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The Essence of Puranas – Vamana Purana -1

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The Essence of Puranas – Vamana Purana












1       Invocation

Narayanam Namaskrutya Naram chaiva Narottamam, Deveem Saraswateem Vyasam tato Jaya- mudeerayet/ (The Purana is to be recited after greeting Bhagavan Narayana the Supreme of all Beings as also Devi Bhagavati Saraswati and Vyasa Deva)

Trailokya Rajyamaakshipya Balerindraaya yo dadao, Shridhayaya Namastasmai Chhatra Vaamana Rupine! (My salutations to Shridhara Bhagavan assuming the Mayamaya Rupa of Vamana and retaining Lakshmi in his heart always, secured and restored the Trilokas to Indra).

Brahmamarshi Narada requested Maharshi Pulastya to narrate the details of Vamana Purana and the latter commenced the narration with the account of Devi Sati and Parama Shiva as during the Varsha Ritu the latter sat riding on the thick clouds on the sky and Deva Deva was called ‘Jeemutakethu’ or ‘Jeemuta Vahana’. After the Sharad Ritu, Maha Deva and Devi Sati relaxed on the peak of Mandaraachala and Bhagavan Vishnu woke up from Yoga Nidra while Daksha Prajapati decided to perform a massive Yagna along his wife Ahimsa Devi and invited Indra and Devatas, Dwadasha Adityas, and Kashyapa Muni. He invited a host of Maharshis and their wives like Vasishtha and Arundhati, Atri and Anasuya, Vishwamitra and Dhriti, Goutama and Ahalya, Bharadwaja and Amaaya and Angira and Devi Chandra. Arishtanemi was detailed to fetch Samidhas for the Yagna while Bhrigu Maharshi was asked to conduct the Yagna.


2       Kapaali atones at Varanasi for Brahma’s ‘Panchamukha hatya’

But Daksha did not invite Mahadeva as he felt that the latter was a ‘Kapaali’! Pulastya Muni explained to Narada that background of Shiva becoming a Kapaali; when Maha Vishnu fell into Yoga Nidra and at the end of the night, woke up and under the influence of ‘Rajoguna’ initiated ‘Srishti’ and materialised Panchamukha Brahma and Tamomaya Shankara. Both Brahma and Shiva confronted each other and asked them of their credentials and background. As their mutual ‘Ahankaaraas’ or egos came to the fore, they encountered in a one-to-one fight and as the fifth Face of Brahma heckled at Shiva saying that he knew Shiva who was naked and three eyed Vrishabha Vahana or Bull-carried Pralayakaari or the Destroyer of the World full of Tamoguna. Parama Shiva desired to open his Third Eye but nipped the fifth head of Brahma with the finger tip instead and there appeared, a huge illumination out of which emerged Vishnu who reprimanded Mahesha and asked him to clear away at once lest he would punish Shiva severely. Aa Shiva was ashamed of what he did, he left for Himalayas and reached the Ashram of Nara Narayana Maharshis at Badarikashrama on the banks of the Holy River Saraswati. Shiva requested Narayana Maharshi to hit his shoulder with Shiva’s Trishula forcefully as an atonement which Narayana did and from the shoulder were materialised three water springs, one as Akaasha Ganga, another as a water fall on Earth as Maharshi Atri in the form of River Mandakini as also by Shivaamsha the Maharshi Durvaasa and the third water fall fell right on the frightful Kapaala. From out of the fallen Kapaala of Brahma came out a frightening Swarupa which was thick blue in colour with blood red eyes and dishevelled hair and demanded Maha Deva to absorb her into his body. Shankara tried to bathe in River Yamuna but the River’got dried up; River Saraswati too disappeared; he was able to bathe in the Tirthas of Pushkaraaranya, Dharmaaranya, and Saindhavaaranya for long but the Brahma hatya paapa did not vanish still; as the Jeemuta vahana or who could travel by clouds, Shankara bathed in several other Rivers, Tirthas, Ashramaas, and so on but to no avail. Finally, Shankara reached Kurukshetra and had the darshan of Chakrapani Vishnu and extolled him as follows: Namastey Devataanaatha Namastey Garudadhwaja, Shankhachakra gadaa paaney Vaasudeva Namostutey/ Namastey Nirgunaananta Apratakraaya Vedhasey, Jnaanaajnaana Niraalamba SarwaalambaNamostutey/ Rajoyukta Namastestu Brahma Murtey Sanaatana, Twayaa Sarvamidam Naatha Jagatsrashtam charaacharam/ Satvaadhishtit Lokeshaa Vishnu Murtey Adhokshaja, Prajaapaala Mahaabaaho Janaardana Namostutey/ Tamomurtey Ahamheysha twadamshakrodha sambhavah, Gunaabhiyukta Devesha Sarvavyaapin Namostutey/ Bhuriyah twam Jagannatha Jalaambara hutaashanah, Vaayurbuddhirmanaschaapi Sharvari twam namostutey/ Dharmo Yagnastapah Satyamahimsaa Shouchamaarjavam, Kshamaa Daanam Dayaa Lakshmirbrahmacharya twam Ishwara/ Twam saangaaschaturo Vedaastwam Vedyo Vedapaaragah, Upavedaa bhavaaneesha Sarvosi twam Namostutey/ Namonamastyochyuta Chakrapaaney Namastestu tey Maadhava Meena Murtey, Lokey Bhavaan Kaaruniko mato mey traayaswa maam Keshava paapa bandhanaat/ Mamaashubham naashaaya vigrahastham yad Bramha hatyaabhavam babhuva,Dagdhosmi nastosya sameekshakaari puneeh teerthosi Namo Namastey/ (My salutations to you Devataaswami, Garudadwaja, Shankha-Chakra-Gadaadhaari, Vaasudeva, Nirguna, Ananta, Atarkaneeya Vidhaata or indisputable Supreme, Jnaana-Ajnaana Swarupa, Nmiraadhaara or Unclamped or holdles but the saviour of one and all; Rajo guna-Sanatana -Brahma Murti; the Supreme Scripter of the Universe in entirety; the Embodiment of Satwa Guna; Lokesha; Vishnu Murti, Adhokshaja, The Ultimate Adminisdtrator; Maha Baahu, Janaardana, Tamo Murti; I was born of your angry characeristics; Jagannaatha! You are the Pancha Bhutas, Buddhi, Mind, Darkness; You are the Dharma, Yagna, Tapas, Satya, Ahimsa, Pavitrata, Saralata, Kshama, Daana, Dayaa, Lakshmi and Brahmacharya -Virtue, Sacrifice, Meditation, Truth, Non-Violence, Purity, Softness, Forgiveness,Charity, Mercy,Wealth and Celibacy; the Embodiment of Veda Vedangaas, the Symbol of Learning, Vedopavada, Achyuta, Chakrapaani, Matsyaavataara, Madhava, you are the most sympathetic and compassionate; I crave your indulgence to get me freed from the clench of Brahmahatya Paataka; I am humiliated and ashamed of my action as you are indeed the final asylum and shelter as You indeed are the Maha Tirtha who only could get me purified!). Vishnu Deva replied that at Prayaga, there was a Yogashayi of his ‘Amsha’ or Alternate Form was reputed to be present who was Avyaya and Vikara rahita and south of that place was a Sacred River called ‘Varana’ and to the left of Prayaga was another River called ‘Ási’ and the Place between the two Rivers was the most hallowed Place the like of which was not in existence in Prithvi, Aakash and Rasatala and that was the famed Varanasi; Vishnu thus advised Kapali to visit the Maha Tirtha which was the confluence of the two Rivers. Janardana further advised Shiva that nearby Varanasi there was a Sarovara full of divinely lotuses of extraordinary fragrance and in that Sarovara, he should bathe in and leave the Panchama Kapaala of Brahma in the Tirtha. By so doing, Kapaali lokey cha khyaato Rudra bhavisyati, Kapaala mochaneytyevam Tirha chedam Bhavishyati/ ( Shiva! You would then be named as Kapaali and the Sarovara would be popular as Kapaala Vimochana Tirtha. [ Kapalamochana Tirtha is situated at a mile from Kasi called now as Bakariya Kunda].


3       Sati Devi’s self- sacrifice and destruction of Dakhsha Yagna

Meanwhile, Kumari Jaya the daughter of Maharshi Gautami and Ahalya dropped in at Devi Sati’s residence and informed the latter that her parents went away to attend Daksha Yagna and wondered why Sati did not attend the Yagna; Jayaayaastadvachah shrutwa Vajrapaatasamam Sati, Manyunaabhiplutaa Brahman Panchatwamagamat tatah! ( Pulastya Muni told Narada, that as soon as Kumari Jaya informed of this ‘Vajrapaata Vaarta’ or thunderbolt fall like news, Sati Devi swooned with anger and distress and collapsed to death!). On hearing this terrifying news, Rudra was startled and furious so much that his body hairs stood up and multitude of Rudra Ganaas who were ferocious like lions got manifested along with Veerabhadra, Chandika and the Ganaas were all lined up towards Vayavya direction shouting insolently and armed with Trishulas /Tridents towards the Daksha Yagna. Ganeswara too joined the Party with his four arms armed with Trushula, Dhanush, Baana and Gada. Yamaraja was the Dwarapalaka defending the Yagna and confronted the attacking Shivasena but the formidable Ganeswara was too powerful and Veerabhadra entered the Yagnashaala. The Ashtaavasus, Vishwadeva, Saadhyaganas, Siddha-Gandharva-Pannaga-Yaksha-Kimpurusha-Vaivaswata / Chandra Vamseeya Kings, Daitya-Daanavas ran helter-skelter. Vishnu himself defended the onslaught as Maharshis were frightened and controlled Veerabhadra. Shiva appeared on the scene and emitted three kinds of Agnis from his three eyes viz. Ahavaneeya, Garhapatya and Shaalaagni who displayed Dwandwa Rupas or two distinct Forms of Jataadhaari in the Yagnashaala and Kaala on the Sky! Jataadharah Haridrushtaa krodhaadaarakta lochanam/ Sthaanaadapaakramya Kubjaagrey antarhitah Sthitaha/ (As Jatadhaari Shiva looked ferocious with blazing eyes, Bhagavan Vishnu disappeared and hid himself at Kubjaagra or Hrishikesha). As Maha Deva went wild and berserk, Kashyapa and many illustrious sought to pacify him by reciting ‘Shatarudreeyam’ and Daksha’s wife implored Shiva for mercy and devastation of Daksha Yagna was completed.

