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The Essence of Puranas – Brahma Vaivarta Purana -1

Posted by gopalakrishna

The Essence of Puranas – Brahma Vaivarta Purana

1             Invocation

Ganesha Brahmesha Suresha Seshaah Suraascha Sarvey Manavey Muneendraah, Saraswati Shri Girijaadikaascha Namanti Devyah Pranamaami tham Vibhum/
(I salute that Unique Paramatma whom Ganesha, Brahma, Maha Deva, Devendra, Sesha Naaga and other Devas, Manus, Sages as also Sarasvati, Lakshmi, Girija and other Devis stoop their heads down).
Sthulaasthanurnurvidathatam Trigunam Viraajam,
Vishwaani Lomavivareshu Mahaantamaadhyam/
Srushtyunmukhah Swakalayaapi Samarja Suksham,
Nithyam Samethya idiyastamajam bhajaami/
(I worship in my heart and soul that Inimitable Virat Purusha who materialised separate Forms of Brahma, Vishnu and Shiva to perform the three acts of Creation, Preservation and Demolition with the aid of Three Features of Satvika, Rajasika and Tamasika respectivley and absorb the whole Universe in his hairy pores of skin by his Sukshma Rupa or ‘Antaryaami Atma’ (Inner Conscience).
Vandey Krishnam Gunaateetam Param Brahmaachutam yatah/
Aavirbhu Bhuvah Praktruthi Brahma Vishni Shivaadayah/
(I greet Para Brahma Vaasudeva who is all pervading and everlasting from who had emerged Prakriti Maya, as also Brahma, Vishnu, Shiva and other Devas).
At the huge gathering of Sages at Naimisharanya, Shounaka Muni requested Suta Maharshi to narrate such a Purana in which the ‘Karana Tatwa’ or ‘raison d’tre’/ motivation of the Supreme Being taking ‘Form and Substance’; whether this ‘Form’or of ‘Prakriti’ was definable by ‘Gunas’ (Features), ‘Tatwas’ (Characteristics) and ‘Kalas’ (attributes); the manifestations of that Paramount Power representing Creation, Preservation and Demolition; the various methods of ‘Dhyana’(meditation), the Targets of meditation in Goloka, Vaikuntha, Shivaloka, as also of the ‘Amsas’or alternate Forms of Devas.

2             Krishna creates Tri Murtis and Devis & grants equal status to Shiva

Narrating the Brahma Vaivarta Purana, Suta Maharshi divided it five broad Chapters viz. Brahma Khanda, Prakriti Khanda, Ganapati Khanda, Shi Krishna Janma Khanda and Uttara Khanda. In the Brahma Khanda, the Genesis of the Universe was traced when there was only a Massive Fund of ‘Jyotishpunja’or of Immense Illumination comparable to crores of Surya Devas out of which Maha Yogis and Maharshis were stated to have visioned Goloka Dham, beneath which were situated Three Lokas. In Goloka, stated to be of three crore Yojanas of width and length, there were no ‘Adhi- Vyadhis’ (Stresses of Physical, Mental, Intellectual, and cosmic imbalances), ‘Jara-Mritus’ (old age and death) and ‘Shoka-Bhayaas’ (Agonies and Fears) among the Goloka Residents where Shri Krishna was the Over Lord. During Pralaya time, only Bhagavan Shri Krishna was the unique resident, but as Srishti (Creation) resumed after Pralaya, it was full of Gopas and Gopikas. Some fifty crore yojanas underneath Golaka, was Vaikuntha to the right side and Shivaloka to the left.Vaikuntha loka was of the spread of a crore yojanas in which Bhagavan Narayana and Lakshmi resided and Shivaloka of an equal spread where Bhagavan Shankara stayed. Goloka was full of magnificent radiance and joy while Shri Krishna dressed in silks, adorned with Koustubha, Murali (flute) in his hands, a golden ‘Kirita’ (headgear) on his head; body fragrance of sandalwood powder and kumkum and a ‘Vanamala’ round his neck sat with poise, as an Embodiment of Sachhidananda (Truthful, hearty and blissful) Nirvikara (Unaffected and changeless), Shanta (Ever Peaceful), Mangala (Propitious) Avinaashi (Indestructible) Satpurusha (The Noblest) Sampurnachitta (Totally Conscientious) and Samasta Vidita( The Omni-scient).
As Bhagavan Krishna found that after ‘Pralaya’, the entire Universe was empty, dark, devoid of Sky, Air, Water, Earth and Fire and as he had none to assist, he created from his right side three ‘Gunas’viz.Satvika, Rajasika and Tamasika and through these created ‘Maha Tatwa’, ‘Ahamkara’, ‘Pancha Tanmatras’ of ‘Rupa’(Form), ‘Rasa’(Taste), ‘Gandha’(smell), ‘Sparsha’(Touch) and ‘Shabda’(sound) and ‘Pancha Vishayas’/ Indriyas. Then Bhagavan Krishna materialised ‘Narayana’ whose body colour was ‘Shyama’ (black), ever-young, ‘Peetambaradhari’ (red silk robed) and ‘Vanamaali’just like himself. Vishnu has four arms carrying Shankha (Conch-shell), Chakra (Wheel), Gada (Mace) and Padma (Lotus). Like himself, Bhagavan Krishna created Narayana with an alluring smile, a countenance like ‘Sharatkaala Purnima Chandra’ (the full moon night of Autumn season bringing out special joy), Koustubha Mani, ‘Shri Vatsa’/ birth spot on his ‘Vakshasthala’ (chest) where Devi Lakshmi resided as a near-replica of Bhagavan Krishna himself. As Krishna created Narayana, the latter eulogised Krishna as follows:
Varam Varenyam Varadam Varaaham Varakaaranam,
Kaaranam Kaaranaanaam cha Karma tatkarma -kaaranam/
Tapastastphaladam shashwat tapaswinaam cha taapasam,
Vandey Nava Ghana Shyaamam Swaatmaaraamam manoharam/
Naiskaamam kaama rupamcha kaamaghnam kaamakaaranam,
Sarava Sarveswaram Sarva bijarupamanutthamam/
Vedarupam Vedabeejam Vedoktaphaladam phalam,
Vedagjnam tadvidhaanam cha Sarva Veda varaam varam/
(My salutations to you Shri Krishna! You are the Supreme; the adored by the adorers, the bestower of boons, the cause of the confirment of boons, the cause of the causes; the result of the deeds and the deed of the results; the form of meditation; the fruit of meditation; the donor of the fruit; the Exemplary Tapaswi; the one with the body colour of fresh cloud uniqueness; the most charming and the soulful of distinction! My obeisances to you Shri Krishna, as you are the Kamarupa (The Form of Desire), the Nishkama (The One without Desires), the Kamaghna (the demolisher of desires); the ‘Kamakarana’ or root cause of Kama or desire; Sarva Rupa, Sarva beeja swarupa or the Seed of all manifestations; the Sarvottama or the Noblest; the Sarveswara; the Profile of Vedas; the Provider of Fruits of Vedas; the Creator, the Embodiment as also the Greatest Exponent of Vedas!) Having commended as above, Narayana was manifested as the greatest Preserver of the Universe once the process of Creation would progress and got ready to assume his extraordinary powers and also the responsibilities. Any person who reads or hears the above few lines would obtain their wishes like good progeny or an ideal life-partner fulfilled; a person who is facing problems like unemployment, dethronement, poverty or insufficient resources, long standing illnesses or even imprisonment would quickly recover and overcome all difficulties and secure positive benefits.
From Paramatma Shri Krishna’s left side of his physique emerged Bhagavan Shiva whose body-glow was crystal-clear with ‘Pancha Mukhas’ (Five heads), whose his four directions were like his Vastras (clothes)-in other words ‘Digvastra, head adorned with golden and knotted thick hairs, three eyes on each of his heads, ornamented with half-moon like headgear and carrying Trishula, Spear and ‘Japamala’(rosary of beads). He is the Yogeswara of Yogis, ‘Mrityu’ of ‘Mrityus’ (Terminator of Terminators), ‘Mrityumjaya’ or the Conqueror of Mrityu, Maha Gyani, Gyana Swarupa, and Bestower of Gyana. Bhagavan Shiva went into raptures as he made the following commendation to Shri Krishna:
Jayaswarupam Jayadam Jayesham Jayakaaranam,
Pravaram Jayadaanaam cha Vamdey tama paraajitam/
Vishwam Vishveyshvaresham cha Vishwastam Vishwakaarana kaaranam/
Viswharakshaa kaaranam cha Vishvaghnam Vishwajam param,
Phalabeejam phalaadhaaram phalamcha tatphalapradam/
Tejah swarupam teyjodam Sarvatejasvinaam varam/
( I greet Bhagavan Shri Krishna who is Victory personified, the Provider of Victory, Capable of granting Victory, the reason for bestowing Victory, and the best among those who gift Victory away and as the invincible par excellence. I hail Paramatma Krishna who represents the Totality of Universal Manifestation; he is the Maheswara of Ishwars of the Universe; the inspiration behind the existence of the Universe; the fulcrum of the Universe; the great conviction to generate the Universe; and the cause of the causes to create the Universe. I pray to Krishna who crafts the Srishti, preserves and upholds it and demolishes it finally. I salute Shri Krishna who is kick-start of Srishti as a seedling, the strong hold of it as a growing plant and eventually as a tree; the outcome fruits of the Tree and the final terminator of the Tree. Indeed I acknowledge the Supremacy of Shri Krishna who is a symbol of Illumination, his unparalelled Form, and inimitability). Those persons who read or hear the ‘Stotra’given above shall achieve all kinds of ‘Siddhis’(Powers) and witness Victory at every step in life. They secure good friends; properties, prosperity and immense intelligence as also sizeably diminish enemies, griefs and sins.
Thereafter, the Greatest Tapasvi Brahma Deva emerged from the Lotus sprouted from the navel of Shri Krishna along with four heads, a ‘Kamandalu’ (water carrying vessel) with his Vastras /clothes, teeth and hair all in lustrous white. Lord Brahma is the Ishwara of Yogis, the Chief of Sculptors and Architects, and the Apex Creator of the ‘Charaachara Jagat’ or the Moving and Immobile Beings; the Embodiment of Chatur Vedas and the husband of Sarasvati-the Goddess of Vidya / Learning, Knowledge and Vedangas viz. Siksha, Kalpa, Jyotisha, Vyakaran, Nirukta and Chhandas; he is also the Epitome of Satvika Guna. Brahma extolled Shri Krishna as follows:
Krishnam vandey Gunaateetam Govindamekamaksharam,
Avyakta- mavyayam Vyaktam Gopavesha vidhaayinam/
Kishora vayasvam Shanta Gopikantam Manoharam,
Naveena neerada shyaamam koti kandarpa sundaram/
Vrindaavana –vanaarbhyarney Raasamandala samsthitam,
Raasehwaram Raasavaasam Raasollasa Samutsukam/
(My greetings to Govinda Krishna! You are far beyond the three Gunas of Satva-Rajo-Tamasas and the unique and indestructible Parameswara; You have no prejudices nor prides; the ‘Vyakyaavyakta’or the Perceivable yet Inconceivable, with the attire of a Gopa boy, eternally as a teen-ager, ever peaceful and charming, with a body of cloudy colour, busy with Raasa mandali affairs at Vrindavan, performing Rasa leelas (dance dramas) with abundant enthusiasm as a ‘Raaseswara’. Sincere reading of the Stotra helps provide excellent progeny, health and fame.
