopped it would be severely punished; Shatrughna was made overall in charge of the huge armed Sena (Army), elephants, horses, chariots and carts leading
the Yagnashwa; Pushkala the son of Bharata was made in charge of the rear side of the
Ashwa; Bhakta Hanuman headed the entourage and at the most propitious Muhurta the
Yagna Horse was released, along with the recitals of Veda Mantras and Mangala
Vadyasamid big shouts of Victory to Shri Rama Chandra. The Procession with the
Yagnashva in the lead moved on with instruction from Shri Rama that the course of the
Ashwa should not be conducted as the horse would move freely. The first halt was at the
Avicchtra Nagari where there was a noted Temple of Devi Kamakshi who appeared
before King Samuda performing Tapasya and gave the boon of invincibility; she also
asked the King to offer his entire Kingdom and riches to Shatrughna as he would pass
through the Nagari along with the horse of Ashvamedha Yagna to be conducted Shri
Rama of Surya Vamsha and the killer of Ravanasura. Accordingly, Shatrughna was given
all kinds of honours by King Samuda. After a three day halt, the King made his son a
Samanta Rajaof Ayodhya and moved on along with Shatrughna and Pushkala.
As the Yagnashwa moved on nearing the Ashram of Sage Chyavana and Devi Sukanya,
Pradhan Mantri Sumati who was in the entourage of Shatrughna explained their episode:
The son of Sage Bhrigu named Chyavan was engaged in very rigorous Tapasya when
King Sharyati was performing snaan in the River Narmada and Tarpana to Devas and
Pitras; the Princess Sukanya along with her companions was moving about in a forest on
the banks of Narmada. Out of fun, Sukanya nearing a bush pierced with a piece of wood
into perhaps a couple of glittering worms, but got alarmed when blood spilt out and there
were trebles of Earth and lightenings. She ran and informed her father who was resting on
the river banks about the incident. The King went up to the bush and found to his horror
that Sunanya did not pierce the lighting worms but the eyes of a Sage engrossed in
Tapasya, causing him to blindness.The King apologised profusely and offered his teen
age daughter to the sick and aged Sage in wedding as a compensation. The daughter
Sukanya served the Sage with sincerity and once the two Asvini Kumar Brothers who
were passing by were impressed with her Pativartya(seva to husband) and gave her the
boons of eye sight to her husband as also youth and charm. In gratitude, the Sage
Chyavan, by virtue of his Tapasya, gave the boon to Ashwini Kumars to secure sips of
Somarasa (the Celestial Drink) denied to them hitherto as also fulfledged Devatva with
eligibility for enjoying havis or the fruit of Yagnas. Lord Indra was furious at these

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boons to Asvini Kumars and raised his hand to punish them all but the Sage Chyavan in
turn held Indras hand tight and Indra had no option to gtant the boons to Ashvini
Kumars! While Mantri Sumati narrated the Story of the Sacred Couple of Sage Chyavan
and Devi Sukanya, the Sacrifice Horse, Shatrughna and the entire entourage reached the
Ashram, worshipped them and requested them to visit the Place of the Rama Yagna, as
Hanuman carried the Chyavana couple to Rama Chandra and the Place of the Maha
Yagna in progress.
As the Yagnashva moved ahead, Pradhana Mantri Sumati told Sharughna that they were
about to reach Neelachala and the Sacred Temple of Bhagavan Purushottama with four
arms on the Mountain top. They reached Ratnaathata Nagar where King Vimal who
became extremely excited and organised refreshments to the entire entourage. He also
made a symbolic dedication of is Kingdom to Shri Rama and gave away valuable gifts to
Shatrughna and others. King Vimal narrated an unsual story about the incidents which
happened in the past about the Neelachala Mountain. He quoted a Brahmana visiting the
Neelachala Mountain and found outside the Purushottama Temple there were a few
Tirtha Yatris who possessed four hands armed with Gada, Chakra, Saranga and a lotus.
Similarly a Kirata (Hunter) saw spectacls of a few children with Chaturbhjasarmed
likewise with glittering robes! When the children were asked by the Kirata, they said that
a few morsels of Maha Prasada which fell on the ground were eaten, they came out with
the Chaturbhujas!
From Neelachala, the Yagnashva halted at Chakranga Nagar ruled by King Subahu,
where Prince Daman felt that the manner the Ashwamegha was publicised all over the
World smacked of pride and ego and ordered his Senapati to keep his army ready to fight.
On behalf of Shatrughna, Raja Pratapagna shouted that the Yagnaashva disappeared and
Prince Daman replied that he had kept the horse and if possible might get it back after a
fight! A battle ensued and Raja Pratapagna was defeated by Daman. Shatrughna
wondered as to who was this imp of a Raja Kumar called Daman who did considerable
damage to elephants, horses and chariots and felled on ground the capable Raja
Pratappagna wounded with blood! Price Pushkala the son of Bharata was so angry that he
swore to control or kill Daman. A fierce battle took place and finally Pushkala defeated
Daman Kumar whose body was profusely bleeding and his horse took back to the Court
of King Subahu. The King, his brother Suketu who was a master of Gada Yudhha (Battle
of Maces) and Subahus son Chitranga an expert of Battle Designs had all appeared
together and designed a Krouncha Vyuha; the entire strength of the sea-like army of
Subahu was mobilised and put Shatrughna on red alert. The most powerful warriors of
Subahu were kept at the tactical head position and sides of the Krouncha Pakshis war
design. Subahu was in desperate and distressed condition as his son was bleeding with
wounds on death bed; revenge was the watchword of Subahus entire army. Shatrughna
knew the seriousness of the situation as a minor scuffle restricted to Daman and Pushkala
had snow-balled into a full-fledged battle with military offensives and complicated battle
designs. He addressed the Shri Rama Sena and exhorted its warriors that the situation was
such that had to be faced with alertness, valour and brain power to be able to break the
Krouncha Vyuha. Raja Lakshminidhi the son of King Janaka took a vow that he would
face Suketu and destroy the Vyuha designed by the latter in no time. There was a one-toone battle as both were equally worked up and it continued for long time with ups and
downs. The warriors then took to Gada-Yuddha (mace-war) and it prolonged for long

53

time; finally, Lakshminidhi was able to overpower Suketu and there were shouts of relief
resounded while both the parties appreciated with each other. In the battle that continued,
Pushkala killed Chitranga. Subahu was extremely upset with the killings of his brother
and son and became most desperate to kill thousands of warriors, elephants, horses and
foot-soldiers and finally challenged Shatrughna. Hanuman who was providing cover to
Shatrughna as he was in the defensive position and received showers of arrows of King
Subahu which hurt Hanuman. The highly enraged Hanuman kicked King Subahu on his
chest by his powerful feet and grounded him. It was in a stage of stupor, the King
witnessed a vision when Brahma and Devatas were eulogizing Shri Rama as an Avatar of
Vishnu. Having realised his folly, he made desperate shouts to Daman, Suketu and
Vichitra saying that Shri Rama was none else but Bhagavan Vishnu and the battle should
end forthwith. There after he apologised to Shatrughna for what all had happened,
performed Atmarpana (Surrender) and returned the Yagnashva with honour.
As the Yagnashva moved on for a few days, suddenly there emerged a frightful darkness
since close friends of the deceased Ravanasura, two Rakshasas of Patalaloka named
Vidyunmali and Ugradamshtra wanted to avenge Ravanas death and luckily for them an
opportunity came on its own with the launch of the Yagna and to trap the Rama Sena by
hiding the Yagnashwa. The Rakshasa Brothers succeeded in hiding the horse. Bharat
Kumar Pushkal made a deadly declaration that if he did not return with theYagashwa,
then he should be deemed a fictitious devotee of Shri Rama. Hanuman too took a similar
vow. Other warriors too took vows and Shatrugna was not far behind. Meanwhile the
Rakshasa Brothers shouted: where is Rama; we want to kill him and take revenge!
Vidyunmali straightaway targetted Pushkala and threw a Shakti on his chest, while
Pushkala rained arrows on the Rakshasa and the latters chest was pierced through as lot
of blood flowed out from his heart and Vidyunmali fell on the ground unconscious.
Reacting to this sharply, Ugradamshtra threw a red-hot Trishul from the Demons viman
on Pushkals heart and the latter fell unconscious inside his chariot. Hanuman witnessed
that Bharat Kumar Pushkal was in risk and instantly expanded his body to pull down the
Rakshasa occupants of the Viman, especially Ugradamshtra and hurled a hot Trishul on
the Rakshasa, who in turn used his Maya to bring in a complete cover of darkness in
which it was difficult to perceive who was a companion and who was an opponent.
Witnessing these fast developments, Shatrughna took the name of Shri Rama and slashed
the Cover of Maya that Ugradamshtra brought in by one arrow and with another quick
arrow of Sammohanastra on the battle field. By yet another arrow, he brought down the
Viman from where Ugradamshtra was fighting. The demon used Paashupatastra againt
Shatrughna and the latter had no option but to utilise Narayanastra to balance the
former. Meanwhile a recovered Vidyunmali was about to toss a Trishul on Shatrughna
but a smart Shatrughna hacked the hand of Vidyunmali with an arrow and simultaneously
flinged another arrow to pitch down the demons head. Soon after in quick action,
Shatrughan also hurled a kripan (Small knife) on Ugradamshtra and killed that demon
brother too.
As the Yagnyashva ambled along towards the banks of River Narmada, Prime Minister
Sumati suggested to Shatrughna a quick visit to the Ashram of Muni Aranyaka. When the
Muni was informed by Sumati that an Ashwamedha Yagna was being performed, the
Sage replied that those foolish persons who were wasting their time and energy in
performing Yagnas and Vratas during the short life span should be advised to best utilise

54

their time to Shri Rama Smarana (Memory) as Shri Rama was itself an Yagna, a Vrata,
a Puja, a Maha Mantra, Veda and Shastra. Then Suman introduced Shatrughna, Bharat
Kumar, Hanuman and others and the Sage was thrilled to see them all and re-emphasised
that there was no other Deity like Shri Rama and no there bhajan better than his.
Shatrughna then arranged Muni Aranyakas visit to Ayodhya and the Muni after meeting
Shri Rama in person felt so satisfied that he did not wish for anything else in life and by
the grace of Shri Rama left for Vishnu loka!
The Yagnashva reached the beautiful and properous Devapura at Vindhyas where even
building walls were made of precious stones and the King Veeramani was an
extraordinary devotee of Bhagavan Shiva. The elder Prince Rukmanga arrested the
Yagnashwa and brought it to the Capital but since he came to know that the horse
belonged to Shri Rama in connection with a Yagna, the King was hesitant to approve the
action. Nor Shiva, who was prayed to by the King; the latter said that since the the action
was already taken, it would not be in tune with Kshatriya Dharma to take a retreat step.
By way of assurance, Shiva too resolved to fight with Lord Rama, since Shiva as a
devotee of Sri Rama had as much responsibility to the King who also was a great devotee
of Shiva. Thus a vicious circle got into motion. Meanwhile, Brahmarshi Narada alerted
all concerned ie. Shatrughan, Shri Rama, the King Veeramani and the typical Kalaha
Priya readied the armies of both Sharughna and the King. Raja Veeamamari called his
Senatpati and got an excellent army ready and Sharughna advised Ramas army to get
readied too.The opening duel was of Rukmanga and Pushkal. Rukmanga recited a Mantra
and the chariot of Pushkala commenced Bhubhraman (circling fastly).With difficulty
the Rath was stopped but the enraged Pushkala recited a return Mantra which made
Rukmangas chariot fly right up to the Surya mandal where it got burnt and fell down but
Rukmanga was thrown out unconscious. King Veeramani was alarmed with fury
approaching Pushkala and as a chain reaction Hanuman sought to reach Pushkala for
rescue but Pushkala became over confident and prevented Hanuman and asked the latter
to help Shatrughna instead. There was a one-to-one battle between Pushkala and
Veeramani and by using a mighty arrow in the name of Shri Rama made Veeramani
unconscious. Surprisingly, Bhagavan Shiva himself entered the battle field at this
juncture as King Veeramani the unique devotee of Shiva fell unconscious! Shiva
instructed Veerabhadra to help Veeramani and Nandi to control Hanuman. Thus
Veerabhadra killed Pushkala, Shiva Himself made Shatrughna unconscious; at the same
time appreciated Hanumans valour. Hanuman addressed Bhagavan Shiva saying that
quite often, Shiva was confirming his devotion to Vishnu and his Avatar Shri Rama, but
it was surprising that this time he was fighting against Shri Rama! Hanuman replied that
King Veeramani was a great devotee of his and it was a Maryada or Courtesy to defend
a devotee just as Rama too would defend his devotees likewise! Basically both were two
entities of the Paramatma! Then Hanuman asked Bhagavan Shankara for granting boons
to let all the persons who died in this battle be resuscitated. Shri Rama made his presence
at the battle field when Shiva prostrated; Shatrughna, Hanuman and all the rest were
highly surprised and the persons who were declared dead in the battle came back alive
and all were happpy. Shri Rama then explained to one and all that the Dharma of Deities
was to safeguard the interests of their Bhaktas and what Shiva did in defending King
Veeramani and his side was the best that he had done; that his heart was full of Shiva and
vice-versa and those thought other wise would be dispatched to Kumbhapaka Naraka!

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Those who were Shivas devotees were Shri Ramas beloved Bhaktas and those who
were Shiva followers were Vishnus devotees too.
Sesha Nag described to Sage Vatsayan that as the Sacrificial Horse reached the precincts
of Valmiki Ashram, Shi Ramas sons Lava and Kusha -who were unaware that Rama was
their father as Devi Sita staying in Valmiki Ashram under the care of the Sages care did
not inform the twin boys of the relationship as they were born in the Ashram after Rama
abandoned Sita-reacted sharply against the inscription on the Golden Plate hung around
the Yagnashva; they tied the horse and brought it inside the Ashram. The soldiers
accompanying the horse ignored the two boys who tied the horse out of child play and
started untying the horse and instantly, the hands of the soldiers were severed as they ran
to Shatrughna to inform the incident. Understandably, Shatrughna grew angry but felt
that the boys who did this might not be ordinary but might have perhaps been Devatas at
the behest of Indra! Thus he ordered his Senapati Kaalajit to quickly alert the Army for a
full-fledged battle.In the battle that ensued between the Senapati and Lava Kumara, the
Senatapti was killed and there was allround hahakar(frieghtened shouts) from the Army.
Shatrughna asked Pushkal to take a big Army and proceed against the boy Lava. Pushkal
said to Lava that he would be gifted a chariot so that both might fight on equal terms; as a
reply, Lava destroyed Pushkals chariot instantly and asked Pushkal now grounded was
heckled by Lava on equal terms! In the battle that followed Pushkal rained arrows on
Lava and in response despatched a cobra like poisonous arrow aimed at Pushkals chest
and the latter fell flat on the ground. Hanuman who was nearby took the body of
Pushkala to Shatrughna who instructed Hanuman to kill Lava mercilessly. The highly
charged Hanuman hurled huge trees and boulders and Lava cut them to pieces as a sport.
By the severity and swiftness with which poisonous arrows were flinged at Hanuman, the
latter could not control himself even as the gigantic body that he assumed fell flat on the
ground! The highly puzzled Shatrughna wondered as to who these two boys were who
felled the Most Valiant Hanuman himself! As he drove the Golden Chariot towards the
boys, he felt that their resemblance with Shri Ram was so striking that he asked them as
to who they were and what their parentage was. The boys gave a stiff reply that it was not
essential to know such details since their horse was captured by them and let him try if he
could retrieve it. In the course of the battle, Shatrughna was stunned and stumbled as he
had to quickly change his bows that were broken and the chariots that were destroyed and
was finally knock down with unconsciousness. As Shatrughna was hit, Raja Surath and
others surrounded and resorted to Adharma Yuddha or unjust battle and caused Lava to
hurt into unconsciousness. As the news of Lavas state was informed, Devi Sita was
informed and Kusha hurried to the warfront and instantly faced Shatrughna who by now
got revived and nodoubt knew that Kusha and Lava were twins and the sons of Shri
Rama, but the most furious Kush had was on attack with the Narayana Astra hurled on
Shatrughna but this powerful arrow was turned ineffective. In reply, Shatrughna took a
vow in the name of Shri Rama and rleased an arrow but the desperate Kusha took the
vow on his Mother Devi Sita and retaliated. Shatrughna fell unconscious again.Sugreeva
took over the position of Commander in Chief and fought with Kusha as also with Lava
who recovered again by then. Sugreeva too fell down and Lava and Kusha tied both
Sugreeva and Hanuman and carried them to Devi Sita who was aghast to witness the
Maha Viras in that condition. The boys relented to her instruction to release them but as
per Kshatriya Dharma they would have to return to the Battle Field. On releasing both