Explanation of Nakshatras and Rashis or Stars and Constellations in terms of Shiva’s Body: In reality however, Maharshi Pulastya explained to Narada, Maheswara was of ‘Mangalmaya Swarupa’ and was spread all over the Sky to bless the Universe and all the Beings providing ready protection to one all. Nakshatras and ‘Raashis’constituted the entire Physique of Maha Deva: the Stars Ashwini, Bharani and Krittika’s first ‘charana’or the first part of the four parts of Bhouma Kshetra (Planet) of Mesha Raashi (Constellation) constituted Maha Deva’s head; Krittika Star’s remaining three parts, Rohini, and Mrigaseersha’s two Parts of Shukra Planet of Vrisha Raashi constituted Shiva’s face; Mrigaseersha’s remaining Parts, Ardra and Punarvasu’s three Parts of Budha’s Mithuna Raashi constituted Shiva’s two ‘bhujas’ shoulders; Punarvasu’s last Charana, Pushya and Aslesha of Chandra’s Kshetra in the Karka Raashi constituted Shiva’s ‘parshvaas’ or body sides; Magha, Purvaphalguni and Uttara Phalguni’s first Charana of Surya’s Simha Raashi constituted Shiva’s heart; Uttaraphalguni’s remaining three Charanaas, Hasta, and the first of two Paadaas of Chitra of Budha’s Kanya Raashi comprised Shankara’s ‘Jathara’or stomach; Chitra’s remaining two Parts, Swati and Vishakha’s three Parts of Shukra of Tula Raashi was Shiva’s navel; Vishakha’s one Part, and Sampurna Anuraadha and Jeshtha Stars of Mangala and of Vrischika raashi constituted the Kaala Rupa of Maha Deva; the full Stars of Moola, Purvaashaadha and Uttaraashaadhaa’s first Charana of Dhanu Raashi being of Brihaspati Kshetra would be Maheswara’s ‘Vurus’ or thighs; Uttaraashaadha’s remaininig three Charanaas, Shravana and two parts of Dhanishta of Makara Raashi of Shani Kshetra constituted Shiva’s Ghutanas or knee-caps; Star Dhanishta’s earlier two Charanas, Shatabhisha and Poorvaa -bhaadraa’s three Charanaas of Kumbha Raashi of Shani constituted ‘janghaas’or buttocks; Poorvabhadraa’s fourth harana, Uttaraabhaadra and Revati of Brihaspati’s second Kshetra of Meena Raashi constituted Maha Deva’s both the feet. Mesha Raasi has its movement in the circle of Nava Durgas, Dhana-Dhanya and Pushpa-Vanaspati Sarovaras; Vrishabha Rasi is in the Territory of Gokula Deva residing in the Karshaka Bhumi or the Provider of Farming Benefits, cool, convincing, and have an eye for details; Mithuna Raasi is a coexistent Place of Purushas and Strees /men and women alike engaged in music, dance and other fine arts as also sports and tourism; Karka Raashi or of the symbol of a crab of attractive features of detachment, loneliness and of maturity; Simha Raashi persons are fond of entreprise, public relations, mental agility and royal in gait and nature; Kanya raashi persons are courageous, highly sociable, intelligent, quick to learn, adapting and charming; Tula raashi persons are non- controversial, tolerant and adjustable; Vrischik Raashi persons are friendly, resourceful, adaptable and calculative; Dhanu raashi entreprising, skilled in military and daring activities, royal in behaviour and outlook. Thus Parameshwara is a multi-featured, multi- creative and multi-formed entity and at the same time an Omni-Present, Omni- Scient and Omni-Potent Symbol of Unity in Diversity!


4       ‘Shiva Lingodbhavana’ ( The origin of Shiva Linga) and its worship

Dharma was the ManasPutra of Brahma and the former who was married to one of the daughter of Daksha Prajapati named Murti gave birth to four sons viz. Hari, Krishna, Nara and Narayana.

Of these Hari and Krishna took to Yogaabhyaas while Nara and Narayana practised Tapas at Badarikaashrama. Indra was unnerved by the severe Tapasya of Nara- Narayana and deputed Rambha and some other Apsaraas along with Kama Deva and Vasanta Ritu.Kama Deva released an arrow named ‘Unmadan’which literally meant frustrating or maddening. Shiva got restless with obsession and passion with feelings of great void in the absence of Sati Devi and like a lunatic went around bathing inYamuna and many Rivers, Tirthas, Sarovaras, flower gardens, mountain peaks and enchanting forests, sometimes singing songs of sorrow missing Sati and sometimes crying for her. Finally he met the son of Yaksha King Kubera called Paanchaalika and asked him to take over the Unmadana Astra of Kama Deva as he only could absorb it since he had the history of resisting even more powerful Astras like Vijrumbhana, Santaapana and Unmadana; in return, Shiva said that he would bestow the boon to the Yaksha viz. in the Chaitra Month, all the Beings in the World including children, youth and the elderly would worship him as also sing, dance and play vocal and instrumental music and that he would be reputed as Panchakilesh everywhere. Having become free from the after effects of the attack by Kamadeva of the ‘Unmadini’ arrow, Bhaganan Shiva then moved freely from place to place, although avoiding another attack by Kamadeva. In the course of his wanderings, Mahadeva reached Vindhyachala and entered Daaruvana where the Ashramas of illusrious Maharshis existed. Except Pativratas like Anasuya and Arundhati, all the wives and daughters of Maharshis got infatuated with Parama Shiva who was naked and had such mesmerising body features and enchanting looks; in fact the females of Daaruvana followed him like lunatics. Maharshis of Daaruvana were in great rage: Tadastu Rishaye drishtaa Bhargavaangaraso Muney, Krodhhan -vitaabuvansarvey Lingosyapatataan Bhuvi! Tatah papaat Devasya Lingam Pruthveen Vidaarayan, Antardhaanam Jagaamaatha Trishul Nilalohitah/ (The Maharshis like Bhargava and Angirasa cursed Mahadeva to let his Linga fall on Earth; as soon as he received the Shaapa, Shiva disappeared to Rasatala and started creating havoc to the whole world and shook away the Earth, mountains, Rivers and Seas and commenced destroying Rasaatala upwards. Brahma by his Hamsavahana and Vishnu by his Garuda vahana ran to the Place where Shiva Linga Patana or his Linga fell and traced Shiva’s presence in the Patalaas and extolled him as follows: Namostu tey Shuapaaney Namostu Vrishabhadwaja, Jeemutavaahana Kavey Sharva Traibaaka Shankara/ Maheshvara Maheshaana Suvarnaaksha Vrishaakapey, Daksha Yagna kshayakara Kaalrupa Namostutey/ Twamaadirasya Jagatsarvam Madhyam Parameshwara, Bhavaanantascha Bhagavan Sarvagastwam Namostutey/ Having eulogized Parama Shiva as above, both Vishnu and Brahma overruled the curse of the Maharshis of Daaruvana and requested Shiva to take back his Linga again. Shiva agreed to do so only on the condition that his Linga was worshipped by one and all and both Brahma and Vishnu readily agreed; in fact Brahma materialised a golden Linga called Jagat Pradhaana and performed puja to Shiva’s feet at once as others followed suit viz. Krishna worshipped a black coloured Linga called Urjita and did puja to Shiva’s head; Sanaka, Sanandana, Sanatana and Sanat Kumars worshipped Shiv’s heart naned as named Jagadrati; Sapta Rishis called Darbhamayi Linga as Vishwa Yoni; Narada named the Linga called Jagatvija as ‘Ákaasha’; Indra prayed to a Diamond Linga called Jagatvida; Surya worshipped a copper Linga called Vishwasruga; Chandra performed Puja to a Pearl Linga called Jagatpati and so on.[Details are provided in the Essence of Skanda Purana by the same Author in the Chapter of Shata Rudreeyam]. Shiva then acquired the names of Shaivaites, Pashupataits, Kaalamukhayaas and Bhairavas by different Shiva Bhaktas; Shakti Rishi, the son of Vasishta Muni as also Shaki’s sishya named Gopayan spread the cult of Shaivism; Bharadwaja Rishi and Somashekhara King Rishabha were the pioneers of Maha Pasuupatya; Maharshi Apastamba initiated Kalamukha Sampradaaya; and Yaksha King Kubera venerated Shiva in the sampradaya of Kaapaalikas or Bhairavaas.Yet Kama Deva persisted his efforts to pester Maha Deva and used ‘Santaapa Astra’ named floral arrow and as he was enraged, Shiva opened his Third Eye as Kamadeva got burnt off and got re-materialised as ‘Ananga Deva’ thanks to the merciful Mahadeva. It was that Ananga who was sent by Indra to disturb the attention of Rambha and other Apsaras like Rambha along with Kamadeva and the Vasanta Ritu referred to above so that Dhara Deva’s sons Nara Narayana Munis. The smiling Narayana Rishi who was least disturbed by these so-called diversions ushered in by the Apsaras and others in the Troupe created from his thighs an astonishingly beautiful Apsara named Urvashi and asked Rambha and other Apsaras- who actually came to tempt Nara Narayana Rishis at the instance of Indra to treat Urvashi as a return- gift to Indra since Urvashi too was worthy of joining the corps of Apsaraas! The Apasaras returned to Indra and narrated the greatness of Nara Narayana Maharshis and Indra was felt too small since he foolishly under-estimated the magnificence of the Maharshis; Indra also felt bad that in this context he involved Kama Deva who provoked no less a Personality as Maha Deva himself and as a result lost his very existence but of the mercy of Shiva!


5       Nara Narayana and Prahlada


The Apsaraas further conveyed to Indra the memorable account of of Nara Narayana and Prahlada, the son of Hiranya Kashipu which was famed and discussed about among the Bhuloka , Patala and all the Ten Directions! As Prahlada became the King of the Patala Lokas, the Administration was fully according to the Principles of Dharma and Nyaya and the Varnashramas were in full observance: Brahmanas were engaged in Tapasya-Dharma Karyaas and Tirtha Yatras, Vaishyas were in Business, Farming and Pashu Paalana. It was at this time that the illustrious Chyavana Maharshi took his bath at Nakuili Tirtha on the banks of the Sacred River Narmada but was caught a highly poisonous snake which dragged the Sage who at once memembered Bhagavan Srihari who rendered the sarpa as non-poisonous.The frightening serpent released the Maharshi in Rasatala and some of the Naga Kanyas found and venerated the Maharshi and eventually, King Prahlada came to know of the incident of a vicious Naga dragging the Maharshi and worshipped him. In course of his Dharmic discussions, the King enquired about the most important Tirthas and Chyavana singled out Naimisha in Prithvi, Pushkara in Antariksha and Chakra Tirtha in Paatala. Prahlada instantly asked the Daityas to get ready at once to visit Nimisha for the darshan of Bhagavan Achyuta. In Nimisha while moving about looking for deers as a prey for his food , he found a huge tree on which there were two pairs of oversized bows and arrows hung on and under the tree there were two Maharshis in deep meditation. The King wondered that it was ridiculous to see two Maharshis in Mrigacharma or deer skin in deep meditation also sporting bows and arrows! The King ridiculed the Rishis that they were neither Rishis now warriors; Nara Narayanas were provoked and challenged the King. The mild fight with one arrow from Nara was replied by five arrows of Prahlada; three of Nara by five by six of the Kingand so on till the fight turned out to be a mighty battle; Nara overshadowed the Prithvi, Akaash and Dishas. The Daitya took up Bhrahmaastra but Narayana released Maheswaraastra; on finding Brahmastra futile, Prahlada picked up his Gada / Mace and pounced on Narayana Maharshi; the latter’s eyes rained fire as a result of which Prithvi started trembling and quakes caused unusual destruction. As this warfare continued and since Narayana Maharshi was not to be controlled, King Prahlada finally prayed to Bhagavan Vishnu whose unquestionable dedication was well-known since the times of Prahlada as a child when Vishnu killed Hiranya Kashipu in the Avatara of Maha Nrisimha. Vishnu appeared before the illustrious Prahlada and said: Durjayosau Mahaabaahustatvaya Prahlaada Dharmajah, Saadhyo Vipravaro Dheemaan mrudhey devaasutairapi/ (Prahlada! Mahabaahu Dharmaja Narayana Maharshi is invincible on battle front by Devas and Daityas alike!). Then King got worried as to what would happen to his vow and Vishnu replied: Soham Danava Shardula Lokaanaam Hitakaamyayaa, Dharmam pravartaapyayitum Tapaschyaam samaathitah/ Tasmaadyadichachushrusha Dharmajam/ ( As a matter of fact, I am myself the Swarupa of Narayana Maharshi; I decided to perform Tapasya in this form for the welfare of the Universe; Prahlada! If you desire to win over Narayana, then worship to the Maharshi would be the only way. On hearing this truism from Bhagavan himself, Prahlada decided to renounce kingship, called Andhakaasura the son of Hirananyaaksha as his successor, prostrated before Nara-Narayana Maharshis requesting him for clemency and extolled him, even as the Narayana Maharshi taunted Prahlada as to why was he saluting them without defeating them, as follows: Karustwaam jetum Prabho shaktah kastatwah Purushodhikah, Twam hi Naraayanonantah Peetavaaso Janaardanah/ Twam Devah Pundarikaaksham twam Vishnuh Shaankha chaapa dhruk, Twamavyayayo Maheshaanah Shasvatah Purushottamah/ Twam Yoganischintyayanti Chaarchayanti Maneeshinah, Japanti Snaanakaasaastwam cha jayanti twaam cha Yaajnikaah/ Twamachyutey Hrishikeshas chakra -paani dharaadharah, Mahaa Meeno Hayashiraastwameva Vara Kacchapah/ Hirnyaksharipuh Shriman Bhagavannasura Sookarah, Matpitru naashanakaro Bhavaanapi Nrukesari/ Brahmaatrinetromararaad hutaashahah Pretaadhipo Neerapatih Sameerah, Suryo Mrigaankochala jangamaadyo Bhavaan Vibho naatha Khagendraketo/ Twam Prithvi Jyotiraakaashah Jalam Bhutwaa Sahasrashah, Twayaa Vyaaptam Jagatsarvam kastwaam jeshyati Madhavah/ Bhaktyaa yadi Hrishikesha Toshameshi Jagadguro, Naanyathaa twam Prashakyosi jetum Sarvagataayaya/ (Prabho! Who could defeat you in the battles! Is there anybody beyond you! Your are the Ananta Narayana, Peetaambari Janaardana, Kamalanayana Dhanushdhaari Vishnu, Ayaya, Meheswara, Shashvata, and Parama Purushotthama. Yogi janas perform dhyana to you; Vidwan Purushas perform Puja to you; Vedajanaas perform japaas to you; Yaajnikajana execute Yajanaas to you! You are Achyuta, Hrishikesha, Chakrapaani, Dharaadhara, Maha Matsya, Hayagriva, Shreshtha Kurma, Adi Varaha, and the killer of my father Hiranyakashipu in the Avatara of Nrisimha! You are Prithvi, Agni, Akasasha, Jala and Vayu! You have spread all over with endless Forms; Madahava, Jagadguru, Hrishikesha, Sarvagata, Avinaashi! You could be only conquered by Bhakti alone and nothing else!).Thus Prahlada took to the sacred path of high devotion to Narayana for good. Meanwhile, the blind King Andhakasura took to severe Tapas to Maheswara and secured the boon of invincibility, defeated Indra and Devataas with the active help of Virochana, the son of Prahlada, despite the resistance put up by Devas especially Varuna, Agni and Vayu. Varuna specially faced Shambarasura; and Agni encountered Andhakasura but the latter overpowered Agni who fled away. Finally Andhakasura defeated Devas and controlled Tri Lokas!


