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The Essence of Puranas – Narada Purana -2

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The Essence of Puranas – Narada  Purana

Shukadeva’s mastery of ‘Vedangas’, ‘Upadeshas’ by Janaka, Vyasa and Sanat Kumara

As directed by his father Veda Vyasa to achieve expertise in the Six ‘Vedangas’viz. Siksha, Kalpa, Vyakaran, Nirukta, Vyakaran and Chhandas Shastra as stepping stones to accomplish ‘Moksha’, Suka Muni mastered the Vedangas and approached Veda Vyasa once again. The latter suggested to Shuka Deva to follow the normal route of ‘Ashrama Dharma’viz. Brahma- charya, Vivahika Jeevana, Vanaprastha and Sanyasa and advised him to meet King Janaka at Mithilapura the father of Devi Sita and the Epic Hero Shri Rama

Veda Vyasa suggested that Suka Deva should adopt the normal route to the City of Mithila, instead of the Yoga Marg by ‘Antarisha’ or the Sky Route so that Suka Muni would be exposed to human experiences of joys and sorrows on the way. Veda Vyas asserted that King Janaka was not only his disciple but also his Master since he was a King and moreso an expert in the Moksha Shastra. As Suka Deva reached the Royal Palace, the Gate Keepers denied admission but an Official of the Court recognised the name of Veda Vyasa and that Sukha Deva was his son, admitted the latter into the private Chambers of the King, where several charming and coquettish girls sought to entertain the special guest of honour.But Suka Deva, being a person of full control of his faculties had no reactions either to women or wine. When he met the King, he conveyed that his father Vyasa suggested meeting him and clarifying some of his doubts; for instance: what were the duties of a Brahmana, what would be the Swarupa or Form of Moksha and how best to seek Moksha. King Janaka replied that a person born as a Brahmana would assume a second life after his ‘Upanayana Samskara’-hence known as a ‘Dwija’or twice born; he would then have the duties of Veda Pathana, Swaadhyayana, Tapasya, Guru Seva, strict practice of Brahmacharya, performance of homas, Shraddha/Tarpana and remittance of debts to Devas and Pitras, return from Gurukula to the Parents after giving Guru Dakshina, wedding,  earning livelhood for the self and ‘Samsara’; discharge of various ‘Garhastya responsibilities’ especially worship of deities, performance of Agni Karyas/ Yagnas, Vratas, Atithi Puja or worship of Guests, procreation of children, bringing them up, Charities, Tirtha Yatras, Vanaprastha, Sanyasa and Moksha sadhana.It would be necessary to go through the entire cycle of life of observing the ‘Purusharthas’ of Dharma, Artha, Kama and Moksha. It would be erroneous to presume that one could reach final stage of Moksha without passing through the phases of life and absorbing the experiences while transgressing the Regulations of Socio-religious frame work and practising self-control at every stage.
            After hearing King Janaka, Suka Deva questioned whether a person, who had already secured ‘Jnana-Vignana’ or the full Knowledge of Brahma during the Brahmachaya stage and was completely devoid of ‘Raga-Dweshas’ or desires and dislikes, would still have to pass through the other three Ashramas. In reply, King Janaka said that just as Moksha would not be possible of attainment without ‘Jnana-Vignana’, the latter too would ‘truly’ not be possible of attainment without a ‘Sadguru’ who alone could guide to swim through the Samsara. It was a Guru alone that could help draw lines of distinction between the ‘Dharmik Maryada’ or the limits of Virtue and those of ‘Karmanushthan’or Rituals. This guidance of sifting the good and bad would not be possible unless specific situations were faced and surmounted. The significance of radiance would be learnt only when darkness was present! Similarly, the impact of Rajasa and Tamasa gunas would be evident only against the Satvika Guna. Then only, there would be the possibility of ‘Atma Sakshatkaar’ or Self-Enlightenment. ‘Brahma Bhaava’ would occur only when one were not afraid of anybody and none were afraid of him; when a person became unable to do anything against anybody either by speech, thinking or action, then only Brahma Bhava became evident. When jealousy, or desire or greed were abolished then only ‘Brahmananda’ or bliss was experienced; when one distinguishes what was seen and heard then only a comparison would be possible and then only there could be a question of treating the situations discreetly. Unless ‘Duhkha’ (sorrow) and ‘Sukha’ (happiness) were experienced, where was the question of eqanimity! Similarly, comparisons would be possible between blame-praise, iron-gold, cold-heat, Artha (wealth)-Anartha (poverty), likes-dislikes and life-death; how could otherwise be possible to achieve Brahma-Bhava! King Janaka further said that Suka Muni had all the qualifications to accomplish Moksha, excepting the lack of awareness of the surroundings and the ‘Loukya’or worldly wisdom which too was essential to recognise Brahma Gyan; that could be understood only when illumination and darkness were clearly differentiated and that would be possible when Ashrama Dharma was practised and control of ‘Indriyas’ was secured just as water drops on Lotus leaf were in the ‘Samsara’ without being affected by the leaf! As King Janaka sought to convince Suka Muni, the latter returned to his father VedaVyasa quietly with an implicit approval of following the ‘Ashrama Dharma’ and enter the phase of Grihasta Ashrama!
            A highly delighted Veda Vyasa recited Vedas along with Suka Muni, there was a powerful sweep of wind which was recognised as a sign of Suka Muni’s Divya-drishti or Celestial Vision and Veda Vyasa explained to Suka Muni about Pravaha or the First of the flows of Seven Vayus- the ‘Prathama’ or the First Wind Flow between ‘Prithvi’ and ‘Aakash’. The second Vayu, viz. Aavaha would get created by the interaction of the ‘Rasa-Matras’ of Akaash and Vidyut (Sky and Lightening) which created thunders making huge sounds. Jeemutas would get created by the absorption of Sea water by Grahas or Planets like Sun and Moon. The Jeemutas would get converted as Parjanyas which in turn produce the third Vayu called Uduh and the latter would get interacted with massive clouds carrying collossal rain. The fourth Vayu Samvaha got created by hitting mountains. The high speed of the wind would uproot huge trees hitting ‘pralaya kaala’ type of clouds called Blaahak and the extremely swiftand frightening fifth Vaya called Vivah, as a result of which Celestial waters would rain torrentially in the upper worlds; that sixth Vayu would be created further known as Parivaha; this Vayu was considered as a highly Tatvika. The seventh and final Vayu called Paravaha was indeed the Prana Vayu at the termination of life. These seven Vayus represent the Sapta Marudganas, who were born of Devi Diti. The Paravaha Vayu was so powerful that it could even shake Himalaya Mountains. This was stated to be the ‘Nishwas’ or the exhaling of Bhagavan Vishnu and whenever the pace of Vishnu Nishwas increased, then there would be hurricanes on Earth! After Suka Muni obtained Divya drishti, Veda Vyasa described the Seven Forms of Vayu as a result of which, Suka Deva’s divya drishti was bestowed and Vyasa left Suka Muni to continue Swadhyayana of Vedas.
            Meanwhile, Maharshi Sanat Kumara arrived and provided his Instruction to Suka Deva about Tatwas and Moksha Sadhana. Maharshi prefaced his Upadesha stating that there was no better ‘Netra’(Vision) than ‘Vidya’or Learning; no better Truth than Tapasya or Meditation; no worse Sorrow than Desire; no better happiness than ‘Tyaga’ or Sacrifice. He said:
             Nityam krodhattapo rakshochhriyam rakshochha matsaraat,
            Vidyaam Maanaavamaana –bhyaamaatmaanam tu pramaadatah/
          Aanrushyamsyam paroh Dharmah Kshamaa cha paramam balam,
         Atmajnaanam parm jnaanam Satyam hi Paramam hitam/
(Human Beings should shield against anger with Tapas /meditation and against the feelings of ‘Maana’ (praises) and ‘Avamaana’(insults) with ‘Vidya’ (wisdom). Reversal of the mind-set of vindictiveness is by itself the highest Dharma. Forgiveness and tolerance are the greatest strength. Self-Realisation is the supreme Knowledge; and Truthfulness is the best tool of Action. Constant strife for acquisition/ possession is against the principle of a ‘Pandita’or a ‘Vidwan’whose basic trait is abandonment and detachment. Indifference leads to Self-Control, which leads to peace of mind and contentment; a feeling of satisfaction leads to happiness which is truly devoid of pulls and pressures of life and paves the route to ‘Mukti’!
            After obtaining the instructions of Veda Vyasa and Sanaka-Sanandana brothers, Suka Deva reached the top of Kailasha and after purifying himself externally and internally, commenced Yoga by Dharana and Samadhi, and gradually flew from the mountain-peaks to Vayu Mandal to various Lokas of Yaksha, Gandharva, Swarga, and Satya, before visioning Bhagavan Vishnu whom he eulogized in ecstasy as follows:
            ‘Shantam prasanna vadanam peeta kousheya vaasasam,
            Shankha chakragadaa Padmairmurti-madbhvibhu rupaasitam/
            Vaksthalasthyaa Lakshmyaa Kausthubhena viraajitam,
            Kati Sutra Brahma sutra katakaangad bhushitam/ 
            Bhraajatkirita valayam Manirnupura shobhitam,
            Dadarsha siddhinkaraih sevyamaana maharnisham/
           Tam drushta bhakti bhaavena trushtaava Madhusudanam,
           Namestey Vaasu Devaaya Sarva lokaika saakshiney/
           Jagadbeeja swarupaaya Purnaaya nibhrutaatmaney,
           Harye Vaasukisthaya Shweta dwipa nivaashiney/ 
            Hamsaaya Matsya rupaaya Varaaha tanu dhaariney,
           Nrisimhaaya Dhruvejyaja Sankhya yogeshwaraaya cha/
           Chatuh Sanaaya Kurmaaya Prithavey Swasukhaatmaney,
            Nabhoyaya Jagaddhaatrey Vidhaatrentakaraayacha/
            Bhargavendraaya Raamaaya Raaghavaaya Paraayacha,
           Krishnaaya Veda Kartrecha Buddha Kalki swarupiney/
           Chaturvyuhaaya Vedyaya Dhyeyaya Parama -atmaney,
           Nara Narayanaakhyaya Shipivishtaaya Vishnavey/
           Rutadhaamney Vidhaamnecha Suparnaya Swarochishey,
          Rubhavey Suvrutaakhyaya Sudhaanney chajitaya cha/
          Vishwarupaaya Vishwaaya Srishthisthityantakaariney,
          Yagnaaya Yagna bhoktrey cha Sthavishtaayaana verthiney/
          Aditya Soma netraaya Sahaojo balaaya cha,
          Eejyaaya Sakshineyjaaya Bahu seershonghri baahavey/
         Shrishaaya Shrinivasaaya Bakta Vashya  sharinginey, 
         Ashtaprakruthyadhishaaya Brahmanenanta Shaktaye/
         Brihadaaranya Vedyaaya Hrishikeshaaya Vedhasey,
         Pundarika Nibhakshaya Kshetrajnaaya vibhasiney/
Govindaya Jagat Karthrey Jagannadhaya Yoginey,
         Styaaya Satya sandhaaya Vaikuntha -yachutaayacha/
        Adhokshjaaya Dharmaya Vamanaya Tridhaatavey,
        Ghrutaarchishey Vishnavey tenantaaya Kapilaaya cha/
         Virinchiye Trikakrudey Rukyajussamarupiney,
         Eka Shringaya cha Suchishravasey Shaastrayonaye,
        Vrishakapaya Ridraaya Prabhavey Vishwakarmaney,
        Bhurbhuvah Swarupaya Daithagney Nirgunaayacha,
        Namaste paahi maameeha Sharanagatavatsala/.
        (My salutations to you Vasudeva, the unique substantiation of the entire Universe; the ‘Bija Swarupa’or the Form of the Seed responsible for Creation; the Complete, Steady and Ever-lasting Supreme Soul; and the inimitabe occupant of Sweta Dwipa resting in ‘Yoga Nidra’on the Vasuki Serpent’s huge couch. You are the Forms of Hamsa, Matsya, Vaaraaha, Vaamana, and Nrisimha, as also the target of devotion by Dhruva. You are the epitome of Sankhya and Yoga disciplines; the reflections of Sanaka Brothers who were born with the Mission of prmoting Virtue. You were the Creator, Preserver and final Destroyer of the whole ‘Srishti’. You are the image of Nabhi Putra Rishabha Deva. The Avatars of Parashu Rama, Shri Rama, Sri Krishna, Veda Vyasa, Buddha and Kalki Deva are your own to vindicate Dharma and devastate the Evil.You excel as Balabhadra, Pradyuna and Aniruddha as also like Nara Narayana and Sipivisht - the Most Intelligent. You are the Yagna, its Karta’and ‘Bhokta and ‘Sthula’ and ‘Sukshma’ or the biggest and tiniest! Surya and Chandra are Your Eyes. You are the Ashta Prakritis viz.Bhumi, Jala, Agni, Vayu, Akasash, Mind, Buddhi, and Ahamkar (Ego); Brahma, the unending Shaktis and Parameshwara. You are the Kshetrajna, Govinda, Jagat Karta, Jagannatha, Yogi, Satya, Satya Pratigna, Vaikuntha, Achyuta, Adhokshaja, Dharma, Tridhatu, Tejopunja and RukYajur, Sama Vedas. You are the Forms of Bhurloka, Bhuvarloka and Swarloka. You are Nitya, Niranjana, Avyaya, and Akshara; Ishwara! I am under your protection!). Bhagavan Vishnu was happy with Shuka Muni’s steadfast devotion and blessed him to attain ‘Siddhis’ and facilities of movement all over the Universe like Vayu Deva and Surya Deva; he also instructed Suka Muni to go back to Veda Vyasa for further ‘Adhyana’ of Shastras and seek his further guidance till the final call to him from the mortal life.