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Hanuman and Sugreeva, Devi Sita came to know that Shatrughna was lying unconscious.
Devi Sita then remembered Shri Rama and addressed Surya Deva that if she were to be a
true Pativrata, Shatrughna should be revived and not only that who ever lost their lives in
the Battle should be also revived! Indeed her wish was fullfilled and all was well. As per
Sitas instruction, Lava and Kusha released the Yagyashva and the entire entourage
headed by Shatrugna returned to Ayodhya after the successful Victory tour of Yagyashva
and all the defeated Kings who clashed with Rama Sena were paraded before Shri Rama.
But Shri Rama was more curious to learn more about the valour of Lava and Kusha. He
was keen on Devi Sitas return to Ayodhya and despatched Lakshmana to bring her back,
but she refused to return. She agreed however to send Lava and Kusha after Sage Valmiki
trained the boys to sing a ballad before Shri Rama and others. The boys sang the entire
Ramayana since the birth of Shri Rama and brothers, including Sitas abandon;
Lakshmana leaving her to her fate; her rescue by Maharshi Valmiki her Agnatavasa
delivery of the twin brothers; the Sages excellent training of the boys in warfare and
Kshatriya Dharmas, knowledge of Adminstration and of Kingship; Shri Ramas
popularity with Sages, citizens, and each and every being as Maryada Purusha; Sage
Vishwamitra s insistence to safeguard his Yagna and the killing of Demoness Tataki and
Subahu; Sitas Swayamvara; Kaikeyees desire to Bharatas becoming the Heir Apparent
and Rams Vanavasi; killing of notorious Rakshasas, Sitas Apaharana (kidnap) by
Ravana; Ramas befriending with Sugreeva and Hanuman; Hanumans trip to Lanka to
trace Sita; the crossing of the Ocean; the killing of Ravana and the entire clan,
Vibheeshana becoming the Lanka King; the Rama Rajya; Rama abandoning Devi Sita on
the basis of a Secret Report of a washermans allegation about Devi Sitas character
notwithstanding Sitas pregnancy; and Rama performing Ashvamedha Yagna. Shri Rama
was overwhelmed with emotions at the ballad sung by the the twins, his pride to have
secured such illustrious twins and the remorse to have abandoned Sadhvi Sita. Already,
Sage Valmiki arrived to attend the Ashvamedha Yagna as a respected Guest of Honour at
Ayodhya. He narrated how Devi Sita was fortunately seen by him in the forest that
Lakshmana abandoned her; her transfer to hisAshram and her continuous grief, the birth
of Lava and Kusha, his upbringing with considerable training in Dhanur Veda, Fine Arts,
and what all was required by an ideal Kshatriya and a King including the nuances of
Administration, Yoga and Siddhis and an exemplary human being worthy of the sons of a
Maryada Purusha. Valmiki further stated that he visited Varuna Deva, Agni Deva and
other Lokapalakas who had unanimously referred to Devi Sitas purity and piety as a
Maha Pativrata Sadhvi born into this world; a ready proof of her Shuddhata and highest
devotion to Shri Rama was the coming back alive of lakhs of dead persons at the various
battles en route the travel of the Yagnashva, since she wished so! Having heard what all
Maharshi Valmiki stated in Public and in the midst of the most recognised and pious
Sages-in-Chief soon after the Great Singing of Ramayana by Lava and Kusha, Shri Rama
asked Lakshman to visit Valmiki Ashram and invite Devi Sita to Ayodhya, in the context
of the Victory Celebrations as also the Sacred and Historic Termination of Ashvamedha
Yagna. As Lakshmana reached the Ashram and requested Devi Sita, she asked him as to
how could she return to Ayodhya having been humiliated and discarded with baseless
allegations.Lakshman narrated most convincingly as to what all happened at Ayodhya,
how the Twins sang Ramayana and the spontaneous reactions and glorious comments
about Devi Sita from the Maharshis, Devas and Loka Palakas (as reported by Sage

57

Valmiki). He prostrated before her and requested her to visit Ayodhya.The Ashvamedha
Yagna concluded with the display of the pride of Surya Vamsha, the unreserved gaiety of
the Praja of Rama Rajya, the relentless recitals of Veda Mantras by the Maharshis, the
blessings of Brahma and Maha Deva; the showers of flowers from the heavens by Indra,
Loka Palakas, Pancha Bhutas and Devas; the joyous singing of Gandarvas and the
celestial dances of Apsaras. Most interestingly, even by the touch of Shri Rama the
Yagnashva (Sacrificial Horse) turned into a human being redeemed after the touch, since
Sage Durvasa cursed the person in the past and when sincerely apologised gave the boon
of Ramas sacred touch.
Sesha Nag assured Sage Vatsayana that whoever heard or read the proceedings of Shri
Ramas Ashvamedha Yagna would get rid off Maha Patakas, secure prosperity, excellent
health, and contentment in life; even a chandala or athiest would attain Parama Pada!
Sitas Paramadhaam and termination of Rama Avatar
After the successful completion of Ashvamedha Yagna, Shri Rama continued his normal
routine of observing celibacy and administration. Shatrughna killed Lavanaura and ruled
Madhurapuri; Bharat administered both the banks of River Sindhu and controlled
Gandharvas; Lakshman conquered Madra desha, installed his sons as the Kings and
returned to Rama for providing service to him. Shri Rama did Ashvamedha Yanga, after
installing a Golden Pratima of Sita; in fact he performed several Yagnas in the same
manner. Sage Valmiki exhorted Rama about Sitas spotlessness and piousness time and
again and Shri Rama finally opined that indeed he was fully aware of her chastity and
purity but since the allegation came from the Praja (Public), Sita should prove her
innocence before the people. Sita then declared in a huge Sabha that if she performed
puja to any body else excepting Shri Ram in her mind, thought, tongue or action then my
mother Bhu Devi might take her into her mothers fold. Immediately, there was an Earthquake and Sita entered into a huge cleavage.Bhu Devi herself lifted Sita into her belly
and the great Garuda, the Carrier of Lord Vishnu, lifted her from Rasatala to Vishnu loka
as seated on a Golden Throne. After Sitas disappearance, Shri Rama ruled for eleven
thousand years. One day, an old Tapasvi came to see Shri Ram and told him that none
should enter his Chamber while he was giving an important message from Lord Brahma
in secrecy. Shri Rama called Lakshmana and instructed that none should be allowed to
enter as long as he was conversing with the Tapasvi and otherwise that person should be
punishable with death. Lakshman himself stood at the door and ensured that none would
disturb. The Tapasvi conveyed that since the death of Ravana, Kumbhakarna and other
demons Rama was to live for eleven thousand years and that it was time for Rama to
leave Earth and return to Vaikuntha. While this secret conversation was going on,
Durvasa Maharshi arrived and wished to meet Shri Rama, but Lakshmana declined entry
stating that a representative of Brahma was in an important conversation and that he
could not see Shri Rama then. Durvasa grew angry and threatened Lakshmana with a
severe curse if he did not permit entry. As there was no other alternative between Ramas
instruction and Durvasas threat of curse, Lakshman entered River Sarayu, taking his
original Swarupa of Ananta Naga with thousand hoods. After the meeting with Kaala
Deva in the form of the old Tapasvi, Rama realised that Lakshman also having gone, it
was time for him also to terminate his Avatar; he established Kusha in Kushavati

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Kingdom and Lava in Dwaravati as their Kings. Taking a hint from Shri Rama,
Vibishana, Sugriva, Jambavan, Hanuman, Neela, Nala, Sushena and Nishada Raja Guha
arrived. Shatrughna performed the coronatation of his sons at Ayodhya. The rest of them
said that they would not like to stay back on Earth in the abscence of Rama even for a
moment. But Rama asked Vibhishana to continue in power at Lanka for long time and
instructed Hanuman to continue on Earth forever to sustain the message of Shi Rama.
The rest of them accompanied Shri Rama into the Sacred Sarayu River. Bharat,
Shatrughna, and all the citizens of Ayodhya along with their wives, Mantris, Servants,
Vedikas, Brahmanas, the nearby animals, birds, and all other Beings who accompanied
Shri Rama never looked back. As Shri Rama went deep into the River, Lord Brahma,
Devas, Rishis and all Celestial Beings extolled Raghunatha even as He took the Huge
Form of Maha Vishnu with his four hands along with Bharata as Shankha, Shatrughna as
Chakra, as also Gada with Sri Devi and Bhu Devi beside Him.
Quick retrospective of Ramas episode till Ravanas extermination
Swayambhu Manu preformed Tapasya to Lord Vishnu for thousand years and when the
latter appeared, Manu desired that he would like to have Vishnu as his son. The Lord
agreed and said that in fact as a part of the task of Preservation of Dharma (Virtue), he
would like to appear on Earth from time to time as and when Dharma was threatened and
Evil Forces gathered momentum; he said: Paritranaaya Sadhunaam Vinaasaaya cha
Dushkrutaam, Dharma samsthaapanaarthaaya sambhavaami yuge yugey! (I shall no
Doubt take human birth to revive Dharma and punish Evil from time to time). As
promised by Vishnu, Swayambhu was born in Raghukula as King Dasaratha and became
the father of Shri Rama in Treta Yuga, as Vasudeva in Yadava Kula in DwaparaYuga and
one thousand Divya Years hence as Brahmana Harigupta in Samhal Village in Kali
Yuga. The two brothers Hirankaksha and Hiranyakashipu of the Satya Yuga were born
as Ravana and Kumbhakarna in Treta Yuga. Muni Pulastyas son was Muni Vishvava
and the latters wife was Kaikashi; Ravana and Kumbhakarna were born to Vishvava and
Kaikeshi. Kaikeshi also gave birth to Surpanakha and later on to the virtuous devotee of
Narayana, Vibhishana. Ravana brothers performed severe Tapasya and secured boons of
invincibility from Devas, Danavas and Rakshasas and harassed Devad who fled from
Swarga and prayed to Vishnu who assured that he would soon be born to King Dasaratha
as Rama and demolish the entire race of Ravana; Vishnu also asked Devas to assume the
births of Vanaras and assist in this holy task. In the Surya Vamsa, Vaivasvata Muni
begot King Ikshvaku and Dasaratha was born to Ikshvaku. Devi Koushalya was born to
the King of Koushalya and was wedded to King Dasaratha at Ayodhya on the banks of
River Sarayu.Dasaratha also married Sumitra and Kaikeyi.He became a powerful yet
righteous King with Sage Vasishtha as the Raja Guru and performed the PutraKameshthi Yagna. From the Agni Kundaat the eventful Yagna, Maha Vishnu Him self
Gave Darshan to Dasaratha and assured that he would soon be born to him to save the
Devoted and kill the Evil. He handed over aKheer Patra to the three Devis; Kaushalya
and Kaikeyi took half each and gave half of their portions to Sumitra; thus the eldest boy
was born to Kaushalya, Bharat was born to Kaikeyi and Lakshmana and Shatrughna were
born to Sumitra. Sage Vasishtha named the eldest as Shri Rama since that was the
Swataha Siddha name as he was the husband of Sri Devi and the equivalent of Vishnus

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Sahasranaamaas, providing salvation to the devotees and since his birth was in Chaitra
month dear to Vishnu. (Shriyah kamalavaasivya ramaneya Maha Prabhu Tasmaachhari
-Rama ithyasya naamaa siddham puratanam/ Sahasranaamnaam shrishasyatulyam mukti
pradam nrunaam, Vishnumaasi samutpanno Vishnurityabhidheeyatey). As the boys grew
up, Rama and Lakshmana was one pair and Bharata and Shatrughna was another. In the
meantime, Bhagavati Lakshmi was materialized as King Janaka found her while digging
Earth in Yagna by a plough top called sita and thus named Sita and most endearingy
brought up as his own daughter. Sage Vishvamitra derised that Rama and Lakshmana
should protect one Yagna being organized by him on the banks of Ganga, sine there were
always threats of Rakshasas to destroy Yagnas by pouring blood and such other foul
material. Very reluctantly, Dasaratha allowed to let them go to protect the Yagna which
apparently served many purposes as subtly planned by the Sage: one to let the World
Realize that Rama a mere teen-ager was of Vishnu Amsa and introduced Rama to the
Rakshasas that they should better beware; Vishwamitra could teach the nuances of
Shastra-Astra Vidya to the brothers; to afford an exposure to Rama at Sita Swayamvara
among the great Kings of the day including a warning to Ravanasura that the Avatar of
Vishnu had arrived; and also to consummate the Sacred Wedding of Rama and Sita. As
visualised the Sage, all these and many other events took place: the killing of Rakshasi
Tadaki and the Rakshasa called Subahu as also the use of Vayavyastra to sweep away
demon Maricha to a far off place so that he would have to float again at a later date to
assume the role of Maya Golden Deer before Devis abduction by Ravanasura; the
liberation of Devi Ahalya by giving her normal form from a stone due to Sage Gautamiher husbands curse; the smash of Shiva Dhanush; the wedding of Rama and Sita apart,
Lakshmana was married to Urmila, Bharat to Mandvi, and Shatrughna with Shrutikirti;
the rupture of Parasuramas ego by the shatter of Vaishnava Dhanush and his exit from
the active life into the Ashram of Nara-Narayana.
Even as the City of Ayodhya was going in euphoria with preparations of Shri Ramas
becoming the Yuva Raja (the Heir Apparent) of the Kingdom, Devi Kaikeyi declared her
intention known that Rama should proceed for a fourteen year long spell of Vana Vasa
(forest life) and Bharata to become the Heir Apparent; this was in the light of a boon that
Dasaratha gave to Kaikeyi as she saved him on a war front and she reserved to deman it
at this juncture.Bharat was out of station at his maternal uncles place and did not know
about the demand; Devi Sita insisted accompanying Rama and so did Lakshmana;
Dasaratha was in a swoon, followed by death; the entire population of the Kingdom was
crest-fallen; Bharata insisted on Ramas return but on the latters refusal took Ramas
footwear kept on the Throne which was worshipped daily and he became a temporary
Administrator on behalf of King Rama. Rama, Sita and Lakshmana the reached the
mountain of Chitrakoot for a brief stay at the Ashram of Bharadwaja, further on to the
Ashram of Atri Muni where the Munis wife Devi Anasuya enlightened the regulations of
a Pativrata anf finally entered the Dandakaranya where they stayed for long with Munis
visiting their Panchavati (a thatched cottage). One frightful day, demoness Surpanakha,
the sister of Ravana and Kumbhakarna, arrived at the Parnashala and proposed to Rama.
Lakshmana cut off her ears and nose and as retaliation two Rakshasas attacked Rama
and Lakshmana and the latter killed the domons. Surpanakha approached Ravana who
planned the arrtaction of the golden deer disguised as Maricha. Sita was tempted to
secure the deer and Rama alone chased the Maya Mriga and killed the demon while

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the latter shouted loudly the name of Rama to mislead Sita and Lakshmana so that
Lakshmana would leave Sita and Ravana could enter the scene. Lakshmana drew a line
around Panchavati with Mantras and asked Sita not to go beyond the line. Ravana arrived
as a Muni and asked for alms and Sita wanted him to enter the line but Ravana did not
and insisted Sita to come out. As soon as she came out, Ravana appeared in his original
form and abducted her by his Pushpak Viman. As Sita was sobbing loudly, the giant bird
Jatayu, who was a friend of Dasaratha, made desperate attempts to stop Ravanas Viman
but the mighty Ravana slashed the birds wings as it fell down in a faint. As Rama and
Lakshmana did not find Sita on their return, they frantically searched and the dying
Jatayu conveyed that Sita was abducted by Ravana. Having performed obsequies to
Jatayu, Rama and Lakshmana reached the Ashram of Devi Shabari a unique devotee of
Shri Rama and treated the brothers with fruits and Rama gave her the boon of Vishnu
Sayujya. Hanuman met Rama and Lakshmana and assured all kinds of assistance to
Rama in finding Sita and eventually to destroy Ravana and his clan. He introduced the
fugitive King of Kishkindha named Sugriva, raised confidence to Sugriva in killing his
valiant brother Vaali who occupied his throne and after reoccupying his throne sent
Hanuman to Lanka in search of Sita.The mighty Hanuman crossed the ocean and spotted
Sita in Ashoka Vatika sobbing under an Ashoka tree.Hanuman convinced Sita as a
devotee of Rama by showing Ramas ring and assured her that very soon Rama and
Lakshmana would reach Lanka with a huge Vanara Sena (Monkey brigade), kill Ravana
and his entire followers and relieve her of bondage. Hanuman created havoc in the
Ashoka vatika by killing all the security personnel, five Senapatis, seven sons of
Ravanas Ministers, and a son of Ravana. Indrajit the elder son of Ravana who also was a
reputed warrior having defeated Indra and specialized in wars on the clouds thus securing
the epithet of Meghanadha encountered Hanuman who feigned Indrajits control;
Hanuman was face to face with Ravana in the latters court and allowed himself to let his
tail burn which was extended endlessly and destroyed a large part of Ravanas City as a
warning to him that soon Rama and Lakshmana would arrive at Lanka to destroy Ravana
and his entire tribe. On return to Kishkintha, Hanuman conveyed Rama and others about
Sitas bondage. Rama, Lakshmana and the mammoth Vanara Sena under Sugrivas
leadership arrived on the sea coast to reach Lanka on the other side of the Ocean. Rama
prayed to Samudra Deva (the Deity of the Ocean) to reduce the force of the violent tides
and when Samudra Deva did not relent was even ready to punish the Deity. Samudra
Deva the facilitated the construction of Rama Setu or the Bridge in the name of Rama
across the Ocean; huge boulders were thrown into the Ocean with the name of Rama
inscribed and the boulders floated enabling the construction of the Bridge.Meanwhile the
younger brother of Ravana called Vibhishana, a staunch devotee of Lord Vishnu
approached Rama for refuge and soon became a confidant of Rama about matters related
to Ravana and his associates. Having crossed the Rama Setu, the gigantic and mighty
Monkey Brigade commenced furious battle with the gallant Rakshasas. Indrajit who was
a highly renowned warrior fought and killed thousands of Vanaras and succeeded in tying
Rama and Lakshmana with Nagaastra, when Garuda the Carrier of Vishnu appeared
and the snakes withered away. Meanwhile Kumbhakarna, another brother of Ravana who
had a giant figure fought recklessly killing tens of thousands of Rama Sena, but finally
fell down to the torrential rain-like arrows of Shri Rama. Indrajit attacked Lakshmana and
made the latter unconscious when Hanuman brought Sanjeevini Mountain with medicinal