Dharma Purusha was materialised from Bhagavan Krishna from his ‘Vakshasthala’ (Chest) with white robes, of white body-colour and as an Embodiment of Purity, Virtue, Justice and Peace. Being fully devoid of the ‘Shad Vargas’of Kama, Krodha, Lobha, Moha, Mada and Matsara (Desire, Anger, Greed, Infatuation, Arrogance and Jealousy), Dharma is also of Dharma Swarupa, Dharmishtha (Dharma Practitioner) and Dharm Pradata (The bestower of Dharma). The major purpose of materialisation of Dharma was to teach, practise, train, enforce, promote punish and reward all those who falter or follow Dharma. All those who recite the twenty four names of Shri Krishna as addressed by Dharma would have all the sins and difficulties disappeared just as serpents vanish at the sight of Garuda, the Carrier of Vishnu; these Sacred Names are: Krishna, Vishnu, Vaasudeva, Paramatma, Ishwar, Govinda, Paramaananda, Eka, Akshara, Achyuta, Gopeswara, Gopishwara, Gopa, Gorakshaka, Vibhu, Gopa Swami, Goshtha Nivaasi, Govatsa pucchadhari, Gopa Gopi Madhya Viraajamana, Pradhana, Purushottama, Navaghana Shyaama, Raasavaasa, and Manohara.
Devi Sarswati appeared from Bhagavan Krishna’s mouth along with a veena and a book, and she was radiant like crores of Moons; her eyes were as graceful as a lotus of Sharat season and were wearing as pure a Vastra as Agni with a charming smile. She was the mother of Shrutis, Shastras, and Vidwaans. Shri Krishna created later Maha Lakshmi from his mind as an ever youthful Devi who was the ‘Adhishthatri’ of Ishwarya (Opulence) and the bestower of Prosperity to one and all; she is called Adi Lakshmi, Rajya Lakshmi, Dhairya Lakshmi, Dhana /Dhanya Lakshmi, Santaana Lakshmi, Veera Lakshmi, Gaja Lakshmi, Vijaya Lakshmi.She praised Krishna saying that he was the Satya Swarupa or the Embodiment of Truth, Satya Bija or the Seed of Truth from which the plant sprouts, ‘Satyaadhaara’or the Hold of Truth, and ‘Satyamula’ or origin of Truth. From his ‘Buddhi’ (intellect), Bhagavan created Mula Prakriti Devi Eshwari with the complexion of molten gold compable to innumerable Suryas wearing a blood-red Saree with hundred hands holding Trishul, Shakti, Sharanga Dhanush, Khadga, Bana, Shankha, Chakra, Gada, Padma, Akshamala, Kamandalu, Vajra, Ankusha, Paasha, Bhushundi, Danda, Tomar, Narayanaashtra, Brahmaastra, Roudraastra, Paashupataashtra, Parjanyaashtra, Vaarunaashtra, Agneyaastra and Gaandharvaastra. She is the ‘Adhishtana’ Devata of several Shaktis including Nidra (Sleep), Trishna (Undue desire), Kshudha (Hunger), Pipasa (Thirst), Daya (Mercy), Shraddha (Fortitude) and Kshama (Endurance). She exalted Shri Krishna saying that she was looked up as Praakriti, Maheswari and Sarva Shakti Swarupi but without his backing, she would indeed be ineffective and that he was the Pati (Master), Gati (Destiny), Paalak (Administrator), Srashta (Creator), Samharak (Destroyer) and Punah Srishti Kaarak ( Re-Creator); if he so decides he could create crores of Vishnus by his mere brow-beats; the Tri Murtis would not be able to adequately praise him, much less comprehend him and so on. Devi Savitri was the next Creation from the tip of Shri Krishna’s ‘jihva’ (tongue) with crystal-like spotless white coloured attire and a ‘Japamala’ (rosary of beads). As the mother of Vedas, she was the target of daily japa by humanity, especially the Brahmanas with the Pranava Mantra viz. the Gayatri Mantra, providing them the power of radiance and intellect. From his mind, Shri Krishna created Kamadeva and Kamini, popularly called Manmadha and Rati Devi. Kamadeva had ‘Pancha Baanaas’ (Five Arrows) viz. Maaran, Stambhan, Jrumbhan, Soshan and Unmaadan, which were used by this Deity of Love. From Shri Krishna’s eye-twinkle emerged Agni and Swaha; in continuity he materialised Jala and Varuna / Vaaruni; from his breathing emerged Vaayu (Pavana) and Vayavi.
As a drop of Shri Krishna’s virility fell in water, there was a huge egg that came into being and a Maha Virat Purusha called ‘Maha Vishnu’ got materialised as the sixteenth ‘Amsa’ of Shri Krishna. As Maha Vishnu was floating on water, there were two Daityas-Madhu and Kaitabha-created from the dirt of his ears and as they tried to attack Brahma, the latter approached Maha Vishnu who expanded his thighs since they sought a boon from Maha Vishnu that they could be killed at any dry place.After killing the demons, the ‘medhas’ or the marrow (fat) filled in the entire water and hence the name of ‘Medini’ to Prithvi or Vasundhara.
After the Srishti as above, Shri Krishna was delighted to spend time at the Raasamandali in the Goloka in the company of Gopas and Gopis and from his left side created a matchless ‘Kanya’ named Devi Radha. She had a unique and highly attractive countenance with outstanding nose, perfect set of white teeth, mirror-like cheeks; face decorated with chandan, Agaru, Kasturi, Kumkum and Sinduri; an excellent hair style full of jasmine flowers; feet defying the tenderness of lotuses; gait of a swan and tastefully embellished with valuable and fabulously designed golden jewellery and precious stones around her waist, hands, neck and ankles.
Thereafter, Shri Krishna created youthful cows, bulls, buffalos and swans from his hair-roots, one of the bulls having been gifted to Parama Shiva and an exquisite ‘Raja hamsa’ to Brahma Deva; white and coloured horses from his left ear of which one unique horse having been presented to Dharma Deva; and from his right ear were generated fierceful lions among whom the best one was given away to Devi Durga with repect. Bhagavan Krishna also materialised five exceptional Chariots whose speed was comparable to that of wind, with the circumference of a hundred yojanas each drawn by thousands of strong horses and was highly decorated; one of such ‘Rathas’ was gifted to Dharma Deva, one was reserved for his personal use and one for Devi Radha and the rest as reserve. In due course, Bhagavan Krishna generated ‘Dhanaadhyaksha’ Kubera -and his wife Manorama- as the King of Guhyas / Yakshas; Bhutas, Pretas, Piscachas, Kushmandas, Brahma Rakshasas, Betals and such other cruel and horrifying species presented to Shiva Deva; along with four-armed and two armed soldiers. Then were produced Krishna Parayana Vaishnavas; Bhairavas like Ruru Bhairava, Samhara Bhairava, Kala Bhauirava, Asita Bhairava, Krogha Bhairava, Bhishana Bhairava, Maha Bhairava and Khatvaanga Bhairava; Bhayankar Three-Eyed ‘Digambara Ganas’ all to assist Shiva with Trishulas and Parighas; Ishana and countless prototypes being one of the Dikapalakas; and from his nose Chhidra Daakinis, Yoginis and Kshetrapaalas. Further on Krishna fashioned three crores of Divya Devatas from his rear portion. Pursuant to the above Creations, Krishna Deva handed over Lakshmi as the better-half of Narayana; Savitri to Brahma; Murti to Dharma Deva; Rati Devi to Kama Deva, Manorama to Kubera and so on. He had specially invited Maha Deva and Simhavahini and sought him to accept her. Parama Shiva requested Shri Krishna as follows: I may not be greatly interested in a life-partner.But, my ambition is to worship you always from all of my five faces by ‘Smarana’ (Memories about you), ‘Kirtana’ (singing your hymns), ‘Shravana’ (hearing about you), ‘Japa’ (repeating your Sacred Names incessantly), and Dhyana (concentrate about you), ‘Charana Seva’ (Service to your feet), my ‘Vandana’ (salutations), ‘Atma saparpana’ (my total dedication to you) and eating my ‘naivedya’(offerings); Krishna! Please grant me the above requests only. Also bestow to me the following six boons: ‘Saarshti’ (as much of affluence of you have), ‘Saalokya’ (as much of ‘loka prapti’/ worldly possessions as you have), ‘Saameepya’ (the fortune of being near to you), ‘Saamya’ (attainment of equality with you) and ‘Saayujya’ (absorption into you). Do grant me the Eighteen Siddhis viz. Anima (reducing the size upto an atom), Mahima (increasing the size upto infinity); Laghima ( reducing the weight to almost nothing), Garima (increasing the weight upto infinity), Praapti ( attaining unrestricted access to any place), Praakaamya (achieving any thing desired), Ishitwa ( possessing supremacy over anything / anybody), Vashitwa ( controlling any thing / anybody) Sarva kaama -vasaasita (fulfilling all desires), Sarvajnata (ability to know anything), Doora shravana ( capacity of hearing from distances), Parakaya pravesha (ability to enter any body), Vaakshuddhi (ability to realise whatever is stated), Kalpavrikshatva (fulfillment of bestowing any desire), Srishti Shakti (Capacity to create), Samhaara Shakti (capability to destroy), Amaratwa ( death -lessness), and Sarvaagranyata (Achievement of the highest possible status). Shiva further requested Shri Krishna to grant him Yoga, Tapas, all kinds of Daana, Vratas, Yashas / celebrity, Kirti (reputation), Upavasas (fastings), Vaani (distinct voice / speech), Satya (Truth -fulness), Tirtha Bhramana (The fruits of visiting all Tirthas), Snaana (the fruit of bathing in all Oceans, Rivers, Sarovars and all waterbodies; worship to all Deities, darshan of all Deva Pratimas; attaining of Brahmapada, Rudrapada and Vishnupada (or the Status of all the Tri Murtis) and all other definable or undefinable statuses. When the long wish-list was requested for, Shri Krishna smiled and said: Twatparey naasti mey preyaamstwa madeeyaathanah parah, ye twaam nindanti paapishthaa jnaana heenaa vicheytanaah, Pachyantey kaala sutreyna yaavachhaandra diwaakaroy/ (Shiva! There is nothing more beloved to me than anybody else; you are in fact far superior to my own soul; if any sinner, or ignoramus or imprudent person happens to criticise he/she would get roasted in ‘Kalasutra naraka’ till Chandra and Surya happen to be in power). Krishna further said that Shiva would undoudtedly be an entirely independent and equal force to be reckoned with just as his. As regards the offer of a wife that he made, Krishna renewed his request to accept Devi Durga Simhavaahini and Parama Shiva accepted her. Shri Krishna then revealed the excellent value of ‘Shiva Linga Sthapana’or establishing a Shiva Linga; he said: Maha Deva Maha Deva Maha Deveti vaadinah, Paschaadyaami Mahaastrasto naama shravana lobhatah, Shiveti mantramucchharya praanamstyajati yo narah/ Koti janmaarjitaat Paapaanmukto muktim prayaati sah, Shivam kalyaana vachanam kalyaanam kalyaanam Muktivaachikam/ Yaatsattha Prabhavettena sa Shivah parikeertitah/ (If some body recites Maha Deva, Maha Deva and Maha Deva, I am tempted to be behind him and follow him; if somebody takes Shiva’s name at the time of his death, that person would be freed from the sins committed by his/her previous crores of lives and most certainly secure ‘Moksha’. The word ‘Shiva’ stands for ‘Kalyana’ or Propitiousness and the word Kalyana denotes ‘Mukti’. Also the letter ‘Shi’ stood for ‘Paapa naashana’ and ‘Va’for Moksha. Eventually, Krishna taught Kalpavriksha Mantra and Mrityunjaya Tatwa Gyana to Shiva and the ‘Ekaadashara’ Mantra viz. Kaama bija Kleem-Shri bija Shreem-Maya bija Hreem- and Kaama bija again Kleem to Devi Durga. Krishna also taught Shrishti Shakti, Manovaanccha Shakti, and Agni-Vayu-Kubera Shaktis to Brahma.