6       Dharmopadesha to Daitya Sukeshi, his reformation, Surya’s action and reaction


Maharshi Pulastya imparted considerable knowledge of Dharma at the Naimisharanya’s

congreation of Munis as narrated to Brahmarshi Narada. The King of Daityas Sukeshi performed sincere Tapasya to please Maha Deva and secured a boon ‘Akashachari Nagara’or a Flying Abode with a provision of Movement from Place to Place which could carry a large number of qualified Rakshasas practising lives of Virtue and Nyaya! In the course of his flights, he spotted a hallowed place in Magadharanya and descended from the Airship for a close encounter with a large gathering of Rishis and after exchanging pleasantries asked the Rishis to educate him and his followers about ‘Dharma Lakshanas’ or the features of Virtue. The Rishis explained that broadly speaking, the fundamental Principles applicable to Devatas were Yajna and such other deeds, Swaadhyaaya of self-recitation of Vedas and Scriptures; Bahubala or physical strength, Irshyaa bhava or jealousy and greed, Expertise in Yuddha Vidya and Niti Shastra or the Precepts of Morality would constitute the basic principles of Daityas; the Principles applicable to Siddhaas would be Yoga Sadhana or Practice of Yoga, Vedaadhyayana, Brahma Vignaana, and Achanchala Bhakti or Deep Devotion to Shiva or Vishnu; Gandharva Dharmas would include High Order of Upasana or Power of Concentration, profound devotion to Devi Sarasvati and excellence and expertise in Fine Arts, especially music and dance; as regards Vidyaadharas were concerned, the basic precepts were brilliance of Vidya or Knowledge, high degree of Memory Power, Purushaartha Buddhi or inclination to abide by the Principles of Dharma-Artha-Kaama and Moksha; the Dharmas of Kimpurushas would include Gandharva Vidya Jnaana, high devotion of Surya Deva and Shilpa Kalaa Kushalata or the Arts of Stone and such other subjects of Creativity and Originality; the Dharmas of Pitru Devatas would include Brahmacharya, Anaamitwa or Egotism and Self-Consciousness, high of Yogaabhyaas and free movement; the Dharma of Rishis were Brahmacharya, Nimitaahaara, japa, Atma Jnaana and Dharma Jnaana; and finally the General Principles applicable to Human beings should include: Brahmacharya or celibacy, daana or charity, Yajna, Udaarata or benevolence, Vishranti or cool mindedness, Daya or kindness, Ahimsa or Non-Violence, Kshama or tolerance, Dama / control, Jitendriyata or Self-Regulation, Shoucha or Cleanliness, Mangalya or Auspiciousness, and Nitya Bhakti of Vishnu, Shiva, Surya, Durga and any other Deities. Having described the Dharmas of various kinds of Beings, the Rishis prescribed other Dharmas which had the characteristics of human beings as follows: the Griha Dharmas include Dhana or acquisition of adequate Monetary Resources, Bhoga or sufficient happiness, Swadhyaya or Recitation of Scriptures by the Self, Ahamkara or Awareness of one’s own standards, and Sowmyata or Coolness and Maturity of Mind; Raakshasa Dharmaas would be Para Stree gamana, Lolupta or avarice / narrow mindedness, and of course Shiv Bhakti; Paishaachika Dharmaas include Avivekata or appropriate level of intelligence, Agnaana or ignorance, Apavitrata or lack of cleanliness, Asatyata or Untruthfulness, and Sadaa Mamsa Bhakshana. Then the Rishis gave the Knowledge of Prithvi occupying an area of Fifty Crore Yojanas. The Earth comprised Sapta Dwipas viz. Jambu Dwipa of a lakh of Yojanas surrounded by Lavana Samudra of twice the size of the Dwipa; Plaksha Dwipa of twice the size of Jambu Dwipa surrounded by Ikshurasa Sagara of double the size of the same Dwipa; Shalmali Dwipa of twice the size of Plaksha surrounded by Mahodhadhi of double the size of the same dwipa; Kusha Dwipa of the size of Shalmali surrounded by Suraa saagara of double the size of the Kusha Dwipa; then the Krouncha Dwipa surrounded by Ghrita Saagara of appropriate sizes as above; Shaaka Dwipa surrounded by Ksheera Samudra and Pushkara Dwipa surrounded by Swaadu Saagara of corresponding sizes. The Residents of those from Plaksha to Shaaka Dwipas are not affected by Yuga Vyvastha ot the regulations of Satya-Treta-Dwapara and Kali Yugas as they are stated to be of Permanance and are as good as Devatas since their lif span would be till Kalpaanta. Naraka Varnana: The Pushkara Dwipa was described as frightening and horrifying as that Dwipa hosts the Twenty one Narakas viz. Rourava of two thousand Yojanas which is Prajjvalita Angaramaya; double the size is Maha Rourava whose earth is made of copper of sizzling hot temperature further heated thereunder; then the Tamishra, Andhataamishra, Kaalachakra, Apratishtha, Ghati Yantra, Asipatravana, Tatkumbha, Kutashaalmila, Karapatra, Shwaanabhojana, Samdamsha, Loha pinda, Karambhasikta, Bhayankara Kshaara Nadi, Krimi Bhojana,and Ghora Vaitarani Nadi. There are other Narakas as well like Shonita-Puya bhojana, Ksuraagra dhaara, Nishita Chakraka and Samshoshana Narakas as Antargata Places! Those who denounce Vedas, Devatas, and Brahmanas or heckle Puranas and Ithihaasaas and their contents or blame Gurus or those who create hindrances in performing Yagnas, Daanaas, Vratas and such other virtuous deeds would be destined to reach Narakas. Those who create differnces of opinions among friends, husband and wife, brothers and sisters, Master and Servants, Father / Mother and sons/daughters, Gurus and their Masters are also destined to serve in Narakas. Those who partake in a Shraaddha but take food elsewhere or engage in ‘Atyaachaars’ with women and children are sure to get attacked and torn of their body parts by fearful Naraka Pakshis or birds with fierce beaks and iron-like nails in appopriate Narakas. Those who reject the moral pleas of parents, Gurus and elders are made to force down their throats of body rejects as they are hung upside down in Apratishta Naraka. Those who take bhojan before Devatas, Atithis /Guests, children, Parents and respectable persons are forced to starve and as and when allowed to consume are provided poisonous and blood-mixed food in Vidabhojana Naraka. Those who touch Brahmanas, Agni and Cows with impure hands especially while eating are sent to Taptakumbha Naraka. Those who stare at Sun, or gaze for fun at Moon and Stars while drinking intoxicants and eating are treated by Yamadutas by piercing and scorching their eyes. Those who spoil water bodies, Temples, religious places, Tirthas, gardens, Sabhaas or Public Places are literally skinned alive by Yamadutas.Those who perform ablutions in the presence of Cows, Agni, Brahmanas, Surya and Idols of Devas are subjected to cut pieces of the private parts. Those who take bhojan at the time of Akaal or famine by way of Atma-Poshan, while ignoring family and servants, are despatched to Swenabhojana Naraka.Those who request for refuge in times of calamities and death-kind of situations ignore such genuine entreaties are sent to Yantra peeda Naraka to face similar or far worse siuations and also by brutally beaten by Yamadutas. Those who who mate on Sacred Days, Shraddha days, or days of menses of women or women other than one’s own wife are made to embrace burning metal blocks. Those who carry tales, accept bribes, and create mutual misunderstandings, back bitings, false rumours, or spread misleading interprations are Vrika bhakshak Naraka. Those who steal gold or valuables, Brahmahatyaris, Madyapis or drunkards, Gurupatnigaamis, stealers of Bhumi, Cows, or for that matter any activities connected with cheating; rapings, or killings especially of women and children, or providers of false witnesses or those engaged in dark activities or ransoms are all sent to Maha Rourava Naraka. Those who indulge in black marketing, Veda Vikraya and consciously organising dark activities like hoarding, bettings, making money by multiple misdeeds are all sent to Tamishra, Andhataaishra, Asipatravana, and such other suitable Narakas.