61

shrubs got Lakshmana revived; in the fierce battle that followed, Rama and Lakshmana
destroyed Indrajit. In the meantime, Ravana desired to perform an Abhicharatmika
(Evil-oriented) Yagna out of desperation for Victory, but a few brave Vanaras got scent
of it and destroyed the Yagna. Then Ravana rode into the battle with his entire army of
massive strength comprising elephants, horses, chariots and infantry and massacred
Vanaras. Indra sent his Divya Ratha (Divine Chariot) to Shri Rama with Matangi as the
Charioteer and the Greatest Battle of Treta Yuga was fought for seven days and nights,
even as all the Devas headed by Indra, besides Brahma and Rudra, watched the Grand
Spectacle of Rama-Ravana Yuddha! Rama had systematically smashed Ravanas ten
heads, but the destroyed heads were sprouting again and again and Ravana was
thundering world shaking shrieks to show Ramas helplessness. Lord Shiva gave a boon
to Ravana to let the smashed heads were revived again and again. Finally, Rama pulled
up his most powerful Brahmastra to destroy a stock of Ambrosiain his belly (as hinted
by Vibhishana) and crushed his chest which pierced through Earth and crashed into
Rasatala into the nether world. Instantly, Devas who were visioning the proceedings from
the Skies went into ecstasy showering rain of scented flowers on Rama; Indra, Brahma
and Rudra were relieved; Gandharvas and Kinneras sang tuneful of lyrics of the Lord;
Apsaras danced with immense joy; Sanaka and Sanandana brothers who gave a curse to
Jaya and Vijaya the Dwarapaalakas of Vaikuntha as they were obstructed entry to vision
Vishnu were satisfied that out of three births the first human birth was completed;
Maharshis and Siddhas recited Vedas and Scriptures as also hymns extolling Shri Rama.
Rama then appointed Vibhishana as the King of Lanka and blessed him and his progeny
to rule till the next Pralaya!
Thereafter Devi Sita was directed to prove her Pativratya (Purity) by entering into an
Agni Kunda since she stayed away for long time in Lanka before a huge gathering of
spectators; even Devas, Brahma and Rudra witnessed the scene, let alone Rakshasas,
Gandharvas, Yakshas, human beings etc. Agni Devata himself brought back from the
Agni Kunda and declared Devi Sita as an ever Pure, Chaste, Blameless and a peerless
epitome of Pativratya.
Besides installing Vibhishana as the King, Indra and Devas too were bestowed with their
lost glories denied to them for long due to the much-hated Ravana and his clan. The
precious possessions of Swarga like Pushpaka Vimana of Kubera Deva were restored to
the respective Devas.
Accompanied by Sita and Lakshmana as well as Hanuman, Sugriva, Vibhishana, Vanara
Yoddhas (Warriors) including Jambavanta, Nala, Neela, Subhaga, Sharabha, Sushena,
and all the survivors among Vanara Sena crossed the Rama Setu, proceeded to the site of
Shiva Linga Pratishthana at Rameshwara and further on to Ayodhya to join the
celebrations of Victory and Rajabhisheka.
On return an anxious Ayodhya awaited the Maryada Purusha, the Epic Hero and the
Most Significant Avatara of Treta Yuga, proving once again that Lord Vishnu would
assume human birth again and again as and when Dharma was in jeopardy and Adharma
tended to take an upper hand in the Universe.

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Krishna Leelas at Vraja, Mathura, Dwaraka and Kurukshetra

Vasudeva of Yadu Vamsa was married to Devaki, the daughter of King Ugrasena, who
was dethroned by his son Kamsa who was vicious, inhuman and sadistic. Even at the
time of the wedding of Vasudeva and Devaki, there was an Akashavani (Voice from the
Sky) addressing Kamsa that Devakis eighth son would kill him. While trying to kill
Devaki at once, Vasudeva advised that she was after all she was his sister and could be
imprisoned along with him and that the eighth son could be killed. Kamsa then
imprisoned the couple as also Ugrasena, his father.Meanwhile, Bhu Devi approached
Lord Brahma and showed her great concern about the presence rapidly growing
Adharma in the form of Rakshasas and Evil Forces in the form of human beings like
Kamsa, Jarasandha, Pralamba, Dhenuka and Sishupala and that she was no longer bear
the brunt of the heavy weight. Brahma was convinced and came up to Narayana who
agreed to take his Avatar as Krishna; he suggested that Bhagavati Maya should plant
Hiranyakshas six sons from Rasatala into Devakis garbha one after another, the seventh
son would be of the Amsa (Semi-Avatar) of Anantha Sesha Naga who should be drawn
from Devakis garbha to that of her co-wife Rohinis garbha and the eighth son would be
Bhagavan himself. Devi Maya should be born to Nandagopa and Yashoda as a
replacement to Bhagavan. Kamsa killed the six boys of Hiranyaksha, the seventh boy was
drawn from Devakis garbha and planted into that of Rohini; as the child was drawn
(Sankarshana) from one garbha to another Balarama was by that name too. The replaced
boy from Rohinis garbha to that of Devaki was also killed by Kamsa. As the time for the
eighth delivery arrived, Kamsa was extra-cautious to grab the child as soon as he would
be born and tightened the security of the prison. Just at midnight on Shravana Krishna
Ashtami, there was a cover of Maya when Lord Narayana gave the vision to Vasudeva
and Devaki with his four hands armed with Shankha, Chakra, Gada and Saranga; the
prison gates were opened and the entire security system was illusioned; Bhagavan briefed
the Couple of the course of action of quietly transferring Bhagavan to Nanda and
Yashoda across River Yamuna in a basket kept on Vasudevas head as protected by Adi
Sesha ensuring that the heavy rain would not trouble neither Bhagavan nor Vasudeva; the
same cover of Maya was active at Gokula Village too and the swapping of children was a
success. In the place of Bhagavan, Vasudeva brought Devi Maya from Yashodas bed
and kept in Devakis bed. The cover of Maya was lifted, the prison gates were duly
closed and the Gate Keepers were active again. Kamsa sought to throw the child in the
previous manner against a boulder, but the eight-armed Bhagavati Maya flew off into the
sky and warned Kamsa that Bhagavan was since born and growing elsewhere and that his
death was not far off! A few days later, the sons of Vasudeva were named as Balarama
son of Rohini and Krishna the son of Devaki / Yashoda; Balarama was also known as
Sankarshana, Rohineya, Balabhadra, Maha Bala and Rama, while Krishna was named
Shridhara, Shrikara, Shri Krishna, Ananta, Jagatpati, Vaasudeva and Hrishikesha. The
highly worried Kamsa took pains to locate Krishna and despatched the demoness Putana
to Yashodas house in the form of a beautiful young woman who tricked Yashoda who
let Putana into the house and sought to give milk from poisoned breasts. Krishna bit her
nipples so violently that she died instantly taking her original for of a Rakshasi.The entire
village was horrified and much more so were the couple Nandagopa and Yashoda.
Another incident took place when both Balaram and Krishna were of a crawling stage

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they were attacked by a Rakshasa in the form of a chicken and Krishna snipped the birds
head and after death the original form of the demon frightened the entire village. As the
brothers grew they were inseparable and became naughty day by day, having collected
friends of the same age group; the mischievous boys played pranks including stealing
butter and teasing young girls.
There were several complaints from the neighbourhood and Yashoda tied up Krishna to
a heavy grinding stone to two adjacent Arjuna Trees with strong strings and went away
on her household chores. Fairly soon, the boy rolled over the grinder and both the trees
came down crashing and two Gandharvas appeared and thanked him for releasing them
of their curse from a Maharshi; meanwhile Yashoda and neighbours rushed to the spot to
witness the havoc and as Krishna put on an innocent face, she untied the strings as a
result of which there was a scar on his belly which gave him the name of Damodara.
As weird incidents were happening, Nandagopa and Yashoda shifted their home to
Brindavan on the banks of River Yamuna.
Both Krishna and Balarama grew up gradually and along with their associate Gopas
looked after the grazing cows during the day. While playing a ball game, the ball fell in a
rotten pond known as Kalindi Kundwhich was forbidden by one and all as there were
many cases of killings of human beings and animals like cows entering into it or even on
its banks, since there was a family of huge and highly poisonous serpents living it. But
Krishna entered into it despite heavy protests and the friends at play with the ball
conveyed the information to the parents and by word of mouth the entire village got
collected on the banks.The highly distressed and desperate Nandagopa wanted to enter
the Kund and was stopped with difficulty. There was considerable suspense as to what
was happening inside the Kund and suddenly Krishna emerged on the powerful hoods of
the Kalia serpent holding its tail and dancing away with smiles. Krishna ordered Kalia to
leave the Kund at once along with its family and instructed Garud (Kite) the Carrier of
Vishnu to let Kalia and family move out of the Kund and provide safe passage to reach
the Sea without problem.
There were also other instances of other Rakshasas under the request of Kamsa to
somehow destroy Krishna and Balarama. There was the instance of Dhenukasura who
joined the group of Cows and attempted to harm the brothers but got killed; a Sakatasura
who raised a huge sand storm and sought to lift up the boys but got killed again; another
Asura named Pralamba appeared in the disguise of a Gopa and sought to play a game of
carrying his load on Balaramas back and the latter threw him up on to the high sky as he
fell down dead; yet another Asura named Arishta who was a bull and whose strength
increased manifold during the Asura Sandhya suddenly rushed to Krishna but the latter
held the Asura by his powerful horns which were pulled up from his head and got killed.
The demon Keshi who had the form of a horse tried to hurt Krishna by his powerful feet
but Krishna gave a whack on the horses head and it died at once.
Lord Indra was angry that Bhagavan Krishna discontinued Indra Yagna by the residents
of Vraja but instead resorted to the Puja of Govardhana Mountain. There were heavy
rains non-stop for several days and nights and the entire Vraja was submerged putting to
tremendous ordeal. Krishna uprooted the mountain and lifted it by his little finger
providing excellent relief to the population of Vraja Bhumi and taught a lesson to Indra.
The latters self-image was subdued and came down to apologise and extolled his Leelas,
eversince he assumed the Avatara. The kind Krishna excused Indras indiscretion.

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Sage Narada arrived at Mathura and described the various escapades of Krishna to
Kamsa including the killings of various Rakshasas, Kalindi Mardana (punishment),
lifting of Govarthana Mountain and so on to Kamsa who was already confused about his
future. As though he was hastening his own end, he planned that both Balarama and
Krishna be invited to Mathura under the pretext of Dhanush Yagna and sent Akrura to
personally ensure their coming; his plan was that mighty wrestlers, horses and elephants
should be utilized and somehow get rid of them for ever. On arrival at Mathura, the
Krishna-Balarama brothers walked along on the main road leading to the Dhanush Yagna
Area. On way Krishna encountered a woman called Kubja who was disfigured by birth
and straightened her so that not only she became normal but also looked very beautiful
and smart. Near the Yagna area, Krishna picked up the Dhanush and playfully broke it ;
Kamsa heard the big sound of the Dhanush and came to know that this was one of the
points that Kamsa had in mind to frighten Krishna! Next morning at the Rajmahal,
Kamsa planned for a huge rouge elephant called Kuvalapeeda at the entrance with the
intention of killing Balaram and Krishna, but they removed its tusks and knocked it down
as though it was a goat kid! Then the brothers were to fight with Malla, Chanura and
Mushtika wrestlers; all the spectators felt that it was unfair to pit the wrestlers against the
boys. But the so-called invincible wrestlers were humbled and killed one after another.
Many more wrestlers in the waiting fled away. Kamsa could not tolerate the situation
and jumped from his throne into the wrestler pit to fight them with his sword; indeed
Krishna and Balarama did not take much time to subdue and kill him. As soon as they
killed Kamsa, they approached the prison to free Vasudeva and Devaki, knelt down to
touch their feet with sincere devotion when the latter melted away with affection kissing
their heads with pride even as Devatas sounded war drums along with showers of flowers
from the sky, released their grand father Ugrasena who was restored as the King of
Mathura, greeted with veneration the Elders of the Yadu clan especially Akrura,and
endeared the public who were in rapture shouting victory slogans.
In course of time, Vasudeva performed Upanayana Samskar (Initiation of Gayatri Japa)
to Balarama and Shri Krishna and subsequently met their Guru Samdipani to give Guru
Dakshina. Meanwhile, King Jarasandha of Magadha who was the father-in-law of
Kamsa came to know of the latters death and attacked Mathura with a huge army
surrounding the City. Krishna recalled Daruka, the Sarathi of his Sugreevapushpak which
was fully armed with Shankha, Chakra, Gada and various Astra-Shastras with Garud as
the insignia on the Flag atop the Chariot. Bhagavan Krishna assumed his four arms and
Balarama accompanied with his Halayudha as Apara Rudra. The two brothers massacred
the Akshouhini- strong Sena of Jarasandha and held the latter as a hostage by Balarama
but Krishna asked his brother not to kill Jarasandha who was still not destined to die yet!
The humiliated Jarasandha approached Kalayavana the Mlecchha King who surrounded
Mathura with a sea-like army well-versed in war technology. Concerned about the safety
of the citizens of Mathura, Krishna requested Bhu Devi for a three Yojana land on the
western Sea shore and materialized a well planned and ideally located City of Dwaraka
with best-furnished and comfortable homes; the entire population of Mathura got
transferred overnight in their sleep and was awe-struck with the miracle. Having shifted
the public of Mathura to their heavenly residences, Krishna and Balarama re-appeared at
Mathura where there was none excepting themselves. Having fought a little, the
intelligent Krishna gave an impression of a reverse-run to Kalayavana who chased the

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former into a mountain cave where Rajarshi Muchukunda was in long slumber from the
previous Yuga. In that darkness Yavana mistook Muchukunda for Krishna and kicked
him and Muchukundas red angry eyes opened and burnt Kalayavana into a heap of ash!
Rajarshi Muchukunda recognized Bhagavan Shi Krishna and eulogized him and secured
Vishnu Paramapadafrom the Lord. Realising that Kalayavana was dead, his huge army
went helter-skelter but the re-humiliated Jarasandha continued sporadic attacks on
Dwaraka without success. Meanwhile, Sudharma the son of Vishwakarma the Architect
of Devas constructed a fabulous Conference Hall in the Court of King Ugrasena at
Dwaraka where the citizens lived with pride and contentment.
Eventually, Balarama was wedded to Revati the daughter of King Raivata of Ikshvaku
Vamsa. Shri Krishna had a soft corner for Rukmini the pious daughter of the King of
Vidarbha Bhishmak who had the Amsa of Devi Maha Lakshmi and she too was
inclined on Krishna, but her brother Rukmi was bent on her wedding with Sishupala of
Cheda Vamsha; Sishupala and Dantavaktra were the two vicious persons destined to take
birth in Dwapara Yuga while their predecessors in Treta Yuga were Ravana and
Kumbhakarna and Hiranyaksha and Hiranyakashipu in Satya Yuga. As Rukminis
wedding was planned with Sishupala with the active support of Rukmi despite her
protest, Rukmini despatched a confidential Purohita of Vidarbha Court to Krishna and
Balarama suggesting a plan of her elopement at the Muhurta of the wedding with
Sishupala. Jarasandha, Dantavaktra and other Kings and associates of Sishupala attended
the wedding even along with their armies nearby, lest Krishna and Balarama might create
some trouble. Krishna and Balarama too attended by invitation by Daruka and his chariot.
Soon after a traditional worship of Bhagavati before the wedding, Rukmini entered the
Hall of the Wedding and in a swift pick-up Krishna carried away Rukmini by the chariot
of Daruka, while Balarama restrained the armies of Sishupala, Jarasandha and asscociate
Kings. Rukmi took a vow that he would not enter Vidarbha without defeating Krishna
and along with Rukmini. In a fight with Krishna, a humiliated Rukmi was tied up to the
formers chariot and released on way after shaving him at the request of Rukmini who
said that the head-shave was worse than death to a Kshatriya warrior. Indeed, Rukmi
never returned to his Kingdom, but the Vidrabha King did Kanyadaan at an auspicious
time to Shri Krishna in the presence of elders like Vasudeva, Nanda, Ugrasena, Akrura,
and Balabhadra along with Devaki, Yashoda, Revati, Rohini and others, when Devas
sounded dundhubhis (drums) and showered flowers.
Lord Krishnas second wife was Devi Satyabhama-of the Amsa of Bhu Devi- the
daughter of Satrajit who secured a Shamantaka Mani from Surya Deva which yielded
eight maunds (38 kg per maund) of gold daily! Krishna found Prasena the brother of
Satrajit wearing the jewel and desired to wear it but was declined. Later on he sported the
Maniwhen he was on a hunting spree and unfortunately got killed by a lion, which took
fancy to the Mani and carried it. Jambavan the bear- and an active associate of Shri Rama
of the earlier Yuga-killed the lion and took the Manito his cave. Shatrajit alleged that
Krishna must have killed his brother to take away the Mani. Desirous of disproving the
allegation, Krishna traced the deadbody of Prasena and following the footsteps of a lion
and of a bear entered the cave of Jambavan and fought the latter for many days; finally
Jambavan realized that Krishna was Rama himself, apologized to him and not only

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returned the Shamantika but also requested Krishna to accept his daughter Jambavati in
wedding. Shatrajit was profusely apologetic for the baseless allegation that he made
against Krishna and offered not only the Shamantaka Mani but also his daughter
Satyabhama in wedding.The unnecessary blame that Krishna was subjected to was due to
the fact that he did not worship Ganesha on Bhadrapada Shukla Paksha Chaturthi as it
was strongly believed by the Public of all Varnas ought to observe the Vinayaka Vrata
that day formally and reverentially!
Besides Rukmini, Satyabhama and Jambavati, Lord Krishna was married to Surya Kanya
Kalindi; Mitravinda the daughter of Vindanuvindi in a Swayamvara by restraining seven
bulls tied to a single chain and accepting Prize money besides the bride; Devi Nagnajiti,
Sulakshana and Susheela. Satyabhama accompanied Krishna to kill the most dreaded
Narakasura by Garuda as also killed the demon by herself when Krishna fainted in the
battle; all the belongings of Devas including the earrings of Deva Mata Aditi, the
Ucchhaiswarya horse, the Iravata elephant and Mani Parvata were returned. Also
thousand Kanyas imprisoned by Narakasura who were the daughters of the defeated
Kings fell madly in love with Bhagavan Krishna and he accepted these brides also as his
wives thus making the total of of sixteen thousand and eight wives including the eight
principal Patranis mentioned above! In all he had a crore sons!
Being aware of Jarasandhas long-standing hatred of Shri Krishna eversince Kamsas
death, Krishna called Bhima and Arjuna and suggested that all the three of them should
assume the forms of Brahmanas to gain entry into the Court of Jarasandha and challenge
him into a duel with any of the three of his choice. Jarasandha selected Bhima and fought
for twenty seven days without any tangible result. Ultimately, Krishna picked up a twig
from the ground, broke it in two halves and threw the two halves far away from each
other in upside positions. Bhima got the hint, threw Jarasandha down to the ground, held
his legs and split his body into two, threw away the two halves of Jarasandha from each
other in upside down positions so that they might not join again.That was thus the end of
Jarasandha, one of the most frightful evil forces on Earth. He was difficult to kill except
by trick since his birth was complicated too: King Brihadratha of Magadha had two
dutiful wives but did not obtain progeny. A Sage gifted one ripe mango fruit to the King
and asked him to give to one of his wives considered dearer by him. Since the King felt
that both his wives were equally dear to him, he cut the fruit into two halves and gave to
the wives. After nine months, the queens delivered half piece each of a boy and they
discarded both the pieces in a jungle. A demoness called Jara kept the pieces of flesh in a
pot. Meanwhile, the two pieces got joined and a boy was crying loudly from the pot. Jara
gave the child to the King and that was Jara+Sandha.
At the time of Rajasuya Yagna performed by Pandavas at Indraprastha, Yudhishtara took
Bhishmas advice to declare Shri Krishna as the Chief Guest and initiated the task of
honouring Vaasudava. Sishupala who was also present objected to confer the honour to
Krishna.The former was his arch-enemy who desired to marry Rukmini.He was the son
of King Damaghosha of Chedi and Sutadeva, sister of Vasudeva, thus Krishnas cousin.
He was born ugly with three eyes and four arms.A celestial voice said that whosoever
would keep the boy on his lap would kill him too. Krishna promised his sister that he
would tolerate hundred mistakes of the child and terminate him thereafter. Krishna
waited patiently for the hundredth accusation and got his head snipped by his chakra.