3    Brahma’s Secondary creation, his own progeny and that of their offspring

Authorised by Bhagavan Krishna, Brahma Deva took up the further Srishti of Eight principal Mountains viz. Sumeru, Kailasa, Malaya, Himalayas, Udayachal, Agasthya -chal, Suvela and Gandhamadana; Seven Seas viz. Lavana, Ikshurasa, Sura, Ghrita, Dahi, Kseera, and Suswaadu; Seven Dwipas viz. Jambu Dwipa, Shaka Dwipa, Kusha Dwipa, Pluksha Dwipa, Kouncha Dwipa, Nyagrodha or Shalmali, and Pushkara Dwipa.; Eight Loka paalakas viz. Indra, Agni, Yama, Nirutthi, Varuna, Vayu, and Ishana atop Eight ‘Shikharas’ of Meru and Eight ‘Puras’; Ananta Sesha Naga at the root of the Meru; Bhuloka, Bhuvarloka, Swarloka, Maharloka, Janaloka, Tapoloka and Satyaloka; on the highest peak of Meru Brahmaloka is situated and there above the Dhruva loka. Underneath the Meru are Atala, Vitaala, Sutala, Talaatala, Mahatala, Pataala and Rasaatala. Thus the Sapta Dwipas, Sapta Swargas and Sapta Pataalas together constitute the Brahmanda. While Vaikuntha, Shivaloka and Goloka are stated to be constant, the rest is ‘Kritrima’/ ‘Anitya’ (temporary). Meanwhile, Devi Savitri generated the immortal Vedas of Ruk-Yajur-Sama and Atharava as also ‘Nyaya’ (Justice) and ‘Vyakarana’ (Grammar), the various Shastras and the Thirty Divine ‘Raagaas’ (Musical compositions) including Kanakambari, Bhanumati, Manoranjani, Sindhu Bhairavi, Mayamalawa Goula, Malahari, Chakravaram, Haatakambati, Hindolam, Keeravaani, Karahaproya, Kapi, Madhyamavati, Shivaranjani, Kamboji, Mohanam, Bilahari, Hamsadhwaini, Suddha Saveri, Naga Bharanam, Keeravani, Bhava Priya, Mohana Kalyani, Amrita Varshini, Rasika Priya Kusumakaram etc. Savitri also created the Four Yugas of Satya, Treta, Dwapara and Kalaha Priya Kaliyuga; days, nights, weeks, Sandhyas (Evenings), Ushas (early mornings), months, Seasons, Tithis, Dandas, Kshanas; Pushti (health), medha (brain power), victory, six Krittikas, Yoga, Karana, Devasena the Chief of Matrikas. Savitri also produced from her breast-milk three Kalpas viz.Brahma, Padma and Vaaraaha; four Pralayas viz. Nitya, Naimitthika, Dwiparaartha and Prakrita, Kaala, Mrityu Kanya and Vyadhiganas.
Later on Brahma continued his Srishti from his ‘Prishta’ (rear side) the tow entities ‘Adharma’ and ‘Alakshmi’; from his ‘nabhi’ (navel) Vishwakarma the Shilpa Guru, from his ‘Balaparaakrama’or prowess the Eight Vaus; Manasa Putras (mind-born sons) Sanaka, Sanandana, Sanatana, Sanatkumaras; Swayambhu Manu and his wife Shatarupa the Administrator of the Universe; Eleven Rudras viz. Mahan, Mahatma, Matimaan, Bhishan, Bhayankar, Ritudwaja, Urthvakesha, Pingalaaksha, Ruchi, Shuchi and Kaalaagni Rudra. From Brahma’s right ear came out Pulastya, left ear Pulaha, right eye Atri, left eye kratu, nosetip Arani, face Angira and Ruchi, from left side Bhrigu, right side Daksha, from Brahma’s shadow came out kardama, Panchashikha from his navel, from chest came out Odhu, from Brahma’s throat came Narada, shoulder Marichi, from neck Apaantaratama, from tongue Vasishtha, from lips Pracheta, from left belly came out Hamsa (Swan) and Yati from the right belly. Brahma Deva then ordered his progeny to take up the task of furthering their own descendants; Sanaka and the three other Kumars were allowed by Brahma to take up ‘Tapasya’ and asked Narada to create, but Narada insisted against family life and there were exchange of curses betweeen Brahma and Narada on this count. However all others performed extensive Srishti. Maharshi Marichi created Kashyapa Prajapati. Atri Maha Muni rubbed his eyes and created Chandra Deva in the Ksheera Sagara. Pracheta Maharshi materialised Goutama from his mind. Mitra Varuna was the son of Pulastya’s mind. Manu and Devi Rupa gave birth to three Pativrataas viz. Akruti, Devahuti and Prasuti. Manu and Shatarupa begot two illustrious sons called Priyavrata and Uttanapaada. Manu’s daughter Akruti married Prajapati Ruchi and Prasuti was married to Daksha Prajapati. Uttanapada’ son was the memorable Dhruva. Devahuti was wedded to Kardama Muni and their son was Kapila Muni. Daksha and Prasuti gave birth to sixty daughters of whom eight were married to Dharma, eleven were wedded to Ekadha Rudras, thirteen were given to Kashyapa, twenty seven were given to Chandra and one to Shiva Mahadeva. Now, Dharma’s wives were Shanti, Pushti, Dhriti, Tushti, Kshama, Shraddha, Mati and Smriti; Shanti’s son was Santosh, Pushti’s son was Mahaan, Dhriti’s son was Dhairya; Tushti’s sons were Harsha and Darpa; Kshama’s son was Sahishnu and Shraddha’s son was Dharmik. Mati had a son Jnaan and Smriti had Jatismara. Dharma’s first wife was Murti and their sons were Nara-Narayana Rishis. Rudra’s sons were Kala, Kalavati, Kaashthaa, Kaalika, Kalaha Priya, Kandali, Bhishana, Raastraa, Pramocha, Bhushana and Shuki. Kashyap’s wives were Deva’s mother Aditi, Dyatya’s mother Diti, Sapra’s (serpents) mother Kadru, Pakshi’s (birds) mother Vinata, Surabhi was the mother of cows and buffalos, Saarameya was the mother of dogs, the rest of animals were born to Sarama and Danu was the mother of Danavas. Indra and Twelve Adityas [Amsa, Armayan, Bhaga, Dhriti, Mitra, Pusan, Sakra, Savitur, Twastur, Varuna, Vuishnu, and Vivaswat as per Vishnu Purana] and Upendra (Vamana) and other Devatas were Aditi’s children. Indra and Shachi Devi begot Jayanta. Surya Deva’s wife (Vishwakarma’s daughter) Savarna gave birth to sons Shanaischar and Yamaraja and Kalindi their daughter. Upendra and Prithi gave birth to Mangala Deva. From Diti and Kashyapa were born two greatest Daithyas Hiranyaaksha and Hiranya Kashipu, besides a daughter Simhika or Nirruti who gave birth to Saihikeya (Rahu). Hiranyaaksha had no children since he was terminated by Varaha Deva, but Hiranya-Kashipu had the memorable son Prahlada whose son Virochana gave birth to the famed Bali Chakravarti. Bali’s son was Banasura the Yogi, Jnaani and Sevaka of Shankara. Kadru’s vamsha had such impressive Sarpa’s lineage of Ananta,vaasuki, Kaliya, Dhananmjaya, Karkotaka, Takshaka, Padma, Iravata, Maha Padma, Shankhu, Shaankh, Samraran, Dhrita raashtra, Durdharsha, Durjaya, Durmukha, Bala, Goksha, Gokaamuka and Virupa. Of Kadru’s daughter was Mansa Devi whose husband was Jaratkaaru born out of Bhagavan Narayana’s ‘Amsa’. Asteek was the son of these whose very name demolishesd the fear of Nagas! Vinata had two sons viz. Aruna and Garuda, both being as mighty as Vishnu and the entire race of birds emerged out of them. Chandra’s wives-the daughters of Daksha-were the twenty seven Stars, of whom Rohini attracted him most and the other Stars complained to Daksha who gave a ‘Shaap’to Chandra to become a leper; Chandra approached Shiva who cured him and kept Chandra on his head. As the daughters approached Daksha to return Chandra from Shankara, the latter declined as Chandra had already adorned his head. As Daksha was about to curse, Mahadeva approached Vishnu to save him from Daksha’s curse; Shiva also pleaded that he was not prepared to leave Chandra as the latter sought Shiva’s refuge; then Vishnu gave a special dispensation that half of Chandra would be returned to Daksha and his daughters and the other half would continue on Shankara’s head. But the halved-Chandra given to Daksha was not cured of the Raja-Yakshma disease as an impact of Daksha’s original curse and Vishnu made a further dispensation that Chandra would grow day by day in his brightness from Padyami to Purnima and from the ensuing Padyami till Amavasya in the Krishna paksha his brightness would wane down. Such was Srishti by Brahma by himself and that of the further process of Creation of his descendents subsequently

4    Brahma and Narada curse each other and Brahma’s ineligibility of worship

Brahma allowed Sanaka Kumaras to carry on with their Tapasya and asked Narada to engage in ‘Srishti’by becoming a house-holder. Narada’s reaction was instant and said: would there be a fool who would leave the outstanding ‘Amrit’ like ‘Seva’to Shri Krishna, instead of the poisonous drink of ‘Samsara ’(family life) which is hopeless, illusory and distressful? As Narada dismissed Brahma’s proposal of Samsara with the least respect and consideration, the latter grew furious and visibly angry. He cursed Narada to become a quixotic, glibly and dreamy human being named ‘Upabarhana’ with frivolous nature, as an indulger in ‘Shringar’ (romance) and music, a veena player, talkative, wanderer and as the son of a servant maid; after repeated births he would by the grace of Shri Krishna return to Brahma when he would then become a Gyani. Narada was non-plussed by this spate of curses and said: Your anger was least justified and unwarranted; normally, a father would chastise a son taken to wrong ways but in this case, many curses were hurled to a person with passion for the highest attachment and devotion for Shri Krishna! In the series of births that you asked me to go through, do kindly grant me the boon of not leaving dedication to Shri Krishna; do also kindly accord me the advantage of memory of previous births:
Jaatismaro Harey bhaktiyuktah shukarayenishu,
Janirlabheth sa prasavee Golokam yaati karmanaa/
Govinda charanaambhoja bhakti maadhveeka-meepsitam,
Pibataam Vaishnavaadinaam sprashapootaa Vasundharaa/
Teerthaani sparshamicchanti Vaishnavaanaam Pitaamaha,
Paapaanaam Paapadatthaanam Kshaalanaayaat -manaamapi/
(Those who do not retain the memories of devotion to Shri Krishna would be worse than taking the birth of a pig; the preservation of such memories would however ensure the concerned persons to attain Goloka. Those who are attuned to enjoying the sweet drinks of Shri Krishna’s sacred feet do indeed turn the entire Prithvi as sacrosanct. As sinners add to the sins of the Tirthas in which they bathe, such sins too get washed out offsetting the mere touch of Vaishnava Mahatmas!) Thus obtaining the blessing of ‘Jatismara’ or the memory of previous births from Brahma to enable him Narada to continue his devotion to Shri Krishna, Narada addressed Brahma Deva as follows: ‘Chaturaanana! You have given me so many curses without justification for the only reason of not obeying you to distance myself from Paramatma and get into the whirlpool of Samsara! I feel justified to give you too a few curses: You will not be worshipped by anybody in the entire Universe by way of Stotra, Kavacha, Mantra and Puja for the next Three Kalpas; nor could be offered ‘Yagna Bhaga’(oblations at Yagnas through Agni Homas); You will also be denied worship by way of ‘Vratas’!)

5    Narada reborn as Gandharva, his Yogic death and further births

Pursuant to Brahma’s curse to Narada, the latter was born as a Gandharva named Upabarhana. The King of Gandharvas had no son and meditated Shiva for many years by Stotra, Kavacha and Dwadashaakshara Mantra taught to him by Sage Vasishta. Shiva appeared before the Gandharva King who desired to have a son who would be a steadfast devotee and ‘sewaka’(servant) of Shri Krishna; Shiva gave him the choice to the Gandharva of securing Indratwa, Amaratwa or even Brahmatma instead of the boon to obtain a son who would be a mere servant of Shri Krishna. The Gandharva said that not only he did not prefer Indratwa, Brahmatwa etc. but wished for the boon of becoming a servant of Shri Krishna and not even Sayujya (absorption) with Shri Krishna! He insisted: Saalokyasaashti Saameepya Sayujyam Shriharerapi, tatra nirvana mokshamcha Na hi vaancchhanti Vaishnavaah/ (TrueVaishnavas do not even aspire for Shri Krishna’s Salokya, Saashti, Saameepya, Saayujya and Nirvana Moksha), but prefer to secure the ‘daasya’/servantship of the Lord, while sleeping, being conscious, and at all the times; thus he requested for such a son who would be a close servant of Srihari; however the boy to be born should be long-lived, well-behaved, ever youthful, a Gyani, extremely handsome, Guru Bhakta and Jitendriya or with of the gift of mastery of Physical aspirations. As the King of Gandharvas was blessed with a son of such qualifications, Sage Vasishtha named the child as ‘Upa’ or added and ‘Barhan’or devotion. As he grew up, Upabarhana commenced Tapasya. Another Gandharva King Chitraratha had fifty daughters and Upabarhana married them all and was happy. But, meanwhile he visited Brahma once and Upabarhana got infatuated with Apsara Rambha and noticing this indiscretion, Brahma asked him to end his life in the Yoga way and told that he would be reborn as a Shudra and eventually regain his original position by virtue of his devotion as his (Brahma’s) son. Then immediately Upabarhan practised Yoga by breaking the six chakras of Muladhara, Swaadhisthaana, Manipura, Anahata, Vishuddha and Agjna; then commenced breaking the sixteen nadis viz. Ida, Sushmna, Medha, Pingala, Praanahaarini, Sarva gyana prada, Manah Samyamani, Vishuddha, Niruddha, Vayusanchaarini, Gyana jhrumbhana kaarini, Sarva praanahara, and Punarjeevana kaarini and further brought up Jeevaatma into Brahma Randhra and for two ghadis, aligned Atma into Paramatma. As Upabarhan got absorbed into Shri Krishna, the eldest of his fifty wives Devi Malavati, a ‘Maha Pativrata’and the most beloved and highly dedicated person was uncontrollable with anguish, astonishment and anger too at the curse given by Brahma Deva at the flimsiest cause of a momentary and remote desire for an Apsara which did not call for a death sentence and a rebirth! Malavati as a Maha Pativrata was indeed aware of the happenings and got prepared to curse not only Brahma, but the Trimurtis! She shouted with rightful indignation at Krishna Paramatma and complained to him at the untimely death of her husband; she conveyed her wounded feelings to Vishnu, Brahma, Maha Deva, Dharma and all the Powers that be! Meanwhile all Devas heard a Celestial Voice (Akaashavaani) that indeed the self-esteem of a hurt Pativrata ought to be pacified as soon as possible and as a response to that Voice perhaps, Vishnu as a Brahmana boy appeared before her and sought to moderate her feelings; the Pativrata said that if her husband did not return to life, she as a true Pativrata would immolate herself and the entire ‘Deva Samuha’would be responsible for the unwarranted death of a woman, that too a Pativrata! The Brahmana boy had to perform the delicate task of avoiding a curse to Tri Murtis by a Sadhwi and of vindicating the position of Brahma due to whose curse the Gandharva youth lost his life. The boy enquired of Malavati about the possible reasons for her husband’s death: whether he had any illness; if so he knew how to treat all kinds of diseases by Ayurveda; whether she would like to call any Devata with possible responsbility of Death; if so, he could line up the relevant Devatas before her! Whether her husband died on account of Yoga practice; if so, he knew what Yoga was all about! ‘Believe me Devi: I will definitely do my best to bring your husband back to life’! The confident manner in which the Brahmana boy talked to her gave conviction to her that this boy might perhaps revive her husband! The boy then called up a Meeting of ‘Vedavettas’with the knowledge of Vedas and first invited Mrityu Kanya of black complexion wearing red attire with six hands and looking frightful; then came Kaala Deva who was of black colour with ferocious nature with six feet, six faces, sixteen hands and twenty four eyes; then arrived Yama Dharma Raja. Malavika questioned Yama as to how he took her husband away even when his death was perhaps not due! Yama repied that he had not taken her husband away since his life was not over. Mrityu Kanya and Kaal Deva too gave similar replies and denied their involvement in the death of Upabarhana. Then the Brahmana boy referred to Vaidya Samhita and said that besides the Four Vedas of Ruk-Yajur-Sama and Athrarvana, the Panchama Veda viz. Ayur Veda was handed over by Prajapati to Surya Deva who made an independent Samhita and passed it down to his disciples, who in turn made their own Samhitas or interpretations. Such Ayur Veda Vidwaans were sixteen in number: Dhanvantari, Kashi raj, Divodas, two Ashvini Kumars, Nakula, Sahadeva, Yama, Chyavana, Janaka, Budha, Jaabaala, Jaajali, Pila, Karatha and Agastya. Dhanvantari scripted Chikitsa Tatwa Vigyana; Deodas wrote Chikitsa Darpan; Kashi Raja made Chikitsa Kaumudi; Ashvini Kumars presented Chikitsa Saara Tantra; Nakul made Vaidyaa Sarvaswa; Sahadeva made Vyadhi Sindhu Vimardhan; Yama Raja scripted ‘Jnaanarnava’ and so on. Severe fever was the root cause of various illnesses; Bhasmas were their ‘Astras’ to control these diseases and Rudra was their Devata. Madagni was their father-figure in three forms viz. ‘Vaata’, ‘Pitta’ and ‘Kapha’. Ground coriander seed powder and sugar with water reduces Pitta (bile); also, all kinds of ‘Daals /Pulses, ‘Pancha Gavya material’ or cow milk, ghee, curd, dung and urine; ripe ‘bel’ fruit, ‘taal’ fruit, ginger and moong daal (green gram) juice and sugar-sesame seed churna / mix are the prescribed material for reduction of ‘Pittha’. Kapha increases by taking bath soon after food; drinking water without thirst; smearing til oil all over the body; consumption of Snightha (palm- grove oil) and Amla oil, eating spoilt meal, curd, drinking rain water, Sugar-sherbats, coconut water; eating ripe tarbuja, ‘Kakdi rasa, eating kakdi and bathing in open water-bodies in rains. But eating dried and fried food items, walking a lot, sweating out, eating unripe plantains, ground jeera, red chillis, cloves, fasting, drinking less water, ghee and dried sugar mix, black pepper, dried ginger and honey would kill kapha. ‘Vaata prakopa’ deeds (Vayu-based) are walking after meals, running, too much of movement and mating, worrying a lot, quarrelling, fasting, experencing fear etc. tend to increase gas. Remedies against producing gas are eating ripe plantains, lemon juice with sugar, coconut water, freshly fried food items, cold water, til oil, coconut, Khajur, and dried fruits.As Upabarhana was a normal and healthy youth as confirmed by Devi Malavati, the cause of illness or diseases was also ruled out and hence it became clear that the untimely death of Upabarhana was not due to an act of Mrityu Kanya, or Kaala or Yama Raja as per their own confessions. The only possibility was due to Upabarhana’s own making, apparently by the Yoga way on his own volition. Having thus been convinced by the Brahamana boy who disproved the allegations of Devi Malavati that Devatas and Trimurtis were responsible for the death of Upabarhana, she became immediately defensive.The Brahmana boy emphasised that Malavati was indeed a Great Pativrata and gained considerable ‘Punya’on that score; also Upabarhana was a known devotee of Shi Krishna including in his previous births, but seeds of great deeds by her as a Pativrata, besides her husband as as an undisputed record of Bhakti would have to grow into a fruit-yielding tree and that it would take time to assess the totality of the accounts of pluses and minuses on account of ‘Praarabdha’, ‘Sanchita’and the ongoing ‘karmas.’ The Brahmana boy who finally vindicated the Truth appeared in his real position as Vishnu. Brahma approached the dead body of Upabarhana and sprinkled water from his ‘Kamandalu’/vessel; Shiva then bestowed ‘Jnaana Swarupa’ to the Gandharva, Dharma Deva provided Dharma Gyan and the Brahmana / Vishnu revived him fnally. Agni kindled jatharaagni or the digestive fire within; Kama Deva gave back all his desires and aspirations; Vayu gave back his breathing; Surya Deva restored eyesight; Vani Devi gave back the power of speech and Shri Devi accorded glow of his countenance. Brahma asked Malavati to bathe her husband quickly and wear new clothes. The highly blissful Malavati knew no bounds of joy as her dearest husband came back to life.Gandharvaloka was a happening Place in the Universe where the Tri Murtis and all the Devas descended down there. The Gandharva Nagari which was heretofore plunged into darkness and tragedy sprang back to relief and vigour with the revival of the life of Gandharva Prince. There were grand celebrations with music and dance, song and gaiety and thanks-giving and total dedication to Shri Krishna