Shiva Darshan- ‘Pati’, ‘Pashu’, ‘Paasha’ and ‘Prapti’

Maharshi Sanatkumara described ‘Bhaagavata Tantra’ to Brahmarshi Narada to realise the Supreme Energy named Bhagavan through the route of ‘Shiva Darshana’. In the context of Shaiva Maha Tantra, there are three ‘Padaarthas’ (Elements) viz. Pashupati, Pashu and Paasha.The ‘Sadhanas’(tools) are four-folded viz.Vidya (Learning), Kriya (Action),Yoga and Charcha (Deliberation). Till such time that human beings are unable to shed ignorance and illusion, they continue to be called ‘Pashus’or Animals with the instincts of ‘Pashutwa’which is tantamount to ‘Daitya Bhava’or of devilish features

The word ‘Paasha’ denotes ‘bandhana’ or chains /shackles. These are of five types, viz. ‘Malaja’, ‘Karmaja’, ‘Maayeya’ or Mayaajanya, ‘Tirodhana Shaktija’ and ‘Binduja’. Malaja and Karmaja Paashas are due to dormant forces hiding the natural inclinations or Swabhaavika tendencies. The Mayeya bandhanas are due to the illusory forces which cover up the Truth of ‘Sat-Chit- Ananda’and suppressing the awareness of realities and highligting temporary attractions of woman, wine, wealth. The Tirodhana Shaktija Paasha lacks the power of reversal (Rodhaka Shakti) when human beings tend to ignore the distinction of Human Body and Atma or Inner Consciousness. Finally, ‘Binduja Paasha’ denotes the full awareness of the magnificence of Sat- Chit- Ananda Swarupa.
Pashus are of three types viz. ‘Vigynaakala’, ‘Pralayaakala’ and ‘Sakala’. The Vigyanakala Pashu is tied with Paashas full of ‘Mala’ or dirt / filth; Pralayaakala Pashu is tied with the chains of Mala and ‘Maya’ (Illusion) also and Sakala or Sarva Pashu is tied with the chains of Mala, Maya and Karma (Deeds). When a person recognises the Swarupa of Bhagavan and practises japa, dhyana and Sanyas or even through regular life of ‘Samsara’ (family life) and reduces the worldly pulls and pressures, excepting however the normal ‘bandhanas’or shackles called ‘Anava Mala’, then that person is stated to possess ‘Vignaana kala’. When the person controls the body and mind, but still possesses the Karmaja mala and Maya-held mala or ‘Maayeya kala’, then the person is stated to possess Pralayaakala. As the person whose ‘Jeevatma’ is rid of Anava mala, Mayeya mala and karmaja mala or Pashas, then the person is stated as ‘Sakala’.Now, Vigyanakala Pashus are of two categories, viz. ‘Samaapta Kalusha (blemish) and ‘Asamaapta Kalusha’; when a Jeevatma continues to perform Karmas (deeds), then to the extent that Karma carries ‘mala’, that becomes Asamaapta Kalusha. But that person leaves off all Karmas, then that Jeeva is stated to possess Samapta kalusha.Such person reaches the status of ‘Vidyeshwara’ of eight types: Ananthaschaiva sukshmascha tathaiva cha Shivottamah, Ekanetrastathaivaika Rudraschaapi Trimurthakah/ Shri Kanthascha shikhandi cha proktaa Vidveshwara imey ( Ananta, Sukshma, Shivottama, Eka Netra, Eka Rudra, Tri Murthi, Shri Kantha and Shikhandi). Asamaapti Kalusha is he whose stock of blemishes is still unfinished; the Parameswara Mantra has to be instructed to him for the purpose. ‘Pralayaakala pashu’has two formats, viz. pakka paashadwaya and apakka -paashadwaya; as a Jeevatma sheds ‘Mala’, ‘Karma’ and ‘Maya’, then the ‘Pashas’ get weakened, then the Jeeva becomes qualified for ‘Diksha’, which is the ‘Sadhana’ or the facilitator of Shivatva. The ever merciful ‘Parameshwara’ then enters the Physique of a Guru and gives the ‘Diksha’ (Apprenticeship) to practise the seven ‘Sadhanaas’viz. ‘Kalaa’, ‘Kaala’, ‘Niyati’, ‘Vidya’, ‘Raaga’, Prakriti and ‘Guna’ along with other Tatwas vix. Pancha Bhutas or Five Elements of Earth, Water, Fire, Wind and Sky; Mana (Mind), Buddhi (Internal Feelings) and ‘Ahankar’ (Ego); Ten Indriyas (Physical Limbs); ‘Pancha Tanmatras’or Five Sound, Form, Taste, Smell and Touch, five ‘Antahkaranas’ and Five Shabdas. The Mantra- Diksha for the demolition of the ‘Bandhanas’would thus constitute steps forward to Shiva Darshana

Explanation of ‘Mantras’, ‘Matrika Nyaasas’ and ‘Deva Puja Vidhi’

The basic forms of Mantras are of ‘Stree’ (Feminine), Purusha (Masculine) and Napumsak (Neuter). The Stree Mantras end up with ‘tha’or ‘swaha’; Purusha Mantras end up with ‘Hum’ and ‘Phut’; those Mantras end up with ‘Namah’ are used in Napumsak Mantras. The various Mantras are utilised in the context of six ‘Karmas’ deeds) viz. ‘Shanti’ (Peaceful purposes), ‘Vashya’ (subjugation), ‘Stambhana’ (paralizing), ‘Dwesha’ (creating hatred), ‘Ucchhanana (uprooting) and ‘Marana’ (death-related).