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As soon as he learnt of his great friend Sishupals death was known, Dantavaktra reached
Mathura on hearing that Shri Krishna left Indraprastha for Mathura. With seething anger
against him, he chased Krishna to avenge his friends sad demise. On the banks of River
Yamuna, there was a fierce duel of maces and Krishna over powered Dantavaktra and
dropped him dead on the ground, thus ending the three birth episode of Hiranya Brothers,
Ravana Kumbhakarnas and Sishupala Dantavaktras as a result of the curse of Sanaka
brothers to Jaya and Vijaya the doormen of Vaikuntha covering four Avataras of
Vishnu as Varaha Deva, Nrisimha Deva, Shri Rama and Shri Krishna.
After Dantavaktras assassination, Bhagavan Krishna crossed Yamuna to visit the Vraja
Bhumi where he displayed endless Leelas terminating endless number of Rakshasas,
subduing the poisonous and arrogant Kalia serpent, suppressing the self-image of Indra
by lifting Govardhana, relieving the curse of Gandharvas as Arjuna Trees, enjoining the
pranks of friends to steal butter, teasing Gopikas and enrapturing them with Rasa Leelas,
enriching the wisdom of elder villagers, and most of all spell-binding the parents with
pure love and ecstasy! The Vrajavaasis reflected their own innermost feelings as soon as
Krishna and Balarama reached there, some with awe, some with friendship, many of
them with affection and respect, a few with sheer bliss but none with arrogance, or
jealousy or fear! Nandagopa and Yashoda were speechless with overflowing tears
emerging from their heart and soul; the elders were in a daze; their contemporaries were
full of sweet memories and the Gopikas had feelings of Bhakti and Nirvana. Even the
cows, other animals, birds and worms were all reminiscent of the Lords playful activities
at the Vraja. Bhagavan was kind enough to bless them all from Nandagopa and Yashoda
downward to attain salvation!
In the context of the Great Battle of Kurukshetra, Bhagavan Krishnas role was indeed
unique and unparalleled. Following the vicious and nasty game of chess between
Yudhishtara and Shakuni-the wicked brother of Gandhari the wife of the blind King
Dhritarashtra and the uncle of Kaurava sons headed by Duryodhana-Pandavas had to
serve twelve years of Aranya vaasa(forest life) and one year of Agnaata vaasa (life incognito). Pandavas deputed Shi Krishna to request the Dushta Chatushtaya (the illfamed and vicious foursome of Duryodhana, Dussasana, Karna and Shakuni) to allot at
least five townships for the Five Pandavas but the deft Krishna failed in the peace
negotiations and Maha Bharata Battle became inevitable. Lord Krishna opted to be the
Sarathi (charioteer) of Arjuna who would not take up arms but was the unfailing guiding
star and supreme Advisor of Pandavas at each and every stage of the Battle involving
eleven Akshouhinis of Kauravas and seven Akshouhinis of Pandavas over a period of
eighteen long days of the historic event of Dwapara Yuga! He provided courage and
conviction to Arjuna to kill cousins, uncles, Gurus, grand fathers, relatives and life-long
associates by a long Sermon of Bhagavad Gita stating that He (Bhagavan) was the
Karanam-Kaaranam-Karta (The Action-The Act- The Actor) and that Arjuna and the
like of him involved in the Battle were just the pawns on the Chess Board; he made
Sikhandi the eunuch stand before Bhishma-the Grand Father figure- so that the latter
would cease to fight and Arjuna could pierce arrows into him; he named an elephant as
Aswatthama the same name of Guru Dronas son and when the latter stopped fighting
rained arrows and killed him; he advised Arjuna to kill Karna when his chariot fell in a

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ditch and he lost his memory of the Arrow Mantras; he advised Duryodhana not to
disrobe fully when Gandhari could make his body invincible and the vulnerable thighs
were broken by Bhima as they did not secure the powerful shield of her vision; he saved
Bhima in anticipation of pushing an iron replica of Bhima before Dhritarashtra which
was embraced and squeezed into pulp and so on!
The end of Yadu Vamsha happened as a result of Kanva Mahashris curse. When a few
of Yadava Kumars were playful on Narmada River banks, Samba a son of Jambavati was
dressed like a pregnant woman and asked the Maharshi whether she would beget a boy or
a girl, he gave a reply that she would give birth to a musal (a mace) and further said
angrily that you all in the Vamsa would be killed by it! The frightened Yadu youth
conveyed this to Krishna. Samba did deliver a musala after a surgery and Krishna got the
musala into powder and still one metallic rod of the size of a little finger remained which
was thrown into the sea water. The rod was devoured by a fish which was caught by a
fisherman and he used it as an arrow top. The powder germinated into big grass stems.
All the Yadavas started abusing each other suddenly and using the grass stalks which
came up on the sea coast killed each other. Krishna Bhagavan was resting under a tree
shade and a hunter mistaking the Lords crossed leg as a deer shot at it with the arrowtop fixed with the finger like musala part there on hurting him badly. Krishna recalled
Daruka with his chariot and asked Arjuna to be brought at once; on the latters arrival, the
Lord instructed Arjuna to bring the eight Patranis from Dwaraka and also intimate
Vasudeva, Ugrasena, Balarama, Akrura and all other Yadu elders to resort to
Atmaarpana; the Devis too did the same and all other remaining men and women
followed suit.
Whosoever reads or hears or thinks of Shri Krishnas memorable episodes shall be
bestowed with multiple blessings as per the usual wish-list viz.: any desire or objective to
be realized; even insurmountable difficulties to be overcome; small or big wishes in the
course of daily chores to be fulfilled; success and victory of any task taken up to be
accomplished; opponents or enemies to be vanquished; sins of any magnitude which are
known or unnoticed to be pardoned; small or significant achievements secured by a
person to be recognised in contemporary and subsequent societies; predicaments of
physical, mental or psychological nature to be dissolved at once; quality of life to be
guaranteed; final end to life to be peaceful without problems to the Self and persons
around; and finally salvation to be secured.
Kimatra buhunoktena Sarva kaama phalaspruhah, Krishnaaya nama iteyvam
mantramuccharayed Budhhah/
Krishnaaya Vaasudevaaya Haraye Paramatmaney, Pranatakleshanaashaaya
Govindaaya Namo Namah/
(Is there an over-emphasis needed to assure that those desirous of fulfilling wishes should
recite Krishnaya namah Mantra; Salutations to Krishna, Vaasudeva, Hara (Destroyer of
Sins), Paramaatma (Resider of every heart), Pranatajana kasha naashaaya (Remover of
the difficulties of devotees) and Govinda!)

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Shrimad Bhagavat Gita Mahatmya

As Bhagavan Vishnu was in Yoga Nidra(Yogic Slumber) on Sesha Nag in the midst of
Ksheera Sagara (Ocean of Milk) stating that he was meditating Bhagavan Maheswara,
Devi Maha Lakshmi wondered as to why did Vishnu assert that he was Paramatma
himself and none else! Did he not ask Arjuna in no uncertain terms that he should fight
without hesitation and dedicate all actions and results to Him, since He was the Cause,
the Causation and the Causer! Fully endorsing what Devi Lakshmi said, Bhagavan
defined that out of the Eighteen Adhyayas (Chapters) of Bhagavad Gita, five Adhyayas
constituted five of his Faces, ten Adhyayas were his ten hands, one Adhyaya was his
belly and two were his two feet. He further gave the illustration of Susharma and said that
intelligent people like him who read an Adhyaya of Gita a day or half of it or a quarter, or
atleast a stanza, would certainly secure Mukti. Susharma was no doubt a Brahmana by
birth but was a chronic sinner; he did neither dhyana nor japa, neither homa nor Atithi
Satkar or Puja of Guests; on the contrary he was a drunkard, meat eater and a regular
womanizer. One day he died of a snake bite. After experiencing retribution in various
Narakas, he was born as a bull and served under an oil-extractor for seven to eight years
and died out of hard work and exhaustion. A few persons contributed prayers for the
animals salvation and among them was a veshya (prostitute) who donated some
Punya on her account. In the rebirth the bull became a pious Brahmana in the same
village as a Jyatismara with the gift of memory of the past birth. He met the Veshya and
enquired as to which Punya that she donated at the death of the bull. She said that she
bought a parrot which used to mutter some lines of a stanza always although she did not
guess what was it but surely that muttering had highly soothing effect. The Brahmana
asked the Parrot and the latter said that she was earlier in an Ashram in a cage where a
Rishi was teaching something to his desciples and it learnt it but a hunter stole the bird
and sold to the Veshya. The Rishi conveyed that he taught the First Chapter of Gita! That
was the Punya which the Veshya acquired from the parrots muttering that was learnt at
the Ashram. Such was the Mahtmya of the First Chapter.
Bhagavan Vishnu then explained to Devi Lakshmi the significance of the Second Chapter
of Gita. A Veda Pandit Deva Sharma of Purandarapura in Dakshina Bharat was anxious
to learn and attain Tatwa Gyan and came across a visiting Mahatma about his desire.
The Mahatma directed Deva Sharma to a Goat Keeper called Mitravan at Sowpur in a
forest seated on a rock on the banks of a river bed nearby. Mitravan narrated one of his
experiences about a tiger approaching a helpless goat; all other goats fled away but this
one waited as though it welcomed the tiger to eat him up. The tiger hesitated and asked
the goat as to why he had the courage to stand firmly but did not run. The goat questioned
as to why the tiger did not pounce on her! The tiger replied that her hunger subsided
suddenly. Both the tiger and the goat met a Mahatma in the forest and he asked them to
approach a Vanara Raja (Monkey). The Vanara Raja replied that there was a highly
religious Brahmana named Sukarma who meditated in a Shiva Temple not far off for
long time. When Sukarma was asked, he said that one Maha Purush appeared in the
Temple and Sukarma requested him to teach him Tatwa Gyan. The Maha Purush asked
Sukarma to read an inscription on a rock nearby the Temple from the Second Chapter of
Gita emphasizing the importance of Abhyasaor Practice. Having said this, the Maha

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Purush disappeared. The Second Chapter states: Karmaneyvaadhi kaarastey maa

phaleshu kadaachana, maa karmaphala heturbhuh maa tey sangostva karmani/
(Partha! You have freedom only to perform your duty. The rest is not relevant to you. But
You should perform the Karmawithout expecting the fruits).Bhagavan defined a Tatva
Gyani as follows: Duhkheshvanu dvignamanaah Sukheshu vigataspruhah, Veeta raga
bhayakrodhah Sthidheermuniruchyatey (A Stitha-Pragna or a Tatwa Gyani is he who is
least disturbed when there is unhappiness and difficulty and gets elated when there are
reasons to be delighted; if one could practise equanimity without desire, fear or anger,
that only is the feature of Tatwa Gyan (Sthita Pragnyatwa). Thus the chain of Deva
Sharma-the Mahatma-Mitravan the Goat Keeper-the Tiger and the Goat-the Vanara RajaSukarma and the Maha Purush revealed the Message of Tatwa Gyan which simply stated
that one should practice ones own duty and Tatwa Gyan would unfold itself!
Describing the Mahatmya of the Third Chapter of Gita titled Karma Yoga, Bhagavan
cited the example of a Brahmana named Jada who practiced the profession of a Vaishya
or of business.He amassed wealth from this line but became a victim of vices. He desired
to earn more and travelled to a far off city. On way he halted for the night and slept off
under a tree in a village. A gang of robbers looted and killed him and he turned to be a
Pretaatma (goblin) and resided on the same tree. Jadas son was a dutiful Brahmana and
followed the duties of a Brahmana. As he was concerned of his fathers where abouts, the
son asked a friend of his father and he conveyed that the latter was looted and killed on
way in a village under a tree. Being highly saddened by the news, he proceeded to
Varanasi to perform the obsequies of his father and coincidentally halted under the tree of
the same village where his father also halted for an overnight stay and got killed by the
gang of robbers. Before he desired to sleep, the son recited the Third Chapter of Gita; his
father who was also on the same tree as a Preta appeared before the son, and while
boarding an air-plane to Vaikuntha since he was redeemed as a result of the recital of the
Third Chapter of Gita, he asked his brothers also to revert to the Brahmana Varna at once
and observe the duties concerned and more importantly recide the Third Chapter. Since
Jadas son was also visiting Varanasi anyway as planned by him, the son should invoke
the forefathers of the Vamsa by reciting the Karma Yoga or the Third Chapter of Gita so
that they too would realize Salvation. The principal message of the Third Chapter
sressed: Shreyan swadharmo vigunah pardharmatswanushthaat, Swadharmey nidhanam
shreyah Para Dharmo bhayaapah/ (Even if one feels that the Dharmaor duty of
somebody elses is attractive, one must observe ones own Dharma since Para Dharma
or Dharma of others is worse than death). Another significant instruction given by
Krishna to Arjuna in this Chapter stated: Mayi sarvaani karmaani sanyasyadhyatma
chetasa, niraaseermamo bhutwa yudhyasya vigata jwarah/ (Partha! I create all actions
and hence perform your duty targetting me and leaving results to me and fight).
As the son followed his fathers instruction in letter and spirit and all the forefathers flew
to Vaikuntha by air-planes, Yama Dharma Raja was concerned that several ancestors
were leaving away to Vaikuntha from Narakas as per the directive of Vishnu dootas and
thus double-checked from Lord Vishnu and the latter endorsed the instructions. As Yama
Raja enquired ofVishnu whether there were further instructions to him, the latter replied
that he should better perform Yama Rajas own Swadhrma!