6    Shri Krishna ‘Stuti’ and ‘Kavacha’ & Shiva ‘Stuti’ and ‘Kavacha’

An ever-grateful Malavati broke into tears with suppressed emotions and commended Shri Krishna as follows:
Vandey tam Paramaataanam Sarva Kaarana Kaaranam,
Vinaa yena shavaah sarveyh praanino jagateetaley/
Nirliptam Saakshi rupam cha Sarveshaam sarva karmasu,
Vidyaamaanam na drushtam cha Sarveh Sarvatra sarvadaa/
Yena Srashtaacha Prakritih Sarvaadhara Paraatparaa,
Brahma Vishnu Shivaa deenaam Prasuryaa Trigunaatmikaa/
Jagatsrashtaaswayam Brahmaa niyato yasya sevayaa,
Paataa Vishnushcha Jagataam Samhartaam Shankarah swayam/
Dhyaayantey yam Suraah Sarvey Munayo Manavastathaa,
Sidhhaascha yoginah Santah Prakriyeh param/
Saakaaramcha Niraakaaram Param Swecchhaamayam Vibhum,
Varam Varenyam Varadam Varaaham Vara kaaranam/
Tapah phalam Tapo-beejam tapasaamcha phalapradam,
Swayam Tapah Swarupam cha Sarva rupamcha sarvatah/
Sarvaadhaaram Sarva beejam karma tatkarmanaa phalam,
Teshaamcha Phaladaataaram tadbeeja kshaya kaaranam/
Swayam tejah swarupam cha Bhakta –anugraha vigraham,
Sevaadhyaanam na ghatatey Bhaktaanaam Vigraham binaa/
Tat tejo mandalaakaaram Suryakoti samaprabham,
Ateeva Karmayeeyam cha Rupam tatra manoharam/
Naveena neerada Shyaamam Sharatpankaja lochanam,
Sharad paavarna Chandraasyameeshad bhaaswadaasya samanvitam/
Koti kandarpa laavanyam leelaadhaama manoharam,
chandanokshita saavargam Ratna bhushitabhushitam/
Dwibhujam Muraleehastam Peetakousheya vaasasam,
Kishora vayasam Shaantam Raadhaakantamanantakam/
Gopaanganaa parivrutam kutrachinnirjaney vaney,
Kutrachitraasamadhyastham Raadhayaa parisevitam/
Kutrachid Gopavesham cha veshtitam Gopabaalakaih,
Shatashringaachalotkrushtey Ramye viridaavaney vaney/
Nikaram Kaamadhenuunaam rakshatam shishurupinam,
Golokey Virajaateerey Paarijaata vaney Vaney/
Venum kvanaantam madhuram gopi-sammoha kaaranam,
Niraamaey cha Vaikunthey kutrichiccha chaturbhujam/
Lakshmi kaantam paarshadaischa sevitam cha Chaturbhujaiih,
Kutrachit Swaamsha rupena Jagataam paalanaayacha/
Swetadweepey Vishnu rupam padmayaa parisevitam,
Kutrachit swaamsha kalayaa Brahmaandey Brahma rupinam/
Shiva swarupam Shivadam Saamshena shivarupinam,
Swaatmanah Shodashaamshena Sarva -adhaaram Paraatparam/
Swayam Maha Viraadrupam Vishvogham yasya lomasu,
Leelaayaa Swaamshakalayaa jagataam paalanaaya cha/
Naanaavataaram Vibhrantam beejam teshaam sanaatanam,
Vaantam Krutrachit santam yoginaam hridaye sataam/
Praana rupam Praaninaam cha Paramaatmaana meeswaram,
tam cha stutomashaktaamabalaa Nirgunam Vibhum/
Nirlakshyam cha nireehamcha saaram Vangmanasoparam,
yam stotumakshayonantah Sahasravadanena cha/
Panchavaktraschaturvaktro Gajavaktrah Shadaananah,
yam stotrum na kshamaa Maayaa Mohitaa yaya Maayaa/
Yam stotum na kshamaa Shrischa Jadibhutaa Saraswati,
Vedaa na Shaktaa yam stotum ko vaa Vidwamscha Vedavit/
Kim stoumi tamaneeham cha shokaartaa stree Paraatparum/
( I salute Paramaatma who is the Cause of Causes, without whom the whole World and its inhabitants are non-existent as he is the under-current and the Evidence of each and every activity of all Beings; he is the fulcrum of the Universe and the Creation of Tri-Gunaatmika Prakriti who in turn is the Creator of every thing including Brahma, Vishnu and Shiva entrusted with their own activities of Srishti, Palana and Samharana; She is also the Creator of all Devatas, Manus, Siddhaas,Yogis and Saints who are eternally engaged in the devotion of that Paramatma who is far above the Prakriti; that Paramatma who has Visible and at the same time Invisible, who is ‘Aaakara’or possessive of Form, yet ‘Naraakaara’ or without Form; who is the boon, the boon-giver, the reason of giving a boon; the seed, the plant, the tree, the fruit and the enjoyer of the fruit, the taste of the fruit as also the destroyer of the fruit. He is a huge fund of Tejas (radiance) but to enable devotees take various Forms, Names, Typical Appearances, and Features. Specified Boons are expected from the Bhaktas like good progeny, knowledge, powers, wealth, good health, fame, or Salvation and indeed he is the instant Provider. He is an Epithet of Radiance with unimaginable shine of crores of Suryas; his Rupa is readily attractive like crores of Kandarpas with the complexion of blue sky with Sharad season’s lotus-like eyes; he has a physique smeared with Sandalwood paste all over and ornamented with jewellery and fresh flower garlands full of intoxicating fragrance; with high shoulders wearing scented and sift silks with a Murali in hands full of youthful vigour in the company of Radhaakanta and countless of Gopikas and Gopabalas; visualised sometimes in the Form of a Bala Gopala who did the miracle of lifting the Govardhana mountain with his litle finger; some times in the most charming Brindavana forests pressing his tender fingers to produce the celestial music of flute leaning on a tree with crossed legs; some other times in yoga nidra while Devi Lakshmi was pressing his tender feet on the Sesha Nag’s bed of coiled softness; yet other times in the Form of Vishnu with four arms adorned with shankha, chakra, gada and Padma while Devas and Sages were singing praiseful hymns and rhythemic utterances of Veda Mantras; while assuming the Swarupaof Parana Shiva at the Shiva dhaama; like a Brahma as the Creator of the ‘Charaachara Jagat’ and as the Veda Swarupa outlining virtues and their practices and recognising the sublimity of the Unique Paramatma; and as the Virat Swarupa with the Universe within him as the make-believe kaleidoscope with endless variations who is at once a reality but a fantasy full of Maya that is visible yet invisble; legible yet illegible; distinct yet amorphous! Devi Malavati finally said that it would never be possible to gauge what Paramatma was all about,even as Tri Murtis failed in defining him/her/it / and this or that or other! Pancha mukha Maha Deva, Chaturmukha Brahma, Gajaanana Ganesha, Shadaanana Kartikeya, Maya herself lost her way in seeking to define Krishna Deva; Lakshmi and Saraswati made determined efforts but in vain; when such was the reality, a grief-striken helpless woman like Malavati could only betray her pettiness to define that Maha Shakti called Paramatma!).
In course of time, Devi Malavati gave birth to a boy and as the curse of Brahma was over, Upabarhana died; she left to Pushkara Tirtha and immolated herself in an Agni kunda but was reborn as the daughter of King Srinjay; as she was a great Pativrata she decided to marry Upabarhana again in his next birth. Meanwhile, there was a pious woman, named Kalavati the wife of a Goparaja Dwimali; Kalavati and Muni Kashyapa had a chance union and thus was born a boy of great radiance; he was named Narada as there was a severe drought at that time since ‘Naara’meant water and ‘da’ denoted a provider. Dwimali came to know of the Kalavati-Kashyapa Muni affair and left for Badarikashram and died in a Yogic way. Kalavati was in the protection of a kind Brahmana till Narada was born. As a ‘Jatismara’ with the knowledge of previous births, Narada became an intense devotee of Shri Krishna; Maharshi Sanat Kumara taught the Maha Mantra: Om Shri Namo Bhagavatey Raasa mandaleswaraya Shri Krishnaaya swaahaa/ The boy Narada eventually became a Maha Tapaswi and left the Gopa Sharira. After a few Kalpas, Brahma materialised Narada again from his throat along with Marichi and other Maharshis. Brahma mooted the idea of Narada’s wedding, but Narada refused as he was keen on Tapasya to Shri Krishna. Brahma advised that already Narada’s earlier wife Malavati was engaged in severe Tapsya with a determination of wedding Upabarhana. More over, Brahma said that he taught Vedas and Narada would have to furnish Guru Dakshina to him. In principle, Narada agreed to marry but requseted Brahma to provide the Upadesha of Krishna Kavacha and Shiva Kavachas before the wedding.