Where-ever Pranavaanta (ending with the word OM) and ‘maatras or ‘consonants like ‘repha’or ‘raakaar’ as also the word ‘Swaahaa’are involved, these expressions are Agni-Sambandhi or related to ‘Agni Karyas’ such as oblations to Fire and these are for‘Sowmya’or peaceful (benevolent) purposes; the other Karmas (deeds) are invariably malefic. When the Soma sambandhi Mantras are used, these ‘Agnishomatmatmak’ or Fire- oblation oriented and are uttered to awaken Devas. Such Mantras are used along with control of breathing through ‘Ida’ and Pingala Nadis’ (viz. left and right nostrils). These Mantras are never uttered while one feels sleepy or inattentive, lest they have negative impact. Also, special Mantras are not to be uttered while stopping, breaking or discontinuing. In the ‘Anulomakrama’ (inhaling), bindu / anuswaar is used and in ‘Vilomakrama’ (exhaling), ‘Visarga’ is used. The utterances of these Mantras bestow ‘siddhis’ or various accomplishments. There are several ‘doshas’ (deficiencies) possible in the utterances of these Mantras; for eg. they are not recited while being dull, arrogant, troubled, inattentive, dejected or feeling superior or inferior; such moods or mental complexes could be cured by Yoga, especially by ‘Yonimudra Aasana Yoga, under the guidance of a Guru.                                                                                                              After performing the Sandhya-Tarpan and preparation for Puja, a devotee would first invoke Ganesha to ensure that no hindrances are encountered in the worship. Then, ‘Maatrika Nyaasa’ is taken up in connection with Vaishnava-Maatrika- Nyasa and / or Shaiva-Maatrika-Nyasa/ Gaanapatyta-Maatrika-Nyasa / Kalaa-Matrika-Nyasa. The Vaishnava-Matrika Nyasa (Aligned of Deva-Devi) is as follows: Kirti –Keshava, Kranti- Narayana, Tushti-Madhava, Pushti- Govinda, Dhriti-Vishnu, Shanti- Madhushudan, Kriya- Trivikrama, Daya-Vamana, Megha-Shridhara, Harsha-Hrishikesha, Shraddha- Padmanabha, Lajja-Damodara, Lakshmi- Vasudeva, Sarasvati- Sankarshana, Preeti-Pradyumna, Rati- Aniruddha, Jaya-Chakri, Durga- Gadi, Prabha- Sharangi, Satya- Khadgi, Chanda- Shankhi, Vani- Hali, Vilasini- Musali, Vijaya-Shuli, Viraja-Paashi, Ashtangi- Vishwa, Vinada-Mukunda, Sunanda-Nandaja, Smriti-Nandi, Vriddhi- Nara, Samruddhi-Narakajit, Shuddhi-Hari, Buddhi-Krishna, Bhuti- satya, Mukti- Saawat, Kshama-Shouri, Ramaa-Shura, Uma-Shiva, Kledini- Bhudhara, Klinna-Vishva Murti, Vasudha-Vaikuntha, Vasuda- Purushottama, Para-Bali, Parayana-Balaanuja, Sukshma-Bala, Sandhya- Vrusha hanta, Pragna-Vrisha, Prabha- Hamsa, Nishaa-Varaaha, Dhar- Vimala, and Vidyut-Nrisimha.
The Nyasa would be followed by ‘Vishnu Dhyana’ by reciting Om ‘Hreem’ / Shaktih, ‘Shreem’/ ‘Shaktih’, ‘Kleem’/ Kaama; the Nyasa of Shakti and Vishnu should be done with the alphabet words ‘Aa’ with the latter’s forehead; ( for eg. touch the forehead saying: Om Hrem kleem am kleem shreem hreem Keshava Kirthibhaam namah –lalatey sprarshayaami) ‘Aaa’ with face; ‘E’ and ‘Ee’with His Eyes; ‘Vu’ and ‘Vuu’ with His hands; ‘Ru’ and ‘Ruu’with His nose; ‘Lu’ and ‘Luu’ with His cheeks; ‘Ye’ and ‘Yey’ with His lips; ‘O’and ‘Auv’with upper and nether teeth; ‘Am’ with the tongue-origin; ‘Aha’ with the neck; right hand with ‘Ka’ varga and ‘Cha’ varga with lefthand; ‘ta’ varga and ‘tha’ varga with the Lord’s feet; ‘Pa’ and ‘Pha’ with his belly sides; ‘ba’ for His posterior and ‘bha’ for navel; ‘ma’ for His heart; ‘Ya’, ‘Ra’, ‘La’, ‘Va’, ‘Sa’, ‘Sha’ and ‘Saa’ for the Sapta Dhatus viz. Rasa (lymph), Rakta (blood), Maamsa (Muscles), Medha ( fat), Asthi ( bones), Majja (bone-marrow) and Shukra ( Semen); the word ‘ha’ with ‘Praana’(life), ‘Lla’ with Atma (Soul) and ‘Ksha’ with Krodha (anger); this is how the Lord’s Physical parts are aligned with each of the alphabet letters (in Sanskrit). This is the procedure of aligning with the body parts of Narayana.
 ‘Shiva- Maatrika Nyasa as follows:  The devotee’s nyasa would be as per the idenified Matrikas and Shiva Murthis:  Purnodari-Shri Kanthesha, Viraja-Anantesha, Shaalmali- Sukshmakeshah; Leelakshi and Trimurtesha, Vartulaakshi and Mahesha, and Deergha kona and Artheesha. (The procedure of the Nyasa is to recite ‘Hu sow Am’ Shri Kanthesha Purnodaribhyam namah, Hu sow Am Ananteshaya viraabhyam namah Mukha vrutey namah). The further Nyasa would be as follows: Deerghamukhi-Bhaara bhuteesha, Gomukhi-Tirthisha, Deergha Jihva-Sthaanvisha, Kundodari-Haresha, Urthvakeshi-Jhantesha, Vikritaswa- Bhautikesha, Jwaalamukhi –Sadyojatesha, Ulkaamukhi-Anugrahesha, Aastha-Akrura, Vidya-Mahasena, Maha Kali-Krodhesha, Sarasvati-Chandesha, Siddha Gauri- Panchaantakesha, Trilokya Vidya-Shivottamesha, Mantra Shakti-Eka Rudresha, Kaamathi-Kurmesha, Bhuta Mata- Ekanetresha, Lambodari- Chaturvaktresha, Draavini-Ajesha, Nagari-Sarvesha, Khechari- Somesha, Maryada- Langalesha, Rupini-Darukesha and Virini-Artha naaresha. Kakodari and Umakanta, Putana and Aashaadheesha, Bhadra Kaali and Dandeesha, Yogini and Atreesha, Shikhandini and Meenesha, Tajani and Meshesha, Kaala Raatri and Lohitesha, Kubjani and Shikheesha, Kapardini and Chhalagandesha, Vajra and Dwirandesha, Jaya and Mahabalesha, Sumukheshwari and Balesha, Revati and Bhujangesha, Maadhwi and Pinaakesha, Vaaruni and Khandeesha, Vayavi and Vakesha, Vidarini and Sweteshwaresha, Sahaja and Bhrigeesha, Lakshmi and Lakuleesha, Vyapini and Shiveha and Maha Maya and Samvartakesha are the other examples of  the Nyasa beteween Matrikas and Isha. The Nyasa is of Shri Kantha Matrika and Dakshina Murti Rishi, Gayatri as Chhanda, and Arthanaar-eswara as Devata and Viniyoga as Sampurna Manoratha Praapti or fulfillment of all desires of the devotee concerned. The Anga Nyaasa would be: Ha saam hridayaya namah, ha seem sirasey swaha, ha suum shikhaayai voushat, ha saim kavachaaya hum, ha sou netra trayaya voushat and ha saah astraaya phut/. After the Nyasas, a devotee should picturise Bhagavan Shiva like a Bandhooka pushpa and as a Golden Murti with his hands bestowing boons, Akshamala, Ankusha, and ‘Paasha’; with a half-shaped Chandra, three eyes and all the Devas immersed in Bhakti surrounding Him.
Once Shiva Shakti is visualised and meditated, then Ganesha-Maatrika Nyasa is performed as follows with ‘Hree as the various Rupas of Ganesha on one hand with ‘Shri’as Matrikas on the other by reciting: Ga am Vighneshabhyaam namah- Lalaatey, Ga am Vighnarajashri bhuam namah etc. The Matrika-Ganesha combinations are as follows: Pushti-Vinayaka, Shanti-Shivottama, Swasti-Vighnakrit, Sarasvati- Vighna harta, Swaha-Gananatha, Sumedha-Ekadanta, Kaanti-Dwidanta, Kamini-Gajamukha, Manohini-Niranjana, Nati- Kapardi, Parvati- Deergha Jihva, Jwalini- Shankha karna, Nanda- Vrisha dwaja, Sureshi- Gananayaka, Kamarupini-Gajendra, Uma-Surpakarna, Tejovati- Virochana, Sati-Lambodara, Vighneshi- Manananda, Surupini-Chaturmurti, Kaamada-Sada Shiva, Mada Jihva-Amoda, Bhuti- Durmukha, Bhaotaki-Sumukha, Smita-Pramoda, Ramaa-Eka Paada, Maharshi-Dwijihwa, Jambhini-Sura, Vikarna-Vira, Bhrukuti-Shanmukha, Lajja-Varada, Deerghona-Vaamadevesha, Dhanurdhari- Vakratunda, Yamin-Dwiranda, Raatri-Senaani, Graamani-Kamandha, Shashiprabha-Matta, Lolanetra-Mattha, Chanchala-Matthavaaha, Deepti- Jati, Subhaga-Mundi, Durbhaga-Khandi, ShivaVarenya, Bhaga-Vrishaketana, Bhagini-Bhaktapriya, Bhogini-Ganesha, Subhaga-Mehghanaada, Kaala raatri-Vyapi and Kaalika-Ganesha. The invocation is as follows: ‘Ganesha Maatrikagana is Rishih, Nichhidrud Gayatri is Chhanda, ‘Shakti sahit Ganeswara is Devata, and six-deergha (long) Swaraa Yukta Ganesha Bija’ viz. Gaam, Geem, Guum, Gaim, Gaum, Gahah’. Dhyana of Ganesha would then be performed visualising Him with four hands with ‘Paasha’, ‘Ankura’, ‘Abhaya’, and ‘Varas’ (boons), besides three eyes, along with his wife Siddhi seated on his lap.
Deva Puja vidhi: Maharshi Sanat Kumara then described to Brahmarshi Narada the procedure of worship. Having set up the Puja Region with a Trikona / Chatur kona Mandala with ‘jala prokshana’, a devotee would  recite the Mantras viz. Mam Vahni mandalaaya dasha kalaatmaney…Devataarghya paatraasanaaya namah; Arkamandalaya Dwadashaka -atmaney Devaarghya paatraaya namah; Om Somamandalaaya Shodasha Kalaatmaney Devaarghyaamritaya namah etc invoking the ten Kalaas of Vahni mandala, twelve Kalaas of Surya Mandala, sixteen kalaas of Chandramandala etc. The devotee also would invoke the holy rivers of Ganga, Yamuna etc. and purify the waters by appropriate ‘Mudras’ or finger-designs like Dhenu Mudra, Chakra Mudra, Matsya Mudra etc. He would recite: Om Atma tatwaatmaney namah, Om Vidya tatwaatmaney namah, Shiva tatwa-atmaney namaha; then perform Avaahana (Welcome) of the ‘Ishta Devata’or the Personalised Deity present in the form of a ‘Pratima’ (Idol) or Shalagrama or Linga with ‘Pushpanjali’(flowers) as follows:
Atma samstha majam shuddam twa maham Parameswara, Aranyamiva havyaamsham Murtaava avahyaamyaham/ Taveyam hi Mahaa murtistasyaam twam savargam Prabho, Bhaktasneha mamaakrishtam deepavas tathapayaamyaham/ Sarvaantaryaaminey Deva Sarva beejamayam shubham, Swaatmasthaaya param Shuddha maanasam kalpamaam –yaham/ Ananyaa tava Devesha Murthi shaktiriyam Prabho, Saamnidhyam kuru tasyaam twam Bhaktaanugraha kaaraka/ Ajnaanaaduta mathaatvaada vaikalyatsaadhanasya cha, Yadya purna bhavet kalpam tathaapyabhi mukho bhava/ Drushaaa peeyusha varshinya purayan Yajnavishtirey, Murtivaa Yajna sampurtyai sthito bhava Maheswara/ Abhakta vaangmanas-chashthuh shrota duraayati dyutey, Swatejah panchareynaashu Veshtito Bhava Sarvatah/ Yasya darshanamicchanti Devah swabheeshta siddaye, Tasmai tey Parameshaaya Swaagatam Swaagatamchamey/ Krutaarthonugraheetosmi saphalam jeevitam mama, Aagato Deva Deveshaha sukhaagati midam punah/  ( Parameswara! You exist by yourself devoid of birth and as an embodiment of supreme transparency and astuteness. Just as a powerful fire is dormant in a whirlpool, you are concealed and all-pervasive; may I hail you to be present here. This is a magnificent form of yours that I imagine in this Light with faith and devotion. Deva! as you are full in my  inner-consciousness, I seek to vision you as the Omni-Present, Pure and Propitious Form and beseech you to be seated and pardon all my blemishes in the worship to you arising out of ignorance, mischance and carelessness. Maheswara! Do shower your nectar-like looks on me instantly. May your radiance expand and expel the darkness around persons like me in our mind, speech, sight, and hearing. Here are our welcome salutations to you to kindly respond to our prayers and trust.).
Paadyam: Yadbhakti lesha samparkaat Paramaananda sambhavah, Tasmai tey charanaabjaaya Paadyam Shuddhhaaya kalpyatey (May I offer ‘Paadya’/water to wash your pure and lotus-like feet, since the tiniest and insignificant spot of my devotion comes into contact with your ocean-like response of satisfaction for me!)                                              Arghya: Tapatraya haram Divyam Paramaananda lakshanam, Tapatraya vinirmukthyai tawaarghya kalpayamyaham/ (Paramananda Swarupa Deva! May I offer ‘Arghya’/ water to you as a part of my service to you and eradicate my ‘Tapatrayas’or Adhyatmika, Aadhi -bhoutika and Aadhi Daivika ‘taapas’or three-fold miseries arising out of body, mind and providence).
Aachamaneeya: Vedaanaamapi Vedaaya Devaanaam Devamaatmaney, Aachaamam kalpataameesha Shuddhaanaam Shuddha hetavey/ (May I proffer ‘Aachamaneeya’/ water to you as a emblem of your kind acknowledgment to my seva / service to you; indeed You are the embodiment of Vedas and their unique knowledge, the matchless of all Devas and the symbol of Sanctity and Purity.
Madhuparka: Sarva kaalushya heenaaya Paripurna Sukhaatmaney, Madhupakamidam Deva kalpayaami praseedamey: (You are completely devoid of impurities and imperfections and the icon of contentment; may I tender ‘Madhuparka’ (Mix of honey, ghee, curd and butter) for your satisfaction.)
Punaraachamaneeya: Ucchishtopya shuchirvaapi yasya smarana maatratah, Shuddhima –apnoti tasmai tey punara achamaneeyakam/ (As even a person of impurities and blunders could acquire spotlessness by merely taking your name, Parameswara! kindly reinforce my request with this repeat ‘Achamana’).
Sneh (Thaila/ Oil):  Sneham gruhaana Snehena Loka Natha Mahaashaya, Sarva Lokeshu Shuddhaatman dadaami Snehamuttamam/ (Lokanatha! You are indeed highly broad-minded and merciful and the whole world is full of your grace and elegance; may I propose this Oil for a friendly massage, before a holy bath to you.)  
Snaan/ Sacred Bath: Paramaananda bhodhaabdha nimagnija Murtayey, Saangopaanga –midam Snaanam Kalpayaamyaha meesha tey/ (Ishwara! Your natural Swarup (Form) is immaculate and ever-happy always floating in deep Seas of untold depth; is indeed a ‘Braahma Snaana’needed or required; but; for my own satisfaction however, I propose a full bodied Snaan to you.) 
Abhisheka: Sahasram vaa Shatam vaapi yathaa Shaktyadarena cha, Gandha pushpaadi kaireesha manunachabhishinchayey/ (Eshwara! Give me an opportunity to perform ‘Abhisheka’ (Bathing) as per my capacity along with pushpaas and sandalwood paste; as per Mantras may I perform the Abhisheka some thousand times / hundred times. 
Vastra: Maya chitra patacchitranija gruhyoru tejasey, Niraavarana Vignaana vaasastey kalpmaamyaham/ (Niravruttha Vigyana Prarameswara! You seek to camouflage your extreme radiance by covering it with colourful clothes; may I offer you clothes for our satisfaction!).
Uttareeya: Yamaashritya Mahamaya Jagatsammohini sadaa, Tasmai tey Parameshaya kalpayaamyutthareeyakam/ (As Bhagavati Maha Maya brings the whole world under a spell, may I present an outer garment with respect; Note: Uttareeya should be of red colour while worshipping Duraga Devi, Surya Deva or Ganesha, but in respect of Vishnu, it should be of yellow colour and to Shiva of white colour). 
Yagnopaveeta: Yasya Shakti trayenedam sapreetaakhilam jagat, Yagna sutraaya tasmai tey Yagna sutram prakalpaey/ (Bhagavan! You satisfy and regulate the entire Universe with the three kinds of ‘Shaktis’viz. Satvika, Rajasika and Tamasika and thus are the Yagnasutra rupa! May I hence dedicate the Sacred Thread to you symbolically!).
Bhushan: Swabhaava sundaraangaaya nana shaktyashrayaya tey, Bhushanaai vichitraani kalpayaamyaraarchita/ (Deva! You possess natural beauty and grace as also all kinds of Shaktis; it is my privilege to dedicate ornaments for my satisfaction). 
Gandha: Paramaananda Sourabhya paripurna digantaram, Grihaana parmam gandham kripaya Parameswara/ (Parameswara! You fill up the Universe with the all-pervading fragrance by your presence; kindly accept this ‘Gandha’-Sadal wood paste-as a symbol)!
Pushpa: Tureeya vana sambhootam nana guna manoharam, Amanda sourabham Pushpam Gruhyataamida muktamam/ (Prabho! You are the Creator of flowers which possess the qualities beyond all the three Avasthas of Jaagrut, Swapna and Sushupti viz. Tureeya! As a representation of flowers, may I offer a few flowers for my happiness! Note: Ketaki, Kutaja, Bandhuka, Naga kesara, jawa, and Malati are not to be offered to Shankara Deva; Matulunga or Vijoura neebu) and Tagara are never offered to Surya; Durva, Aaka, Madara and Palasha flowers  as well as Tamala, Palasha,Tulasi, Avla and Durva leaves are not offered to Durga Devi; Tulasi must be avoided in the worship of Ganesha. Deva Puja may be done by Kamal, Dauna, Maruva, Kusha, Vishnukranta, Paan, Durva, Apamarg, Anar, Avla and Agastya leaves are approved; similarly, plantains, bair, Avla, Tamarind, Bijoura, Mangoes, Anar, Jambeer, Jaamun, and katahal fruits are approved). 
Dhup: Vanaspati rasam Divyam gandhadhyam sumanoraham, Aanghreyam Deva Devesha Dhupam Bhaktya gruhaanamey/ (Parameswara! I submit the aromatic Vanaspati ‘Agar’at your service as a sign of my devotion; please accept and bless me).
Deepa: Suprakaasham Maha Deepam Sarvadaa Timiraapaham, Ghrutavarti samaa yuktam gruhaana mama satkrutam/ (Bhagavan! Please accept this ‘Deepa’-light-which is lit by ghee-soaked ‘varti’with bhakti and discard darkness all around and usher in illumination).
Naivedya: Annam chaturvidham Swaadu Rasaih Shadbhih samanvitam, Bhaktya grihaana mey Deva Naivedyam tushtidam sadaa/ (Deva! I am serving this ‘Naivedya’-offering of ‘Swadishta Bhojan’-with extreme devotion by way of tasty ‘Anna’, along with accompanying items made of ‘Shadrasas’(sweet, hot, bitter, salty, sour and astringent / like pomegranate); Kindly accept the Naivedya and provide me contenment). 
Tambula: Nagavallidalam shreshtham puga khaadira churnakam, Karpuradi sugandhaadhyam yaddattam tada gruhaanamey/ (Prabhu! please accept a good ‘Taambul’/ betel leaves along with betel nut powder, churnam, camphor and other scented material, cloves etc is being offered as a digestive after a meal and bless me).After the worship as above, a devotee would perform ‘Avarana’ Puja/ ‘Bhuta Bali Arpana’, ‘Ashtanga Pranaam’ or Eight-folded Greetings by both the hands, both the feet, both the knees, chest, head, eyes, mind and mouth, followed by ‘Panchanga Pranaam’or up to the first five greetings as above and ‘Parikramas’/ ‘Pradakshinas’(circumambulations)as prescribed viz. to Vishnu four times, Bhagavan Shankara by half, Devi Durga once, to Surya Deva seven times and to Ganesha three times. Thereafter, the devotee would render ‘Brahmaarpana Mantra’as:
Om itah purvaprana buddhi dehadharmaadhikaarato jaagrat swapna sushupyavasthaasu manasaa hastaabhyaam padabhyaamudarena sishnena yatsrutam yadyuktam yadkrutam tatsarva Brahmaarpanam bhavatu swaahaa/ Maam madeeyam cha sakalam vishnavey tey samarpaye Om tatsat/
(With this, I dedicate my self as also all my deeds in the service of Bhgavan Vishnu, along with my life, thought and physique when I am awaken, or in dreams or during deep slumber; by my mind, speech, hands, feet, stomach and creative organ as also by way of what I think, speak and perform; my entirety belongs to Brahma and return the same to Him in His service).
The ‘Kshama-Prathana’ or Prayer for Forgiveness is recited as follows:
Agnaadwaa pramaadaadya vaikalyat saadhanaasya cha, Yanuunamitiriktam vaa tatsarvam kshantumarhasi/ Dravya heenam,kriyaa heenam Mantra heenam mayaanyatha, krutam yattat kshamaswesha kripayaa twam Dayaanidhey/ Yanmayaa kriyatey karma Jaagratswapna sushuptishu, Tat sarvamthaavaki puja bhuyad bhrutyai cha mey Prabho/Bhumou skhalita paadaanaam Bhumirevaavalambanam, Twayi jaataapara –adhaanaam twameva sharanam Prabho/ Anyadhaa sharanam naasti twameva sharanam mama, Tasmaat kaarunya bhaavena khamaswa Parameshwara/
Aparaadha sahasraani kruyanteraharnisham maya, Daasoyamiti maam matwaa khamaswa jagataam patey/ Awaahanam na jaanaami na jaanaami visarjanam, Pujaam chaiva na jaanaami twam patih Parameshwara/
(Bhagavan!whatever deeds are executed by me either under instruction, or by chance or by design have mostly been full of shortcomings; kindly pardon these deeds, Oh, Merciful! Those deeds made by me with restrictions of money, faithful action, Mantras and prescribed procedures be kndly condoned; I might have done deeds either fully awaken, or half-asleep or in slumber but all these deeds be kindly converted as dutiful worship and bring in auspiciousness; just as the wrong steps taken on Earth have to be borne by Earth alone, each and every blunder committed by human beings need to be pardoned by Bhagavan Himself! There is none else to forgive and I therefore approach you alone for protection; the shortcomings in my deeds through day or night be instantly forgiven as I am your servant.  I do not realise how to commence or terminate worship and as such you only have to support me and my actions). The Procedure of ‘Visarjana’or ending of Puja is to offer flowers by reciting the Mamtra: Yacchha yacchha param sthaanam Jagadeesha Jaganmaya, Yatra Brahmaadayo Deva jaananticha Sadaashivah/ Thereafter, the devotee would sip the idol’s ‘Charanaamrita’ saying:
Akaalamrutyuharanam SarvavVyaadhi vinaashakam, Sarva paapa kshayakaram Vishnu paadodakamm Shubham/