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Bhagavan Vishnu narrated to Devi Lakshmi the illustration of Mahatma Bharat

worshipping at Vishwanatha Temple of Varanasi on the banks of Ganga, while signifying
the Mahatmya of the Fourth Chapter of Gita. One day, he desired to rest under the shade
if two bilva trees which were located side by side with a gap of five-six feet. Bharat kept
his head at the bottom of one bilva and placed his feet at the bottom of another tree and
recited the Fourth Chapter and after a while left for his home. Even as he was leaving, he
found that the trees were fast drying up and when he reached home he found two
Kanyas (young girls) at his house. The Kanyas thanked Bharat profusely and said that
were relieved of a curse by a Tapasvi named Satyatapa that they received at a curse at a
Kshetra called Chhinna Paapa (Relieved of Sins) on the banks of River Godavari. The
two Kanyas were two Apsaras bathing half nude seeking to entice the Tapasvi at the
behest of Lord Indra since the latter felt a threat to his Throne at Swarga, whereas the
Tapasvis desire was to attain Jeevan Mukti or Mukti while he was alive; hence the
curse that the Apsaras should turn as trees at Varanasi on the banks of Ganga. When the
Apsaras pleaded for mercy, the Tapasvi agreed to get their original forms when a
Mahatma called Bharat would one day rest under the trees reciting the contents of Gyana
Yoga in the Fourth Chapter of Gita titled Jnaana Yoga. The redeemed Apsaras took up to
thr regular recitation of the Fourth Chapter of Gita.
Incidentally, it was in this this Adhyaya titled Jnaana Yoga that Lord Krishna declared:
Yadaa yadaahi Dharmasya glaanir bhavat Bharata! Abhyuddhhaana madharmasya
sadaatmaanam srijaamyaham/ Paritraanaaya Saadhunaam vinashaya cha dushkirtman
Dharma Samsthaapanaarthaaya Samshavami Yuge Yuge (Arjuna! As and when Dharma
is affected adversely and Adharma prevails, I shall take the Avataras (incarnation) to
vindicate the cause of the Virtuous and destroy the Forces of the Evil!)
Underlining the magnitude of the Fifth Chapter of Bhagavad Gita, Lord Vishnu told
Lakshmi example of a Brahmana named Pingala of Madra Desha, ignoring his
responsibilities as a Brahmana but built up expertise in music and dance and eventually
achieved reputation in the profession as also proximity to the King as his favourite. He
married a woman of low caste called Pingali alias Aruna. One night, being jealous of
Pinala, Aruna killed him in his sleep. He suffered in Narakas and was born eventually as
a vulture and afer her death due to pox, Aruna was reborn as a parrot. Being aware of the
memory of previous life, the vulture saw the parrot and tore it apart as the latter was
dropped in a pond. A hunter spread a net and the vulture was entangled and died as he
threw the vultures body too fell in the same water body as the parrot fell. Suprisingly,
both the birds achieved salvation! They asked Yama Dharma Raja as to what was the
reason for both the sinners of equal guilt to head for Swarga since Pingala left the duties
of a Brahmana and had loose morals while Aruna killed Pingala! Dharma Raja explained
that their dead bodies fell in the same water body leading to a River on the banks of
which was a pious Brahmana always reciting the Fifth Chapter of Karma Sanyasa Yoga
in Gita!
Bhagavan Vishnu narrated to Devi Lakshmi the value of Sixth Chapter of Gita entitled
Jnana Yoga and described the virtue, fame and high charitable disposition of the King
Janashruti. Even Devas made flying trips as Hamsas (Swans) to his Kingdom on the
banks of River Godavari with Pratishthanapuri as its Capital to appreciate the noble deeds

72

being executed by the King. Once the King while strolling on the top of the Palace
overheard the remarks of flying Hamsas that the Kings greatness and virtue were nearing
even those of Mahatma Reiks who was residing at Manikeswar on the top of Himalaya
Mountains beyond the Kashmira Region. The King immediately decided to visit
Manikeswara at the Temple of Bhagavan Chandrasekhara where Mahatma Reiki stayed.
On way from the Pratishthanapuri, the King along with his big entourage passed through
several important Tirthas and worshipped Kasi Vishwanath, Gadadhar at Gaya, Shri
Krishna at Mathura near Kalindi (Yamuna) and on to Kashmirapuri where he stopped
over at the Manikeshwara Temple of Bhagavan Shiva. At the main Dwara of the Temple,
the King spotted a beggar-like Sadhu stationed on an empty cart under a big tree. The
Kings Sarathi (charioteer) introduced the King to the Mahatma who made kind enquiries
about the various charities, constructon of temples, water bodies and public gardens as
also Yagnas and Vratas that the King was responsible for. Then the King sought to
donate several chariot-full of gifts of Dhana (money)-Dhanya (foodgrains), Cattle,
Jewellwery and clothes. The Mahatma became suddenly furious and shouted on the King
in white anger: Arre Shudra! You think you can buy me with these gifts? Has not
somebody told you about me? Take these away and get lost! The King was dazed at this
sudden spurt of the Mahatmas rage and was afraid that he might not give a shaap
(curse) to him. The King profusely apologized and fell on his feet shivering with fear and
shame. After the Mahatma cooled down, he conveyed to the King that he always recited
the Sixth Chapter of Gita on Jnaana Yoga: Yadaa hi nendriyaartheshu na karmaswanushajjetey/ Sarva sankalpa sanyaasee yogaarudhasta dochatey (A Saadhaka or Yogi
would become ripe only Indiras-body parts of external and internal nature- and their
desires are left out, Karmas or duties are too avoided subduing the feelings of the giver or
the taker and the totality of the You or I is avoided then only one becomes a Yogi).
Somewhat on the lines of the Brahmana Jada in the Third Chapter earlier, Shankhakarna
too followed the Vaishya profession, became extremely rich and desired to marry for the
fourth time and proceeded to a neighbouring village.But on way, he was bitten by a
serpent and died and was born again as a serpent. He came in the dreams of his sons as a
serpent and conveyed that he did crores of cash and jewellery at such and such a shrub in
the backyard of their home. Next morning, the brothers dug up at the location as per the
dream, but a serpent appeared, desired to ascertain their identity and said that they should
recite the Seventh Chapter of Gita titled Vigyan Yoga at once. To their utter surprise, the
serpent took the form of their father, handed over huge reserve of gold and jewellery to
the sons and boarded a Viman destined to Vishnu Loka. The sons were all virtuous,
performed Yagnas, charities and such other noble tasks as digging up wells, water bodies
and construction of choultries, rest houses etc. for public benefit. Most importantly
however was the recitation of the Seventh Chapter of Gita and attained Vishnu Loka! The
essence of this Chapter was stated by Bhagavan to Arjuna as follows:
Beejam mam Sarva bhutaanaam viddhih Parthah Sanatanam, buddhirbuddhimatamasmi
Tejastejasvinamaham/ Balam balavataam chaham kamaraga vivarjitam, Dharmaa
virudho bhuteshu kaamosmi Bharatarshabha/ (Partha! Do realize that the timeless seed
responsible for germinating the entire Creaion is me; I am the Intelligence to the
intelligent; Radiance to the radiant, Physical Power to the powerful etc. I am also the
desire and hatred; virtue to the virtuous, vice to the vicious and so on!).

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About the Mahatyma of the Ashtama Adhyaya, Lord Vishnu gave the example to
Devi Lakshmi of Bhava Sharma who lived in Amardakapura in Dakshina Bharat. Being a
Brahmana by birth, he married a Veshya and was a meat-eater, wine drinker and a
debauche. Once he and his wife were drunk dead and became huge Tada Vrikshas
(Palm Trees). Another Brahmana couple called Kushibal and Kumati were wrong
examples of deceipt, greed, and anger. Kushibal used to accept daanaas of horses and
Kaala Purusha Pratimas and were also involved in base tantras. This couple died and
turned out to be Brahma Rakashasasand made the Tada Vrikshasas their abode. Once
a Vedavedya Brahmana came to rest under the trees, when the Rakshasa couple appeared
and asked as to how they could get rid of their Rakshasatva and obtain Mukti. The
Brahmana said: Brahma Vidyas Upadesha or teaching, Adhyatmika TatwaVichara or
the Awareness of Inner Consciousness and Karma Vidhi Gyana or the Knoweldge of
performing Karmas / deeds are the three factors which could redeem them! Then the
Brahma Rakshasi got confused and said: Kim tat Brahma! Kimadhyantakam! Kim
Karma! (Who is this Brahma? What is this Adhyatma? And which is this Karma?) As
soon as the Brahma Rakshasi muttered these words, a miracle happened and the Brahma
Rakshasa couple attained Mukti and so did the Palm Trees/ Bhava sharma couple!
These were the opening lines of the Eighth Chapter of Bhagavad Gita entitled Akshara
Brahma Yoga and hence the miracle! The further lines of the stanza stated: Adhi Bhutam
cha kim proktam Adhi Daivam ki muchyatey/ (What is Adhi Bhutam? What is Adhi
Daivam?) To this question of Arjuna, Bhagavan Krishnas reply was: Aksharam Brahma
Param Swabhaavodhyaatma muchyatey, Bhuta bhaavodbhava karo virangah karma
sanjnitah) (Arjuna! The Supreme and Indestructible Soul is Brahma; His nature is
Adhyatmika, Adhi Bhautika and Adhi Daivika)!
The significance of the Ninth Chapter of Gita was explained by the instance of a goat
being given as a sacrifice at a Yagnya by a Brahmana named Madhava who resided at
Mahismati Nagar on the banks of River Narmada. The goat talked suddenly in raised
human voice to the surprise of the Ritviks performing the Yagna as also the audience
and said that the Yagna was of no avail since it was certain that human beings would
have to be born again, their old age and death were inevitable; the goat also said:Look at
my fate; you are going to kill me now! Then the onlookers enquired of the goat as to
who was it in its earlier birth? The goat replied that he was a Brahmana who desired to
perform a sacrifice of a goat kid to appease Devi Chandika, as his son was extremely ill;
but Devi Chandika was furious to kill a goat kid to save a child and cursed the Brahmana
to become a goat; thus said the goat to the Ritviks and others at the Yagna. It further
narrated that in Kurukshetra, a King named Chandra Sharma gave a Kala Purusha
Pratima as a daan in connection with a Solar Eclipse and from the Pratima a Chandala
couple surfaced about to devour both the King and the Brahmana but the Brahmana was
quick in reciting the Ninth Chapter of Gita titled Raja Vidya Raja Guhya Yogaof Gita
and the Chandala couple named Paapa (Sin) and Ninda (Blame) disappeared.
Bhagavan in this Chapter says: Ananyaschintanaamto maam ye janaah paryupaasatey,
Teshaam nithyaabhi yuktaanaam yogakshemam vahaamyaham (Those who always think
and meditate of me always, I look after them and assure them of their welfare)! Eversince
then, the King always recited and reflected of the contents of the Adhyaya and eventually
The goat which narrated the incident of Chandra Sharma was released to freedom.

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Bhagavan Shankara gave the example to Devi Parvati of Brahmana Dhirabuddhi residing
in Kashipura who was an unparalleled Vedarupi(the form of Vedas) who could readily
vision Atma Tatwa; it was widely believed that Bhagavan Shankara always held on to
Dhirabuddhis hand, run along with him and care for him wherever the Brahmana moved
with affection and consideration. What indeed was the kind of Tapa- Homa-Dhyana that
Dhirabuddhi performed to deserve this unique treatment that Bhagavan took such
concern about him! Once when Bhagavan sat on the mount of Kailash, one Hamsa
(Swan) fell at His feet and narrated that it fell with a thud down while flying above in a
Sarovar in Saurashtra; the usually white swan got blackened. The Swan told Bhagavan
that a lotus shub with five beautiful flowers was responsible for this incident; it said that
as soon as it flew across the shrub it released sixty five bees when it actually fell and thus
its form got black. The Lotus Shrub was in its third previous birth a Brahmana house wife
called Sarojavadana, who no doubt was a Pativrata but was attracted too much to a Myna
Bird in a cage in their home and was unmindful of her husbands callings as she was
immersed in play with the bird; the husband got furious and cursed her to become a Myna
bird. The cursed Myna was brought up by a Muni Kanya where the Muni regularly
recided the Vibhuti Yoga Adhyaya which was the Tenth Chapter of Gita and she learnt
the contents fully; in her next birth, the Myna bird was born as an Apsara. Sage Durvasa
was performing Tapasya on the banks of a Sarowara when the Apsara was bathing and
out of fury, Sage Durvasa cursed the Apsara to become a Lotus shrub which was crossed
by the Swan and became black in its form. Such was the power of Vibhuti Yoga (the
Tenth Chapter) in which Lord Krishna told Arjuna that all kinds of Vibhutis/
manifestations were his own like radiance, Shaktis, Virtue, Meditation, prosperity and
victory. The Vibhutis would include the Swan crossing the lotus shrub was out of
ignorance; Brahmani Sarojanavadanas attraction to the Mynah Bird; her husbands anger
causing the creation of another Mynah; the cursed Mynahs learning of the Dashama
Adhyaya from the Muni; her becoming an Apsara, Sage Durvas curse out of anger
crating a lotus shrub, Dhirabuddhis Vision of Atma Tatva and Parameswaras great
affection for Dhirabuddhi!
There would be thousands of instances that would signify the Eleventh Chapter of Gita
regarding Vishva Sandarshana Yoga and Bhagavan Shiva described only one to Devi
Parvati. In Meghankara Nagar on the banks of River Pranita, there was a Parama Bhakta
of Vasudeva called Sunandana Muni who undertook a Kshetra Yatra and on way had to
halt over a night in a village. The Village head noboubt welcomed the Muni but said that
there was a Rakshasa in the village with whom there was an understanding not to kill any
villager but might eat up any stranger who did not specify by the Village head; but the
Rakshasa ate up the Village heads son himself by mistake. Sunandana Muni asked the
Village head as to how this Rakshasa came to this Village. The background was that there
was a Brahmana in the village engaged in farming and used to look after his own farm
inthe nights. A huge vulture chased a traveller staying overnight in the village near the
Brahmana farmers farm; as the traveller shouted for help since he fell in a ditch and
could not pull up by himself, the Brahmana Farmer though could give a helping hand to
save the traveller but did not bother. An infuriated Tapasvi cursed the Brahmana Farmer
to become a Rakshasa in the village. When the latter begged for mercy, he diluted the
cusre saying that if any Buddhiman recited the Eleventh Chapter of Gita and also explain

75

its meaning to the Rakshasa then the latter could be liberated from the Rakshasatva. On
knowing the background, Sunandana Muni recited and explained the contents of the
Adhyaya to the Rakshasa and latter was liberated. Not only that, all the men and women
who were killed by the Rakshasa including Village head boy son were lifted up by a
Viman to Vishnu loka. The Chapter stated: Anaadi madhyantamananta veeryam, Ananta
baahum Sashi Surya netram/ Pasyaami twaam deepta hutaasa vaktram, Swatejasa
vishwamidam tapantam/ (I am enabling you the Vision of the Supreme Form who has no
beginning or end; whose might is unlimited; who has innumerable hands; who possesses
Surya and Chandra as his eyes; who has a fiery and radiant face like Agni and who has a
powerful and red-hot scorching Form.)
One of the major highlights of Bhagavad Gita was the Bhakti Yoga (Twelfth Chapter)
explained by Shri Krishna to Arjuna as was narrated by Bhagavan Shiva to Devi Parvati.
In Kolhapuri of south-west of Bharata Varsha, the most reputed Maha Lakshmi Temple
had been fulfilling the desires of Bhaktas for centuries. A young Prince came into the
Temple and prayed to her very earnestly as follows: Mother! You are the Icchaa Shakti,
Jnaana Shakti, and Kriya Shakti all rolled into One Swarupa; You are the Nishkala,
Nirmoha, Nitya, Niraakaara, Niranjana, Antarahita, Antahkarana, and Niramaya; You are
the Shatchakra Bhedini, Anahata Dhwani, Bindu, Naada and Kalaa; You are Para,
Pashyanti, Madhya and Vaikhari; Brahmi, Vaishnavi, and Maaheswari, Vaaraahi,
Naarasimhi, Iaindri, Kaumari, Chandika, Savitri and so on. Maha Lakshmi was pleased
with the euologies and asked the Prince of his desire. He told her that his father King
Brihadhratha had half-done an Ashwamedha Yagna and died, that although the horse
returned successfully after Vijaya Yatra (Victory Travel) it had suddenly disappeared and
that his prayer was to secure the missing horse and bless him to complete the Yagna.
Bhagavati Lakshmi directed the Prince to approach Siddha Samadhi Muni at the entrance
of the Temple and the needful would be done. Siddha Samadhi was approached and the
Prince was astonished to vision a few Devatas responsible for the theft of the Yagnashwa
at the behest of Indra! He pulled them up and commanded that the horse should be in its
original position at once. The Prince was so impressed that he was emboldened to request
the Siddha Samadhi to revive his dead father since his body was still in oil at the
Yagnashala. The Muni smiled and and asked the Prince to take him to the Yagnashaala.
Having reached there, the Muni sprinkled Mantrajal and the King emerged afresh from
the oil and completed the Yagna successfully. When asked as to how the Muni could
miracles to reprimand Devatas to secure the missing horse and also revive the King to
life, the Munis cool reply was that the powers attained was due to the constant recitation
and dedication to the Bhakti Yoga (Twelfth Chapter) of Bhagavad Gita alone and nothing
else!
The Sacred Book states:
Yo na hrushyati na dveshti na shochati na kaamkshati, Shubhaashubha parityagee bhakti
maanyassa me priyah/ (A devotee who is free from likings and dislikings as also from
happiness and unhappiness, and who dedicates all my deeds to me totally is my
favourite);
Etu Dharmyamritamidam yathoktam paryupaasatey, Shraddhadhaana matparaah
bhaktaastheva mey priyah/ (Those devotees who keep unreserved faith in me and observe
Dharma as I prescribe are my most beloved ones).

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Describing the Mahatmya of the Thirteenth Chapter of Gita titled Kshetra Kshetragna
Yoga, Maha Deva told Devi Parvati that on the banks of River Tungabhadra in the
Southern part of Bharata Varsha, there was a popular Kshetra called Harihara Nagar
where Vedic Brahmana Hari Dikshith lived. His wife named Kuvaacha was however a
characterless slut. Looking for a male companion one night, she treaded into a forest and
faced a tiger. The tiger felt that if the woman was of morality then she would not kill her
but otherwise she certainly would. As the tiger killed the woman, she landed in several
Narakas like Rourava and was reborn as a Chandalini.As she grew, she became a victim
of diseases and reached a Temple of Jambhaka Devi where a Brahmana always recited
the thirteenth chapter of Gita; the purport of the Adhyaya was to distinguish the Kshetra
and Kshetrajna. Steeped into the world of vice, the soul of Kuvaacha had in the past gone
through Narakas as an iron rod went through white heat. Also as a Chandalini with
diseases in the current life, she underwent difficult times due to diseases and continued
ill-health; thus she realized Kshetra Gyana from Devi Jambhaka Temple when the
Brahmana explained the meaning of the Chapter verse by verse and she finally reached
Vishnu dhama! Idam Shareeram Kounteyah Kshetramityabhi dheeyatey, Etadyo vethhi
tam praahuhu Kshetrajna iti tadvidah/ (Kounteya! This body is known as the Kshetra; by
inference, those who realize this truth that if one does honest effort, the Kshetra could
lead to Ishvara Praapti). Kshetrajnam chaapi mam viddhi Sarva kshetreshu Bharata!
Kshetra Kshetrajna yorjnaanam yatthad jnaanammatam mama/ (Arjuna! Do realize that
I am the Kshetrajna; the real Jnaana is the awareness of the Kshetra and Kshetrajna)!
The Fourteenth Chapter of Gita-Gunatraya Yoga-highlighted the Bhava bandhana
Vimochana (Relief from the shackles of Samsara) and gave the illustration of the King
of Simhala Dwipa viz. Vikrama Betala, who went on a hunting spree on horses showing
the way in a forest chasing a few hares.The hares crossed a breach which the dogs could
not cross easily and there was a peaceful Ashram of Muni Vatsa who along with his
disciples always recited the Gunatraya Vibhaga Yogaof Gita. One of the disciples of the
Muni cleaned up his feet with water before entering the Prayer Hall of the Ashram where
the recitation was practiced. The sand and water mix became muddy and the hares fell in
the slush; as soon as the hares fell in the slush, they were lifted by a Vimana bound for
Vishnuloka thanks to the Mahatmya of the recitation of the Adhyaya. Meanwhile the
chasing dogs arrived and having fallen in the slush they too were airlifted in the form of
Gandharvas. The King Vikrama reached the Ashram and the Prayer Hall and asked the
Muni for the reason that the hares and horses went to higher lokas. The Muni explained
that there was a Brahmana called Keshava and his wife Vilobhana were both vily; the
Brahmana killed the wife and was turned as dogs and the wife was born as hares. Both of
these thus were beneficiaries of the Recitation of the Fourteenth Chapter of Gita. The
message of the Adhyaya was given by Krishna as follows: Gunaanetaanateetya treen
dehi deha samudbhavaan, Janmamrityu jaraa duhkhaihi vimuktomrita masnutey/ (Once
the three gunas of Satva, Rajasa and Tamasa which are responsible for the ration of old
age and death, then the Beings break away from the chains of Samsara and attain
Salvation.). Maam cha yopyabhichaarena Bhakti yogena sevatey, sa gunaan
Smateethyaitaan Brahma bhuyaya kalpatey/ (He who worships me with unreserved
devotion would cross the barriers of the three Gunaas of Satva, Rajas and Tamas and
would become eligble to step int the Parama Brahma Sthitior Highest Salvation!)