Brahmanda naamaka Krishna Kavacha: Brahma Deva requested Shri Krishna to impart the most sacred ‘Kavacha’ (Shield) to Parama Shiva, Dharma and himself. Shri Krishna told all the three:
Shrunu vakshyaami Brahmesha Dharmedam Kavacham param,
Aham daasyaami ushmabhyam gopaneeyam sudurlabham/
Yasmai Kasmai na daatavyam praanatulyam mamaivahi,
Yattejo mama dehesti tattejah kavachopija/
(Shri Krishna told Brahma, Maheswara and Dharma that he was imparting the highly unattainable and confidential Krishna Kavacha to them, but beware, this Mantra should not be given away in a casual and careless manner since this was a protector to me and whatever power is in me is absorbed in the Kavacha too!)
Kuru sristimimam dhrutwaa Dhaataa Trijagataam bhava/
Hey Dharmatwa mimam dhrutwaa bhava saakshii cha karmanaam,
Tapasaam phalaaataa chayuyam bhavata madwaraat/
(Brahma! you should hold this Kavacha and perform Srishti of Three Lokas with the status of Vidhata; Shambho! you too grasp the Kavacha and execute the deed of Destruction and enjoy the same Shakti as my own; Dharma! You too cling to this powerful Kavacha and perform the deed of a ‘Karma Saakshi’or an Evidence of all that would happen in the Universe. All three of you do enjoy my confidence and be the beneficiaries of my blessings).
(To this Brahmanda paavana Kavacha, Swayam Shrihari himself is Rishi, Gayatriis Chhanda, I, Shri Krishna, am the Devata and am authorising the following Kavacha to secure Dharma, Artha, Kaama and Moksha; this should be recited three lakh times to enable ‘Siddhi’ (to fructify).
(Those who fulfil this Kavacha-by reciting it three lakh times and attain Siddhi-would obtain ‘Tejas’, ‘Yoga’, ‘Jnaana’and ‘Bala-paraakrama’ as well as in my own case; May ‘Omkara’ save my head and my greetings saying Namo Rameswaraaya secure my fore-head; may my reverence saying Namo Radheswaraya protect both of my eyes. Let the shabda Krishna govern my ears; let HeyHarey shelter my nose; let the Swaha mantra save any problem to my tongue; let Krishnaaya swaaha accord my well being; let the ‘Shodashaakshra’ Mantra not create any hardship to my throat; hreem Krishnaaya namah should provide safety to my face; the Mantra Kleem Krishnaaya namah should guard my both hands; let the Ashtaakshari Mantra Namo Gopaanganeshaya guard my teeth and mouth; let this mantra : Om Namo Bhagavatey Raasa mandale -shaa Swaahaa : Let the Raasa Mandala safeguard my chest by Shri Krishna; Yem Krishnaaya Swaahaa : Let this Mantra save any problem to my ears; Om Vishnavey Swaaha : Let this Mantra protect my ‘Asthipanjara’; Om Haraye namah : Let the Mantra shield my body-back and feet; Om Govardhanoddhaaraya Swaaha : May Shri Krishna provide shelter to my entire body .Let me be safeguarded by Shri Krishna from the East, by Madhava in the Agneya side, Gopeswara in the Southern side; Nandanandana in the Nirutyakona, Govinda on the western front; Raadhike -swara in the Vayavyakona, Rameswara on the Northern side, Bhagavan Achyuta in the Ishaana kona and let Narayana look after my welfare from all the sides). Shri Krishna said: ‘Brahma! This Parama Kavacha for your total protection and is as good as my own Existence.This Kavacha bestows the Punya of performing Ashwamedha and Vajapeya Yagnas and should be worn with external and internal purity.
After the Upadesha of Krishna Kavacha, Maha Muni Suta awarded Shiva Dwadasha -akshara and Shiva Kavacha to the august gathering at Naimishaaranya. In the past, Sage Vasistha gave the ‘Shodasaakshara’ to Suta Muni and was originally granted it by Shiva to Muni Durwaasa and also to Banaasura; the Maha Mantra bestows the Shakti to secure victory over the Tri Lokas:
(To this Samsaara paavana Shiva Kavacha has Prajapati as Rishi, Gayatri Chhanda and Maheswara as Devataa. Its Viniyoga or usage is to secure Dharma, Artha, Kaama and Moksha: Om asyashri Samsaara paavana naamadheyasya Shiva Kavachasya Prajaapatirrishi Gayatri cchando Maheswaro Devataa Dharaartha Kaama moksha siddhow Viniyogah. The effectiveness of the Kavacha is subject to its recitation by five lakhs and its Siddhi bestows great body-glow, Siddhi yoga and ‘Bala Parakrama’ or Strength and Gallantry equalling none on Earth. The meaning of the Kavacha states: May Shambhu protect my head and Maheswara my face. May Nilakantha shield my teeth and Hara Deva my lips; Chandrachuda my throat and Vrishabha vaahana my shoulders; Nilakantha my chest and Digambara my rear portion; may Vishvesha shield all my limbs from all directions; may Shtaanu Deva defend me always while I sleep or am woken up. Maha Deva told Baanaasura that this Invaluable Kavacha ought not to be taught to every body without discretion and in fact try to keep it confidential. Those who wear this Kavacha yield the fruits of Titha Yatras instantly. Even a dull person would become agile and avtive.
In the past, the following Kalpa Vriksha ‘Mantra Raj’handed over to posterity as follows:
(I salute Bhagavan Shiva, Mahadeva, Suresha and Neela lohita! who is the quintessence of all ‘Tatwaas’; the Chief of all Devatas; the embodiment of Yoga as its germinator and its Master; the personification of ‘Jnaana’as Jnaana Swarupa, Jnaana beeja, and Jnaana Pradaata; the Supreme Being of Tapasya, its root, ramifications and phala / the end result; the Fund of Prosperity, Boons and Benefits to Siddhaganas; the Desire, Sadhana / Facility and Destination of Moksha; the highest Form of Brahma Jyoti; the manifestations of Primary Elements like Prithvi, Water , Radiance, Air, and Sky as also the Sun and the Moon; the highest image of Bhakti and its applications; the Magnificent Form unaffected by Desha, Kaala and Vastu ie. Place, Time and Material; that Parameswara beyond recognition of thought, speech and action; and the Digambara Rupa, the Bull-rider, Trishula Dhaari and Chandra Shekhara. That’s how Baanasura saluted Bhagavan Shiva by reciting the above ‘Stavaraja’or the Hymn of Eulogy and bending his head down the reverential feet of Shankara with humility and dedication. And so did Maha Muni Durwasa too.) Those who recite the above ‘Stotra Raja’even for a month with devotion and sincerity every morning would be cured of long standing diseases, imprisonments, childlessness, poverty, and any kind of difficulty in life by the mere lifting of Bhagavan’s Trishula!

7    Narada’s Darshan of Maha Deva and Nara Narayana

As Brahma was pleased that finally his ‘Maanasa Putra’ Narada agreed to marry as per his wish, he gave the Upadesha of Krishna Kavacha and Shiva Kavacha as above and recommended that Narada visited Maha Deva and Narayana to sensitise him about the Principles of ‘Ashrama Dharmas’ with special reference of ‘Garhastya’, virtues of life, Bhakti, significance of Devas and Devis, the ways of worship and the ways and means of attaining ‘Mukti’/ realisation of Shri Krishna. Brahma suggested to Narada to first visit Shivaloka situated one lakh yojanas above Dhruva loka for Shiva Darshan. Spread over an area of a lakh yojanas, Shiva loka was such that Vishwakarma the Architect and Builder of Devas could ever have dreamt of where crores of Siddhas and Shiva-Parshadas resided, where lakhs of Bhairavas stayed, where lakhs of Kshetras and palaces existed, and where there was no fear, death, disease, old age, and any kind of difficulty. Narada witnessed a breath-taking platform lit up with Five Moons in the midst of which Bhagavan was visioned with a Profile of dazzing illumination of pure white complexion and Five faces with ‘Jataajut’ adorned by half moons, Ganga on the head, blue throat, with moving and hissing snakes around his neck and shoulders, sporting a Trishula, a Damaru, and a ‘Rudrakshamaala’ rotated by his soft fingers with the name of Shri Krishna on the tips of his red lips with a highly pleasant visage and a capturing smile. He was surrounded by Yogendras, Siddhendras and Munindras. As Narada came near Mahadeva, he recited the Shiva Stuti and Kavacha and prostrated before him.
Maha Deva knew the purpose of Narada’s visit to seek replies on several questions such as Brahmana’s ‘Ahnika Aachaara’ / Nitya Karmas (daily deeds) and Paramatma Swarupa Nirnaya. Maha Deva described the daily routine by waking up at the Brahma Muhurta and introspect the ‘Brahma Randhra’or the tiny, pure, and undisturbed mental-lotus without any features or inhibitions and concentrate on the Parabrahma Swarupa as prompted by one’s own Guru (Mentor) and meditate that Guru who was indeed Brahma, Vishnu, Maheswara, Adya Prakriti Durga Devi, Chandra-Surya-Agni-Varuna-Vayu and so on. After the morning ablutions, the Brahmana would take his ‘Snaan’while doing ‘Mrittika Lopana’for Shuddhi of one’s own body by reciting the Stanza : Ashwa kraantey Rathakraantey Vishnu kraantey Vasundharey, Mritthi key hara may paapam yanmayaa dushkrutam krutam/ (Bhu Devi! On your sacred physique many horses speed up, several chariots passby and Vishnu rolls off his feet during his playful ‘Avataraas’; let all the sins that are committed over you be absorbed by you Devi!) Then while taking bath, one should recite: Gangecha Yamunaachaiva Godaavari Saraswati, Narmadaa Sindhu Kaaveri jalosmin sannithim kuru/ (Hey Gangey, Yamuney, Godaavari, Saraswati, Narmada, Sindhu, Kaveri! You are all requested to be kindly xist in these waters with which I take my bath with devotion!). Then all the other Deities are remembered such as Nandini, Sita, Malini, Mahapathaa, as well as the Rivers which originated from Vishnu Deva’s feet such as Ganga, Padmavati, Bhogavati, Swararekha, Kaushiki, besides Prithivi, Shubhaga, Viswakaya, Shivaamrita, Viswakaaya, Shivaamriti, Vidyadhari, Suprasanna, Lokaprasaadhini, Kshema, Vaishnavi, Shantida, Gomati, Sati, Savitri, Tulasi, Durga, Mahalakshmi, Saraswati, Radhika, Lopamudra, Diti, Rati, Ahalya, Aditi, Sangjna, Swadha, Swaha, Arundhati, Shatarupa and Devahuti. Then ‘tilak’ should be applied on the corners of hands, forehead, neck and chest, otherwise all the other deeds like Snaana, Daana, Tapa, Homa, Deva Yagna and Pitru Yagna are all stated to be useless! After being seated on an ‘Asaana’, a devotee is to worship Shalagrama shila, Mani or Pratima with water and Mantra. The nomal sixteen services offered in the worship are Aasana, Vastra, Arghya, Paadya, Achamaneeya, Pushpa, Chandana, Dhupa, Deepa, Naivedya, Gandha, Maalya, Shayya, Jala, Anna and Tambula along with Mula Mantras. Vaishnavaites practise the procedure of first performing Bhuta shuddhi, followed by Anganyasa, Pratyanganyasa, Mantra nyasa and Varanyasa. A Kurma Deva should be set in a pre-made Trikona Mandala and purify the Mandala with the sacred water invited from various rivers; then the above prescribed seervices are dedicated in seriatim. Visarjana, Deva puja with Agni homa and ‘Bali’/ sacrifice to Dikpalakas constitute a parcel of the ‘Ahnika Karma’ or the daily procedure of an ideal Brahmana.
The second query of Narada to Maha Deva related to Bhakshya bhojya kartavyas (Food material approved or otherwise). Any kind of food items offered as ‘Naivedya’ to a Deity or ‘Havishya’offered as ‘Agni homa’ are the most appropriate. Conversely, food consumed without offering to Bhagavan is as impure as poison or excreta. Further, Brahmana should observe fast on every Ekadashi day and must not take food. On Krishna Janmaashtami, Shri Rama Navami and Shiva Rathri particularly, non-observance of fast entails double offense. Only exceptions who cannot observe the fast on the prescribed days might be those who are extremely diseased, badly ill and women in advanced stage of confinement or during the periods of menses. Even in respect of such exceptions, fruits and roots and milk/water might be consumed. In any case, those who can certainly not take food have to clear their own respective conscience and scruples. Even as a daily routine, only that food which is offered to Bhagavan and thus becomes ‘Prashad’ must be eaten the best. As regards the food items which are prohibited the following regulations would apply: consumption of milk in a copper vessel, eating food / water that is already part-eaten or drunk by another person, drinking salted milk, or eating brinjal in Kartika month and pumpkin in Chaitra month must be avoided since it would lead to monetary loss; eating small specie of brinjal on dwiteeya day must be avoded; eating ‘Parwal’ (little gourd) vegetable helps opposition forces. Consuming ‘Muli’ (radish) on chaturthi day is prohibited as it might adversely affect availability of ready cash. On Panchami, eating of ‘bel’ items should be avoided. Consuming neem leaves on Shashthi day is taking like poison; on Saptami, consumption of ‘tada’fruit is like inviting illness; eating any product of coconut is eroding one’s thinking capacity; ‘loki’ (bottle gourd) and kalambi vegetable must be avoided on Ashtami and Navami days respectively; on Dashami, Dwadashi and Trayodashi ‘Shimbi’ / ‘Sem’ (cluster beans)), Putika /Poi and Brinjal must be avoided respectively. Eating meat ought to be avoided any time. Usage of oil and ‘Stree Sahavas’ should be avoided on Amavasya, Purnima, Sankranti, Chaturdhashi, and Ashtami as also on Sundays, Vrata days, and Shraddha days.Eating curds in nights, sleeeping during day time and Sunrise-Sun set times and eating food of a woman in menses ought to be avoided. Shaving / haircut in Krittika star time and on Amavasya days should be avoided.
Having described ‘Ahnika Aachaara’and ‘Bhakshabhaksha Vidhi’, Maha Deva briefly defined Parabrahma Swarupa to Brahmarshi Narada. Parabrahma is present in all Beings with ‘Pancha Pranaas’ (Vital Aairs) viz. Prana-Apana-Vyana-Udana-Samana illuminated in the Supreme Form of Paramatma. He said that in the form of complete Gyan, he was present and Prakriti was as Shakti or Iswarini. Just as Surya or Chandrama get reflected in the water kept on pots, any Being is the reflection of the Supreme Force and the moment the pot is broken, the reflection disappears too; this is how Jeevatma is the reflection of Paramatma getting dissolved into the latter. At the very end, there is only one Paramatma that remains on the Form of ‘Mandalaakara Jyoti’- a circular globe of extraordinary radiance akin to crores of Suryas and exists like the never-ending Sky ans as an ‘Avinaashi’ (Ever Existent). Yogis refer that Unknown as Sarwa Swarupa Paramatma who is Nireeha, Niraakaara and Nirguna. That Supreme is like the Shakti of Thirst in Agni, radiance and heat in Surya, whiteness in milk, colness in water, sound from the Sky and Sugandha from Prithvi. It is that Highest Energy with the interaction of ‘Chhaayaarupini Maya’, like the proverbial ‘Kumhara’ (potter) moulds the ‘Mitti’ /earth and creates myriad forms of ‘Chaarachara’/animate and inanimate beings. It is that Shri Krishna whom Vaishnavites worship as ‘Saakara’ assuming a unique and resplendent Form in a typical circular fund of illumination called ‘Goloka Dhaam’ which neither has an axis nor a support, which is as wide as a lakh crore yojanas-unimaginable that is-full of Gopanganas, Gopaas and Gomataas, where there are countless Kalpavrikshaas, Kamadhenus, and invaluable golden buildings studded with diamonds, gems and precious stones among which there was a mammoth and an unmistakably distinct Palace where a teen aged boy of cloud-coloured Physique, with the dazzle of crores of Suryas of brilliance and an equal number of Chandras with amazing coolness is present, with a golden headgear of outstanding shine with a peacock feather, golden hand wrists bangles, ear rings, arms and shoulders all studded with Nine Gems in molten like gold, the most renowned ‘Kaustubh Mani’on his chest, the ever enchanting flute in his hands, an alluring smile on his red lips hiding pearl like teeth comparable to thousands of Manmathas. On his lap is Devi Radha who is surrounded by Brahma, Vishnu, Maheswara, Dharma and Ananta; Sanaka brothers and illustrious Maharshis, and Gopa-Gopis. This Adi- Purusha Paramatma Shri Krishna literally denotes: Krish meaning Totality and Na denotes ‘Atma’ or Soul. As Bhagavan Shiva delineated Shri Krishna thus, Narada repeated the Stotra by which Gandharva Raja Upaharna extolled Shi Krishna as also Bhagavan Shiva and took leave of the latter to approach Nara Narayana and proceeded to ‘Narayanaashrama’at Badari Tirtha.