Sadaachaara Swarupa (Profile of Ethical Living): Rishis explained to Sukesha Daitya that the Dashaanga Dharma as applicable to all the Chatur Varnaas were Ahimsa (Non-Violence), Satya (Truthfulness), Asteya ( Non- Stealing), Daana (Charity), Kshama (Forbearance), Dama or Indriya Nigraha (Control of Physique), Shama (Forgiveness), Akaarpanya (non-retaliation), Shoucha (Cleanliness of External and Internal Nature) and Tapa (Meditation). But the Rishis distinguished separate duties to Brahmanas: Brahmachari Dharma: Brahmachari Brahmanas after Upanayana or formal initiation to Sandhya vandana and Gayatri Japa would have to stay at the Residence of his Guru with his duties as: Swaadhyaaya or reciting of Scriptures as taught by the Guru, daily ‘Havana’or Agni Karya as prescribed, Snaana, soliciting Bhiksha and consume as instructed by Guru, carrying out Guru’s instructions with readiness and sincerity, learning Vedas and Scriptures as taught by Guru and at the end of the training from the Gurukula to enter Grihastaashrama or other wise as per Guru’s instsructinons. Grihastaashrama Dharma: As per Sadaachaara prescribed by Scriptures and adapted from time to time, Rishis explained to Sukesha: Dharmosya mulam Dhanamashya shaakhaa Pushpamcha Kaamah Phalamasya Mokshah/ (Sadaachaara has its roots in Dharma; Dhana or Money is the branch of the Sadaachara Vriksha or Tree; Kaama or Desire is the Pushpa or flower and Moksha is the Phala or Fruit). Brahmana Grihastaas need to wake up at the Brahma Muhurta or Early Morning and recite Suprabhata Stotra as its recital, hearing, reading or memorising would kick off the day with destruction of previous day’s sins.The Stuti might be as follows: Brahmaa Muraaristripuraantakaaree Bhanuh Shashi Bhusuto Budhascha, Guruuscha Shukrah Saha Bhanujena Kurvantu Sarvey Mama Suprabhaatam/ Bhrigu Vasishtah Kratura -angireescha, Manu Pulustyah Pulah Sa Goutamah/ Rebhoy Mareechischyavano Ribhuscha Kurvantu Sarvey mama Suprabhatam/ Sanatkumarah Sanakah Sanandanah Sanaatopyasuri Pingalaocha, Satpta Swaraah Sapta Rasaachalaascha kurvantu Sarvey mama suprahatam/ Prithvi Sugandhaa Saraasthathaapah Sparshaascha Vaayururjjwalanah Satejaah, Nabhah Sashabdam Mahataa Sahaiva Yacchhantu Sarvey mama Suprabhaatam/ Saptaarnavaah Sapta Kulaachalaascha Saptarshiyo Dwipavaraascha Sapta/ Bhuraadi krutwaa Bhuvanaani Sapta Dadantu Sarvey mama Suprabhatam/ (May Brahma, Muraari, Tripuranthakaari, Surya, Chandra, Mangala, Budha, Guru, Shukra, Shanaischara render my day-break auspicious; may all the Rishis like Bhrigu, Vasishtha, Kratu, Angira, Manu, Pulastya, Pulahja, Gautama, Ryaibhya, Marichi, Chyavana and Ribhu wish me auspiciousness this early morning; May Sanatkumara, Sanaka, Sanandana, Sanaatana, Aasuri, Pingala Rishis, Sapta Swaras and Sapta Rasaatalas usher this Prabhata to me with Mangala / propitiousness; May Prithvi, Sweet Water, Pleasant Winds, Agni with Tejas, Akaasha with clearness and the Unique Maha Tatwa too bring in excellent tidings this early morning; and let Sapta Samudras, Sapta Kula Parvataas, Saptarshis, and Sapta Dwipaas bless me with happiness and contentment at this auspicious ‘Prabhata Samaya’). This Prabhata Gita may be rendered every day-break while leaving the bed early mornings with reverence and devotion to conduct the day ahead with satisfaction. Then leave the bed with Hari Smarana or the devout salutations to Ishta Devata. After morning ablutions, perform Sandhya Vandana, Puja, Havana etc. before taking up of the daily duties. While so doing, a Brahmana has to observe Deva Vihita Dharma and Kula / Gotra Dharma-as an under-current of daily dharma. Normal Duties: Never resort to ‘Asatpralaapas’/ untrue chatter, ‘Nishthuras’/ hurting and har talks and ill- justified statements about Veda-Aagama-Shastras, accusations against Sadhujanas or holy persons, and criticisms in respect of other religions. Never take to sex in Sandhyas / Sun-rise and Sun-sets nor enter into conacts with other women, homeless women, women in menses and much less on bare Earth and in water; avoid aimless travels, wasteful charities,and purposeless sacrifices of animals and birds; and wasteful travels would certainly result in upsets of daily duties. Paraswavey Paradaarey cha na karyaa Buddhirutthamaih, Paraswam Narakaayaiva Paradaaraascha mrutyavey/ (Para dhana gives Naraka and Para Stree causes Mrityu!). Never view a woman nude, nor talk or touch a woman in menses; never have bath or sleep in nakedness even alone, much less move about likewise; never have oil massages on Pratipada, Shashthi or Ekadashi Tithis called Nanda Tithis as also on Sundays and Tuesdays, besides in the Stars of Chitra,Hasta and Shravana ; never take Kshura Karmaas or hair cuts on Rikta Tithis of Chaturthi, Navami and Chaturdashi as also on Fridays besides during Vishakha and Abhijit Stars; never resort to Stree Samparka on Purna Tithis viz. Panchami, Dashami and Purnima nor during Magha, Krittika and the three Uttaara Nakshatras of Uttaraphalguni, Uttaashadha and Uttaraabhadra; but do perform all constructive tasks on Bhadra Tithis viz. Dwitiya, Saptami and Dwadashi! Rishis told the Raakshasa King that one should not rest heads on North and West directions and take food facing East and West; one should perform Pradakshina around Deva Mandiras, Chaitya-Peepul trees, Parents, Gurus and Vidwaans; one should bathe in the nights excepting in the case of Grahanaas or Solar / Lunar Eclipses, deaths of close relatives or when one’s birth star coincides with Chandra. But bathing would be a must in case a person touches a dog, a woman in menses, an expectant woman, a chandala, a person carrying or even touching a dead body. One should not cross blood or urine or defecation; one should not stay late nights alone in a garden. Even conversing much less touching those persons who blame Scriptures should be avoided and if done so by mistake, Surya Darshan would purify.


The Rishis further clarified the broad duties of a person in the Vaanaprastha Ashrama or at the stage of retirement from active life when one should eat less, eat only such items that are easy to procure and digest ie. Satvika Bhojan, observe skipping one meal a day, sleep on the ground on a mat, observe Brahmacharya, perform daily pujas, havans, wear coarse dresses, perform Trikaala Sandhyas and basically follow a moderate and routinised life by spending more time in Reading Sciptures, Social Work and Dharmic activities.

The Final Ashram of Sanyasa involves negation of any kind of worldly desires, attachments and acitivities related: Sarva sangaparityaago Brahmacharyamamaanita, Jitenndriyatwamaavaasey naikasmin vasatischaram/ Anaarambha –sthataahaaro Bhaikshaannam naatikopitaa, Atmajnaanaavabodhecchhaa tathaa chavaatmaava bodhanam/ (Denouncement of wishes, Brahmacharya, denial of Ahamkara or Self- consciousness, High control of Physical attractions, frequent travels, Bhikshaanna Bhojana, Krodha Tyaga, and all out endeavours to gain Atma Gyana.) While Brahmana Varnaasharama would thus be all comprehensive, Vaishyaas and Ksatriyas might not observe the Regulations beyond Vaana- prastha, and Shudras might not even cross the Garshatya Stage. As Rishis explained the principles of Sadaachaara Swarupa, King Sukesha and followers were enlightened and by the Akaashachari returned to his Kingdom.


Reformation of Rakshasaas: On return, he called his Rakshasa Praja and sensitised them about the utility of practising Dharma that he learnt from the learned Rishis of Magadharanya as that type of reformed life would definitely lead to immense ‘Paraloka Sukha’ or Eternal Happiness after death. He convinced the Praja that the temporary joy created by the evil ways of living would never ever match the Permanent and Perpetual Bliss that one could achieve by making sacrifices to be made in the current life and adopting a changed life-style since the Rishis who learnt a lot from their Ancient Scriptures sought to make short-run inconveniences to secure Lasting Pleasure! Thus the Daitya King succeeded to brain wash the Rakshasaas to faithfully practise Dharma and said: Ahimsa Satyamasteyam Shouchamindriya Samyamam, Daanam Dayaacha Khaantischa Brahmacharyamamaanita/ Shubhaa Satyaa cha Mathuraa vangnityam Satkriyaaratih, Sadaachaaranishevitwam Paraloka Pradaayikaah/ (Ahimsa, Satya, Pavitrata, Asteya, Indriya samyama, Daanam Dayaa, Kshama, Brahmacharya, leaving Ahamkaara, conversation style of sweetness, endearment and truthfulness, engagement in performing virtuous deeds and practising Sadaachara would accomplish Paraloka Sukha). Most favourably reacting to the Appeals of King Sukesha, the Daityas readily followed the new pattern of life and their families and progeny too practised it vigorously. This unusual development made radical changes in Universe; the Nishacha Nagari came to shine as moon in the day time and like Sun in the nights; the lustre of the Raakshasas increased manifold and that of Surya and Chandra got adversely affected; the timings and movement of Sun and Moon became confusing as Owls were noticed during mid days and Rishis were performing mid-night bathings, Sandhyavandanaas and Jala Tarpanas standing in the Holy Rivers besides Agni Karyasas, Yagnas, Pujas, and so on. Even lotuses started blossoming irrespective of Sunsets! Surya Deva got utterly confused at these unnatural developments and finally discovered the root cause of Daityas adopting the Dharma Vidhana. In great disgust and consternation, Surya Deva shot at multitude of Surya Kiranaas on the Rakshasaas and the Akasha Sanchari Nagari gifted by Maha Deva to the Daitya King Sukesha started sliding downward. Amid highly agitated shrieks, the King and the Daitya followers shouted at the top of their voices saying : Namo Bhavaaya Sharvaaya! The Omni -present and Omni-sient Maha Deva undertood the whole Episode of King Sukeshi approaching the Rishis of Magadhaaranya who preached the Rakshasaas of Dharma Pravartana and the consequences that followed climaxing with the gradual sliding of the Airship of Nishacha Nagari as Surya Deva became intolerant. Trilochana Shankara got furious and looked at Surya and the latter too commenced sliding from his axis towards Vayumandala and further down to Antariksha. On witnessing this extraordinary happening, Maharshis went up to Surya Deva and the latter enquired as to where was the Sacred Kshetra of Vishnu Bhagavan on Bhumi! The Rishis suggested the Hallowed Place between the two Rivers Varuna and Asi. Meanwhile Rishi,aksha, Rakshasa, Naaga,Vidyadhara, Apsaras etc.approached Brahma and the latter accompanying Devas rached Maheswara to cool down his annoyance with Surya; Maheswara held Surya by his hand, named Surya as Lola, excused Surya’s indiscretion and put back Surya Deva on the Suryamandala again and the Nishachara Sanchari Nagara was placed back in its original position. This was thus a vindication of Dharma whether pracised by Human Beings or Rakshasaas as Dharma practised by human beings, or Raakshasaas or any other Beings would have similar results, irrespective of their past actions or sins. Apparently, the Natural abnormalites that happened as a result of the sudden spurt of Dharmik deeds adopted by the Rakshasaas at the Sanchaara Nagari got stabilised in line with those of Manavaas and status quo was restored in the Universe without aberrations in ‘Prakriti’