‘Vratas’ on specific days for special purposes

Maharshi Sanatana enumerated various ‘Vratas’ (religious rites) to invoke specific Deities on particular days in each month through out the year for special purposes. On the Pratipada day of Chaitra month Shukla ‘Paksha’, Shouri Vrata and Vidya Vrata are scheduled, while on the same day of Shravana Shukla fortnight, Rotaka Vrata is performed for Goddess Lakshmi. Mahattama Vrata is observed in Bhadrapada Shukla, Ashoka Vrata and Navarathra Vrata are important on Ashvin Shukla and Dhana Vrata in Marga Sirsha. On Dwiteeya day, Netra Vrata is held in Vaishakha Shukla, Bhaskara Vrata in Jyeshtha Shukla, Jagannatha-Balarama-Subhadra Vrata in Aashaadha Sukla and Yama Dwiteeya Vrata in Kartika Shukla

Akshaya Vrata, Rambha Vrata, Swarna Gauri Vrata and Brihat Gauri Vrata are performed on the Triteeya day in Vaishakha, Jyeshtha, Shravana, and Ashvin Shukla Pakshas respectively.
One of the most significant Vratas is held on Bhadrapada Krishna Chaturthi viz.Ganesha Chaturthi.
Twenty specified Leaves are to be utilised for the Puja on this day by reciting the very popular Mantras coordinating Ganasha’s names and specific Leaves viz. Sumukhaayanamah Shami patram pujayami, Ganaadheeshaya namah  bhangaraiyaka patram pujayaami,Uma putraya namah bilwa patram pujayami, Gajamukhaaya namah Durvadalam pujayaami, Lambodarayanamah ber param pujayami,Harasunavey namah Dattura patram pujayai, Surpakanthayanamah tulasi dalam pujayami, Vakra tundaaya namah semaka patram pujayami, Grahagrajaayanamah Apaamarga patram pujayami, Ekadantaayanamah Banabhantaa patram pujayami, Herambaayanamah Sindura patram pujayami, Chaturhotreynamah Tejapatrm pujayami and Sarvewarayanamah Agasthya patram pujayaami; This puja is then followed by the Shodasha Upachaaras and so on.
On the Panchami  ‘Tithis’, Matsya Vrata is held in Chaitra Shukla, Naga Vrata in Vaishakha Shukla Paksha, Anna Vrata in Shravana Krishna Paksha, Upanga Lalita Vrata in Aswin Shukla, and Jaya Vrata in Kartika Shukla.
On the Shashthi  days, Kumara Vrata is performed in Chaitra Shukla, Skanda Vrata in Ashaadha Sukla, Lalita Vrata in Bhadra Krishna Paksha, and Chandana Shashti Vrata in Bhadrapada Shukla in the name of Devi.
Saptami is the day for Surya Deva Vratas on Chaitra Shukla, Vaishakha Shukla, Jyeshtha Shukla, Aashada Shukla, and Sharvana Shukla; Shakha (Mitra) Saptami in Kartika Shukla, Abhaya Vrata in Pousha Shukla, and Achala Vrata (Ratha Saptami) in Magha Shukla are significant. Ashtami is an important ‘Tithi’; Chaitra Shukla Ashtami is stated to be the birthday of Devi Bhavani and as such Mahashtami is a highly significant day. Similarly Jyeshta Krishna Paksha Ashtami is earmaked for Trilochana Puja, Ashadha /Shravana Shukla Ashtamis are also meant for Turmeric Puja and Dashaphal or Ten Fruits Vrata in favour of Devi.

Krishna Janmashtami in Shravana Krishna Paksha is a very essential day for Krishna Puja when day long fasting is observed and the ten Tulasi leaf- worship is performed by reciting Krishnaya Namah, Vishnavey Namah, Anantaaya namah, Govindaya Namah Garudadhwajaaya Namah, Daamodaraaya namah, Hrishi keshaya namah, Pama naabhaya namah, Haraye Namah, and Prahavey Namah.The Puja Vidhana would be as per the previous chapter. Aswin Suddha Ashtami is observed as the famed Durgashtami destroying Mahishasura during the Dussera Navaratras commencing from the Prathama dayof the month.
Shri Rama Navami Vrata in Chaitra Shukla Paksha is observed as a fast day for self-purification followed by the Puja as described erelier. During Vaishakha month both the Pakshas are earmarked for UmaVrata on the Navami day; but observed most importantly as the popular Maha- Navami during Aswin Shukla Paksha worshipping Devi Parvati. Bhadrapada Shukla Navami is known as Nanda Navami to worship Devi Durga and Kartika Shukla Namvami is Akshaya Navami when a devotee should perform ‘Tarpana’ to Devas, Rishis and Pitras.
As regards Dashami Tithi, Chaitra Shukla is stated to be a day which Dharma Raja is fond of and after fasting till the evening, worship of the Deity with flowers, fruits, ‘Gandha’ etc. should be observed and at the end of the Vrata, bhojan and dakshina is to be provided to fourteen Brahmanas. Jyeshtha Shukla Dashami is the day of ‘Gangavataran’ and is reckoned as ‘Dasahara’or destroyer of Ten Sins when Ganga Snaan is highly recommended; this is the day when ten yogas coincided viz. Jyeshtha Maasa, Shuka Paksha, Hasta Nakshatra, Budha day, Dashami Tithi, ‘Gara’ karana, Ananda Yoga, Vyatipaata, Kanya Rashi’s Chandra and Vrisha Raasi Surya. Shravana Shukla Dashami is marked for Shankara Puja when Nakta Vrata, Japa, Brahmana Bhojana and suvarna daana are commended. Bhadrapada Shukla Dashami is to observe Dashavatara Vrata to worship the Ten Incarnations of Vishnu viz. Matsya, Kurma, Varaha, Nrisimha, Trivikrama /Vamana, Parashu Rama, Rama, Krishna, Buddha and Kalki by day-long fasting and Brahmana Bhojana etc. Ashwayuja Shukla Dashami is the much-celebrated Vijaya Dashami when the Dussehra Festival of Nava Rathras get terminated to mark the killing of Mahishasura by Devi Durga as also to symbolise the Ramleela celebration as Shri Rama killed Ravana and brought back Devi Sita from Lanka. Margasirsha Shukla Dashami is  the Arogya Vrata day when ten Brahmanas are to be treated with bhojan and dakshina, while ten Vishwa devas viz. Kratu, Daksha, Vasu, Satya, Kaala, Kaama, Muni, Guru, Vipra, and Rama are to be worshipped. Magha Sukla Dashami is the Day for Angira Vrata to meditate ten Angira Devas, viz. Atma, Vayu, Manah, Daksha, Mada, Praana, Barhishmaan, Gavishtha, Dutta and Satya, where as Phalguna Shukla Dashami, fourteen Yama Devas are worshipped viz, Yama, Dharma Raja, Mrityu, Antaka, Vaivaswata, Kaala, Sarva Bhuta Kshaya, Aoudumbara, Dadhna, Neela, Parameshthi, Vrikodara, Chitra and Chitragupta.

Ekadashi has a special significance among all the Tithis as the Shukla and Krishna Paksha Ekadashis are invariably observed with Upavaasa, Japa, Homa, Pradakshina, Stotra Paatha, Dandavat- Pranama and Ratri-Jaagaranas followed by Dwadashi’s Brahmana Bhojanas and dakshinas. Chaitra Shukla Ekadashi is called ‘Kamada’ or the Fullfiller of Purusharthas and Sin-destroyer. Vaishakha Shula Ekadashi is known as ‘Mohini’and Krishna Ekadashi is known as ‘Varuthini’ when Purushottama and Madhusudhana are worshipped. Jyeshtha Krishna Ekadashi is called ‘Apara’ to worship Trivikrama, whereas the Jyeshtha Shukla is ‘Nirjala’ which is observed with fasting without water from dawn to dusk, and thereafter treat Brahmanas with Bhojan. Ashadha Krishna Ekadashi is called ‘Yogini’and is observed with day-night fast / puja and bhojan to Brahmanas on the following Dwadashi. Ashadha Shukla  is ‘Shayani’Ekadashi, Shravana Krishna is ‘Kamika’ Ekadashi, Shravana Shukla is ‘Putrada’ Ekadashi, Bhadrapada Krishna is ‘Aja’ Ekadashi, Bhadrapada Shukla is ‘Padma’ Ekadashi, Aswin Shukla is ‘Papankusha’ Ekadashi, Aswin Krishna is ‘Indira’ Ekadashi, Karik Krishna is ‘Rama’ Ekadashi, Kartik Shukla is ‘Pabodhini’, Margasirsha Krishna is ‘Utpanna’ Ekadashi, Margasirsha Shukla is ‘Moksha da’ Ekadashi, Pousha Krishna is ‘Saphala’, Pousha Shukla is ‘Saphala’, Magha Krishna is ‘Shat Tila’ Ekadashi observed with full penance including Snaana, Daana, Tarpana, Havan, Puja, fast unto Dwadashi Brahmana Bhojan and dakshina. Like-wise, Eakadashis are performed on Magha Shukla as Jaya, Phalguna Krishna as Vijaya, ‘Aamalki’ on Phaluna Shukla and ‘Papamochini’on Chaitra Krishna.