8    Maharshi Narayana defines Pancha Prakritis, their Kalaas and manifestations

Narayana Maharshi described Shri Krishna as that Supreme Power whom Ganesha, Vishnu, Shiva, Rudra, Sesha Deva, Brahma and other Devas, Manus, Muniganas, Saraswati, Parvati, Ganga Devi, Lakshmi and all other Devis worship his feet always. Maharshi Narayana portrayed Shri Krishna who lifted Govardhana Giri by his little finger and saved Vraja bhumi from the wrath of Indra Deva; who lifted the whole Prithvi as she was sinking into the deep worlds under the huge pull of waters and saved her by his mere tusks; who was the naughty honey- bee seeking to tease the sweetness of the faces of ‘Gopanganas’; who by his mere fall of an eye-lash the Creator of the Universe Brahma would become a casuality; and who as a tortoise that bore the weight of Sesha Nag at the time of ‘Samudra Mathana’ like an elephant to a mosquito. Maharsh Narayana further depicted Devi Radha as the Prakriti, the secondary Prakriti is Lakshmi, the tertiary Prakriti is Saraswati, the fourth is Veda Mata Savitri, and the fifth Prakriti is Durga whose son is the unforgettable Ganesha.
In the Second Chapter of Brahma Vivarta Purana titled Prakriti Khanda, Narayana stated that Pancha Prakriti Devis viz. Ganesha’s mother Durga, Lakshmi, Saraswati, Savitri, and Radha organised the process of ‘Sristhi’. Then Narada enquired of Bhagavan Narayana as to what were the origins and the Swarupas of these Prakritis, their characteristics and as why were they called by Five Pritis? Maharshi Narayana replied that the word ‘Pra’ denotes ‘Prakrushta’or expert and ‘Kruti’ denotes ‘Srishti’, thus the total word is Prakriti. In the ‘Trigunatmaka’ Form, Satva Guna is significant in the context of Srishti (Creation); the word ‘Pra’ stands for ‘Pradhana’ and ‘Kriti’ denotes Srishti; in other words, that Devi who is primarily responsible for Creation is called Prakriti. Maharshi Narayana illustrated Purusha and Prakriti are two Forms, the right and the left respectively and thus Prakriti also is Nitya / Eternal as much as of Purusha. That is the Mula Prakriti Parameswari. On the insruction of Paramatma, five Rupas were authorised to perform Srishti.
Bhagavati Durga is Shiva Swarupa, also called Narayani, Vishnumaya and Purna Brahma Swarupini, whose natural characteristics are to besow Yasha (Fame), Mangala (Propitiousness), Dharma (Virtue), Shri (Wealth), Sukha (pleasure), Moksha (Salvation) and Harsha (happiness). Sidheswari, Siddhirupa, Siddhida, Siddhidaata, Eswari, Buddhi, Nidra, Kshudha, Pipaasaa, Chhaya, Tandra, Daya, Smriti, Jaati, Kshaanti, Bhraanti, Shaanti, Kaanti, Chetana, Tushti, Pushti, Lakshmi, Vruti, and Mataa are all the names of Durga. Bhagavati Lakshmi is the Shuddha Satva Swarupa who is Shrihari’s Shakti, the Embodiment of Prosperity, Charm, Restraint, and Superior Nature and by nature is the anti-thesis of Lobha, Moha, Kaama, Krodha, Mada and Ahamkara. Noted as ‘Maha Lakshmi’, she is ‘Swarga Lakshmi’, ‘Rajya Lakshmi’, ‘Griha Lakshmi’, ‘Dravya Lakshmi’, ‘Kirti Lakshmi’, ‘Vanijya Lakshmi’ and ‘Ashta Lakshmi’. Bhagavati Saraswati is the Adhishtaana Devi of ‘Buddhi’, ‘Vaani’, ‘Vidya’, ‘Kavitha’, ‘Medha’, Samsmarana Shakti, Kalpana Shakti, Bodha Swarupa, Nissandeha, Vichaara kaarini, Grandha kaarini, Sangeeta Sandhi, Taala Kaarini, Vishaya-Gyana-Vaani Rupa, Vyakhya-Upadesha-Vaani- Pustaka-Tapomayi and Siddhi Vidyaa Swarupa. Bhagavati Savitri / Gayatri is the ‘Veda Maata’ or the Mother of Four Vedas, the ‘Utpanna Shakti’ or the Creator of Chhanada/ Vyakarana and other Vedangas, the ‘Sandhya Vandana’ and also the mother of Tantras.She is also the Dwija Rupa, Jagadrupa, Tapaswini, and Parama Shuddha Rupa. Tirthas look forward to secure her touch for attaining their ‘Shuddhi’ or purity and ‘Pavitrata’ or sanctity. Her Swarupa is of Shuddha Sphatika Mani and is the personification of ‘Satwa Guna’. Her natural trait is to bestow Moksha. The Fifth Prakriti Bhagavati Radha Devi is the ‘Adhishthaana Devata’of ‘Prema and ‘Praana’ or Love and Life. She is the most exalted of all the Devis. She is noted for her ‘Sundarata’ (Beauty and Charm), ‘Sadgunata’ (Good characteristics), and ‘Sowbhagyata’ (auspiciousness). She is called by several names like Paraavara, Saarabhuta, Paramaadya, Sanaatani, Paramaananda Rupa, Dhanya, Maanya and Pujya. She is Nityanikunjeswari and the Raasakreedaa’s Adhishtaatri, originated from ‘Rasamandali’. As the most significant and popular Devi of Goloka, she is well-known as Raaseswari and Surasika, Ahlaada-swarupini, Nirguna (devoid of the Three ‘Gunaas’), Nirlipta (devoid of worldly joys and attractions), Naraakaara (She has no physical Existence made of Pancha Bhutas) and Atma Swarupini of Shri Krishnaatma. Only Vidwan Purushas through Veda Vidhana could perceive her undisclosed Existence or Reality. Munindras and Surendra would never be able to realise what Radha is all about! She is stated to wear only Neela Vastras (Blue clothing) emerging from Agni Shuddhi or Purity of Fire. She is the daughter of Vrishabhanu Gopa. Prithvi is stated to have been purified with the touch of Radha’s feet! Yet Brahma and other Devas could not vision her! Prakriti Devi has several ‘Amshas’ (Alternative Forms), ‘Kalaas’ (Features), and ‘Kalaamshas’ (Alternative Features). For instance, Devi Ganga who purifies ‘Bhumandala’ has a water Form, originating from Bhagavan Shri Hari’s feet and is like the blistering Agni which turns the wood-like sins into ash. Mere touch, or better still take a bath or much better of consumption of ‘Ganga Jal’ would qualify human and other Beings for securing ‘Kaivalya’/ Salvation. Ascending the ladder to ‘Golokaa’ would be possible by worship to Devi Ganga, which is considered as the most superior of all ‘Tirthas’and Rivers. Ganga flows in the ‘Jatas’ (curled and twisted hair) of Shankara Maha Deva. From there it flows in various lines down to Bharata Varsha enabling ‘Tapaswis’/meditators and each and everybody to ennoble and purify their hearts and the Holy waters of the River are pure and clean. Bhagavan Narayana is especially fond of Devi Ganga. Shri Tulasi is another principal ‘Amsha’ of Prakriti Devi with the natural tendency to adorn Vishnu’s feet. Any ‘Sankalpa’ (proposal), ‘Puja’ (worship) or ‘Tapasya’ (meditation) of Bhagavan assumes quicker response and is considered as the best, sacred and most propitious embellishment to Shri Hari. The sins of a worshipper are burnt off like wood by fire and the contact of Tulasi gladdens Narayana. In fact, worship of Govinda is stated to be incomplete without ‘Tulasi dalas’with double leaves. In Bharata Varsha, Devi Tulasi in Vriksha Form is reputed as Kalpa Vriksha or the one granting and fulfilling the desires of devotees. Also, to the residents of Bharata Varsha, Tulasi is a readily available boon and a ‘Traana’or Raksha / protection. Another significant ‘Amsha’ of Prakriti Devi is Jaratkaaru or the mind-born daughter of Kasyapa Muni named Mansa Devi, who has the privilege of being the disciple of Bhagavan Shankara and is a highly learnt ‘Vidushi’of knowledge. Nageshwari is the sister of Nagaraja Sesha and is revered as ‘Naga Maata’ always worshipped by Nagaloka residents and is a Siddha Yogini whom Sri Hari is fond of and is a Vishnu Swarupini. She is the Adhishthaana Devata of all Mantras related to Sapras. Also, Nageswari is the Pativrata of Jaratkaaru Muni who was of the ‘Amsha’ of Shri Krishna. One another of the prime ‘Amshas’ of Prakriti Devi is Devasena, one of the Matrikas, and is also named Bhagavati Shashthi whose principal responsibility is to protect and safeguard ‘Shishus’ (children); She is also a Tapaswini, Vishnu Bhakta and the wife of Kartikeya. In fact, she is the sixth ‘Amsha’of Prakriti Devi and is thus appropriately called Shashthi Devi. All devotees worship for excellent progeny and facile delivery of children; in fact on the sixth day of delivery, the mothers who had just delivered a child perform puja on the day and again on the twenty first day after delivey for the welfare of the newly born, since Devi Shashthi happened to be the twenty first among the Matrikas. Shashthi Devi is a personification of kindness with the duty of protecting children from any difficulty on account of water, earth, sky and household. Mangala Chandi was materialised from the face of Prakriti Devi and is responsible for granting all boons involving propitiousness. She assumes benign nature at the time of Srishti but at the time of ‘Samhaara’ or destruction, she assumes anger and annoyance and hence her name as Mangala Chandi. She is worshipped on Mangal days or Tuesdays each week. She bestows male progeny, grand children, prosperity, fame, and all-round contentment. Once pleased by devotion, there is nothing that she would not award, yet once annoyed she would destroy the world in a second! Maha Kaali emerged from Devi Prakriti’s eyes and at the time when two Raakshasas called Shumbha and Nishumbha were on the rampage damaging Virtue and the Virtuous, Devi Durga created Kaali from the former’s forehead, being half of Durga’s Shakti and courage. Devi Kaali’s radiance is comparable to crores of Suryas. Basically, she is a Yogeshwari and is an apex devotee of Bhagavan Shri Krishna; she has the might and courage of Shri Krishna and also has the complexion of Krishna too. If provoked, she could breathe out the entire ‘Brahmanda’ or the Universe. But, a kind Kaali Devi is more likely to grant boons of Dharma, Artha, Kaama and Moksha to the virtuous and the Upright. She is the target of ‘Upasana’ to Brahma downward to all the Devatas as also Munis and Yogis. Bhagavati Vasumdhara is of a prime ‘Amsha’of Prakriti Devi on whose benevolence the whole World stands on, with the well deserved descriptions like ‘Sarva Sasya Prasutika’ (the Creator of all Agricultural Activities), ‘Ratnaakara’, ‘Ratna garbha’, ‘Sarva Jeevana Pradaayani’, ‘Sarva Sampatti kaarini’, and ‘Sarvaadhaara’. Devi Swaha is the wife of Agni Deva without whose generosity no ‘havi’ could be dedicated to any Devata; Dakshina Devi is the wife of Yagna Deva without whose kindness all kinds of Karma Kandas become futile. Swadha Devi is the wife of Pitaras and the worship by Munis, Manus or Manavas becomes a waste if her name is not uttered while making any offerings. Devi Swasti is the wife of Vayu Deva and without her consent any exchange of blessings, give-and-takes etc. turn out to be a waste without her name being specially mentioned; in fact the whole World would eagerly await her utterances as many as possible. Devi Pushti is the wife of Bhagavan Ganesha and each and every human being has to invoke her since without her support and mercy, the whole humanity-be it a male or female-would become weak, feeble and pathetic. Devi Tushti is the wife of Ananta Deva without whose blessings, there would be no sense of ‘Samtushti’ or contentment and welfare. Devi Sampatti is the wife of Ishana Deva, and without grace, the whole World would have been a Place of Poverty and Misery. Kapila Maha Muni’s wife Devi Dhriti is welcomed by all the Lokas, since all the Beings in Bhagavan’s Srishti would have been bereft of Courage and intrepidity. Dharma Raja Yama’s wife Devi Kshama is an embodiment of clemency and forgiveness, lest the world would have been a hell to live in without mercy and the ‘milk of human kindness’; indeed, ‘to err is indeed human, but to forgive is divine’! Devi Rati is the ‘Adhishtaatri’ or the Presiding Deity of Love and Play and the wife of the illustrious Kama Deva and is welcomed by one and all for the reason that life would have been dry and without much reason to live, human beings would be considered as dry and dead! Devi Mukti is the wife of Satya who is the be-all and end-all of sensible human beings for their goal is Salvation or relief from the unending cycle of deaths and births. Saadhvi Devi Daya is the better half of Moha or extreme obsession, the anti-thesis of leniency and dis-possession. The ‘Sahadharmini’ of Punya is Devi Pratishtha without whom one’s very existence in life is a waste and purposeless. Sukarma’s wife is Kirti Devi noted for recognition and if a human being has no place in Society then again an aimless and sub-standard survival is dissipated. Devi Kriya is the wife of Udyog or Industry; indeed, nobody in life could afford to be completely inactive without performing any deeds! Adharma’s wife is Midhya whose physique was almost non-existent in Satya Yuga, somewhat recognisable in Treta Yuga, lean and thin in Dwapara Yuga but well built and solid in Kali Yuga; her trait is ‘Pragalbhata’or boasting and her brother is ‘Kapata’ or falsity who keeps on moving from house to house; this Devi is an antonym of Devi Dharma. The wives of Susheela are Devis Shanti and Lajja and these two traits of Virtue are the ingredients of disciplined life; a human being devoid or short of these qualities is sub-human, shameless and disruptive in attitude. The famed wives of ‘Jnaana’ (embodiments of knowledge) are Devis Buddhi, Medha and Smriti, without whom existence tends to be a meaningless exercise.
The above ‘Amshaas’of Prakriti Devi are indeed notable; but there are innumerable manifestations like Dharma’s wife Murti; Kaalagni or Yoga Nidra is Rudra’s wife; Kaal’s wives are ‘Sandhya’, ‘Raatri’ and ‘Din’(Early morning, Night and Day respectively); ‘Ksuhdha’ and ‘Pipaasa’ are the wives of ‘Lobha’; Prabha and Dahika are the wives of Teja; ara and Mrithu are the wives of Jwara; Vairaaga’s wives are Shraddha and Bhakti; Rohini is Chandra’s wife; Sangjna is the wife of Surya; Shatarupa is the wife of Manu; Shachi is the wife of Indra; Tara is the wife of Brihaspati; simiarly Ahalya and Vasishtha; Ahalya and Gautami; Anasuya and Atri; Devahuti and Kardama; Prasuti and Daksha; Pitara’s ‘manasi kanya’or mind born daughter Menaka was the mother of Parvati. Lopamudra, Aahuti, Vindyavati who was the wife of Bali, the wives of Kubera, Varuna, Yama, Kunti, Damayanti, Yashoda, Draupadi, Shaivya, Devaki, Gandhaari, Satyavan’s wife Savitri, Radha Devi’s mother Kalavati’, Mandodsari, Kausalya, Subhadra, Kaikeyi, Revati, Satyabhama, Kaalindi, Lakshmana, Jambavati, Nagnajiti, Mitravinda, Rukmini, and Sita are all maifestations of Lakshmi Devi. Vyasa’s mother Yojana gandhi, Kaali, Baana putri Usha and her associate Chitralekha, Prabhavati, Bhanumati, Sati Mayavati, Renuka-the mother of Parashurama, Balarama’s wife Rohini, are all Devi Prakriti’s ‘Kalaas’. In fact, all the Grama Devatas too are all Kalas of Prakriti.