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Maha Deva cited the example to Devi Parvati of an arrogant and uncontrollable elephant
named Arimardan belonging to King Khangabahu of Saurashtra in Gujarat, while
signifying the Sixteenth Chapter of Gita titled Daivasura Sampad Vibhaga Yoga.A
number of elephant tamers from the neighbouring Kingdoms lande to control
Arimardana, not only to secure hefty Prizes of high value but also name and fame but to
no avail. Heavy iron rods, piercing tridents and such other weapons were used but despite
streams of blood flowing from the body, the animal was getting further wilder. One
Brahmana arrived at the scene and touched the elephant with affection and everybody
was taken aback since it was not even allowing touching it earlier. Queried as to how the
miracle happened, the Brahmana that he attained Siddhis due to the relentless recital of
the Sixteenth Chapter of Gita. The King then ordered that the elephant be freed and move
about freely on the streets of the Nagar and even children used to play with it for fun!
Dambho darpohi maanascha krodhatparaarushya meyvacha, Agnaanam chabhi jaatasya
Partha! Sampadaaasurim/ (Partha! Ignorance, arrogance, pretentiousness, egotism, anger
and self-image are all natural phenomena of Asuras).Trividham narakasyedam dwaaram
naasana maatmanah, Kaamah krodhastatha lobhah tasmadetatrayam tyajet/ (The three
enemies of human beings viz. Kama (desire), Krodha (fury) and Lobha (avarice) are the
destroyers of ones own Soul and are the Entry Points of Naraka; that is why the
intelligent persons avoid these).The ignorance of the elephant misdirected him and
taming was accomplished by affection, peacefulness, humility and character.
The Seventeenth Chapter of Bhagavad Gita viz. Shraddhatraya Vaibhava Yoga was
illustrated by the Story of King Khangabahu of Simhala Dwipa, his servant Dussahana
and their elephant. Once Dussahana drove the elephant in a race, made it run too fast by
poking it by an Ankushaand out of annoyance the animal dropped Dussahana dead. The
servant in his next birth was born as an elephant and was born in the same Royal Court.
The new elephant (Dusshahana) was gifted by the King to a Poet who in turn sold it to
the King of Malwa for a god price. But on reaching Malwa, the elephant took suddenly ill
and lied down without food and water. Many experts treated the elephant but to no avail.
Medicines, charities and prayers did not help but finally a Brahmana recited the
Senventeenth Chapter of Gita and the elephant got recovered and slowly stood up only to
collapse and die. The Brahmana who recited the Chapter explained that the dead elephant
in his earlier birth he was servant Dusshana and as a result of the holy recitation he
attaned Moksha. King of Malwa continued the reading of the Seventeenth Chapter and
attained Sayujya there after. Satvaanu rupa sarvaswa shraddhaa bhavati Bharata,
Shraddha mayoyam purusho yoyacchhadrassa evam sah/ (Arjuna! The features and ways
of life are normally shaped in every human being by his own swabhhava or personal
traits).
The Eighteenth and last Chapter of Gita named Moksha Sanyasa Yoga contained the
quintessence of Vedas and Shastras signifying the termination of Samsara Bandha or the
schackles of Life. It is the destroyer of Arishadvargas of Kama, Krodha, Moha, Mada,
Lobha and Matsarya; the final goal of Siddha Purushas; the Rest-Home of Indra and
Devas; and the High Point of Entertainment of Sanaka, Sandanda, Sanatana and Sanat
Kumaras. Sincere recitation of this Grand and Concluding Chapter of Gita constitutes
sure steps forward to Moksha or complete break-away from the endless cycle of life!

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When Lord Indra was enjoying a dance and music programme of Rambha and other Deva
Kanyas, a group of Vishnu dootasarrived in Swarga and announced the arrival of a new
Indra soon! Indra wondered whether the incumbent Indra performed Hundred Yagnas
successfully; constructed lakhs of water bodies; planted crores of trees for the joy of the
travelers; organized countless Anna daanasand charities etc. like he did. He reached
Bhagavan Vishnu lying in Yoga Nidraon Ksheera Sagara (the Ocean of Milk) and
asked him in an agitated tone as to why his Indratva was at stake! Smilingly, Lord
Vishnureplied that the Indra-Elect was a consistent reciter of the Eighteenth Chapter of
Gita and that he too could retain his position by performing the same. Indra visited the
Kalikagram on the banks of River Godavari by taking the form of a Brahmana and
having been so impressed by what he observed there, felt that the position of Indra was
none too significant to that of Indra-elect but surely deserved Vishnu Sayujya!
Who ever heard or recited even the Mahatmya of Bhagavad Gita would be entitled to
Yagna Phala or the Fruits of Performing Yagna.
The Supreme Message of the Final Chapter-and indeed of entire Gita-is summed up as:
Sarva Karmanyapi sadaa kurvaano madvyapaashrayah, Matprasaadaadavaapnoti
Shasvatam Padamavyayam/ (Do accomplish the everlasting and indestructible Parama
pada by performing the needful Karmas and keeping complete faith in me).
Matsya, Kurma, Varaha, Nrisimha, Vamana and Parasurama Avataras
An Avatara (Incarnation) is like the lighting of a lamp from another lamp; like-wise,
Bhagavan is a manifestation of same Bhagavan suited to specific purpose and particular
end-use. Among such Avatars of Vishnu, the first well-known manifestation of Matsya
which retrieved the Sacred Vedas stolen from Brahma by Makarasura, the son of
Kashyapa Muni by Diti, one of his four wives besides Aditi, Kadru and Vineeta; Ditis
other sons included Hayagriva, Hiranyaksha, Hiranya kashipu, Jamba, Maya etc.
Makarasura dived deep into the depths of Maha Sagara (The Great Ocean) along with
the Vedas and other Scriptures, in the absence of which the entire order of Samsara
(Universe) was totally affected: there were no Chatur Varnas; no Yagnas, Swadhaayas,
Vashatkara and the Sacred Rites thus upsetting the Equilibrium of Universal Traditions
and Religious / Spiritual Practices. This led to the inevitable Avatara as the Preserver of
the Universal Order. By assuming the form of a huge Fish, Vishnu entered the Ocean,
killed Makarasura and recovered Vedas and Dharma.
Following a curse given by Maharshi Durvasa, son of Sage Atri, to Indra as the latter
ignored the Maharshi while passing by an elephant, Devi Lakshmi in the form of Rajya
Lakshmi, deserted Indra Loka and the magnificence of Swarga vanished. As Devas, Indra
and Brahma approached Vishnu, Narayana suggested that one way to recall Rajya
Lakshmi to Swarga would be to resort to a massive churning of the Ocean involving not
only Devas but also Danavas, Rakshasas, Gandhtavas and Yakshas. The temptation to
Danavas etc. should be to obtain Amrit although there might be several other products
of lesser consequence that might emerge as deftly conveyed to the Danavas. The
arrangement of the Samudra Mathanawas that Manthara Mountain was to be set as the
churning rod, Maha Sarpa Vasuki was the string with which to tie up the Mountain and
Bhagavan himself as balancing Shakti as the Avatar of Kurma (Tortoise) to ensure that

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the Meru Mountain would be made stable and steady. As the churning started,
innumerable of the proud Danavas who opted for the head of thousand faced Vasuki out
of pride got perished due to the poisonous flames where as Devas were at the tail end.
Eventally, a massive Halahala or the sky-rocketing poisonous flames engulfed the
Univerese and by the grace of Three Names of Lord Vishnu viz. Om Achyutaya Namah,
Om Anantaya Namah and Om Govindaya Namah, Bhagavan Shankara gulped the blue
poisonous flames in his throat thus giving him the epithet of Neela Kantha. By the power
of the three names of Vishnu, there would never be any hardship faced:Achyutaananta
Govinda iti naamatrayam Maha Mantram hareh/ yo japetpriyato Bhaktaayaa
Pranavaadhyam namontakam/ Tasya Mrityu bhayam naasti visharogaagnijam mahat/
Naamatrayam Maha Mantramjapedyam prayatatmavaan/ Kaala Mrityu bhayam chaapi
tasya naasti kimanyatah (Whoever recites the Three Names viz. Om Achyutaaya, Om
Anantaaya, and Om Govindaaya sincerely and with dedication, none of the poisonous
diseases or Agni- based frights/deaths would affect)! As the churning continued, Maha
Lakshmis elder sister Daridra Devi appeared and was directed to stay in the homes of
quarrels, Adharmas, violences and sins as also in the residences where residents of such
homes in both the Sandhya timings. As the further churning made progress, there
emerged Varuni Devi, Nagaraja Ananta, GarudaPatni, Apsaras, Gandhavas, Iravata,
Ucchaaishrava Ashwa, Dhanvantari, Parijaata Tree, Surabhi, Maha Lakhsmi, Chandra
and Devi Tulasi. All the Devas and Brahma requested Maha Lakshmi to be seated on
Maha Vishnus Lotus-like Heart where the whole World would worship on Ekadashi and
Dwadashi days. Devas and Brahma eulogized Kurma Rupa Vishnu and requested him to
provide shield to Sesha Nag and Diggajaasor the Four Directional Elephants as also
Bhu Devi all reting on the permanent Avatar of Maha Kurma. While the primary reason
in the Kurma Avatar was the resurgence of Maha Lakshmi and her manifestation of
Rajya Lakshmi who disappeared in Swaraga pursuant to Durvasas curse to Indra Deva,
another major fall-out of Ksheera Sagara Mathanawas the emergence of Amrit meant
for Devas, which again was distributed by Devi Mohini, another manifestation of Vishnu.
As Hiranyaakasha, the mighty son of Devi Diti pulled up Bhu Devi and dragged her into
the depths of the Ocean down deep into the netherland of Rasatala, Lord Vishnu assumed
the incarnation of Maha Varaha and killed him. Devi Prithvi heaved a great sigh of
relief and prayed to Him saying that he was her rediscovery, her mighty Adhara or the
Hold, his unique rescuer and without her existence was unreal. Since Devi Prithvi was
about to sink but for his timely mercy, she was popularly called Madhavi or the Lord as
Madhava. Siince Maha Varaha roared as an acknowledgement of her Stuti, the resultant
sounds were heard as Sama Veda and he lifted the Earth by his horns in one single go
and leapt up from Rasatala to restore her back into her original position when Devas
showered flowers and Maharshis recited Vedas, describing the Lords playful deeds.They
said that the distance between the Underworld, Prithi and Sky was the only
comprehensible Place that ones imagination knew as spread over by Him, but the
Unknown still remained a great mystery or Maya! Even as Maha Varaha placed Bhu
Devi as a mammoth ship on the endless water, Bhagavan made divisions of Sapta Dwipas
and materialized the four Lokas afresh viz. Bhuloka, Bhuvarloka, Swarloka and
Maharloka and Lord Brahma resumed his task of Creation.

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As Hiranyaaksha was killed, his brother Hiranyakashipu reached Meru Giri and did
ruthless Tapasya for thousand Devayears and pleased Parama Shiva with the
Panchakshari Mantra Om Namah Shivaaya and secured the very exhaustive boon of
victory over Mrityu(death) from Devatas, Asuras, Human Beings, Gandharvas, Nagas,
Rakshasas, Animals, Birds, Reptiles, Siddhas, Yakshas, Vidyadharas, and Kinnaras,
Diseases and Astra-Shastras. Armed by the all comprehensive boon, Hiranyakashipu
had truly turned to be the Over-Lord of the whole Universe keeping all the Lokas under
his control, commanding Devas and evenPancha Bhutas. He had declared that he should
be worshipped in Temples and Yagnas be performed in his name! In course of time, he
was blessed with a son named Prahlada and as the latter came of the tender age of a boy
was sent to Gurukula where all the glories of Danavas were taught. But Prahlada was a
staunch Vaishnava with supreme dedication to Narayana. When he returned from his
early spell of Gurukula to his father, he stunned the latter when he was all praise for
Vishnu and affirmed that Vishnu was the unique driving force of Universal Existence and
that he was the Eternal, Timeless, Indestructible, All- Pervading, Omni Potent and Omniscient Paramatma. Hiranyakashipu was in great rage that his opponent Vishnu who killed
his brother Hiranyaksha was being praised in his presence and was about to kill the boys
Guru; Prahlada confirmed that his Guru tried his very best to divert him from Narayana
to his own father as the Supreme but failed and thus the Guru was spared. Then
Hiranyakashipu himself sought to tutor the boy by cajoling him, endearing him, selfpraising his own achievements and so on. He utilized the Sama (Advice and Mild
reproach), Bheda (seeking to divide Vishnu as an Evil Force and himself as an
Almighty), Daana (gifts of whatever nature on Earth or elsewhere) and even Danda by
way of punishment. But, Prahlada never ever relented and continued to extol the virtues
of Vishnu. As his father lost all his patience, he resorted to measures of deadly nature and
Prahladas conviction too got redoubled. The paternal care and affection of Hiranya kashipu were totally replaced by hatred, vengeance and retaliation for his son who turned
out to be his sworn enemy; he exposed him to poisonous snakes which gave him the kiss
of death but Prahlada survived while extolling Narayana; he threw him into the cages of
tigers which ate up his limbs but still the Parama Bhakta survived singing hymns of
Govinda; he got the tender boy crushed under elephants but still the matchless follower of
Madhusudana survived praising the Leelas of Keshava; he threw him from high mountain
tops but still the most trusted devotee survived rejoicing the ecstasy of Madhavas
glories! Finally, Hiranyakashipu got on to his wits end; he said that if Vishnu were
Sarva Vyapi (All Pervasive), he asked Prahlada to show that Narayana any where, say
in that Pillar and broke it with his mace, or otherwise he would most certainly stop
Prahladas breathing. As though there were earth quakes and storms, there emerged the
most fearful Man-Lion, Narasimha, who had half-body as a giant- like Lion roaring in a
manner that the whole World trembled and the other half like a colossal human being as a
personification of Mrityu with mighty thighs and legs; the Strange Creation which was
neither human nor leonine lifted the massive body of the Danava on his thighs and tore
him into pieces with sharp nails and hefty hands, rejoicing the drink of the victims blood
and eating chunks of his meat! No doubt, Devatas were overjoyed at the death of the
Danava but were terrified to vision the unusual form of Nrisimha and prayed to him to
cool down; they prayed to Devi Lakshmi to pacify the Lord who made efforts to pacify
his anger; Prahlada who too was in shock was declared the King to revive Dharma again.

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As the grandson of King Prahlada, the illustrious Danava King Bali (son of Virochana),
was born as a devout Vaishnava and Dharmajna but at the same time as an enormous
warrior who defeated Devas and Marudganas and controlled the Three Lokas. But in
King Balis regime, his Praja (the Public) was extremely happy when Lord Varuna gave
optimal rains, Devi Prithvi yielded excellent crops, cows gave maximum milk, and there
was alround Prosperity and Peace.As King Bali was a highly dedicated to Srihari, the
usual bitterness among the Pubic and the Establishment was absent and the values of
Dharma and Nyaya (Virtue and Justice) in the Society were intact. But Lord Indra was
dislodged from his throne and so were the various Devas. Sage Kashyapa and Devi Aditi
prayed to Shrihari and requested to do justice to Devas and Indra as King Bali used
Maya to worship Vishnu and at the same time kept Indra and Devas aloof from Swarga
cleverly and keeping the best of all the Three worlds with him! Kashyapa thus requested
Vishnu to be born to the former and Aditi and by resorting the same kind of Maya,
bestow his Throne and Indratwa to to Indra! Bhagavan agreed to be born to Aditi and
Kashyapa as Vamana Avatar. As Vamana grew up as a Brahmachari, he learnt Vedas
and other Scriptures and sporting Mriga Charma (Skin of a Deer), Danda (Stick) and
wooden footwear appeared at the Yagna being performed by King Bali and asked for a
mere three feet of land as Bhu daan (charity of Land).Daithya Guru Shukracharya warned
that this short man Vamana was a fake and was Bhagavan Vishnu himself. King Bali
stated that if the Brahmachari was Vishnu himself, which other greater fortune there
could be! Vamana then assumed a sky-high proportion of body and measured one foot as
the entire Prithvi with land, Samudra, Parvat, Dwip, etc totalling fifty koti Yojanas (1316 kilo mtr. perYojana); by way of the Dwiteeya Pada(second foot space), Vamana
Deva counted the Nakshtras, Grahas (Planets), Devalokas, Brahmaloka etc. But the
second foot still fell short of the required size of the second foot.Brahma had the
opportunity of Vishnus Maha Vishwa Darshan. As there was no space for the third
foot, Vishnu Deva pushed Balis head down to Rasatala and made him the King of
Danavas, Nagas and water-based Beings till the end of the Kalpa!
Maharshi Jamadagni of Bhrugu Vamsha did Tapsya and pleased Surabhi the Celestial
Cow and was extremely contented as the Holy Cow fulfilled all his desires and enjoyed a
contented life. He married Devi Renuka and performed a Putra Kaameshti Yagna and
was blessed with the son named Parashu Rama. After his Upanayana Samskara and
Gayatri Upadesha, he performed rigorous Tapasya, pleased Kashyapa who taught the
Avinashi Mantra Om Namo Narayanaya Namah and performed Yagnas, Daanaas etc.
One day, Haihaya King Kartavirya happened to visit the Ashram of Jagadagni and was
impressed with Surabhi as the Cow that could fulfil all desires and wished to take it away
by force. Surabhi killed the Kings army and reverted back to Swargaloka. The King
grew angry and killed Jamadagni. There Parashurama secured from Lord Vishnu, a
Parashu (axe), Vaishnava Dhanush and Shastra-Astras and instructed him to lessen the
weight on Earth of highly crazy and egoistic Kshatriyas by killing them. On return to the
Ashram, he found his father killed by Kartaviryarjuna and rushed to the latters Kingdom,
killed him, and went all out on a spree of killing Kshatriayas to completely uproot their
clans (except Ikshvaku Vamsa as per his mothers request). As Shi Rama pulled down
Shiva Dhanush, Parashu Rama surfaced again and challenged Rama to break Vaishnava
Dhanush and when Rama did it, retired to the Ashram of Nara-Narayana thereafter.