As regards Dwadashis, details of ‘Vrata Pujas’ worshipping Vishnu Rupas viz. Keshava, Narayana, Madhava, etc.have been described from Marhasirsha to Kartika Months (Shukla Pakshas) along with the Puja-Vidhana. Following is gist of Vratas as follows):
‘Madana Vrata’ is perfomed on Chaitra Shukla Dwadashi to dedicate it to Kaama Rupi Shri Hari. On this very day, ‘Bhartru Dwadashi’ is also observed by worshipping Lakshmi and Vishnu too. Similarly, Vratas aiming at various forms/ names of Vishnu are observed on the Dwadashis herebelow: Vaishakha Shukla/ Madhava, Jyeshtha Shukla/ Trivikaram, Shravana Shukla/ Shridhara, Bhadrapada Shukla/Vamana, and Aswin Shukla/ Padmanabha. The Kartika Krishna Vrata called ‘Govatsa Dwadashi Vrata’is addressed to Mother Cow reciting the Mantra: Ksheerodarnava Sambhootey Suraasura namaskrutey, Sarvadeva mayey Devi Sarva devailankrutey/ Maatarmaatargavaam Maatagruheenaarghyam namostutey/ (Mother! Gomata! You manifested from the Ocean of Milk, ornamented by all Devas, worshipped by Devas and Danavas alike; kindly accept this ‘Arghya’ followed by Puja and ‘Nivedana’.On this day of Govatsa Dwadashi, devotees should avoid oil-fried items, Cow-milk, curd, ghee etc. On Margasirsha Shukla Dwadashi, ‘Sadhya Vrata’ is performed by assuming the Twelve Sadhya Ganaas, Viz. Manobhava, Praana, Nara, Apaana, Veeryavan, Chiti, Haya, Naya, Hamsa, Narayana, Vibhu and Prabhu. The Ganaas are invoked into a rice spreading and worshipped, after which request Lord Narayana to be pleased. On this very day, a ‘Dwadasha  -aditya’ Vrata be also performed by doing Puja to Dhata, Mitra, Aryama, Pusha, Shakra, Amsha, Varuna, Bhaga, Twashta, Viviswaan, Savita and Vishnu.

Trayodashi Tithis are well-known for ‘Maha Vaaruni Vrata’ in Chaitra Krishna paksha, if possibly coinciding with Saturdays/ Shatabhisha Nakshatra and if lucky futher along with a bath in River Ganga. On Jyeshtha Shuka Trayodasi, a Vrata for ‘Dourbhagya Shamana’ (pacifying misfortune) is performed with the Puja of Mandara, Karaveera and Arka flowers to Narayana, while ‘Goraatra Vrata’ is observed on Bhadrapada Shukla Trayodashi by performing ‘Pradakshinas’ and giving away charity to Veda Pandit. The Pradakshina should accompany the recitation of: Gavo mamaagratah santu gaavo may santu pustatah, Gaavo mey paasrvatah santu Gavaam Madhey vasaamyaham/ (Cow is ahead of me, behind me, by my side and I reside among Cows!). On Ashwin Shukla Trayodashi, a three-night long ‘Ashok Vrata’ is performed by continously praying to Shakara Maha Deva kept under an Ashoka Tree; the person who performs the worship gives away a Pratima as daan, along with dakshina to Brahmanas.
‘Nrisimha Vrata’ is well known on Vaishkha Shukla Chaturdashi, when a devotee requires to keep day-long fast and worships the Deity with ‘shodasho-pacharas’ and recites the Kshama Prarthana Mantra again and again: Taptahaataka keshaanta Jalatpaavaka lochana, Vajraadi nakha sparsha Divya Simha Namostutey/ (Divya Simha! Your mane is shining like molten gold and eyes are glowing like fire balls; the slightest touch of your diamond-strong nails are excruciating; my salutations to you!). After the Puja, the devotee should sleep on bare earth, with full control of body parts. The Vrata is to be performed a few years to secure high contentment and fulfillment of earthly desires as also salvation after life’s termination. On this very date of Vaishakha Shukla Chaturdashi, Omkareshwar Linga Vrata is to be observed for demolition of all past sins. On Jyeshtha Shukla Chaturdashi, ‘Rudra Vrata’is to be performed for securing unimaginable results by observing ‘Panchagni Yogic Tapasya’. Bhadrapada Shukla Chaturdashi is earmarked for executing Ananta Vrata, while Kartika Shukla Chaturdashi, observance of Pashupat Vrata has far reaching impact. However the most outstanding Vrata of the day/night is stated to be on Shiva Raatri on Phalguna Krishna Chaturdashi, when Nirjala Upavas, Bilwa patra puja, high concentration, Night-long Jaagaran, Stotra-Paath, three-hourly Abhisheka and detailed Puja and japa, etc. purifies a devotee with fulfillment and Shiva Darshan. 
On Purnimas, Anna-daana would please Chandra Deva in Chaitra month and any kind of charities on Vaishaka purnima would have multiplier-effect; Dharmaraja Vrata on the latter Purnima would please him with Go-Daan, Swarna Daan and Bhojan Daan. ‘Vata Savitri’ Vrata would certainly please Devi Savitri who conquered Lord Yama for the sake of her husband with the prayer of a devotee by reciting: Jagat pujye Jaganmatah Savitri pati devatey, patya sahaviyogam mey vatasthey kuru tey namah/ ( Jaganmata Savitri, You are worshippable to the entire Universe as you are the unique Pativrata. You reside in the Vata Vriksha and as such, I pray to the Vata Tree; do bless me to ensure that I am never separated from my husband). Any woman who prays to Savitri and worships her and treats virtuous women with food and gifts would never lose her husband till she dies herself. Shravana Purnima is the day of Upa Karma of Vedas’, when Yajurvedi Brahmanas should perform Tarpana to Devas, Rishis and Pitras; the Rishis whom Tarpana are to be offered would be of one’s own ‘Shakha’. Rigvedis on Chaturdashi day of Shravana month and Sama Vedis on Bhadrapada Hasta Star should observe ‘Raksha Vidhana’. ‘Uma Maheswara Vrata is scheduled on Bhadrapada Purnima, which requires total abstinence, Upavas on the previous and on the day proper, Jaagaran on the previous night and fast till the dusk time of the day, Pujas on the previous night, on the day and night proper would be compulsory as per shodasopacharas as described in the previous pages of this write-up. This Vrata is expected to be performed for fifteen years, whereafter the ‘Udyapan’ function should be concluded with full formalities of Mantras, homas, and celerbrations. Shakra Vrata is also scheduled on the same day of Bhadrapada Purnima addressed to Indra Deva for ‘Dhana-Dhanya Vriddhi’ or all round prosperity. ‘Kartika Purnima’ Vrata is intended to attain/ retain Brahmatva in the next birth as also to demolish enemies and the Deity to be worshipped is Kartika Deva. On this very day of Kartika Purnima at the Pradosha Time, organisation of ‘Tripurotsava’ and Deepa Daana are considered propitious; display of illuminations, especially in the vicinity of a river or a water-body would help light up ‘krimi-keetas’, flies, mosquitos, trees, water, etc and would enable ‘Punarjanmas’ (rebirths) as human beings since the upgradation of such ‘Praanis’would indeed be a welcome step for such ‘praanis’.
As regards, the Amavasya Vratas, Sanatana Kumara explained to Narada Maharshi that Chaitra and Vaishakha Amavasyas were extremely significant since these days were very dear to Pitras for their Puja, Shraddha by way of offering ‘Pindas’(cooked rice) prepared by the ‘paarana vidhi’, Brahmana Bhojana, especially ‘daanas’ of cows etc. In Jyeshtha month Brahma Savitri Vrata was stated to be imperative on Amavasya. In Ashaadha, Shravana, and Bhadrapada months, Amavasyas are essential for Pitru shraddas, Daanas, homas, and Deva Pujas. On Ashwin Amavasya, it would be good to perform Shraadha Tarpan to Pitaras in River Ganga or more ideally at Gaya. On Kartika Amavasya ‘Deepa daan’given in a temple, or home, near a river, a garden, go-shaala or at a public Place is commendable; on this very day, Lakshmi Puja would be beneficial. Organising Brahmana Bhojan on a Margasirsha Amavasya or better still performing Shraddha on that day would be useful. In fact, Pitru Shraaddhas on Pousha, Magha and Phalguna Amavasyas would be effective too

Special implication of Ekadashi Vrata-the legend of King Rukmangada

As the ‘Purvi Bhag’ of Narada Purana was concluded in the form of Questions of Narada Maharshi and Replies from Sanaka Kumara brothers, the narration by Suta Muni to the Sages headed by Shounaka Muni was successfully terminated. Then Maharshi Vasishtha took over the narration of ‘Uttari Bhag’of the Purana, as was stated by Maharshi Narada-the author of the Purana. Maharshi Vasishtha underlined the special connotation of Ekadashi Vrata to King Mandhata of Ikshavaku Clan and the ancestor of Lord Shi Rama

As Ekadashi was stated to be the Special Day of Vishnu, observance of ‘Upavasa’, ‘Puja’and ‘Vrata’ on this day ought to be a pre-requisite to qualify the abolition of all the sins of a devotee. In fact, the advantage of performing the Vrata in full faith and high dedication as prescribed would secure the fruits of executing several Ashwamedha and Rajasuya Yagas, besides avoiding Yama Darshana! It is neither the Sacred Ganga, Gaya, Kashi, Pushkar, Kurukshetra, Narmada, Devika, Yamuna and Chandrabhaga that are stated to be more momentous than the Vrata. To signify the import of the Vrata, the Story of King Rukmangada was mentioned; he was in the habit of publicising through announcements on elephant tops the fact that the specific day was that of Ekadashi Vrata and all the citizens must observe fast, Puja, and penances as presribed. The annoucement was to alert that all the citizens in the age groups between eight and eighty five years ought to observe the fast and puja on that day and whosoever ate food and did not worship Vishnu would be liable for heavy punishment. Thus since a law was enforced, most of the citizens made a bee-line to Vishnu-dham and Lord Yama Dharma Raja became free and Chitragupta was jobless, as the paths leading to Yamaloka which were oherwise over-crowded had very few sinners in thin streams. Maharshi Narada made a visit to Yama loka and enquired of Dharma Raja as to why the hells which were highly noisy and bristling with tremendous activity became suddenly quiet and motionless! Dharma Raja informed Narada that King Rukmangada enforced ‘Upavas’ and Puja on Ekadashi days extended to Dwadashis also.
As prompted by Narada, Dharma Raja accompaied by Chitragupta reached Lord Brahma and complained that King Rukmangada was creating obstacles in the discharge of their duties and as per the Book of Insructions in Naraka, those who did not discharge their responsibilities even receiving their remunerations and enjoying the benefits of their postings would become worms; those officials who were corrupt and negligent of duties would suffer in Narakas for hundred ‘Kalpas’of time; those who perform a deed by cheating the Master would serve as mice in the house of the Master; and those officials who misuse the services of subrdinates for their own personal benefit would become cats.
In the background of the Rule Book, King Rukmangada was placing hardship in the discharge of the duties of the Officials; so complained Dharma Raja and Chitragupta. Lord Brahma replied that after all even by saying one word of ‘Hari’by the tip of a person’s tongue, the Punya accrued would surpass that of Tirtha Yatras to Kurushetra and Kasi; if a person had done the Ekadasha Vrat then ‘Yagna Phalas’ would be surely accrued and as such the actions taken by King Rukmanda were worthy of emulation, but not of condemnation.Yama Raja too was basically agreeable, as Narayana Himself involved in this case.
To overcome this peculiar situation of encouraging King Rukamanda’s efforts to popularise the ‘Ekadasha Vrata’ and at the same time ensure that Dharma Raja’s duties are not stalled, Brahma created a charming woman called ‘Mohini’ who enticed the King Rukmangada while seated near a famous Shiva Linga on top of Mandarachala in the Kingdom, singing a highly enchanting lyric. The King who excelled in Vishnu’s worship and even succeeded that the out flow of his citizens to Vaikuntha far exceeded to that of Yamaloka asked his son Dharmanga to share the responsibilities of Kingship, but tutored him well in following the principles of Dharma, especially in performing the Ekadasha Vrata.
He however conceded that there could be exceptions to observe the Vrata such as expectant mothers, Kumari Kanyas, persons suffering from diseases or with disturbed minds due to reasons beyond their control. Meanwhile, with the arrival of Mohini on the scene, King Rukmanga lost control of his senses and decided to marry her at any cost. She agreed but said that although she might not ask for anything including his entire Kingdom, the only condition however was that what ever she might ask for must be instantly agreed to by him.The King stated that he would never disagree to whatever she desired and as he belonged to the illustrious Ikshvaku Vamsa he would never lie in his life time. Mohini asserted that she was the daughter of Brahma and would not like to be wedded without ‘Veda Sakshi’. On way to his Capital along with Mohini, a lizard came under the feet of the horse on which the King and Mohini were seated.
The lizard was crushed and was about to die but talked in a female human voice and requested the King to bestow the ‘Punya’ that he earned from the Vijaya Dwadashi Vrata as earned by him recently so that she could attain Salvation; Mohini did not like the entire incident and asked the King to travel forthwith without wasting time; the merciful King ignored Mohini’s wish and donated the Punya of the Dwadashi Vrata to the lizard; the latter narrated the account of her previous birth and used ‘Vashikarana Mantra’ so that her husband was under thumb always and hence her birth as a lizard yet with the memory of her previous life. On reaching his Palace, the son Dharmanga welcomed the new couple who were married, and openy conveyed his request to the father’s earlier wives including his mother that whatever was instructed by Mohini should be considered as the King’s personal instructions.
But, there were quite a few personal insinuations that Mohini subjected to the King to show him down but he suffered. Both the Prince Dharmanga and his mother cooperated with Mohini whole-heartedly since they did not desire to hurt the King. But the blow came when Mohini insisted that the King should not fast on Ekadashi days! The King begged Mohini not to insist to do so since he observed the Vrata all though his life and in fact enforced a law among his subjects who adopted the habit through the entire Kingdom.
There are so many sins like ‘sambhog’on Amavasya, hair-cut on Chaturdashi and use of oil on Shashthi which are balanced by fasting on Ekadashi; giving wrong evidences, cheating the management of Establishments being served, obstructing wedding proposals of unmarried Kanyas, ingratitude, breaking promises of charity to Brahmanas, ‘Manikut’ or selling fake jewellery against market prices, ‘Tulakut’ or incorrect use of ‘Sensitive Balances’ while selling material, ‘Kanyakut’ or arranging a blemished girl, etc. are too excused by Ekadashi fasting.
But Mohini was unconvinced and insisted against Ekadashi Vrata and blamed the King to break the promises to her at their wedding time. She even argued with several Brahmanas and Rishis like Gautam that only Sanyasis or widows are justified to undertake fastings on Ekadashi. King Rukmangada’s senior wife Sandhyavali too tried to convince Mohini not to insist on husband’s observing Eakadasi Vrata / taking food against his wishes and cited the examples of ‘Pativratas’. In turn, Mohini asked Sandhyavali that in case the King did not agree to observe the Ekadashi Upavas, then she (Sandhyavali) might as well ask the King to lift his sword to cut the Prince Dharmangada’s head and throw into her (Mohini’s) lap! The son Dharmangada happily agreed to the proposal of getting killed rather than letting his father down and forcing him to break the Ekadashi Vrata. As the King was rather prepared to cut his own son’s head, Mohini became unconsious. Just at that time, Bhagavan Vishnu appeared and bestowed Vaikuntha not only to the King, but to the Prince and the Queen Sandhyavali for their firm convictions and steadfastness to cling to Virtues as great and memorable examples to the world thus vindicating the magnitude and high value of the Ekadashi Vrata to the posterity.
The hapless woman Mohini when regained consciousness found the dead bodies of the King, Sandhyavali and Dharmangada and was totally shocked and almost deranged, even as the Purohit of Rukmangada sprinkled water from his vessel and cursed her that she would be burnt into ashes. Vayu Deva refused to take away her soul which when reached on the path of heavens and even hells, her entry was denied. Her tormented soul was refused entry into the Patala and other lower lokas too. Finally, the Raja Purohit of Lord Brahma, called Vasudeva, took pity on the devastated, shamefully shaken and highly repentant soul of Mohini, revived her human form and sought to provide a fresh lease of life as a part of reformation process by describing the ‘Mahimas’ of the soul purifying Ganga ‘Snaan’ and observance of ‘Nakta Vratas’, Shiva Pujas, Shivaradhana on successive Purnima and Amavasya fastings, and Tirtha Yatras to Gaya for Pindadaanas for five days, Avamukti Kshetra, Purushottama Kshetra in Utkala Desha for darshan of Bhagavan Krishna, Balarama and Subhadra, darshanas of Bhagavan Nrisimha, Sweta Madhava, Matsya Madhava, Kalpa Vriksha, Prayaga Kshetra, Kuru Kshetra, Ganga Dwara (Hari Dwara), Badarikashrama, Siddhanatha Kamakshi, Prabhasa Kshetra, Pushkara, Panchavati, Pubdaripura, Gokarna, Lakshmanachala, Setu Kshetra, Narmada, Avanti, Mathura and Brindavana; ultimately Mohini having performed different kinds of ‘Prayaschittas’(atonements), performed ‘Mantra Yukta Yamuna Pravesha’ or dissolution into the Holy River of Yamuna along with appropriate recitation of Mantras.Such was the story of belittling Ekadashi Vrata!