7       Vishnu Puja on Shukla Ekadashis and Vishnu Panjara Stotra


Observance of Vishnu Puja on every Shukla Ekadashi called Akhanda Vrata followed by the Recital of Vishnu Panjara Stotra is stated to be an important component of Dharmik Life. This routine requirement needs to be followed by men and women of any ‘Varna’ with fasting and ‘Baahyaantara Shuchi’ or cleanliness of body and mind and by Puja with ‘Avahana’ (Invocation) –Panchaamrita Snaana with Ghee, Gandhodaka, Fruit Pulp, Honey and Curd; Vastra, Yagnopa -veeta, Pushpa, Phala, Dhupa, Deepa, Naivedyas, Taambula, Vaadya, Mantra Pushpa, Sangeeta, Japa, Homa and Stotra. The Stuti should be by way of Vishnu Panjara Stotra as follows: Namostutey Padmanabha Padmaadhava Mahadyutey, Dharmaartha Kaama Mokshaani Twa -akhandaani Bhavantumey/ Vikaasi Padmapatraaksha Yathaakhandosi Sarvatah, Tena Satyena Dharmaadyaa Akhandaah Santu Keshava/ Namo namastey Govinda gruhya Sudarshanam, Praachyam rakshasva maam Vishno twaamaham sharanam gatah/ Gadaam Kaumodikeem gruhya Padmanaabhaamita dyutey, Yaamyaam rakhshaswa maam Vishno twaamaham sharanam gatah/ Halamaadaaya sounandam Namastey Purushotthama, Praateekshaam raksha mey Vishno bhavantam sharanam gatah/ Musalam Shaantanam gruhya Pundarikaaksha rakshamaam, Uttarasyaam Jagannaatha bhavantam sharanamgatah/ Shaarangamaadaaya cha Dhanurastram Naraayanam harey, Namastey Raksha Rakshoghnam Ishanyaayaam sharanam gatah/ Panchajanyam Mahaashankhamantarbodhyam cha pankajam, Pragruhya rakshamaam Vishno Aagneyyaam Yagna sukara/ Charma Suryashatam gruhya khadgamchandramasam tathaa, Nairrutyaam maam cha rakshasva Divya Murtey Nrikesatin/ Vaijayanteem pragruhya twam Srivatsam kanthabhushanam, Vaayavyaam raksha maam Deva Ashvaseersha Namostutey/ Vainateyam samaaruhya Antarikshey Janaandana, Maam twam raksaajita sadaa Namas tey twa paraajita/ Vishaalaaksham Samaaruuha rakshamaam twam rasaataley, Akuupaara Namastubhyam Mahamoha Namotutey/ Karasheershaangaghni parveshu tathaashta baahu panjaram,Krutwaa rakshaswa maam Deva Namastey Purushottama/ (Salutations Padmmanabha Lakshmipati! With your blessings, may our Life’s objectives of Dharma-Artha-Klama-Moksha be accomplished; as you are spread out in all the directions, our desires of Dharma-Artha- Kama-Moksha be fulfilled endlessly. Govinda! Do kindly take up your Sudarshana Chakra and protect me fromy Eastern Side as I am your refugee; Mahadyuti Padmanabha! Do kindly pick up your Koumudi Gada/ mace and save my Southern side as I seek your shelter; Purushottama ! Do take up your Saunanda namak ‘ Hala’/ Plough and protect me from the western side; Pundarikaaksha! I beg you to save my Musala named Shaantana and safeguard my Northern side; do kindly select your Saaranga Dhanush and Narayanaastra to shield my Ishaana Kona as I am defenceless; Yagna Varaha Vishno! I implore you to take up the renowned Panchajanya Shankhu / conchshell as also your Lotus Flower and disperse my enemies from the Agneya Side; Maha Nrisimha! Please lift up your Chandra naamaka shield and Surya naamak Khadga and guard my Nirruti direction; Hayagriva Deva! Please sport your Garland named Vijayanti and Srivatsa naamaka necklace to defend my Vayavya Kona; Vainateya! Do alight your Garuda vahana and assure my safety from ‘Antariksha’/ Sky; by assuming the Maha Kurma Rupa, Bhagavan! Kindly protect me from the Rasatala side too so that nothing untoward could happen to me from down-under; Vishaalaaksha! Maha Moha! Save me with Eight of Your endless hands, do create an Ashta-dasha or Eight Direction Safety Cage for me assuring Total Shield to me). This Sacred Vishnu Panjara was stated to have been recited by Mahadeva Shankara to provide a Total Cover of Protection to Devi Katyayani Durga in the context of the destruction of Mahishasura, Raktabeeja and other countless Asuras.


8       Origin of Kurukshetra: Samvarna-Tapati Vivah, King Kuru and Kurukshetra Mahatmya

At the beginning of Satya Yuga, there was a King named Ruksha of Chandra Vamsha who begot King Samvarna. On assuming Kingship, Samvarna entrusted his royal duties to his Guru Vasishtha and moved about carefree. While he was in a Forest named Vibhraja, he met a Deva Kanya called Tapati and both of them got mesmerised with each other. On return, Vasishta Maharshi learnt of the King’s infatuation as the latter was neither eating nor behaving properly. Similar was the situation with the Deva Kanya Tapati. Vasishtha learnt from his Divadrishti that the Deva Kanya was the daughter of Suryta Deva, entered Surya mandala and requested Surya for the alliance and both of them were happily married to eventually beget a boy called Kuru who was eventually married to Devi Soudamini. After Kuru became the King, Kuru tried all possibilities of endearing his Praja and during his ‘Dharma Paalana’ or Virtuous Administration, there were no problems of poverty, thefts, misdirected judgments and health limitations and soon became a popular King. Then he travelled to become more and famous and victorious and entered Daitavana where he saw the Sacred River Sarasvati which was called Brahma Putri, Harijihva and Sudarshana Janani. He derived extreme happiness and satisfaction in the River and towards north of the River and decided to construct a ‘Samanta Panchaka Dharmasthaan’ spread over an Area of five yojanas width and length. It was learnt that there were five such ‘Vedikaas’ where Shambhu Deva performed Pancha Yagnas, of which the Uttara Vedi on the banks of River Sarasvati was known as the most renowned; the Madhya Vedi as popular at Prayaga Kshetra, Purva Vedi was at Gaya Tirtha, Dakshina Vedi was at Jagannatha puri and the Paschima Vedi was at Pushkara Kshetra. King Puru decided to add the Panchama Vedi to be constructed as Samantaka Panchaka Dharmasthana. He procured a golden plough and a pair of animals to commence tilling the land. Indra Deva approached the King Kuru as to what was he desirous of doing and the reply was that he haddecided to construct an ‘Ashtaanga Bhumi’ of Tapah Satyam Ksamaam Damaam Krushaami Shoucham Daanam cha Yiogamcha Brahmachaaritaam/ or Meditation - Truthfulness-Endurance-Mercy-Cleanliness-Charity-Yoga and Celibacy which should be called Ashtanga Farming! Indra further asked: Where would be a number of ploughs and how would you procure seeds from! The reply was that Indra should not make fun of an honest endeavour as Indra left quietly. The King himself commenced tilling some four to five yojanas of land daily. Then Lord Vishnu appeared and asked the same question of Indra as to where would he secure the seeds. The King said convincingly that the seeds would emerge from his body. Vishnu asked the King to extend his hand so that the former could plough and the King could spread the seeds. The King faithfully extended his right hand and at once Bhagavan cut off his hand with his chakra to several pieces! Kuru then extended his left hand and Vishnu sliced off that hand too to thousand pieces. The King offered his thighs one by one which too were cut. Finally King Kuru offered his head and then Vishnu was convinced that the King was very serious in his resolve and asked him to ask for a boon. Kuru replied: Yaavadetan –mayaa krushtam Dharmaksetram tadastucha, Snaataanaam cha mrutaaaamcha mahapunya phalam twiha/ Upavaasamcha Daanamcha cha snaanam japyam cha Madhava, Homayagna –dikam chaanyacchubham Vaapyashubham Vibho/ (May this Place which I had tilled be declared as Dharma Kshetra; may this Place become a Sacred one where bathing or even dying attain Maha Punya. May the virtuous deeds of Upavaasa-Snaaa-Daana- Japa-Havana-Yagna etc be paid for with multiplied fruits!) The King further prayed to Vishnu that he along with Parama Shiva should reside at this Kshetra always. Vishnu not only granted the boons asked by the King but also blessed the Hallowed Place to be called as Kuru Kshetra, that his fame and name would be eternal as long as the Universe would last, that this Kshetra called Kurujaangala would be protected by Chandra naamak Yaksha, Vaasuki naamak Sarpa, Shankukarna naamak Vidyaadhara, Sukeshi naamak Rakshseswara, Ajaavan naamak King, Mahadeva naamak Agni and so on. Some eight thousand arrows-men would ensure that sinners of extreme nature would be prevented to perform bathings in the Kshetra ; there is a ‘paapa vinaashaka’ and Sacred Tirtha known as Pruthuudaka or Pohovaa Tirtha here and Brahma collected the waters of various Maha Samudras, Punya Tirthas, Rivers and Sarovaraas into it! Brahmasara Tirtha: Maharshi Lomaharshana stated that Brahmasara Tirtha was originally spread from Sannihita Sarovar at Rantuk Sthaana to Ojas Sthaana and further upto Chaturmukha Sthaana; but over passage of time, the Tirtha occupied the space from Viswasvara Shaana to Asthipura and from Vriddha Kanya to Oghavati River. Half way of the Tirtha, it was believed that Rudra attained ‘Sthaanutva’or ‘Sthiratwa’ (Solidification).

Meanwhile, Maha Muni Markandeya prayed to Devi Saraswati flowing in the form of the illustrious River obliged the Muni to accompany him wherever he wished him to lead and the Muni requested her to link up Brahmasira to Ramahlada to Kurukshetra and thus the latter assumed further significance; In the Kurukshetra Tirtha thus one secures the ‘maha phala’of bathing and worshipping in Seven Vanaas viz. Kaamuaka Vana, Aditi Vana, Vyasa Vana, Phalaki Vana, Surya Vana, Madhu Vana, and Sheeta Vana; besides nine Sacred Rivers viz.Sarasvati, Vaitarani, Aapaga, Mandakini Ganga, Madhstra,Vaasu Nadi, Koushiki, Drushdyati or Kaggar, and Hiranyavati. Kurukshetra Thirtha Yatra needs to be intiated by obtaining the permission of the Yaksha called Rastuk, proceed to Aditi Vana where Devi Aditi was stated to have performed her Tapasya in favour of her sons viz. Devataas; proceed to Vishnu Sthaan called ‘Savana’, visit Vimala Tirtha to worship Vimaleswara to reap the fruit of attaining Rudra Loka; Kaushiki Sangama to wash off the blemishes stored thus far; Dharani Tirtha to seek relief for ‘Aparadhaas’ of devotees; Daksheswara Shiva in Dakshaashrama to attain the fruit of Ashvamedha Yagna; Shalukini Tirtha ; then move on to Saptirdadhi to thrash up fears of serpents; then worship Rastuk Dwarapal for an overnight stay there for Kshama Prarthana and Abheestha Siddhi; then visit Panchanada Tirtha, Koti Tirtha, and Jwaalamaheswara. Pilgrims to Kurukshetra are advised to definitely perform ‘Pitru Devaarchana’ at the famed Pushkara Tirtha which was constructed by Parashurama Deva and it was believed that worship there would bestow fulfillment of wishes sought by the devotees. Surya Grahana Snaana at the nearby Sarovara called ‘Saannihitya’ is stated to provide access to Swarga after one’s end of life.