9    Devi Saraswati’s ‘Puja Vidhana’and ‘Kavacha’

Having described that Durga, Radha, Lakshmi, Saraswati and Savitri were the Pancha Prakritis, Narayana Maharshi told Narada Muni that Shri Krishna performed worship to Prakriti’s ‘Amshabhuta Kala Swarupa Devis’viz. Vaani, Vasundhara, Ganga, Shashthi, Mangala Chandika, Tulasi, Manasa, Nidra, Swadha, Swaahaa and Dakshina. Shri Krishna said that in terms of ‘Teja’ (Radiance), ‘Rupa’ (Form) and ‘Gunas’ (Features), these Eleven Devis were as significant as his own. As the details of worship of Durga, Radha and Lakshmi would be taken up later, Narayana Rishi desired to describe the Puja Vidhana of Devi Saraswati first.
Devi Saraswati’s worship is the most auspicious on Megha Shukla Panchami as ordained by Shri Krishna when all over the Universe the Puja as also‘ Vidyaarambha ( initiation of Studies) is performed by human beings, Manuganas, Devatas, Muniganas, Vasus, Yogis, Siddhas, Nagas, Gandharvas and Rakshasas with the traditional ‘Shodashopacharas’ by invoking Saraswati into a Kalasha or a Book. Then puja should be done to six Devatas viz. Ganesha, Surya, Agni, Vishnu, Shiva, and Devi Parvati before performing Puja to Devi Saraswati. For ‘Naivedya’/ Offering, the mix of butter, curd, milk, white sesame, sugarcane juice, jaggery, white rice, ghee, etc. should be the ‘Havishaanna’. White flowers, white Chandana, white Vastra, and white decoratives would all be the inputs for the Puja. Then would be followed Dhyana (Meditation), Kavacha, Mula Mantra and regular puja. The Dhyana would describe the Deity as having Shukla Varna (white complexion) of great beauty and smile, well dressed with white robes, with one hand carrying a Book, both the hands a ‘Veena’instrument, adorned with jewellery and white flower garlands, with Brahma-Vishnu and Shiva nearby and surrounded by Devatas, Munis, Manus and Manavas executing prostrations.The Ashtaakshara Vaidika Mula Mantra is: Shreem Hreem Saraswatyai Swaahaa/ Bhagavan Narayana gave ‘Upadesha’ (administering) of this Mantra to Valmika Muni on the banks of River Ganga; Bhrigu Muni gave Upadesha to Shukra during a ‘Surya grahana’ (Solar Eclipse); Marichi’s son Kashyapa Muni gave the Upadesha to Deva Guru Brihaspati during Chandra Grahana (Lunar Eclipse); Brahma gave the Upadesha to Bhrigu Muni at Badarika Ashram and so on. Without Upadesha, the Mula Mantra is ineffective, but once Upadesha is performed, the Mantra becomes a powerful tool in enhancing thinking capability and widening mental horizons. Sarasvati Kavacha titled Vishwa Vijaya (as provided by Brahma to Bhrigu) is as follows:
Shrunu Vatsa pravakshaami Kavacham Sarva Kaamadam,
Shruti saaram Shruti Sukham Shrutyuktam Shruti pujitam/
Uktam Krishnena Golokey Mahyam Brindaa -vaney Vaney,
Raaseshvarena Vibhunaa Raaseyvai Raasa mandaley/
Ateeva gopaneeyam chaKalpavriksha samam param,
Ashrutaadbhuta manraanaam Samuhai -scha samanvitam/
Yad dhrutwaa Bhagavaacchhrukrah Sarava daityeshu pujitah,
Yad dhrutwaa pathanaad Brahman Buddhimaamscha Brihaspatih/
Pathaanaddhaaranaad gaami Kaveendro Vaalmiko Munih,
Swaayambhuvo Manuschaiva yaddhrutwaa Sarva pujitah/
Kanaado Gautamah Kanvah Paaninih Shakataayanah,
Grandhah chakaara yad dhrutwaa Dakshah Kaatyaayanah Swayam/
Shaataatapascha Samvartho Vashishthascha Paraasharah,
Yad dhutwaa pathanaad grandham Yagjnyavalkyas -chakaara sah/
Sushyashringo Bharadwajas -chaasteeko Devalastathaa,
Jaigeesha vyotha Jaabaalir yad dhrutvaa Sarva pujitaah/
( Brahma told Bhrigu that he was giving a Kavacha of Saraswati which was the essence of Shrutis, which was sonorous to the ears, proposed in Vedas and fully approved. Raaseshwara Bhagavan Shri Krishna in Goloka where Raasamandalis were in progress preached this Kavacha which was confidential and unheard by anybody earlier. Shukraachaarya became worthy of worship by all Daityas due to this Kavacha. Brihaspati’s mental sharpness came about due to the power of this. Valmiki came to be known as a ‘Kaveeswara’ only due to the might of this Kavacha. Swayambhu Manu came to be revered due to its constant Recitation. The famous writers viz. Kanaad, Gautam, Kanva, Panini, Shaakataayan, Daksha and Kaatyaayana gained reputation due to this Kavacha. So did Veda Vyasa, Shatatapa, Samvarta, Vasishtha, Paraashara, Yaagnyavakya, Rishyashringa, Bharadwaja, Aasteeka, Devala, Jaigeeshya, and Jaabaali script their masterpieces by power of the recitation of this ‘Kavacha’).
Kavachasyaascha Viprendra Rishireva Prajapatih,
Swayam chhandascha Brihati Devataa Shaaradaambika/
Sarva tatwa parignaaney Sarvaardha saadhaneshucha,
Kavitaasu cha Sarvaasu viniyogah prakeertitah/
Shreem Hreem Sarasvatyai Swaha Shiromey paatu Sarvatah/
Shree Vaagdevataayai swaahaa bhaalam mey sarvadaavatu/
Om Saraswatyai swaaheti shrotrey paatu nirantaram,
Om Shreem Hreem Bhaaratyai swaahaa netra yugmam sadaavatu/
Aim hreem Vaagvaadinyai swaahaa naasaam mey sarvatovatu,
Om Hreem Vidyaadhishthaatu Devyai Swaahaa oshtham sadaavatu/
Om Shrim Hreem baahvyai swaaheti danta panktim sadaavatu,
Emityekaaksharo Mantro mama kantham sadaavatu/
Om Shreem Hreem paatu mey greevaam skandhoumey Shreem sadaavatu,
Om Shreem Vidyaadhishtaatru Devayai swaahaa vakshah sadaavatu/
Om Hreem Vidyaaswarupaayai swaahaamey paatu naabhikaam,
Om Hreem kleem Vaanyai swaaheti mama hastow sadaavatu/
Om Sarva varnaatmikaayai paada yugmam sadaavatu,
Om Vaagaadhishthaatu Devyai swaaha Sarvam sadaavatu/
Om Sarva kantha vaasinyai swaahaa praachyaam sadaavatu,
Om Hreem Jihvaagra vaasinyai swaahaagnidishi rakshatu/
Om Aaim Hreem Shreem Kleem Saraswatyai Budha jananyai Swaahaa,
Satatam Mantra raajeyam dakshiney -maam sadaavatu/
Aim Hreem Shreem Trayksharo Mantro Naairyuttyaam mey sadaavatu,
Kavi jihvaagra vaasinyai swaaha maam vaarunovatu/
Om Sarvaambi -kaayai swaahaa vaayavye maam sadaavatu,
Om Aim Shreem Gadya padya vaasinyai swaahaa maamuttharevatu/
Aim Sarva shastra vaasinyai swahaishaanyam sadaavatu,
Om Hreem Sarva pujitaayai swaahachhodhruvam sadaavatu/
Aim Hreem Pustaka vaasinyai swaahaadho maam sadaavatu,
Om Grandha rupaayai swaahaa maam sarvatovatu/
Iti tey kathitam Vipra Brahma mantraugha vigraham,
Idam Viswa jayam naama Kavacham Brahma rupakam/
Puraashrutam Dharma vaktraat Parvatey Gandhamaadaney,
Tawa sneyhaanmaya khyaatam pravarttavyam na kasyachit/
Gurumabhyarchya vidhivadsnaanaalamkaara chanadanaih,
Pranamya dandavavad -bhumou kavacham dhaarayet sudheeh/
Pancha laksha japeynaiva siddham tu Kavacham bhavet,
Yadi syaat siddha kavacho Brihaspati samo bhavet/
Mahaavaagmi Kaveendrascha Trailokya vijayee bhavet,
Shakroti sarvam jeytum cha Kavachasya prasaadatah/
( Viprendra! Prajapati is the Rishi to this Kavacha; Brihati is the Chhanda; Mother Sharada is the Adhishthaatri Devi; the ‘Prayoga’ (application) of this Kavacha is an attempt to realise the meaning of ‘Tatwa parigyana’ or the knowledge of Tatwas and a synthesis of Kavitas (Poetry) and their absorptive capacity. Shraddha is given as my sacrifice to Shreem-Hreem- Swarupini Saraswati and I request that she must please guard my head from all the directions. I offer my Shraddha to Om Shreem ‘Vaag Devata’ and I implore her to secure my forehead; I offer my devotion to Om Hreem Bhagavati Saraswati and I beseech her to keep my ears intact; my surrender to Om Shreem Hreem Bhagavati Bharati and my sincere request to her is to protect my eyes; my prostration to Aim-Hreem Swarupini Vagdevi with the supplication to shield my nose; my submission to Om Shreem Hreem Vidya Adhishthaatri and appeal to her to safe-guard my ‘danta-pankti’ or row of teeth; ‘Aim’ is the letter with which I offer my reverences to Devi Sarasvati and I seek her kindness to keep my throat in tact; with humility I approach Om Shreem Hreem Vidya Swarupi to save my navel; may Om Hreem Kleem Swarupi Devi Vaani strengthen my hands with power as I bow my head to her with respects; I approach Om Swarupini Bhagavati ‘Sarva Varnaatmika’ my unreserved humbleness with the folded hands to secure my feet; Let my very existence which is owed to Omkaara Devi be fortified by my earnest prayer to provide me all-round safety. Mother Saraswati Veda Swarupa! do provide my safety from the Eastern side; I offer my Shraddha to Om Hreem Swarupini to kindly protect me from the ‘Agneya’ side; You are the Mantra Swarupa of Om Aim Hreem Kleem Saraswatyai Budha Jananyai Swaaha; please safeguard me from the Southern direction. May the Tryakshara Mantra of Aim Hreem Shreem keep me safe from the Nirruti Kona’. As the tip of my tongue is dedicated to Om Swarupini, kindly protect my western disha. May Bhagavati Sarvaambika keep safe of my ‘Vaayavya kona’; may Gadya-Padya Nivaasini in the Form of ‘Om Aim’ keep safe my northern direction; the Sampurna Shastra ‘Aim Swarupini’ who is worshipped by one and all is an emblem of Mercy and should strengthen my ‘Ishana’ direction; from above the top of my being, may ‘Om Shreem Swarupi’ help me to protect always; the mother of Vidya who resides in Sacred books is revered by sincere prostration and may her secure me down under; and finally, my obeisances to you Om Swarupini and Grandha beeja rupa! Preserve me safe from all directions). Recitation of this Kavacha yields memory power, mental sharpness and immense knowledge. Its recitation by five lakh times would definitely yield ‘Parama Siddhis’ to excel Deva Guru Brihaspati!