‘Yugala Sahasranama’ of Radha-Krishna

Once, Brahmarshi Narada approached Bhagavan Maha Deva to endow him with Shri Krishna Parama Tatwa and the latter commenced the Mantra:
Gopijana vallabha charanaachharanam prapadye:
Bhagavan stated that this Mantra was of Surabhi Rishi, Gayatri was Chhanda, and Bhagavan Shri Krishna was the relevant Devata. He also said: ‘Prapadyosmi’ or May I offer respects. For this Mantra, there was no need to suggest ‘Viniyoga’ or application as also ‘Anga Nyasa’or alignment with body parts. Only the Mantra is to be recited and Bhagavan would instantly be with the reciter

After securing the Mantra from the Guru and practise it with full faith, without thinking much about the fulfillment of desires in the present time and of what is in store after life; after all, the joys and sorrows in the current life are dependent of the previous deeds and the future course is decided by Bhagavan.
One has to take shelter from Bhagavan and worship Him. However: 
Gurovajnaam Saadhunam nindaam bhedam Harey Harou,
Veda Nindaam Harernaama balaat paapa sameepatpapa sameehanam/
Artha vaadam Hareynmagni Paakhandam naama samgrahey,
Alasey naastike chaiva Hari naamopa Harimaamopadeshinam/
 Naama Vismaranam chaapi Naamyaamaadaramey va cha,
Santyajeydam duratho Vatsa Doshaaneythaansudaaranan/

(Do not try to slander the Guru, never offend Sadhu or the Virtuous, never differentiate Shiva and Vishnu, never resort to malign Vedas, never act against those who take the name of Bhagavan, never criticise those who give spiritual discourses, never spread rumours against devotees, convince and counsel ‘nastiks’ or atheists, facilitate those who forget or ignore the existence of Bhagavan- these are the Ten Principles that should be followed always). One should have the faith that Krishna’s friends, parents, beloved, and followers exist forever and get into the mental-frame while reciting the ‘Jugal Sahasra naamaas’, stated Shiva to Narada:  
1)Devakinandana: Provider of joy to Devaki;
2) Shouri: Surasena’s progeny;
3) Vasudeva: Son of Vasudeva;
4) Balanuja : Younger brother of Balarama;
5) Gadaagraja (Elder brother of Gada/Mace);
6) Kamsamoha ( He who mesmerised Kamsa);
7) Kam sevaka mohanah:  (He who mesmorised the followers of Kamsa);
8) Bhinnargala (eliminator of all obstacles);
9) Bhinnaloha ( Breaker of metallic chains as in the case of his imprisoned father);
10) Pitruvaahnah:( Rides over as Vasudeva kept the new born Krishna on his head through River Yamuna);
11) Pitrustutah (Praised by his father at the time of his birth);
12) Matrustutah (eulogized by his mother at his birth);
13) Shivadhyeyah (worshipped by Shiva);
14) Jamuna-jalabhedanah (He who smashed the flow of River Yamuna);
15) Vrajavaasi (He who resided in Vraja-bhumi);
16) Vrajaanandi (Who charmed the Vraja);
17) Nanda baala (The son of Nanda);
18) Dayanidhi ( The Ocean of Mercy);
19) Leela baalah ( The Miracle-child);
20) Padma netrah (the Lotus-eyed);
21) Gokulothsavah ( The cause of Festivals at Gokula);
22 ) Ishwarah ( Capable of any deeds);
23) Gopikanandah (The cause of joy for Gopikas);
24) Krishnah (Who attracts instant attention);
25) Gopaanandah (the epitome of happiness for Gopas);
26) Sataangatih (the destination of devotees);
27) Vaka praanaharah (the killer of Vakaasura);
28) Vishnuh (The all-pervader);
29) Vakamukti pradah (Provider of salvation to Bakaasura);
30) Harih ( Destroyer of sins, ignorance and misery);
31) Baladolaashaya -shahayah ( He who rests in the hoods of Sesha Nag, the Avatar of Balarama);
32) Shyamalah (the blue-coloured);
33) Sarva Sundarah ( The embodiment of beauty);
34) Padmanabhah (from whose navel sprouted the lotus);
35) Hrishikeshah (The controller and provocator of physical limbs);
36) Kreeda manuja baalakah ( the funster in the form of a boy);
37) Leela-vidhvastwa shakatah (the destroyer of Shakatasura);
38) Vedamantra -abhishechitah ( He who is bathed in Veda mantras);
39) Yashodanandanah ( The joy of mother Yashoda);