9       Bali defeats Indra, Vamana’s Avatara and Bali’s Donation of Three Feet

( Stutis by Kashyapa, Aditi and Brahma and Virat Purusha Varnana)

As King Bali of Daityas took over the reins of Trilokas from Virochana the son of Prahlada and the great Grand father of Hiranyakashipu, Devas lost power in Swarga and the mighty Mayasura and Shambara flew the Flag of Vijayanti too. Yet, the Daityas were steeply engaged in Dharmik deeds, and they were guarding the Sky providing stability all-around: Abhaavey Sarva paapaanaam Dharma bhavey sadothitey, Chatush –paadey sthitey dharmey hyadharmey paada vigrahey, Prajaapaalanayukteshu bhraajamaa -neshu Raajasu, Sarva dharma samprayukteshu tadhaashrama nivaasishu/ (There was complete absence of sinnersw in the Kingdom and Dharma was predominate; Dharma was established on four feet except on one; all the Deputised Kings were performing Administration ideally and all the Four Varnaas of population were observing Dharma perfectly) It was at that opportune time that the Coronation of Bali Chakravarti took place amidst the chanting of Victory by all concerned. Devi Lakshmi appeared and congratulated at Bali’s Elevation to Supremacy along with her ‘Amsaas’ like the Devis named Hreem,Kirti, Dyuti, Prabha, Dhruti, Kshama, Bhuti, Ruddhi , Divya, Mahamati, Shruti, Smriti, Ida, Shanti, Pushti, Kriya, and also select Apsaraas.
Meanwhile, Devataas were disillusioned at their discomfiture and the climax of Bali’s high status especially because of Daitya King’s unchallenged success owing to his Dharma Paalana and the lack of any record of Evil deeds by Daityas; they were also denied their shares of Yahna Phalaas. They approached their mother Aditi for solace and advice and in turn she reached her husband Kashyapa Muni. Kashyapa found the situation was delicate and even Brahma might find it difficult as strictly speaking the record of Daityas was above board! Brahma advised that the only way out would be that Tapasya and Aditi would perform strict Tapasya to Vishnu Deva and seek the most difficult boon of Vishnu taking birth as their son! The Couple reached the Banks of Kshira Samudra at a holy spot called Amrita, performed austere Tapasya and ‘Kaamada Vrata’ for thousand years by controlling their Indriyas, observing silence and Kashyapa chanted Veda Yukta Sukta called Parama Stuti as follows: Namastestu tey Devadeva Ekashringa Vrushaaarchey Sindhu Vrushaarchey Sindhuvrusha, Vrishaakapey Suravrisha Anaadisambhava Rudra Kapila Vishvaksena/ Sarva Bhutapatey Dhruva Dharmaadharma Vaikuntha Vrishaavarta, Anaadimadhyanidhana Dhananjaya Shuchishravah Prushnatejah/ Nijajaya Amriteshaaya Sanaatana Tridhaama Tushita Mahaa Tatwa, Lokanaatha Padmanaabha Virinchey Bahurupa Akshaya Akshara/ Havyabhuja Khandaparasho Shakra Munjakesha Hamsa Maha Dakshina, Hrishikesha Sukshma Mahaaniyamadhara Viraja Loka pratishtha/ Arupa Agraja Dharmaja Dharma naabha Gabhastinaama, Shatakratunaabha Chandra ratha Surya Tejah Samudravaasah Ajah/ Sahrashirah Sahasrapaad Adhomukhaha Mahapurusha Purushottama, Sahasrabaaho Sahasramurtey Sahastraasya Sahasrasambhavah, Sahasratvam Twamaahuh/ Pushpahaasa Charama twameva Voushat, Vashatkaram twaamaahu ragryam Makheshu Praashitaaram Sahasradharam/ Cha Bhuscha Bhuvascha Suwascha Twameva Vedavedya Brahmashaya, Brahmana priya twameva dhaurasi Maatarishvasasi Dharmosi/ Hota Pota Mantaa Netaa Homahetustwameva Agrya, Vishwathaamnaa twameva dikbhih Subhaanda Ijjyosi/ Sumedhosi Samidhastwameva matirgatirdaataa twamasi, Mokshosi Yogisi Srujaasi Dhaataa Parama Yagnosi/ Somesi Dikshitosi Dakshinaasi Vishwamasi, Sthavira Hiranyanaabha Naraayana Trinayana Adityavarna/ Adityatejah Mahapurusha Purushottama Adi Deva Suvikrama, Prabhakara Shambho Swayambho Bhutaadih Mahabhutesi/ Vishva bhuta Vishvam twameva Vishwagoptaasi Pavitramasi,Viswabhuva Urthvakarma Amrita Divaspatey Vaachaspatey Ghrutaarchey, Ananta Karma Vamsha Praagvamsha Vishvapaatastwamewa/ Vaarthinaam Varadositwam, Chaturbhischa dwaabhyaam Panchabhireva cha, Yhuyatey cha punar –dhaabhyaam tubhyam Hotraatmaney Namah/ (Deva Deva, Eka Shringa, Vrishaarchi, Sindhuvrusha, Vrishaakapi, Suravrisha, Anaadi Sambhava, Rudra, Kapila, Vishvaksena, Sarva Bhuapati, Dhruva, Dharmaadharma, Vaikuntha, Vrishaa Karta, Anadi -madhya nidhana, Dhanajaya, Shrutishrava, Prushna Teja, Nijajaya, Amriteshaya, Sanaatana, Tridhaama, Tushita, Mahaa Tatwa, Lokanaatha, Padmanaabha, Virinchi, Bahurupa, Akshaya, Akshara, Havyabhuja, Khandaparashu, Shakra, Munjikesha, Hamsa, Mahaa Dakshina, Hrishikesha, Sukshma, Mahaniyamadhara, Viraja, Lokapratishtha, Arupa, Agraja, Dharmaja, Dharmanaabha, Gabhastunaabha, Shatakratunaabha, Chandra Ratha, Surya Teja, Aja, Sahasra shira, Sahasrapaada, Adhomukha, Maha Purusha, Purushotthama, Sahasrabaahu, Sahasra Murti, Sahasrasya, Sahasra Sambhava! I prostrate before you and touch your feet; You are commended as Sahasratva, Pushpahaasa, Charama / Sarvotthama; You are known as Voushta and Vashatkaara; You are Agrya or Sarvotthama, Yagna Praashita or Bhokta, Sahasra dhaara; You are the Bhur-Bhuva-Swah Swarupa; Veda Vedya or Recognisable through Vedas; Brahmashaya, Brahmanapriya; Dhyouh or Sarvavyapi like the Sky; Maatarishwa or Speedy like Vayu; Dharma, Hota, Potha / Vishnu; Mantaa, Netaa, Homa hetu or the Root Cause of Homa; Vishvateja, Agrya or Sarvasreshtha, Subhanda or like the Huge Patrarupa encompassing all Dishaas; You are worthy of Yajana or Ijya; Sumedha, Samidha, Mati, Gati, and Daataa; You are Moksha, Yoga, Srashta or the Supreme Creator; Dhata / Dhaarana and Poshana Karta; Parama Yagna, Soma, Dikshita, Dakshina and Vishwa; You are Sthavira, Hiranyanaabha, Narayana, Trinayana, Adityavarna, Aditya Teja, Maha Purusha, Purushottama, Adi Deva, Suvikrama, Prabhakara, Shambhu, Swayambhu, Bhugtaadi, Maha Bhuta, Vishwa Bhuta, and Vishwa; You are the Samsaara Raksha, Pavitra, Vishwa bhava or Vishwa Srashta, Urthwa Karma or Uttama Karma, Amrita or Everlasting, Divaspati, Vaachaspati, Ghrutaarchi, Anantakarma, Vamsha, Pragvamsha, Vishwapa or Vishwa Paalaka, Varada or the Bestower of boons; and finally, You are the Hotraatma or who is responsible for producing Agnihotra by way of the seventeen counted Aksharaas or Letters viz. Four ‘Aashraavayas’ plus four ‘Astu Shroushads’ plus two ‘Yajaas’ plus five ‘Yajaamahyes’ and again two ‘Vashats’).
Devi Aditi also made a commendatory appeal to Janaardana seperately and said: Namah krutyaarta naashaaya Namah Pushkara maaliney, Namah Parama Kalyaana Kalyaanaadi vedhasey/ Namah Pankajanertaaya Namah Pankaja naabhaey, Namah Pankaja Sambhuti sambhavaayaatma yonaey/ Shriyah Kaantaayaa daantaaya Daantadrushyaaya Chakriney, Namah Padmaasi hastaaya Namah Kanaka retasey/ Tathaatma Jnaana Yagjnaaya Yogi chintyaaya Yoginey, Nirgunaaya Visheshaaya Haraye Brahmarupiney/Jagaccha tishthatey yatra jagato yo na drushyatey, Namah Sthulaati Sukshmaaya tasmai Devaaya Shaaranginey/ Yam na pashyanti pashyanto Jagadapyakhilam Naaha, Apashyadbhirjagadyascha drushyatey hridi samshitah/ Bahirjyotiralakshyo yo lakshyatey Jyotisha parah, Yasminneva yataschaiva Hasyaitadakhilam Jagat/ Tasmai Samasta jagataamamaraaya Namo Namah, Aadyah Prajaapatih sopi Pitrunaam Pamam Patih, Patih Syraanaam yastasmai namah Krishnaaya Vedhasey/ Yah Pravrutthai Nivruttaischa Kamkabhistu virajjyatey,Swargaapavarga phalado Namastasmai Gadaabhrutey/Yastu sanchintyamaanopi Sarvam paapam vyapohati,Namastasmai Vishuddhaaya Parasmai Harimedhasey/ Ye pashyanthy akhikaadhaara meeshaana majama- vyayam, na punarjanma smaranam praapnuvanti Namaami tam/ Yaa yagney Yagnaparamairijj- yatey Yagnasamsthitah, Tam Yagna Purusham Vishnum Namaami Prabhumeeswaram/ Geeyatey Sarva Vedeshu Vedavidbhirvidaam gatih/ Yastasmai Vedavidyaaya Nityaaya Viushnavey Namah/ Yato Vishwam samrudbhutam yasmin Pralayameshyati, Vishvodbhava Pratishthaaya Namastasmai Mahaatmaney/ AaBrahma stambha paryantam Vyaptam yena charaacharam, Mayaajaala samunnaddhamtamupendram namaamyaham/ Yotra Toyaswarupastho bibharty –akhilameeshwarah, Vishwam Vishwapatim Vishnum tam Namaami Prajaapatim/ Murtim tamosuramayam taddhidho vinihanti yah, Raatrijam Surya Rupeecha tamupendram namaamyaham/ Yasyaakshini Chandra Suryo Sarvaloka Shubhaashubham, Pashyatah karma satatam tamupendram namaamyaham/ Yasmin Sarveshwarey sarvamSatyametanmayoditam, Naanrutam tamajam Vishnum Namaami Prabhavaavyayam/ Yadyetat Satyamuktam mey Bhuyaschaato Njanardana, Satyena tena sakalaah Puryantaam mey Manorathaah/ (Prabho! I am grieving with unimaginable anguish which could be destroyed only by you. My Salutations toYou Bhagavan who sports lotus garlands and Pushakara malaas; You are the Adi Vidhata who is an embodiment of propitiousness! You are Kamala Nayana, Padmanaabha, the Creator of Brahma, Atmajanma, Lakshmi Pati, Indriya damana, worthy of darshan only by Samayama Yogis, Sudarshana and Khadga dhaari! Only those ‘Atmagyanayuta’ Yagnakartas, Yogadhyaanis and Yoga Saadhakaas could aspire to visualise your Gunarahita Brahma Swarupa! May I pay my obeisances to you Sharanga Dhari Deva! as you occupy the whole world in a Gross Form and yet possess the tiniest Form which is invisible! Those persons who do not make efforts to visualise you do not get your Darshan any way, but those who have no other desire in life excepting you would readily witness you are blessed with your image in their hearts always for the asking! Your unbelievable Jyoti or extraordinary Radiance is all-pervading in the entire Universe in which you are present invisibly and contrarily the Universe is but an integral segment of You Parama Deva! In other words, You are all over the Universe, the Universe was created by you and in fact the Universe is of Yours! My humble greetings to you the original Prajapati! Pitara Sreshtha! Devata Swami! Shri Krishna! Here are my Pranaams again and again! You are the Supreme Objective of Pravritti and Nivritti Deeds (Ritualistic and Directly unswerving approach) and the Unique Decider of bestowing Swarga or Moksha the Eternal Bliss! My namashkaaraas to you Vishuddha Swarupa as even my taking your very name and memory would smash all my sins! You are the Avinaashi or Indestructible; Akhilaadhara or the Mighty Clutch of the Entirety; the Only Reliever of the Trap of Birth-Death Cycle! You are perceptible through Yagnaas, the Yagna Murti, the Yagna Sthita and Yagna Purusha! Vedas commend you, Vedajnaas sing your hymns, You are the ‘Vidwadjanaashraya’ or the one who is fond of the Company of Vidwadjanaas. My Most Revered Paramaatma! The whole Vishwa is your Creation, Sustenance and also the Termination thus You are the Vishva Kartha, Vishva Bharta and the Vishwa Harta! I pray to that Highest Magnificence who materialised Surya Swarupa and destroyed darkess for good. To that Sarveswara, the Ajanma, Avyaya, Srashta and Vishnu who is fully aware of the Truth about me and the transparency and earnestness of my Prayers that I am prostrating with humility craving him to grant my wish!) As both Kashyapa Muni and Devi Aditi made their Soul-full Prayers, the impossible Darshan of Bhagavan Vishnu appeared and granted the wish that he would indeed assume His Incarnation with a view to reinstate Indra and Devas to Swarga and Trilokas.
As Aditi got conceived and Bhagavan Vishnu agreed to do so, Prithvi got tremored , Mountains were shaken, and Sapta Samudras were agitated with wobbles of waves and there was strangeness all-around! Bali Chakravarti felt that there were considerable changes in the Nature as mountians were trembling and high Sea tides were on new high and more so Daityas were experiencing paleness and loss of their normal instincts of courage, assertiveness and egoism. Bali approached his grand father Prahlada and asked for the causes of these omens and premonitions. Parama Bhakta Prahlada deeply meditated Bhagavan Srihari and visualised the latter in the Garbha of Devi Aditi and had fleeting scenes of Ashtaadasha Vasus, Ekadasha Rudras, Dwadasha Adityas, two Ashvini Kumaraas, Forty Nine Maruts, Sandhyas, Vishwa Devas, Gandharvas, Nagas, Rahkshasaas, his Son Virochana, Bali Chakravarti, Jambha, Kujumbha, Narakasura, Baana, and several other Daityas, Pancha Bhutas, Seas, Mountains, Rivers, Satpa Dwipaas, Brahma, Shiva, Nava Grahas, Daksha and other Prajapatis, Sapta Rishis and so on. Prahlada gave a heavy exhalation and conveyed the datails what all he visioned and said that the Greatest Narayana in would soon be descending on Earth in his incarnation as Vamana Deva! Bali could not comprehend the full import of what Prahlada underlined and expressed his surprise whether Vamana Deva coud be ever comparable with the Senior most Rakshasaas like Viprachitta, Shibi, Sankha, Ayamshanku, Hayashira, Ashwa Shira, Bhangha kaara, Maha Hanu, Kakkuraaksha and Durjaya. As Bali talked in such thoughtless comparisons with Paramatma and some examples of Danavas howerver mighty they might be, Parhlada got highly infuriated and shouted at Bali that there could not be bigger immature fool and hollow minded; he said that Bali’s evil frame of mind would certainly lead the entire Vamsha of Daityas to doom:Yeshaam twameedrusho Rajaa Durbuddhiravivekamaan, Deva devam Mahabhaagam Vaasudevamajam Vibhum, Twaamrutey Paapa sankalpa konya evam vadishyati/ Ya yeto bhava -taa proktaah samasta Daitya daanavaah, Sa Brahmakaastathaa Devaah Staavaraantaa vibhu -tayah/ Twam chaaham cha Jagacchedam Saadridrumanadivanam, Samudradwipalokoyam yaschedam sacharaacharam/ Yasyaabhivaadya vandyasya vyaapinah Paramaatmanah, Ekaam -shaamshi kalaajanma kastameyvam Pravikshyati/ Rutey Vinaasha abhimukham twaameka mavivekinam, Durbuddimajitaatmaanam Vriddhaanaam Shashanaa -tigam/ Shochaneeyamyasya
-mey gehey Jaatastava Pitaadhamah, Yasya twamee -drushah Putro Deva devaavamaanakah/---Nindaam karoshi tasmistwam Krishney Guru Guror Gurow,Yasmaat tasmaadihaiva twamaishwa -ryaad bhramshameyshasi/ Sa Devo Jagataam Naatho Baley Prabhur janaardanah, Nanvaham pratyavekshyastey Bhaktimaanatra mey Guruh/ Yetaanmaatra mapya -tra ninditaa Jagato Gurum, Naapekshitastavyaa yasmaat tasnaacchaapam dadaamitey/ Yathaa-mey shirasacche -daadim gurutaram Baley, Twayoktamachutaakshepam Rajya bhrashta stathaa pata/ Yathhana Krishnaadaparah Paritraanam Bhavaarnavey, Tathaachirena pashyeyam bhavantam Raajjya -vichutam/ (Bali! I have not come across a King of this kind who is evil-minded and dull-witted that could blame the Devaadhi Deva, Maha Bhaga, Sarva Vyaapi Vaasudeva; the names of the Daityas that you have taken as the so-called Mighty as also of Brahma and Devas were created by that Paramatma; indeed with just one ‘Amsha’of myriad of his Amshaas, he created the whole Charaacharaas and Samasta Vibhutis or Manifestations including you, me, Daityas, Parvataas, Vrikshaas, Rivers, Forests, Samudraas, Sapta Dwipas, and so on and He is Sarva-Vandya, Sarva-Vyapi, and Sarva-Vidita; would there be a Vivekaheen-Murkha-Durbuddhi like you who would pass judgments on Him! What-ever are the reasons due to which you are faulting your Guru/ your father, or his father who is me or the Parama Guru who is Paramatma might be best known to you! Your talking slightingly against Narayana is by far the worst since it tantamounts to cutting my head and it is to set right those feelings of pride and egotism that I am giving you a ‘Shaap’ / Curse that soon you would be dislocated from your Kingdom, Aishwarya, and ego. )