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Phala Shruti of Padma Purana

Padma Purana occupies ba high position among the Ashtadasha (Eighteen) Puranas. It
represents Bhagavan Vishnus Hridaya Pankajam or the Lotus-like Heart and is
considered as an Authority of Shri Vaishnavas, although the Purana takes pain to
underline that all manifestations of the Supreme Being are one and the same. The Purana
says: Shorascha Shaiva Ganesha Vaishnavaaha Shakti Pujakaah, maameva Praaptu
vantih varshaapi Saagaram tathaa, Ekoham panchadha jaataah trudeya naamahikila/
Devadattho Yatha kaschit putraadyahvana naamaamabhih/ (Devotees of Surya, Shiva,
Ganesha, Vishnu and Shakti reach me only like rain water flows into the Seas; basically,
I am the same manifesting in the above Forms for fun; like a Devadutta addresses his
father or children with different names)! Srishthisthyanta karanaad Brahma Vishnu Shivatmikah, sa sanjnaam yati Bhaagaaneka eva Janardana! (The Unique Bhagawan is
manifested in all the Forms of Brahma, Vishnu and Shiva to perform the Tasks of
Creation, Preservation and Annihilation!)
Pathana-Shravana-Manana (Reading-Listening-and Thinking) of Padma Purana is stated
to assure Peace of Mind, Happiness, Contentment, Good Health, Longevity, Fame and
Fulfillment. Even mere possession of the Purana affords security against diseases,
thieves, evil spirits, enemies, cruel animals, poisonous creatures, and all kinds of natural
calamities. The Purana provides a shield against the Adhi Bhoutika, Adhi Daivika and
Adhyatmika aberrations. Padma Purana Shravana, as a part of Vratas, Punya Karyas /
auspicious deeds like weddings, Upanayanas, launch of construction and other activities,
Griha Praveshaas, Temple Buildings, Anna Samaaraathanaas, Yagnas, Tirtha Yatras as
also Namakaranas, Aksharaabhyas, etc.shall certainly intensify the fruits of Punya!
Digestion of the Contents of the Purana would indeed be a firm and long step forward to
Moksha!

Contd. Overleaf

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Shri Vishnu Sahasra Naama Stotra

Asya Shri Vishnornaama Sahasra Stotrasya Shri Maha Deva Rishih, Anushthup
Chhandahah, Paramaatma Devata, Hreem Beejam, Shrih Shaktih, Kleem Keelakam,
Chaturvarga Dharmaarthaartha Kaama Mokshaarthey Japee Viniyogah/
Om Vaasudevaaya Vidmahey, Mahha Hamsaaya dhimahi, Tanno Vishnuh Prachodayat/
Anganyaasa Karanyaasa Vidhi purva yada pathet, Tatphalam Kotigunanti bhavatyeva na
samshayah/
ANGANYASA: Shri Vaasudeva Param Bhrahmeyti Hridayam Mula Praritiriti Shirah/
Mahaa Varaah iti Shikha/ Suryavamshadwaja iti Kavacham/ Brahmaadi kaamya lalitya
Jagadaashcharya shaishava iti netram/ Paarthaartha khanditaasesha ityastram Namo
Naraayanayeti nyasam Sarvatra kaarayet/
Om Namo Naraayanaaya Purushaaya Mahaatmaney, Vishuddha Sattvaaya Mahaa
Hamsaaya Dhimahi, tanno Devah parachodayaat/
Kleem Krishnaaya vidmahey, Heem Raamaaya Dhimahey tanno Devah prachodayaat/
Sham Narasimhaaya vidmahey, Shri Kanthaaya dhimahey, tanno Vishunuh
prachodayaat/
Om Vaasu Devaaya vidmahey, Devaki sutaaya dhimahey, tannah Krishnah prachodayaat/
Om hraam, hreem, hruum, hrauim, hroaum, hrah, kleem Krishnaaya Govindaaya,
Gopeejana vallabhaya namah swaha/
Iti Mantra samucchaarya yajed vaa Vishnumakhayam, Shrinivaasah Jagannadhah tatah
stotram pattheth sudheeh/
Om Vaasudevah param Brahma Paramaatma Paraatparah/
Paramdhaaa Paramjyotih Param Tatwam Param Padam / Param Shivah Paro dheyah
Param Jnaanam Para Gatih/ Paramaarthah Parasshreshtha Paraanandah Parodayah,
Parovyaktatparam Vyoma Paramaarthih Pareshwarah/ Niraamayo Nirvikaaro Nirvikalpo
Nirlepo Nirvaghnah/ Nirguno Nishkalankonantobhyayochintyochalochintyah,
Ateendriyomitotparo Nityoneehovyayokshayah/ Sarvajnah Sarvagah Sarvah Sarvadah
Sarva bhaavanah, Sarvashaastaa Sarva saakshee Pujyah Sarvasya Sarvadruk/ Sarva
Shaktih Sarva saarah Sarvaatmaa Sarvato mukhah, Sarva Vaasah Sarva Rupah Sarvaadih
Sarvadukhahaa/ Sarvaarthah Sarvatobhadrah Sarva kaarana kaaranam, Sarvatishiyatah
Sarvaadhyakshah Sarveshvareshvarah/ Shadvamshako Maha Vishnurmahaaguhyo Mahaa
Vibhuh, Nityodito Nitya yukto Nityaanandah Sanaatanah/ Mayaapatihryogapatih
Kaivalyrapatatmabhuh, Janma mrityu jaraateetah Kaalaateeto Bhavaatigah! Purnah
Satyah Shuddha Buddha swarupo Nityachinmayah, Yogapriya Yoga gamyo bhava
bandhaikamochakah/ Purana Purushah Prataykchaitanyah Purushottamah, Vedanta
Vedyo Durjayastaapatra vivarjitah/ Brahmavidyaashrayonaghah Swaprakaashah Swayam
Prabhuh, Saropaaya Udaaseenah Pravavah Sarvatah Samah/ Sarvaanavadyo Dushpraayah
stureeyahstamasah parah, Kutasthah Sarvasamshilashto Vaangamnogocharaatigah/
Samkarshanah Sarvaharah Kaalah Sarva bhayankarah, Annulyanghayah Chitragatih
MahaaRudrah Duraasadah/ Mulaprakritraanandaha Pradyumno Vishwamohanah,
Mahaamaayo Vishwa beejam Parashaktih Sukhouakabhuh/ Sarvakaamyoantaleelah
Sarvabhuta vashankarah, Aniruddhah Sarvajeevo Hrisheekesho Manh Patih/
Nirupaadhiprio Hamsoksharah Sarvaniyojakah, Brahma praaneshwarah sarvabhutabhrit
Dehanayakah/ Kshetrajnah Prakritiswami Purusho Viswasutradhruk, Antaryaami

84

Tridhaamantahsaakshi Nirguna Eswarah/ Yogigamyah Padmanaabhah Seshashaayee

Shriyah Patih, Shri Shivopasya paaaambojo Nityashreeh Shriniketanah/ Nitya
vakshasthala Shrih Shrinidhih Shrihoro Harih, Vashyashih Nischala Shrido Vishnuh
Ksheeraabhi mandirah/ Kaustubhodbhaasitoraksah Maadhavo Jagadaatihaa, Shrivatsa
vakshaa Nisseeemakalyanaguna bhaajanam/ Peetaambaro Jagannatho Jagatraataa
Jagatpitaa, Jagatbandhurjagatsrashtaa Jagaddhvaata Jagannidhih/ Jagadekasphuradveeryo
Naamhavaadi Jaganmayah Sarvasiddhaarthah Sarvaranjitah/ Sarvameghodyamo Brahma
Rudraadyatkrushta chetanah, Shambhoh Pitaamaho Brahmapitaa Sharaadyadheeswarah/
Sarva Devapriyah Sarvadeva murtiranuttamah, Sarva Devaika sharanam Sarvadevaika
devata/ Yajnabhrugyagna phalado Yagnesho Yagna bhaavanah, Yagnatraataa
Yagnapumaan Vanamaali Dwijapriyah/ Dwijaikamaanado Viprakula Devosuraantakah,
Sarvadushtaantakruh Sarva sajjanaanda paalakah/ Saptalokaika jatharah Saptalokaika
mandanah, Srishtisthityanta krut Chakri Sharangadhanvaa Gadaadharah/
Shankhabhrunnandaki Padma paani garuda vaahanah, Anirdeshyavapuh Sarava Pujya
Triloka paavanah/ Anantakirtih Nisseema Pourushah Saramangalah, Suryakoti
prateekaasho Yaakoti duraasadah/ Kandarpakoti laavanyo Durgakotyarimardanah,
Samudrakoti gambheerah Tirthakoti samaahvayah/ Brahmakoti jagatsrashta Vaayukoti
maaha balah, Koteendindu jagadaanandi Shambhukoti Maheshwarah/ Kuberakoti
Lakshmivaan Shakrakoti vilaasavaan, Himatkoti nishkampaha Koti Brahmaanda
Vigrahah/ Kotyashwamegha paapaghnah Yagna koti samaarchanah, Sudhhakoti
Swasthya hetuh Kamadhuhkoti kaamadah/ Brahmavidyakoti rupah Shipivishtah
Shuchishravaah, Vishyambharah Teerthapaadah Punyashravana keertanah/ Adi Devo
Jagajjaitro Mukundah Kaalanemiha, Vaikunthonanta maahaatmyo Maha yogeswa
rotsavah/ Nitya trupto Lasadbhaavo Nisshankho Narakaantakah, Deenaanaathaika
sharanam Vishvaika Vyasanaapahah/ Jagat kripaakshamah Nityam Kripaluhu
Sajjanaashrayah, Yogeswarah Sadodeeranah Vridhi Kshaya vivarjitah/ Adhikshajo
Vishwaretaah Prajaapati shataadhipah, Shakra Brahmaarchita padah Shambhu
Brahmordhva dhaamagah/ Surya Somekshanh Vishwa bhokta Sarvasya paaragah,
Jagatsetuh Dharmasetudharah Vishwa dhurandharah/Nirmamokhila lokeshah Nissangah
Adbhuta Bhogavaan Vashya maayah Vasya Viswaha Vishvaksenah Surottamah/ Sarva
Shreyapatih Divya Anarghya Bhushana Bhushitah, Sarva Lakshana Lakshanah Sarva
daityendra darpaha/ Samasta Deva Sarvaswam Sarva Daivata nayakah, Samasta Deva
Kavacham Sarva Deva Shiromanih/ Samasta Devata Durgah Prapannashani panjarah,
Samastabhayahannama Bhagavan Vishtarashravaah/ Vibhuh Sarvahitodarkah Hataarih
Swargatipradah, Sarva Daivata jeevesho Brahmanaadi niyojakah/ Brahma Shambhu
Paraardhaayuhu Brahmajyeshthah Sishuswaraat, Virat Bhakti paraadheenah Stutyah
Stotraartha saadhakah/ Paraartha kartaa Krutyajnah Krutya sadonjhitah, Sadaanandah
Sadaabhadrah Sadaa Shantah Sadaa Shaivah/ Sada Priyah Sadaa Tushtah Sadaa Pushtaha
Sadaarchitah, Sadaa Putah Paananaagnayah Veda gruhnnah Vrishaakapih/ Sahara naama
Triyugah Chaturmurtih Chatur Bhujah, Bhuta Bhavya Bhavannathah Maha Purusha
Purvajah/ Naaraayano manjukeshah Sarvayoga vinihssrutah Veda Saarah Yajna saarah
Saama saarah Taponidhih/ Sandhya sreshthah Puraanarshih Nishthaa Shanti Paraayanam,
Shivah Trishulavidhvansi Shri Kanthaika Varapradah/ Narah Krishnah Harih
Dharmanandanah Dharmajeevanah Adi Kartaa Sarva Satyah Sarva Streeratna darpaha/
Trikaala jita Kandarpah Urvashisruk Muniswarah Adyah Kavih Hayagrivah Sarva
Vaageswareswarah/ Sarva Deva mayo Brahma Guruh Vaageeswaripatih, Ananta Vidya

85

Prabhavah Mulaavidya vinaashakah/ Saarvajnadah Namajjadya naashakah Madhu sudanah, Aneka mantra kotishah Shabda Brahmaika paaragah/ Adi Vidwan Veda Karta
Vedaatma Shruti Saagarah, Brahmaartha Vedaapaharanah Sarva Vignaana Janmabhuh/
Vidyaaraajah Jnaana murthih Jnaana Sindhuh, Akhanda dheeh, Matsya Devah Maha
Shringah Jagajjeevahinna dhruk/ Leelaa vyaptha akhilambhodhih Rigvedaadi
pravartakah, Adi Kurmah Ahilaadhaarah Trineekruta jagadbharah/ Amareekrita
Devoughah Peeyushotpati kaaranam, Atmaadhaarah Dharaadhaarah Yagnaangah
Dharani dharah/ Hiranyakshaharah Prithivipatih Shraaddhadi kalpakah, Samasta Pitru
bheetighnah Samasta Pitru Jeevanam/ Havyakavyaika bhuk Havya kavaika phala
daayakah, Romaantarleena jaladhih Kshobhitaasesha Saagarah/ Mahaa Varaah
Yagnaghna dhwasakah Yaagnikaashrayah, Shri Nrisimhah Divya Simhah
Sarvaanishthaartha duhkhaha/ Eka Virah Adbhutabalah Yantra mantraika bhanjanah,
Brahmaadi dusshah jyotih Yugaantaagnyati bhishanah/ Koti vajradhinakhah
Jagadyuprekshya murtidhruk, Matruchakra pramadhanah Maha Matru Ganeshwarah/
Achintyamogha Viryadhyah Samastaasuradhasmarah, Hiranyakashipuchhedi Kaalah
Sankarshanipatih/ Kritantavahanah Sadyah Samasta bhayanaashanah, Sarva
Vighnaatakah Sarva Siddhidaha Sarva purakah/ Samasta paataka dhwamsi Siddhi
Mantradhikaahvyah, Bhairaveshah Haartighnah Kaalakoti duraasadah/ Daitya
garbhastraavinama Sphutidad Brahmaanda garjitah, Smrutamaatraakhila traataa Adbhuta
rupah Maha Harih/ Brahmacharyashirah pindi Dikpaalah Ardhhanga Bhushanah,
Dwadashaarka shirodaamaa Rudrasirshaika nupurah/ Yoginigrasta girijaatraata
Bhairavatarjakah Virachakreswarah Atyugrah Yamaarih Kaalasamvarah/ Krodheswarah
Rudra chandiparivaraadi dushtabhuk, Sarvaakshobhyah Mrityu Mrityuh Kaala Mrityu
nivartakah/ Asaadhya sarva rogahnah sarvadurgahasoumyakrit, Ganeshakoti darpaghnah
Dussaha seshagotraha/ Deva Danava durdarshah Jagadbhayadabhishakah, Samasta
durgatitraataa Jagadbhakshak bhakshakah/ Ugreshah Ambaramaarjarah KaalaMushaka
Bhakshakah, Anantaayudha dordandi Nrisimhah Veerabhadrajit/ Yogini chakra guhyo
shah Shakraaripu maamsa bhuk, Rudro Naraayano Mesharupashankara vaahanah/
Mesharupa Shivatraata Dushta Shakti sahasrabhuk, Tulasivallabho Veero Vaamaa
charaakhileshtadah/ Maha Shivah Shivaarudhah Bhairavaika kappala dhruk,
Jjillichakreshwarah Shakra divya mohanah rupadah/ Gauri sowbhaagyado Mayanidhih
Mayabhayaapahah, Brahma tejo mayah Brahmashrimayah Trayeemayah/ Subrahmanyo
Balidwamsi Vaamanah Aditi duhkhaha, Upendro Nripati Vishnuh Kashyapaanda
mandanah/ Bali swaarajyadah Sarva Deva vipannadah Achytah, Urukramah Tirtha
paadah Tripadastha Trivikramah/ Vyoma paadah swapaadambhah Pavitratajagatrayah,
Brahmeshadyabhivandyaangrih Dyuta Dharmaa Ahidhaavanah/ Achityadbhuta vistaaro
Vishva vriksho Mahabalah, Rahu murthaa paraanchita Bhrigu patni shiroharah/
Paapaastrastah Sadaa Punyah Daityashaanitya khandakah, Puritaakhila Devaashah
Vishvarthaikaavataara krit/ Swamaaya nitya guptaatmaa Sadaa Bhakta chintaamanih,
Varadah Kaartaveeryadi raja raajyapradah Anaghah/ Vishwashlyaaghyah Amitaachaarah
Dattatreyah Muneeshwarah, Parashaktisadaa slishtah Yogaananda sadonmadah/
Samastendraari Teyjohat Paramaamrita Padmapah, Anasuya ratna garbham Bhoga
moksha sukha pradah/ Jamadagni kulaatityah Renukaadbhuta shakti dhruk, Matru
hathyadi nirlepah Skandajit vipra raajyadah/ Sarvakshatraantakrut Vira darpaha Kaarta
viryajit, Saptadwipavati daata Shivaarchaka yashah pradah/ Bheemah Parashu
Raamascha Shivaachaaryaika vishwabhuh, Shivaakhila Jnaana koshah