40) Kantah (The Form of Radiance);
41) Munikoti nishevitah (Worshipped by crores of Munis);
42) Nithya Madhuvana vaasi (the aboder of Madhu vana);
43) Vaikunthah ( The Chief of Vaikuntha);
44) Sambhavah (The Origin of Everything);
45) Kratuh (Yagna Swarupa);
46) Ramapatih (Lakshmipati);
47) Yadupatih (The Chief of Yadavas);
48) Murarih (The demolisher of Murari Daitya);
49) Madhusudanah ( the killer of Madhu Daitya);
50) Madhavah ( Belonged to Madhu Kula of Yadu Vamsha);
51) Maanahari ( Destroyer of ego and self-image);
52) Shripati ( the husband of Lakshmi);
53) Bhudharah ( The holder of the weight of Earth);
54) Prabhuh (The Super Lord);
55) Brihadvana maha leelah (The performer of great miracles);
56) Nandasuunuh ( The illustrious son of Nanda );
57) Mahasasah  ( He who sits on the seat of mighty Sesha serpent);
58) Trunavarta pranahari ( the executor of Trunavarta daitya);
59) Yashodavismayapradah (Who stunned Yashoda with his miracles);
60) Trailokyavakra ( who visions the happenings of the Tri-Lokas by his face);
61) Padmaakshah (Has eyes like fully opened lotus);
62) Padma hastah (ornamented with lotus-hands);
63) Priyankarah (Brings joy to everybody);
64) Brahnamah ( The benefactor of Brahmanas);
65) Dharmagopta (The saviour of Virtue);
66) Bhupatih (The Master of Bhudevi);
67) Shridharah (The retainer of Lakshmi on his physique);
68) Swaraat ( Self Illuminated);
69) Ajadhyakshah (The Master of Brahma);
70) Shivakdhyakshah ( The Master of Shiva);
71) Dharma -dhyakshaha (The Master of Dharma);
72) Maheshwarah (Parameswara);
73) Vedanta vedyah ( He who could be visualised by Vedas alone);
74) Brahmasthitah ( Resides in Brahma Tatwa);
75) Prajapatih ( Master of the whole humanity);
76) Amoghadhruk (All- visioned);
77) Gopikaraavalambi (who dances by holding the hands of Gopis);
78) Gopabalaka supriyah (The beloved of Gopas);
79) Balaanuyayi (Who copies the actions of Balarama );
80) Balavan ( Full of Super Strength);
81) Shridaama priya ( the great friend of Shridaama);
82) Atmavan (The Controller of Mind and Soul);
83) Gopigrihaangana ratih (The player in the homes and interiors of Gopis);
84) Bhadrah (The embodiment of propitiousness);
85) Sushlokamandalah ( Brings in piety owing to his name and fame);
86) Navaneetaharah (The famed butter- thief);
87) Baalah (always child-like);
88) Navaneeta priyashanah (whose staple food is butter);
89) Balabrindi (always in the company of children);
90) Markavrindi ( Playful with monkey-like children);
91) Chakitakshah ( always looks with surprised eyes);
92) Paalitah ( Runs away being afraid of mother’s call);
93) Yashodarjitah ( fearful of Yashoda’s curses);
94) Kampi ( shivers with the fear of his mother);
95) Mayarudita shobhanah (Looks splendid with false and childish cries);
96) Damodarah        ( held by mother by strings);
97) Aprameyatma (Has immesurable Form);
98) Dayaluh (Most merciful);
99) Bhaktavatsalah ( Fond of devotees);
100) Ulukhaley sabandha (tied strong to a mortar-by his mother);
101) Namna shira ( down-headed or submissive);
102) Gopikadrayitah ( falsely repentant due to complaints from Gopis to his mother);
103) Vriksha bhangi (the demolisher of Yamalarjuna Trees while tied a rice-pounder by his mother);
104) Shokabhangi ( self-safe but frightened others with cries);
105) Dhanadatmaja mokshanah ( Relieved Kubera’s sons of their curse by a Sage to turn into trees);
106) Devarshi vachanashlaaghi ( Considerate of Narada’s statements);
107) Bhakta vaatsalya sagarah ( An ocean of encouragement to devotees);
108) Vrajakolaahalakarah ( keeps Vraja’s residents extremely busy with his mystification);
109) Vrajaananda vivardhanah ( Enhancer of the joys of Vraja’s residents);
110) Gopaatma (The soul of Gopas);
111) Prerakah ( the booster of actions, mind and feelings);
112) Saakshi (The unique proof of actions world-wide);
113) Vrindavana nivasakrith (The famed resident of Brindavana);
114) Vatsa paalahah (the care-taker of Govatsas);
115) Vatsapatih (Safety provider of the young cows),
116) Gopadaraka mandanah (The benefactor of the society of gopabaalas);
117) Balakreedah (Involved in normal child-plays);
118)  Balaratih ( the endearer of Gopabalaas);
119) Balakah ( of the form of a boy);
120) Kanakaangadi (the wearer of golden ‘bhuja keertis’ or hand-ornaments);
121) Pitambarah (Dressed in silk robes);
122) Hemamalahari  ( the wearer of golden neck laces);
123) Manimukta vibhushanah ( ornamented by gems and pearls);
124) waisted with bells and wristed with metal rounds;
125) Sutri ( with cotton-threaded wrists and Yagnopaveeta);
126) Nupuri ( with ornamented feet);
127) Mudrikaanvita ( finger-ringed);
128) Vatsasura pratidhwamsi ( the killer of Vatsasura);
129) Vakasuranaashanah ( the terminator of Vakasura);
130) Aghasura vinaashi ( the demolisher of Aghasura);
131) Vinidrikritabalakah (The reviver of the fained children due to the poison of Kaliya serpent);
132) Adyah (The Original Cause);
133) Atmapradah (Provider of his soulful to his dear devotees);
134) Sangi (the keeper of company to his companions);
135) Yamunateera bhojanah (The eater of food on the banks of River Yamuna along with his friends);
136) Gopaala mandali madhyaha ( the central figure of Gopalaas);
137) Sarva gopala bhushanah ( The jewel of all Gopalas);
138) Kritahastatalagraasah ( carrier of plate with food in his hands);
139) Vyanjanaashrita shaakhikah ( the arranger of food-vessels on tree branches);
140) Kritabaahu shringa yashthih ( keeps a whip and stick in hands);
141) Grunjaalankrita kanthakah (ornamented with grinjali mala around his neck);
142) Mayura pincha mukutah ( sports peacock feathers on his headgear);
143) Vanamaali vibhushitah ( decorated with vanamali);
144) Gairikaachitrita vipunah (Expert in drawing pictures with red chalk on his body);
145) Navamedhavapuh         ( with body colour as fresh cloud);
146) Smarah ( by far the   most attractive form of Kamadeva);
147) Kotikandarpa lavanyah ( as attractive as of a crore Kamadevas);
148) Lasanmakara kundalah ( Wearing luminous ear rings of crocodile shape);
149) Aajaanu -baahuh ( with hands as long as the knees);
150) Bhagavan (Composite with five kinds of Aishwarya viz. Prosperity, Dharma (Virtue), ‘Yash’ (fame); ‘ Shri; (wealth); Gyana                 ( Knowledge) and ‘Vairagya’ ( detachment);
151) Nidra rahita lochanah ( devoid of sleep);
152) Koti saagara gaambhiryah (As complex as a crore oceans);
153) Kalakaalaha (He is the Supreme Kaala Swarupa);
154) Sada Shivah (the eternally auspicious Bhagavan);
155) Virinchi mohana vapuh (Even Brahma netted by his illusion);
156) Gopavatsa -vapurdharah (He who takes the forms of Gopas and calves);
157) Brahmandakoti janakah (The Creator of crores of Universes);
158) Brahma moha vinashakah ( The demolisher of Brahma’s illusions);
159) Brahma (He himself takes the form of Brahma );
160) Brahmeditah (Extolled by Brahma);
161) Swami (the Supreme of everybody / everything);
162) Shakradarpadi nashanah ( The eliminator of Indra’s egotism);
163) Giri pujopadeshta ( He who showed the procedure of worshipping Govardhan mouatain);
164) Dhruta Govardhanachalah (The elevator of Govardhana Mountain);
165) Purandareditah (Praised by Indra Deva);
166) Pujyah (revered by one and all);
167) Kamadhuprapujitah ( adulated by Kamadhenu);
168) Sarva Tirthaabhishiktah (Enabled Surabhi to perform ‘Abhishkas’ by the Sacred waters of all the Tirthas on the Seat of Indra);
169) Govindah (Famed as Govinda since he was the Indra of all cows ( ‘Go-matas’);
170) Goparakshakah (safety-provider to cows);
171) Kaaliyaarti- karah      ( The subduer of Kaaliya serpent);
172) Krurah ( cruel punisher of the vicious);
173) Nagapatniratah (exalted by Nagapatnis);
174) Virat ( Virat Purusha / The most maximised Being);
175) Dhenukaarih ( the enemy of Dhenukaasura);
176) Pralambhaari ( Destroyer of Pralambhasura in the form of Balabhadra);
177) Vrishaasura vimardanah ( the exterminator of Arishtasura who appeared in the form of a huge bull);
178) Mayasuratmaja dhwamsi(The annihilator of Vyomaasura who was the son of Mayasura );
179) Keshi kantha vidarakah ( the slicer of Keshi demon’s head);
180) Gopa gopta ( The saviour of Gopas);
181) Daavaagni parishoshakah ( the desroyer of Daavaagni or the Gigantic Fire);
182) Gopakanya vastra haari ( The appropriator of the clothes of Gopikas while they were bathing);
183) Gopa Kanya varapradah (The boon provider to the Gopika maids);
184) Yajnapatyanna bhoji (the consumer of Anna bhojan of the wives of those who did the Yagnas);
185) Muni- maanaapa harah (He clipped the ego of those brahmanas who claimed as Munis;
186) Jalesha mana mardhanah ( the tamer of Varunadeva’s ego);
187) Nanda gopala jeevanah ( saviour of Nandagopala from Vidyadhara who came in the form of a huge serpent ‘Ajagara’);
188) Gandharva shapa mokta ( The saviour of the Gandharva (Vidyadhara ) from his earlier curse);
189) Shankhachooda shiroharah ( He sliced the head of the Yaksha called Chooda);
190) Vamshivati ( Miracle maker near the Vamshivata/ the Vamshi tree);
191) Venuvaadi (the great flutist );
192) Gopichinta -paharakah ( Reliever of the sorrows of Gopikas);
193) Sarva gopta (the liberator of one and all);
194) Samahvaanah   ( Addressed by all to save them);
195) Sarva Gopi manorathah ( He who is the desire of all Gopis);
196) Vyangya dharma pravakta   ( preacher of Dhrama in a satirical manner);
197) Gopimandala mohanah ( Mesmeriser of Gopikas in groups);
198) Rasakreeda rasaa swaadi (The enjoyer of the taste of Rasa- dance’s juice);
199) Rasika (The experiencer of the ‘Rasa’);
200) Radhika Praana -natha (Shri Radha’s beloved / life’s breath);
201) Kishori prana nadha (Kishori’s life-breathing);
202) Vrisha bhanu sutaapriyah (Vrisha hanu nandini’s beloved);
203) Sarva Gopi Janaanandi ( The bliss of all the Gopijana);
204) Gopijana Vimohanah (The enchanter ‘par excellence’ of the Gopikas’);
205) Gopikageeta charitah (The sacred songs sung by the Gopika singers about  the stories of Krishna);
 206) Gopi nartana laalasah (He who enjoys the dances of Gopikas with relish);
207) Gopiskandhashrita karah (He who ambles along with his hands on their shoulders);
208) Gopi kuchambana chumbana priya (He who savors the kisses of Gopika’s chest);
209) Gopika marjita mukhah (He who takes delight in wiping the sweet touches of  Gopikas of his tender face by their silk ‘anchals’/ upper robes);
210) Gopi vyanjana veejitah (He who loves the experience of  fanning by Gopikas as he is lying and resting);
211) Gopika kesha samskaari (Who goes into raptures while fondly caressing the softness of the hairs of Gopikas);
212) Gopika pushpa samstarah (He who loves to play games with flowers on the Gopikas);
213) Gopika -hridayalambi (He provides refuge to the hearts of Gopikas;
214) Gopivahanatatparah (He is ready to carry Radha on his shoulders);
215) Gopika mada haari (demolishes the self-image of Gopikas);
216) Gopika paramaarjitah (The fruit of the ‘Punya’earned hard by Gopikas);
217) Gopika kruta salleelah (He whose memorable deeds are copied by Gopikas after the ‘Rasaleelas’);
218) Gopikasamsmrutapriyah (The beloved of Gopikas who keep on floating in the fabulous memories of his);
219) Gopika vanditapada  ( The sacred feet which are sought after by Gopikas);
220) Gopikaa vashavartanah (He who is in the control of  Gopikas);
221) Radhaaparaajitah ( Conceded defeat from Radha);
222) Shrimaan (Epitome of prosperity);
223) Nikunjosuvihara vaan (He who performs playful deeds in the gardens of Brindavan);
224) Kunja priyah (He loves the gardens);
225) Kunjavaasi (The resident of the Gardens);
226) Vrindavana vikaashanah (He illuminates Bridavana);
227) Yamuna -jalasiktaangah ( He had his body bathed by Yamuna waters);
228) Yamunasoukhya dayakah (He provides bliss to River Yamuna);
229) Rashistambhanah( Stops the movement of Moon on the night of Raasaleela);
230)Shurah ( He is the archtype of courage);
231) Kaami (Always anxious to encounter with his Bhaktas);
232)  Kama-vimohanah (He who enthralls Kamadeva with his ‘leelas’);
233) Kaamaadya ( The Original Cause of Kamadeva);
234) Kama nathah (He is the Supremo of Kama / desire);
235) Kamamaanasa bhedanah (Capable of breaking the heart of Kamadeva himself);
236) Kamadah (The Provider of Kama or yearning);
237) Kamarupah (Assumes the Form of Kama /Craving);
238) Kamini -kamasanchayah ( Amasses the love of Kaminis);
239) Nityakreedah ( Ever-ready to get absorbed in playful games);
240) Mahaleelah (The Supreme Player of Miracles);
241) Sarvah ( Sarwa Swarpa or assume any Form whatever );
242) Sarva gatah ( All-pervading);
243) Paramaatma (The Supreme Soul);
244) Paradhesha ( Parameshwara );
245)  Sarva karana karanah (The Cause of any or every cause);
246) Griheeta Naradavachaah (Concedes to whatever Brahmarshi Narada advises);
247) Akrura parichintitah ( He who gave weightage to the counsel of Akrura);
248) Akruravandita padah   ( The feet that were worshipped by Akrura step by step;
249) Gopikaa tosha kaarakah (Mollifies the feelings of frustration arising of out his absence among Gopikas);
250) Akruravakya sangraahi ( Concedes the view-points of Akrura);
251) Mathuravaasa karanah   ( The reason for which the inhabitants of Mathura prefer to stay there);
252) Akrura tapa shamanah (He relieves Akrura’s sorrows);
253) Rajakaayuh pranaashanah (shortens the life of Mathura’s washerman due to his refusal of cleaning Krishna / Balarama’s clothes under Kasa’s influence of Kamsa);
254) Mathuraananda daayi ( Provider of joy to the residents of Mathura);
255) Kamsa vastra vilunthanah (He who took away Kamsa’s clothes due to an altercation with the washerman of Kamsa);
256) Kamsa vastra paridhanah (He sported Kamsa’s clothes);
257) Gopavastra pradayikah ( Donor of clothes to Gopas );
258) Sudama griha gaami ( Visitor to the residence of Sudama Mali);
259) Sudama paripujitah ( Worshipped by Sudama Mali);
260) Tantuvaayaka sapreetah ( Bleesed the tailor);
261) Kubjachandana lepanah (Applied the chandana paste prepared by Kubja on his own limbs);
262) Kubjaarupapradah (Blessed beautiful Form to Kubja );
263) Vijnah ( embodiment of knowledge);
264) Mukundah (The provider of Moksha);