10    Yagnavalkya’s Stuti to Saraswati and restoration of his lost memory of Vedas

The illustrious Yagnavalkya was the disciple of Sage Vaishampayana who taught Yajur Veda and as there were arguments between them about certain interpretations of the Veda, the Guru got furious and demanded that what all was taught should be vomitted in the form of digested food. As the vomit came out, some of the co-pupils of Yagnavalkya took the forms of ‘Tittiris’ (partridges) and picked up the ‘Ucchishtha’ and the remains turned out to be the Taittireya Samhita and the Yajur Veda came to be known as Krishna Yajurveda. The disillusioned pupil Yagnavalkya decided not to take up a human Guru and prayed to Surya Deva to accept him as his Guru. Pleased by Yagnavalkya’s penance, Surya descended in the form of a horse and disclosed a new form of Veda immortalised as Shukla Yajurveda or Vayajasaneya (‘Vaji’ being a horse) from his manes, as distinguished from Krishna Yajur Veda, not known to Vaishampayana too; the Shukla Yajur has the rhythm of a horse gallop! Surya directed Yagnavalkya to worship Saraswati to improve memory and the ‘Stuti’was as follows:
Yaagnyavalkya vu vaacha:
Krupaam kuru Jaganmaatarmevam hatatejasam,
Gurushaapaat smritibhrashtam Vidyaa heenamcha duhkhitam/
Jaanam dehi smritam dehi Vidyaam Vidyaabhidevatey,
Pratibhaam Kavitaam dehi Shaktim sishya prabhodhineem/
Grandhakartutwa shaktim cha susishya supratishthitam,
Pratibhaam Satsabhaayaam cha Vichaara kshamataam Shubham/
Luptam sarvam Daivavashaatraveebhutam punah kuru,
Yathaankuram bhasmani chakaroti Devataa punah/
Brahma swarupaa paramaa Jyoteerupaa Sanaatani/
Sarva Vidyaadhi Devi yaa tasmai Vaanyai namo namah/
Yayaa vinaa Jagat sarvam shaswajjeevanmritam sadaa,
Jnanaadhi Devi yaa tasyai Saraswatyai Namo namah/
Yayaa vinaa Jagat Sarvam Mookamunmukttavat sadaa,
Vaagadhish –tthatru Devi yaa tasyai Vaanyai namo namah/
Himachandana kundendu kumudaam bhoja sannibhaa,
Varnaadhi Devi yaa tasyai chaakshuraayai Namo namah/
Visarga bindu maatraanaam yadadhish -thaana meva cha,
Ityam twam geeyasey sadbhir bhaaratyai tey Namo namah/
Ya yaa vinaacha Samkhyaataa Samkhyaam kartum na shakyatey,
Kaala samkhyaa swarupaa yaa Devi Vyaakhyaadhishthaatru Devataa,
Bhrama Siddhaanta rupaa yaa tasyai Devyai Namo namah/
Smriti Shakti Jnaana Shakti Buddhi Shakti Swarupini/
Pratibha kalpanaa shaktiryaacha tasmai namo namah,
Santkumaro Brahmaanam jnaanam prapacchha yatra vai/
Babhuva jadavat sopi siddhaantam katrumakshamah,
Tadaajagaama Bhagavaanaatmaa Shri Krishna Ishwarah/
Uvaacha sa cha taam stohi Vaaneemishtaam Prajaapatey,
Sa cha tushtaava twaam Brahmaachaajnayaa Paramaatmanah/
Chakaara twadprasaadena tadaa siddhaanta muktamam,
Yadaapyantam prapacchha Jnaanamekam Vasundharaa/
Babhuva mukavat sopi Siddhaantam katrumakshamah,
Tadaa twaam sa cha tushtaava samtrastah Kashyapaajnayaa/
Tatschakaara Siddhaantam nirmalam bhrama bhanjanam,
Vyaasam Puraana sutram cha prapaccha Vaalmeekam yadaa/
Mounibhutah sa sasmaara twaameva Jagadambikaam,
Tadaa chakaara Siddhaantam twadvarena Muneeswarah/
Sampraapya nirmalam Jnaanam Pramaada dhwamsa kaaranam,
Puraana sutram strutwaacha Vyaasah Krishnakalodbhavah/
Twaam sishevey cha dadhyow cha shatavarsham cha Puskarey,
Tadaa Tatvo varam praapya Satkaveendro babhuva ha/
Tadaa Vedavibhaagam cha Puraanamcha chakaara sah,
Yadaa Mahendrah prapacchha Tatwajnaanam Sadaa Shivam/
Kshanam tatwaameva samchintya tasmai jnaanam dadow vibhuh,
Prapacchha Shabda Shaastram cha Mahendrascha Brihaspatim/
Diyam Varsha Sahasramcha sa twaam dadhyouscha Pushkarey,
Tadaa Twavatto varam praapya Divya varsha sahasrakam/
Vuvaacha Shabda shaastram cha tadardhyam cha Sureshwaram,
Adhyaapitaascha ye sishyaa airadheetam Muneeshwareyh/
Tey cha twaam Parisamchitya pravartantey Sureswareem,
Twam samstutaa pujitaa cha Muneerindrai Manu Maanavaih/
Daityendraischa Suraischaapi Brahmavishnushivaadibhih,
Jadeebhutah Sahasraasyah Panchavaktraschaturmukhah/
Yaam stotum kimaham stoumi taamakaasyena Maanavah,
Iktyuktwaa Yaagnavalkascha bhaktinamraatma kandharah/
Pranamaam niraahaaro ruroda cha muhurmuhuh,
Tadaa Jyotihswarupaa saa tena drushtaapyuvaacha tam/
Sukaveendro bhavetyuktwaa Vaikuntham cha jagaamah,
Yaagnyavalka kritam Vaaneestotrameytatu yah pathet/
Sa Kaveendro Mahaavaagmi Brihaspatisamo bhavet,
Mahaa murkhascha durmedhaa varshamekam yadaa pathet/
Sa panditascha medhaavi Sukavischa bhaved dhruvam/
( Jaganmaata! May you show me mercy as my glow was lost due to my Guru’s curse and eventually my memory power was lost too! I am extremely disheartened as I was misled in my ‘Vidya’. I beseech you Devi to grant me Jnaana, smriti (memory), Vidya (knowledge), Pratishtha (Distinction), Kavitwa Shakti (Power of Poetry), capacity to convince pupils and capability to produce excellent writings of Grandhas. Side by side, provide me competent ‘sishyas’. Mother! Kindly bestow on me the ability to shine in the congregations of learned personalities with my thoughts and expression. Unfortunately, the fund of my knowledge evaporated and I request you to revive and reinforce it in a new and exceptional form. Let my Gyan be refurbished just as a seed hidden in a heap of ash is germinated fast and strong. My sincere obeisances to you Brahma Swarupa, Parama Devi, Jyoti Rupa, Sanatani and the Adhishthaari of all Vidyaas. Vaani! This world is as futile and lifeless as a dumb and mad entity without your benign blessings. Without you as the ‘Akshara Rupa’ or the Personification of ‘Aksharas’ or the Alphabets that build up the Great Palace of Literature and Expressions, who is worshipped with Chandana, Hima, Kunda, Chandrama, Kumuda and white lotus, this life is dissipated existence. You are the ‘Adhishthaana Devata’ or the Reigning Deity of ‘Visarga’, ‘Bindu’ and ‘Maatra’ indicative of a half-word, a nil-word and a measure of a word which constitute the rudiments of a Great Piece of Writing or Speech! You are the basis of ‘Sankhya’ and ‘Ganita’ or the numbers and measuring units without which there could be no counting or accounting and the quantification and evaluation. Devi! You are the embodiment of Smriti Shakti (Power of Memory), Jnaana Shakti (Power of Knowledge), Buddhi Shakti (Power of Mind) and ‘Kalpana Shakti’ (Power of Imagination or Thoughts). You are the Ruler of Tongue, Mind, Thought, Speech and any thing to do with brains. When Sanaka Kumaras desired to establish ‘Bhrama’ (Improbables) and ‘Siddhantas’ (Theories and hypotheses), Brahma himself faltered and approached Shri Krishna when the latter asked Prajapati to implore and with your active involvement ‘Siddhantas’ came into existence! When once Prithvi asked Ananta Deva to reveal the secret of Jnaana, Sesha Deva failed to define the Siddhanta and prompted Sage Kashyapa to commend Saraswati and that was how in response to the Sage the wrong principles about Jnaana were demolished and the Siddhantaas were enunciated. When Veda Vyaasa asked Maharshi Valmiki about ‘Purana Sutras’, the latter cut a sorry figure and urged Vaani to establish the Sutras for a year at Pushkara Kshetra and by her grace Valmiki explained the same in poetic form and thus Vyasa became a Poet of unparalelled excellence not only to script Puranas but also divisioned Vedas! When Indra asked Brihaspati about the Principles of ‘Shabda Shastra’, the latter meditated for long time and was finally blessed by Devi Saraswati and in turn produced several experts in the Discipline of Shabda, besides Indra. Many Manus, Munis and Manavas were able to worship and secure proficiency in several skills. Brahma, Vishnu, Shiva, Devatas and Danavas were of no exception to extol your Virtues. Mata Saraswati! When thousand faced Sesha Deva, the Pancha mukha Shankara, the Trimukha Brahma were all engaged in deep meditations to Devi, of which siginificance would be a human being in doing so? Thus Muni Yagnavalkya was exhausted in pleading Devi Saraswati when his shoulders were dropped and eyes were profusely streaming with water. Then a huge fund of Illumination appeared and Devi Saraswati blessed the Muni that he would be a highly renowned Poet whose fame and name would be immortalised. Those who read or recite the above Saraswati Stutis with sincerity would reap the powers of Jnaana, Smriti and Buddhi. Even if a ‘murkha’ (stupid) or a ‘durbuddhi’ (evil-minded) reads or recites the Stotra for a year, the person concerned would certainly acquire qualities of an intelligent and erudite scholar and Poet of standing.


Om Tat Sat


(My humble salutations to  the lotus feet of Sri Chandrasekharendra Saraswathi Mahaswamy ji and also my humble greatulness to  Brahmasree Sreeman V D N Rao ji  for the collection)


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