Chakravarti Bali was distraught and distressed at this most unforunate happening of Prahlada’s curse and was ashamed of himself for his rash, thoughtless and sinful belittling of Bhagavan’s uniqueness which had understandably stirred up the anger of a legendary Bhakta of the unparalelled stature of Prahlada. He confessed that there was a total loss of his mental faculties when he conversed at that time due to superciliousness and over-enthusiasm of having defeated Devas which propelled his traits of arrogance; indeed his remarks had correcrly hurt his grand father who was fully justified in giving him an irreparable curse but far worse than the curse, his behaviour which hurt elders, like Prahlada, who built a reputation of the family as Narayana Bhaktas, was sullied in the memory of future generations. This was humiliating to the Vamsha that he was squarely responsible! He begged of Prahlaadaa’s forgiveness which he did not deserve and would feel repentant ever day and night. Prahlaada appreciated Bali’s remorse and said that he was incensed up at that moment and the anger led him to obsession which lost his mentral equilibrium that caused the pronoucement of the curse, for which he felt exremely sad. But a lesson was provided to Bali and fully converted him as a Parama Bhakta of Narayana.
Mean while, Devi Aditi deliverd a lovely male child in short stature when Nature assumed a blossomed freshness that was rare, the Gagana Mandala was clean without any trace of pollution and Vayu was pleasantly soft and nicely odoured quite unfamiliar in the human world. The proud parents invited Brahma to perform Jaatakarma and Namakarana as Vamana Murti.

Brahma Stuti to Vamana Deva :It was at that time when Brahma could not suppress his emotions and broke in his ecstasy into an instant Eulogy as follows: Jaadheesha Jayaajeya Jaya Vishwa Guro Harey, Janmamrityu jaraateeta Jayaananta Jayaachyuta/ Jayaajita Jayaasesha Jayaavyakta sthitey Jaya, Jagatojagadantesha sthitey Jaya, Paramaarthaartha Sarvajna Jnaanajeryaartha nihsuta/ Jayaasesha Jagatsaakshir Jagagatkartrur Jagat Guro, Jagatojagadantesha sthitou paalayatey Jaya/ Jagaakhila Jayaasesha Jaya Sarvahridistitha, Jagaadi madhyaantamaya Sarvajnaana mayottama/ Mumukshubhinirdeshya Nityahrashtha Jayeswara, Yogibhirmukti kaamaistu Damaadi guna bhushana/ Jayaatisukshma Durjeya Jaya sthula Jaganmaya, Jaya Sukshmaati sukshma twam Jayaanindriya sendriya/ Jaya Swaamaayaa yogastha Seshabhoga Jayaashara, Jayaikadamshtra praaptena samuddhita Vasumdhara/ Nrukesarin Suraataati Vakshahsthala vidaarana, Saamopratam Jaya Viswaatman Mayaa Vaamana Keshava/ Nija maayaa paricchhinna Jaddhaatarjanaardana, Jayaachintya Jayaaneka Swapupaika vidha Prabho/ Vruddhiswa Vardhitaaneka Vikaara Prakrutey Harey, Twayyeshaa Jagataameesho samshtitaa Dharma paddhatih/ Na twaamaham na cheshaano Neindraadyaastri dashaa Harey, Jaatumeeshaa na Munyah Sanakaadyaa na Yoginah/ Twam maayaapata samveeto Jagatyatra Jagatpatey, Kastwaam vetsyati Sarvesha twaprasaadam vinaa Narah/ Twamevaaraadhito yasya Prasaada sumukhah Prabho, Sa yeva kevalam Devam vetti twam netaro janah/ Tadeeshwareshwarey -shaana Vibho Buddistwa bhaavana, Prabhavaayasya Vishwasya Vishwaatman Pruthulochana! (Victory to you Adheesha, Ajeya, Vishwa Guru Hari, Ananta who is devoid of Birth and End; Achyuta, Ajiota, Asesha, Avyakta Sthita Bhagavan, Paramaartha Purti Nimita, Sarvajna who distinguishes Jnaana and Jneya, Asesha Jagat Saakshi, Jagat Kartaa, Jagat Guru, Jagat-Ajagat Sthita or Existent in Charaachara; Paa lana-Pralaya Swami, Akhila, Asesha, Sarva Hridaya Sthita; Adi-Madhyama-Anta Swarupa; Samasta Jnaana Murti, Uttama, Visualisable only by Mumukshaas, Mukti Sadhana by Yoga sevitaas, Nitya Prasanna and Parameshwara who is ornamented by Dama, Kshama and such other qualities; Atyanta Sukshma Swarupa, Durjeya or realisable with great difficulty; Sthula (Gross) and at the sametime AtiSukhsma (Tiniest); Indriya Sahita and Indriya Rahita; Mayaayuta yogastitha; Sesha shaayi Avinaashi; Bahurupa dhaari; Ekadamshtra Prithvyoddhaara Varaha Rupa or Varaha Rupa who lifted Earth with a single tusk; Hiranyakahipa vakshasthala vidirna Nrisimha; Maya Vaamanarupa dhara; Mayaavruta Samsaara dharana Parameswara or the Holder of Samsara surrounded by Maya; Dhyaananeka Swarupa dhaarana karaa; Eka Vidhi Vibho!You are the epitome of Buddhi / Intellect; Jagaddharma marga Sthita Prabho! Myself, Shankara, Indra, Sanakaadi Munis and Maha Yogiganaas had failed to understand about you as we are all shrouded by Vishnu Maya; who else could gauge your personality excepting your self! Only those who are dedicated to you and are ever-engaged with your constant ‘Araadhana’ could have a chance of pleasing you and none else. Ishwareshwara! Ishaana! Vibho! Bhavana! Vishwatma! Pruthulochana! Vishwa Prabhava or Srishti kaarana! Vishnu! May you grow from strength to strength! Victory to you Paramatma!)