265) Vishtira shravaah ( Has far-reaching fame and wide-ranging hearing capacity);
266) Sarvajnah ( The All-Knowing);
267) Mathuraaloki (Visited around Mathuranagar);
268) Sarvalokaabhinandanah (obtained showers of praises and accolades from one and all of the Public);
269) Kripakataaksha darshi (Visions every body with empathy and compassion); 
270) Daityarih (The enemy of Daityas);
271) Devapalakah (The defender of Devas);
272) Sarva duhkha prashamanah (Reliever of all kinds of sorrows);
273) Dhanurbhangi (The smasher of Dhanush / the Mighty Bow);
274) Mahotsavah ( The Cause of Great Celebration);
275) Kuvalaya peeda hantah (The killer of the haughty Elephant called Kuvalaya- peedana);
276) Dantahskandhah (The parader of the ill-famed elephant’s tusks on his shoulders);
277) Balaagrani (Always follows Balarama and keeps himself behind);
278) Kalparupadharah (Dresses according to the persons being met);
279) Dhiraha  ( Has supreme courage);
280) Divya vastraanu lepanah (Wears divya vastra and ‘anga -raaga’( body-lepana);
281) Mallarupa (Sports the Form of a fearful wrestler in the sports arena of King Kamsa);
282) Mahakaala (Takes the profile of Death in the presence of Kamsa);
283) Kamarupi (Takes over various Forms as needs of time demanded);
284) Balaanvita (possesses endless energy and prowess);
285) Kamsa trasaharah (encountered a highly scared Kamsa);
286) Bhimah (Kamsa was mortally afraid of Krishna);
287) Mrushtikantah (In the form of Balabhadra, the fist-power was deadly to Kamsa);
288) Kamsaha (Krishna-the slaughter for Kamsa);
289) Chanuraghna (the destroyer of Chaanura, the great wresler);
290) Bhayahara (the slasher of timidity)’
291) Shalaarih (the killer of King Shalya);
292) Toshaalantakah   ( the destroyer of Toshaalka);
293) Vaikuntha -vaasi (As Vishnu, Krishna was residing at Vaikuntha);
294) Kamsaarih (Krishna, who destroyed  his enemy Kamsa),
295) Sarva dushta nishudanah (The mighty killer of all his deadly enemies);
296) Deva dundhibinirghoshi (The reason why Devas sounded at Kamas’s death);
297) Pitru shoka nivaarinah ( Krishna avenged and pacified the parents);
298) Yadavendrah (The Chief of Yadu Vamsha);
299) Sataam naathah (The rescuer of Satpurushas),
300) Yadavaari pramadanah (The destroyer of the opponents of Yadavas);
301) Shouri shoka vinashi (The demolisher of Vasudeva’s distress);
302) Devaki tapa naashanah   ( The terminator of Devaki’s  misery);
303) Ugrasena Paritraata (The redeemer of Ugrasena’s despair);
304) Ugrasenaabhi pujitah ( adored by Ugrasena);
305) Ugrasenaabhisheki (He was responsible to make Ugrasena as King);
306) Ugrasena daya para (Secured gratitude from Ugrasena);
307) Sarva Saantwata saakshi (responsible for the revival of Yadu vamsha);
308) Yaduvamsha abhinandana (brought elation to all in the Yadu vamsha);
309) Sarva Maathura samsevyah      ( Achieved the veneration of all residents of Mathura Nagar);
310) Karunah (The merciful);
311) Bhakta bandhavah (the kith and kin to all devotees);
312) Sarvagopala dhanadah (Provider of wealth to all Gopas);
313) Gopi Gopaala laalasah (He who genuinely enjoys mixing with Gopas and Gopikas);
314) Shouri dattopaveethi (Vasudeva had the privilege of performing ‘Upanayana’ samskaara to him (Krishna);
315) Ugrasena dayaakarah  ( benevolent to Ugrasena);
316) Guru Bhakta (with devotion to Guru Sandipani);
317) Brahmachari (Krishna practised strict Brahmacharya while in Gurukul);
318) Nigama -adhyaney ratah (He was Veda Paarayana);
319) Sankarshana sahaadhyaayi (He was a co-student to Balarama);
320) Sudama suhrut ( Sudama was a dear Brahmana co-student);
321) Vidyanidhih (the great store-house of Vidya / education);
322) Kalaa koshah (Complete treasure-house of Kalas / Arts);
323) Mruta putra pradah (Brought back to life the Guru’s son after death);
324) Chakri (The holder of Sudarshan Chakra);
325) Paanchajani (Paancha -jani the conchshell in his hands);
326) Sarva Naaraki mochanah ( Provider of salvation to all who stayed in Narakas/ hells);
327) Yamarchita (Worshipped by Yama Deva );
328) Parah (The Highest);
329) Devah ( Dhriti maan/ He who has singular forbearance and forgiveness);
330) Naamocchara vashah (Controlled by repetitive naama japa);
331) Achyutah (The Indestructible);
332) Kubjavilasi ( The rectifier of Kubja’s handicapped form);
333) Subhagah ( Extremely fortunate);
334) Deena bandhu (The relative of the helpess);
335) Anupama (The unparaleled);
336) Akrura griha gopta (The defender of Akrura’s home);
337) Pratijna Paalakah ( The Administer of Vows);
338) Shubhah (The Form of Auspiciousness);
339) Jarasandhajayi (Defeated Jarasandha by seventeen times);
340) Vidwan (Omniscient);
341) Yavanantah (witnessed the end of Kalayavana);
342) Dwijaashrayah (The shelter of Brahmanas);
343) Muchukundapriyakarah ( Well-wisher of Muchukunda);
344) Jarasandha palayatih (Spared Jarasandha eighteen times);
345) Dwarakaa -janakah (The creator of Dwarakapuri);
346) Gudhah (Paramatma hidden in the form of a human being);
347) Brahmanyah (The devotee of Brahmanya);
348) Satya -sangarah (He swears by Truth);
349) Leeladharah (The miracle man)
350) Priyakarah  ( Responsible for alround happiness);
351) Vishwakarma ( Performer of several universally benificient deeds);
352) Yashapradah (Provider of Fame);
353) Rukmini priya sandeshah (Despatcher of love-message to Devi Rukmini);
354) Rukmi shoka vivardhanah (adds to of Rukmi’s grief);
355) Chaidya shokalayah (augmentor of Sishupala’s distress);
356) Shreshthah (Exemplary human being);
357) Dushta rajanya nashanah (The desroyer of evil-minded Kings);
358) Rukmi vairupya karanah (disgraced Rukmi with head-shaving);
359) Rukmini vachaney ratah (makes sure of following Rukmini’s wishes);
360) Balabhadravachograahi ( implicitly follows Balabhadra’s feelings);
361) Mukta Rukmi ( Left Rukmi alive instead of killing him);
362) Janaadrana (fulfiller of Bhakta’s ishes);
363) Rumini praana nathah (Rukmini’s heart throb);
364) Satyabhama patih (Satyabhama’s beloved);
365) Swayam Bhakta pakshi (Takes the sides of Bhaktas on his own);
366) Bhakti vashah (Fully won over by Bhaktas);
367) Akrura mani dayakah ( the donor of Shamantaka mani to Akrura);
368) Shatadhanva praanahaari (Eliminator of Shatadhanva’s life);
369)Ruksharaja sutaapriyah (The beloved of Jambavati, the daughter of Jambavaan);
370) Satrajitat -tanayaa kantah (the dear wife of Satrajita’s daughter- Satyabhama);
371) Mitravida -apaharakah (The stealer of Mitravinda);
372) Satyapatih ( Husband of Nagnajit’s daughter Satya );
373) Lakshmanaajita (won over Lakshmana in a‘Swayamvara’);
374) Pujya (worthy of worship);
375) Bhadra Priyankara (endears Bhadra);
376) Narakaasura ghaati (destroyer of Narakaasura);
377) Leelaakanyaa -harah ( took away sixteen thousand virgin girls as his wives for fun);
378) Jayee (the Victorious);
379)  Murari (terminator of Murari daitya);
380) Madaneshah (Controller of Manmadha);
381) Dharitri duhkha naashanah (got rid of Bhu Devi’s anguish);
382) Vainateyi (The Master of Garuda Deva);
383) Swargagaami (Visited Swarga to fetch Parijata flower);
384) Adityaah kundala pradah (Gave away ear-rings to Aditi);
385) Indrarchita (worshipped by Indra);
386) Ramaakaantah (the belived of Lakshmi);
387) Vajri bharyaa prapujitah (Worshipped by Sachi Devi, the wife of Indra);
388) Paarijaataapahaari (appropriated Parijaata tree);
389) Shakra maanaapahaarakah (razed to ground the ego of Indra);
390) Pradyumna janakah (the father of Pradyumna);
391) Sambatatah (father of Samba);
392) Bahusutah (father of innumerable sons);
393) Vidhuh (Of Visahnu Swarup);
394) Gargaacharyah (Made Gargaacharya as his desciple);
395) Satyagatih (Attainable by Truth alone);
396) Dharmaadharah ( Dharma as his support);
397) Dharaadharah (The sustainer of Prithvi);
398) Dwaraamandanah (Dwaraka illuminated by him);
399) Shlokyah (worthy of reputation);
400) Sushlokah ( praiseworthy by way of Stanzas);
401) Nigamaalayah ( the Store of Vedas);
402) Poundraka praanahaari (The slayer of fake Vasudava);
403) Kashiraajashiro harih (The slicer of the fake Kashi’s head);
404) Avaishnava vipradaahi (those Brahmanas who tried to bring disrepute to Yadu vamshaites were burnt off);
405) Sudakshina bhayavah (Frightened Kashi Raja’s son Sudakshina into submission);
406) Jarasandhavidari (enabled Bhimasena to tear off Jarasandha);
407) Dharmanandana yagna krit ( facilitated the successful completion of Dharma Raja’s Yagna);
408) Sishupalashiracchedi (The smasher of Sishupala’s head);
409) Dantravaktra vishashanah ( killed Dantavaktra);
410) Vidhurathantakah (the obliterator of Vidhurantaka);
411) Shrishah (The Swami of Devi Lakshmi);
412) Shridaha (The Provider of Prosperity);
413) Dwivida nashanah (The killer of Dwivida Vaanara as by Balabhadra);
414) Rukmini maana haari (eliminated Rukmini’s self-image);
415) Rukmini maana vardhanah (Enhanced Devi Rukmini’s pride);
416) Devarshi shaapaharta (Saved Narada from his curse);
417) Draupadi vaakya paalakah (Draupadi’s statements made true);
418) Durvaasobhaya haari (Removed Muni Durvasa’s fright);
419) Paanchaali smaranaagatah (Instantly appeared at Draupadi’s call of desperation);
420) Paartha dutah (the personal emissary) of Kunti’s sons;
421) Partha Mantri (Adviser of Kunti Putras);
422) Partha duhkougha naashanah (The destroyer of Pandava’s miseries);
423) Partha maanaapahari (Ensured  Pandava’s self- respect);
424) Parthajeevana dayikah (Provider of life to Pandavas);
425) Panchali Vastra daata ( Prevented Panchali’s dishonour / disrobing and bestowed unlimited clothing to her);
426) Vishwapalaka palakah (Provides protection to Devas who guard the world);
427) Shwetashwa sarathi (the Charioteer to Arjuna’s white horses);
428) Satyah ( Satya Swarupa);
429) Satya sadhyaha (Possible to attain Him only through Truth);
430) Bhayapahah (Overcomes fright only by devotion);
431) Satyasandhah ( Truth alone succeeds);
432 ) Satyaratih (Engrossed in Truth);
433) Satya Priyah (Endeared by Truth);
434) Udaradhih (Liberal-minded);
435) Mahasena -jayi ( Even defeated Karikeya as he fought on Banasura’s side.);
436) Shiva sainya vinashanah ( Shivashena was destroyed by him);
437) Banasura bhujachhetta (cut-off the hands of Banasura);
438) Banasura baahuvarapradah (gave the boon of restoring the four hands of Banasura);
439) Tarkshya maanapahari (wiped out Garuda’s ego);
440) Tarkshya tejo vivardhanah (Garuda’s radiance enhanced by him);
441) Rama swarupadhari (assumed Shri Rama’s Form);
442) Satyabhamaa mudaavahah (Provided joy to Satyabhama);
443) Ratnakara jala kreeda (enjoyed swimming in the Sea);
444) Vrajaleela pradarshakah ( granted the vision of Vraja leelas to devotees);
445) Swapratijnaa paridhwamsi (did not mind breaking his own vow to enable Bhishma’s vow);
446) Bhishmaajnaa paripalakah (Followed Bhishma’s instruction);
447) Viraayudha harah (stole away the brave men’s Astras and Shastras);
448) Kaalah (Kaala Swarupa);
449) Kaalikeshah (The Master of Kaali);
450) Mahabalah   (Maha Shaktiman);
451) Barbarika shirohaari ( chopped the head of Barbarika);
452) Barbarika shirapradah (restored the head of Bararika);
453) Dharma putra jayee (enabled Dhara Raja to be victorious);
454) Shura Duryodhana madaantakah ( the destroyer of Duryodhana’s arrogance);
455) Gopikapreeti nirbandha  nitya kreedah ( succumbs to the pressure of Gopikas and always resorts to playful activities);
456) Vrajeswarah (the Master of Vraja);
457) Radhaakundaratih (loves to Play in Radha’s waterbody);
458) Dhanyah (worthy of gratitude);
459) Sadaandola samaashritah (enjoys swings on the Swings);
460) Sada madhu vanaanandi (Always joyful time in the Madhu Gardens);
461) Sada vrindaavani priyah (Loves to enjoy in Vridaavana);
462) Ashoka vana nannaddhah (always ready to play in Ashoka Vana);
463) Sada tilaka sangatah ( With ‘tilaka’ on his forehead);
464) Govardhana ratih (Ready to play on Govardhana Mountain);
465) Sadaa Gokula Vallabhah ( Ready for Gokula and cow-herds);
466) Bhaandira vata samvaasi (Lives in the Bhaandira vata often);
467) Nityam Vamshi vata sthitah (Likes to stay on at Vamshivata);
468) Nanda graama kritaavaasah (resident of Nandagraam);
469) Vrisha Bhaanugriha priyah (Likes to visit Vrisha Bhanu’s  Place);
470) Griheeta kaamini rupa (likes to sport the form of Kamini);
471) Nityam raasa vilaasa krit (Takes pleasure in performing Raasa leelas always);
472) Vallavijana samgopta (Provides security to Gopikaas);
473) Vallavee -jana vallabhah ( The beloved of Gopikas);
474) Devasharma kripa karta (showers kindness on Deva Sharma);
475) Kalpapaada prasamstitah (takes pleasure under the Kalpa Vriksha);
476) Shilanugandha nilayah (Resides in the palace of perfumed stones);
477) Padachari (enjoys walking by foot);
478) Ghanachhavih (Has the cloud-like bluish colour);
479) Atasee kusumaprakyha (Has the body colour of Tisi flower);
480) Sadaa Lakshmi kripakarah (constantly shows extreme kindness to Lakshmi);
481) Tripuraari priyakarah (endears Maha Deva);
482) Ugra Dhanwa (carries a fearful bow);
483) Aparaajitah (Invincible);
484) Shaddhura naashanah (destroys Shaddhura);
485) Nikumbha praana haarakah (The eliminator of Daithya Nikumbha);
486)Vajra naabha puradhvamsi (devastated Vajra naabha pura);
487) Poundraka prana harakah ( Poundraka’s demolisher);
488) Bahulashwa preeti karta ( Liked Mithila’s King Bahulashwa);
489) Dwija varya priyankarah (Liked Shruta Deva, the Bhakta Brahmana);
490) Shiva sankata haari ( eliminates problems for Shiva);
491) Vrikaasura vinaashanah (Krishna-the killer of Vrikasura);
492) Bhrigu satkara kaari   (Bhrigu received honour from Krishna);
493) Shiva saatvikada praadata ( provider of ‘Satvikata’ to Shiva);
494) Gokarna pujakah (worshipped at Gokarna);
495) Samba kushti vidhvamsah karanah (eradicated the leprosy disease of Samba);
496) Veda stutah (Eulogised by Vedas);
497) Veda vetta (Vedajna);
498) Yadu vamsha varthanah ( the Promoter of Yadu Vamsha);
499) Yadu vamsha Vinaashi (The termintor of Yadu vamsha);
500) Uddhavodhhara kaarakaha (endowed with Salvation to Uddhava);

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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