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Bhishmaachaaryah Agni Devaah/ Dronaachaarya Guruh Vishwa jaitra Dhanwa

Kritaantajit, Adviteeya tapo murthih Brahmacharyaika dakshinah/ Manusreshthah Sataam
Setuh Mahiyaan Vrishabhah Virat, Adi Rajah Kshiti Pitah Sarva Ratnaika doha krut/
Prithuh Janmaadyeka dakshah Geeh Shri Kartika swayamvritah, Jagadvrithipradah
Chakravarti Sreshthah Advayastradhruk/ Sanakaadi muni praapya bhavatbhakti
vardhanah, Varnaashramaadi Dharmaanaam Kartha Vakta Pravartakah/ Suryavamsha
dwajah Ramah Raghavah Sadgunaarnavah, Kaakusthah Vira rajyaaryah Rajadharma
dhurandharah/ Nityaswasthyaashrayah Sarvabhadra graahi Shubhaikadhrukh, Nara
Ratnam Ratnagarbhah Dharmaadhyakshah Maha Nidhih/ Sarvashreshthaashrayah Sarva
Shastraaastragrama viryavan, Jagadishah Daasharathih Sarva ratnaashrayo Nripah/
Samasta Dharmasuh Sarvadharma drashta khilaartihaa, Ateendro Jnana Vijnaana
paaradrashta Kshamaambudhih/ Sarva prakrushtah Shishteshtah Harshashokadyanakulah,
Pitra ajnaatyakta saamraajyah sampannoda nirbhayah/ Guhaadeshaarpithaishwaryah
Shivasparthaajataadharah, Chitrakutaapta ratnaadrih Jagadeesho Vaneycharah/
Yadheshtaamogha sarvaastrah Devendra tanayaakshiha, Brahmendraadinathaisheekah
Maarichaghnah Viraadhaha/ Brahma shaapa hataasesha dankakaranya paavanah,
Chaturdasha sahasrogara kshoghnaika sharaika dhruk/ Kharaarih Trishirohanta
Dushanaghnah Janaardanah, Jataayushognigatidah Agastya sarvasya mantrarat/
Leeladhanushkotyapaasta Dundhubhyasthita Mahachalah, Saptataala vyadhaakrishta
dhwasta paataala Danavah/ Sugriva raajyadah Aheenamanasaiva abhayapradah ,
Hanumadrudra mukhyeshah Samastakapi dehabhrit/ Sanaaga daitya baanaaika
vyakulikrita Saagarah, Samlecchakoti baanaika sushka nirdagdha saagarah/
Samudraadbhuta purvaika bandha setuh yashonidhih, Asaadhya saadhakah
Lankaasamulotsaada Dakshinah/ Varadrupta jagachhalya Poulatsya kula kruntanah,
Ravanaghnah Prahatscchit Kumbhakarnabhit Ugraha/ Ravanaika shirascchetta
Nisshankaindraika rajyadah, Swaraaswargatwa vicchedi Devendraanindrataaharah/
Rakshodevatvahrut Dharmaadharmavighnah Purushthutah, Natimaatra dashasyarih Dutta
Rajya Vibhishanah/ Sudhavrishtimritaasesha swasainyojjivanaika krut, Deva Brahmana
naamaika dhata Sarvaamararchitah/ Brahma Surya Rudraadi vrindaarpita Sati priyah,
Ayodhyaakhila Rajaagraganya Sarvabhuta Manoharah/ Swamyatulya kripaadandah
Heenotkrushtaika Satpriyah, Shvyapakshyaadi nyaaya darsha Heenaarthathika Sadhakah/
Vadhavyaajanuchita krittarakah Akhila tulya krit, Pavitrayaadhikya muktaatmaa
Priyantakah Smaraarijit/ Saakshaat Kusha Lava chhandraavitah Aparajitah, Kossalendrah
Veera baahuh Satyardhatyakta sodarah/ Sharasandhaana nirdhuat dharani mandalah
Jayah, Brahmaadi kaamasaamnidhya sanaathi krita Daivatah/ Brahmalokaapta
chaanadaaladya sesha praani saarthakah, Swarneeta gardhabhaswadi
chirayodhyaavanaika krit/ Ramo Dwiteeya Soumitrah Lakshmanah Prahatendra jit,
Vishnu Bhaktah Sa Raamaanghni paduka rajya nivirttih/ Bharatah Asankhya Gandharva
kotighnah Lavanatmakah, Shatrugnah Vaidyarat Ayurvedagabhoushadhipatih/
Nityamritakarah Dhanvantari Yagno jagahharah, Suryarighnah Suraajeevah
Dakshineshah Dwijapriyah/ Chhinna murthaapadesharkah Seshaanga sthaapitaamarah,
Vishwarthaa Seshakrit Rahu shira chheetthaa Akshataakutih/ Vaajapeyaadinaamaagnih
Veda dharma paraayanah, Sweta dwipa patih Sankhapraneta Sarva Siddhivirat/ Vishwa
Prakaashita Jnaana Yoga moha tamisraha, Devahyutatmajah Sidhah Kapilah Kardama
atmajah/ Yogaswami Dhyana bhanga sagraatmaja bhasmakrit, Dharmah Vrishendrah
Surabhipatih Shaddhaatma bhaavitah/ Shambhuh Tripuradaahaika sthairya

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Vishvaradhoduhah, Bhakta Shambhugitah Daityaamrita vaapeesamastapah / Maha

Pralaya Vishvaika nilayah Akhila Naagarat, Sesha Devah Sahasraakshah Sahasraasya
Shirobhujah/ Phanaamani kanikarayojitaachhaambuda Kshitih, Kaalaagn Rudra Janako
Mushalastro Halaayudhah/ Neelaambaro Vaaruneeshah Manovaakkaaya doshah,
Asantosha drishti maatrapaati thaika Dashaanah/ Bilasamyamanah Ghorah Rouhineyah
Pralambaha, Mushtikaghnaha Dwividah Kalinikarshanah Balah/ Ravati Ramanah Purva
Bhakti kheda achyuta agrajah, Devaki Vasudevahya Kashipaaditi nandanah/
Vaarshneyah Satvataam Shreshtha Shourih Yadukuleswarah Naraaktitih Param Brahma
Savyasaachi Varapradah/ Brahmadikaamya laalitya Jagadaaschrya Shashavah,
Putanathah Shakatabhit Yamalaarjuna bhanjakah/ Vaataasuraarih Keshagnah
Dhenukaarih Gaveeswarah, Damodarah Gopadevah Yashodaananda dayakah/ Kaaleeya
Mardanah Sarva Gopa Gopijanapriyah, Leelaagovardhana dharo Govindo Gokulotsavah/
Arishtamathanah Kamonmattha Gopi Vimuktidah, Sadyah Kuvalayaapeeda ghaati
Chanura mardanah/ Kamsaarih Ugrasenaadi rajya vyapaaristaamarah, Sudharnagkita
Bhulokah Jaraasandha balaantakah/ Tyakta bhagna Jaraasandhah Bhimasena Yashah
pradah, Samdipani mritaapadya data Kaalaantakaadijit/ Samasta naaraka traata Sarva
Bhupati koti jitah, Rukminiramano Rukmishasano Narakaantakah/ Samasta
Sundarikantho Muraari Garudhadhwajah, Eakaaki Jita Rudraarka Marudyakhileswarah/
Devendra darpah Kalpa drumaanjali bhutalah, Banabahu sharsrachhit Nandyadi
ganakotijit/ Leelajita Mahadevah Maha Devaika pujitah, Indraatharjuna Nirbhanga
jayadah Pandavaikadhruk/ Kashiraja shiracchhetta Rudrashaktaika mardanah,
Visweshwara Pasaadaadhyah Kashirajasutardanah/ Shambhu pratignaa vidhvamsi
Kashinirdardhanayakah, Kashisharana kotighnah Lokashikashaa dwijaarchakah/ Shiva
teevra tapo vashyah Puraashiva Varapradah, Shankaraika pratishthaadhruk Swayam
Shashanka pujakah/ Shivakanyavrata patih Krishna rupa Shivaariha, Mahalakshmi vapur
Gauritraata Vaidala Vritraha/ Swadhaama Muchukundaika nishkaala Yavaneshta krit,
Yamuna patih Aneetaparileena dwijaatmah/ Shri Daamarangka Bhaktaartha bhumya neeteyendriya vaibhavah, Duvrutta Sishupaalaika Muktido Dwarakeshwarah/
Aachandaaladika praapya Dwarakaa nidhi kotikrit, Akrurodhbhava Mukhaika Bhaktah
Swacchanda Muktidah/ Sabaala stree kreedaamrita vaapi kritaarnavah, Brahmaastra
dagdha garbhasta Pareekshijjeevana krit/ Parileena dwiha sutaanetaa Arjuna mada
apahaha, Goodha mudra krita grasta Bhishmadyaakhila Kauravah/ Yadaartha khanditaa
sesha Divyastra Partha moha hrit, Garbha shaapacchala dhwasta Yadavorvibhiraapah/
Jaraavyadhaari gatidah smrita maatraakhileshtadah, Kaama devo Ratipatih Manmadhah
Shambaraantakah/ Anangah Jita Gourishah Ratikantah Sadepsitah, Pushpeshuh Vishwa
Vijayi Smarah Kameshvari Priyah/ Ushapatih Vishwaketuh Vishwatriptah Adhi
Puurushah, Chaturatma Chaturvyuhah Chaturyuga vidhaayakah/ Chaturvedaika
Vishwaatma Sarvotkrushtamsha kotisuuh, Asshramaatma Puranarshih Vyasah Shaakhaa
Sahasra krit/ Maha Bharaa Nirmata Kaveendro Baadarayanah, Krishna Dwaipayanah
Sarva Purushartha bodhakah/ Vedantakartaa Brahmaikavyanjakah Puru Vamsha krit,
Buddhah Jnaana jitaa sesha Deva Devi Jagatpriyah/ Niraayudhah Jagajjaitrah Shri
Dhanah Dushta mohanah, Daitya Veda Bahishkarta Vedaartha Shuti gopakah/
Shouddhhodanih Drushta Dishtah Sukahdah Sadasampattih, Yayaa yogyaakhila kripah
Sarva shunyokhileshtadah/ Chatuhkoti pruthak Tatwa Prgnaapaar amitheshwararh,
Paakhanda vedamaargeshah Paakhanda shruti gopakah/ Kalki Vishnuh Yashah putrah
Kalikaala vilopakah, Samasta mlecchha dushtaghnah Sarvashishtah Dwijaatikrit/

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Satya pravartakah Devadwija deergha Kshudhaapaha, Ashwavaaraadih Ekanta Prithvi

durgati naashanah/ Sadyah Kshamaanta Lakshmi krita Nashtanih Sesha Dharmavit,
Ananta Swarna Yaagaika hema purnaakhiladwijah/ Asaadhyaika jagatcchhastaa Vishva
bandhah Jayadhwajah, Atmatatwaadhipah Kartu shreyshtho vidhirumaapatih/ Bhatru
shreshthah Prajeshaagrayah Marichih Janakaagrani, Kashyapah Devaraat Indrah
Prahlaadah Daityarat Shahi/ Nakshatreshah Ravistejah Shreshthah Shurah Kaviswarah,
Maharshirat Bhiguh Vishnuh Adityeshah Baliswarat/ Vaayuh Vahnih Shuchishreshthah
Shankaro Rudraraat Guruh, Vidwattamah Chitrarathah Gandharvaagrayah
Aksharotthamah/ Varnaadih Agrayastree Gauri Shakatyagraya Shrih Naradah
Devarshirat Pandavaagrayah Arjunah Vaadah Pravaadarat/ Pavanah Pavaneshaanah
Varunah Yaadasaampatih Gangaa Tirthottamah Dyutam Chhalakaagrayam
Varaushadham/ Annam Sudarshanah Astraagyam Praharanottamam, Ucchhaishravah
Vaajiraajah Iravatah Ibeshwarah/ Arundhati Eka Patneeshah Ashwatthah Asesha
Vriksharaat, Adhyatma Vidyaa Vidyaagrayah Pranavah Cchhaandsaam varah/ Meruh
Giripatih Maargah Maasaagrayah Kaal sattamah, Dinaadhyatmaa Purva siddhah Kapilah
Saama Vedarat/ Taaksharyah Khagendrah Rutvagnayah Vasantah Kalpapaadapah, Daatru
shresthah aamadhenuh Aartighnaagrayah Suhyuttamah/ Chintaamanih Gurushreshthah
Maataa Hitamayah Pitah, Simhah Mrigendrah Naagendrah Vaasukih Nrivarah Nripah/
Varneshah Braahmanah Chetah Karanaagraya Namo Namah, ItyetadVasudevasya
Vishnornaama sahasrakam/ (Padma Purana, Uttarahanda)
(Vishnu Sahasra naama Stotram is a sure means of Paapa Vimochana. It clears all
difficulties; enhances quality of Life; keeps conscience clean; fulfills desires; keeps away
poverty, diseases, and natural disasters; secures from thieves, snakes, cruel animals and
evil spirits; brings in recognition and name; accords the Punya of Yagna, Tapa, Daana,
Vrata and Tirtha Yatras; and finally acts as a unique ladder to Salvation)

Naasti Vishnoh Paramdhama Naasti Vishnoh Param Tapah, Naasti Vishnoh Paro Dharma
Naasti Mantro Hyavaishnavah/ Naasi Vishno Param Satyam Naasti Vishnoh Paro Japah,
Naasti Vishnoh Param Dhyanam Naasti Vishnoh Param Gatih/ Kim tasya Bahurbhi
Mantraih Shastraih kim Bahu vistaraih,Vajapeya Sahastrairva Bhakriryasya Jannardaney/
Sarva Tirthamayo Vishnuh Sarva Shastramayah Prabhuh, Sarva Kratumayo Vishnuh
Satyam Satyam vadaamyaham/
(There is no better Parama Dhama than Vishnu, no better Tapas than Vishnu, no better
Dharma than Vishnu, no better Mantra than Vishnu, no better Truth than Vishnu, no
better Japa than Vishnu, no better Dhyana than Vishnu, no better Gati or route than
Vishnu! Are there many other Mantras, Shastras, Vajapeyas, Tirthas or Kratus? In the
final analysis, it is all about Vishnu, Vishnu and Vishnu alone!)

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Shri Rama Shata Naamaavali

Om Shri Ramo Ramachandrascha Rama Bhadrascha Shashwatah/ Rajivalochanah
Shriman Rajendro Raghupungavah// Janakivallabho Jaitro Jitamitro Janaardanah/
Vishwamitra Priyo Daantah Sharanaagatatatparah// Baali pramathano Vaagmi Satyavak
Satya Vikramah/ Satyavrato Vrataphalah Sadaa Hanumadaashraya// Kausaleya
Kharadhwamsi Viraadha vadha Panditah/ Vibhishana paritraataa Dashagriva shiroharah//
Saptataala prabhetaacha Harakodandakhandanah/ Jamadagnya Mahadarpa dalanastaada
kantakrit// Vedantaparo Vedaatmaa Bhavabandhaika bheshajah/ Dushana Trishirorischa
Trimurtirstrigunastraayi// Trivikramastrilokatmaa Punya chaaritra kirtanah/Triloka
rakshako Dhanvi Dandakaaranyavaasa krit// Ahalyaa paavanaschaiva Pitru Bhato
Varapradah/ Jitendriyo Jitakrodho Jitilaabho Jagat Guruh//Ruksha Vaanara Sanghaati
Chitrakuta Samaashrayah/ Jayantatraana varadah Sumitra Putra Sevitah// Sarva Devaadhi
Devascha Mrita Vaanarajeevanah/ Mayaa Maaricha hanta cha Maha Bhaho Maha
Bhujah// Sarva deva stutah Soumyo Brahmanyo Munisattamah/ Maha Yogi Mahodaarah
Sugriva Sthitar Raajatah// Sampurnadhika phalah Smruta Sarvaaghanaashanah/ Adi
Purusho Maha Purushah Paramah Purushastatha//Punyadayo Mahasarah Purana
Purushotthamah/ Smita Vaktro Mitabhaashi Purvabhaashi cha Raghavah// Anantaguna
gambhiro Dhirodatta gunottarah/ Mayamanusha chaaritro Maha Devaabhi pujitah// Setu
krujjita vaarishah Sarva Tirthamayo Harih/ Shyamaanga Sundarah Shurah Peetavaasaa
Dhanurdharah// Sarva Yagnaadhipo Yagno Jaraamarana varjitah/ Shivalinga
Pratishthaata Sarvaagha ganavarjitah//Paramaatma Param Brahma Sacchhidaananda
vigrahah/ Param Jyotih Param Dhama Paraakaashah Paraatparh// Pareshaha Paaragah
Paarah Sarvabhutaatmakah Shivah/ Iti Shri Rama chandrashya Naamaamashtotthatam
Shatam/ Guhya Guhyantaram Devi tava snehat prakeertitam//

Ramaya Ramabhadraya Ramachandraya Vedhasey

Raghunathaaya nathaaya Sitaayah Pataye Namah/
(Padma Purana-Uttara Khanda)

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