As Bhagavan Hrishikesha was prayed to by Brahma, the former smiled and said that in the past Indra and Devas and Kashyapa Muni as also Devi Aditi paid their homges and recited Stotras to him and he assured that he would assume the incarnation of Vamamna Murti; he further assured that he would have Indra and Devatas reinstated as Trilokaadhipatis soon. In course of time Brahma offered Krishna Mrigacharma to Bhagavan and Brihaspati performed Upanayana and Yagnopaveeta dharana; Marichi Maharshi gifted Palaasha danda, Visishtha gave kamandalu, Angira Muni gave a Silk Vastra, Pulaha Muni gave a mat as Aasana, and various other Munis taught the Vatu the purport of Omkaara, Vedas, Shastras, Sankhya Yoga, Darshana Yuktis etc. Having been trained in all these disciplines,Vamana Deva had one fine morning left for the Yagna Shaala of Bali Chakravarti as the latter was executing a SacredYagna while carrying his mat, danda /stick, chhatra / umbrella and kamandulu / water vessel. Danava Guru Shukracharya was aware that Vishnu Deva in the form of Vamana Murti was arriving at the Yagna and briefed Bali Chakravarti to be extremely careful as Vishnu was a sauve and highly talented person to put words in the mouths of the opponents. The Guru reminded Chakravarti that the latter denied the age-old practice of rights to yagna’s shares to Devataas and that Vamana Murti might as well ask for the revival of the practice but those shares were now enjoying by Danava Chiefs. Bali replied to Danava Guru that in case Vishnu in the incarnation of Vamana Murti came and requested for any thing then how could a King say ‘no’ to it! Bali told the Danava Guru: Brahman katha -maham bruyaamanyapi hi yachitah, Naastiti kim Devasya Samsaarasyaaghahaarinah/ Vratopa- vaasairvividhairyah Prabhurgrunhatey Harih, Sa mey vakshyati deheeti Govindah kimato -dhikam? Naasteeti yanmayanoktamanyeshaamapi yaachataam, Vakshyaami kathamaaya -tey tadadya chaamarechutey/Shlaagha eva hi veeraanam Daanaacchaapt samaagamah, Na badhaakaari yadyaanam tadanga Balavat smrutam/ (Brahmanaachaarya! How could I deny any body requesting me for a favour! And if that Supreme Deva asked me for a charity, then what else would be the alternative! While Parameswara received the fruits of Vrataas, Upavaasaas, and so on from one and all, and if that Parameswara himself asked a boon from me, could there be a greater fortune to me! When even an ordinary person approached me for a favour, then too that could not be denied by a King; then when Narayana himself asked for it, could such an opportunity presented itself, this chance could never indeed be missed. Even if there are difficulties in executing a charity, the value of charity would get multiplied and ‘Veera purushaas’ would never deter from performing the deed) Having said the above, Bali asked Shukraachaarya: Yatagjnaatwaa Munisreshtha!Daanavighna karenamey, Naiva Bhavyam Jagannaathey Govidey samupastithey! ( By understanding the above, Munisreshta! Please do not create ‘Daana Vighnaas’ or hurdles in the execution of the Charity!). As Vamana Deva arrived at the Yagna shaala, Bali welcomed him, offered ‘Arghya’, ‘Aasana’, Puja and offered him limitless gold, jewellery, elephants, horses, cows, women, clothes, bunches of villages or townships or whatever would be his wish! Vamana Deva replied smilingly: Mamagnisharanaarthaaya dehi Rajan Padatrayam, Suvarnagraamaratnaadi tadarthibhyah pradeeyataam/ (Raja! Please provide to me three feet of land to enable me to set up an Agni- Shaala). Bali said that after all three feet would be nothing as he could ask for a lakh of feet which could be given away, but Vamana Deva replied that he was indeed satisfied with that much of Bhumi and if the King were to offer more he might as well provide to the other needy! Bali Chakravarti readily agreed not understanding the implication and as the deed of Daana was being executed and Vamana Deva extended his hand to the King and expanded his Vamana Rupa gradually immediately: Sarva Devamayam rupam darshayaamaasa tatkshanaat/ Chandra Suryoutu nayaney dyouh shirascharanou Kshitih, Paadaangulyah Pishaachaastu Hastaangulya –scha Gruhakaah/ Vishvedevaascha jaanusthaa janghey Saadhyaah Surottamaah, Yakshaa nakheshu sambhutaa rekhaapsaraastathaa/ Drushtirrukshaanya seshaani keshaah Suryamshvah Prabhoh, Taarakaa romakupaani romeshu cha Maharshayah/ Baahavo vidishatasya Dishaah Shrotrey Mahatmanah, Ashvinou Shravaney tasya naasaa Vayurmahaatmanah/ Prasadey Chandramaa Devo Mano Dharmah samaashritah, Satyasyaabhavad Vaani Jihvaa Devi Saraswati/ Greevaarditirdeva mataa Vidyaastadvalayastathaa, Swargadwaaramabhunmaitrah twashtaa Pushaa cha vai bhruvou/ Mukhe Vaishvaanarschaascha vrushanou tu Prajaapatih, Hridayamcha Param Brahma Pumstwam vai Kashapo Munih/ Prushthesya Vasavo Devaa Marutah Sarva saandhishu, Vakshasthaley tathaa Rudro Dharryachaasya Mahaarnavah/ Udarey chaasya Gandharvaa Marutascha Mahaabalaah, Lakshmirmedhaa Dhrutih Kaantih Sarv Vidyaascha vai Katih/ Sarvajyoteesham Yaaneeha Tapascha Paramam mahat, Tasya Devaadhi Devasya tejah prodbhutamuttamam/ Tanou Kukshishu Vedaascha jaanuni cha Mahaamakhaah, Ishtayah pashavaschaasya Dwujaanaam cheshtitaanicha/ Tasya Devamayam rupam drushtaa Vishnormahaatmanah, Upasarpanti tey Daityaah patangaa iva paavaakam/ Chakshurastu Mahaa Daityaah Paadaangushtham gruheetavaan, Dantaabhyaam tasya vai greevaa mangushtheynaahana dharih/ Prathamya Sarvaansuraan Paadahastathalairvibhuh, Krutwaa Rupam Mahaakaayam Samjahaaraashu Modineem/ Tasya Vikramato Bhumim Chandraadityaou stanaantarey, Nabho Vikramamaanasya sakthidesho stitathaarvibhou/Param Vikramaanasya jaanumuley Prabhaakarou, Vishnoraastaam sthitasyaitow Devapaalana jkarmani/ Jitwaa Lokatrayam taamscha hatwaachaasura pungavaan, Purandaraaya Trailokyam dadou Vishnururukramah/ (Instantly, Vamana Murti displayed his Virat Swarupa: Chandra and Surya were his two Eyes,Shy was his head, Prithvi his feet, Pishachaas were his foot-fingers, Gruhyakaas were his hand fingers, Vishwa Deva Ganaas were in his jaanus /knees,Sadhyas were his janghaas, Yakshaas were his nails, Apsarsaas were his palm lines, Nakshatras were his Eye sight, Surya kiranas were his hairs, Stars were his body hairs, Maharshiganaas were in the hair roots, Vidishas were his hands, Dishaas were his ears, Ashwini Kumars were his faculty of hearing, Vayu was his nose, Chandra Deva was his joking faculty, Dharma Deva was his thinking capacity, Satya was his voice and Saraswati was his tongue, Deva Mata Aditi was his neck, Vidya was his valiyaas or long poles; Pushas were his eye brows, Swarga dwar was his anus, Vaishvanara his face, Prajapati his vrushanaas, Param Brahma was his heart, Kashyapa Muni was his Pumstwa,Vasu Devata was his back, Marutganaas were his Sandhis, Rudra was his Vakshasthala, Mahaarnavaa was his Dhairya, Gangharvas were in his stomach; Lakshmi, Medha, Dhruti, Kaanti and all Vidyaas were in his ‘Kati Pradesha’; the luster and radiance in the total Universe as also the Tapo teja or the power of meditation was the reflection of the magnificence of Natayana; Vedas and Sciptures and the huge Yagnaas and the Sacred Deeds of the Virtuous like Maharshis and Brahmanas were all inside in his ‘kukshi’ or belly. On viewing the Paramatma’s ‘Virat Swarupa’, the so called ‘Mahaasuraas’ referred to earlier in ignorance by Chakravarti Bali before Prahlada’s curse to him got burnt off like flies before a gigantic out berak of Fire! Having thus occupied the Universe in totality including the sub-terrain Sapta Paatalaas, Vamana Deva stated that since Bali took the water in his hand and donated the THREE FEET of Land, and blessed him to be the King of the Sapta Paatalaas and granted him long life till the and of Manvantara of the on-going Vaisawata Manu. He also blessed Bali that all the ‘Homa Phalas’ at the time of Shraddhas to be performed even by Brahmanas, besides incomplete and defective Vratas, Agni Kaaryaas without ghee, and Kusha grass roots as also the daanas without detachment would belong to Bali and his followers.
Ityetat kathitam asya Vishnor mahatmyamutthamam, Shrunuyaadyo Vamanasya Sarva Paapaih pramuchyatey/ Bali Prahlaada samvaadam mantritam Bali Shakrayo, Baleyrvishnoscha charitam ye smarishyanti Maanavaah/ Naadhayo Vyadhayesteshaam na cha Mohaakulam Manah, Chuturaajye nijam Raajyamishta- praptim Viyogawaan/ Samaapnoti Mahabhaagaa Narah shrutwa kathaamimaam/ Brahmano Vedamaapnoti Kshatriyo Jayatey Mahim, Vaishyo Dhana Samruddim cha Shudrah Sukhamaampunuyaat, Vaamanasya Matmyam shrunvan Paapaih pramuchyatey/ (Whosoever hears of this narration of Vamana Charitra and Mahatmya would have no ‘Adhi-Vyadhis’ or external and internal problems and be freed from sins; Brahmanas would attain Veda Prapti, Kshatriyas of Victories, Vaishyas of Dhana Samruddhi; As they read or hear of Prahlada-Bali Samvada or of Bali and Vishnu Charitra, one would aviod situations of Official hindrances and achieve the desired goals of life.)





10 Parvati weds Shiva, Devi Kaali’s Tapasya led to Gauri Swarupa and birth of Ganesha

Himavan and Devi Mena begot three daughters viz. Ragini with red eyes, red complexion and red vastraas too, Kutila who was of medium complexion and bright and the youngest was Kaali of deep blue complexion, blue eyes and most beautiful. Even at the age of eight, the three maidens took to Tapasya and Devas took them one by one to Brahma starting from the middle one Kutila; they asked Brahma whether she would be able to beget a son who could kill Mahishasura! Brahma replied: She might not be able to withstand the brilliance of Mahadeva, leave her! But she replied that she had the ability to win over by the severity of her Tapasya even Janardana and even severe Maha Deva’s head! Brahma got furious by her impetuous nature and tuned her into a water flow which joined the forceful rivers of Brahmaloka. After some time, Devas took away Ragini the eldest daughter of Himavan and Mena and made her face Brahma; when Devas asked the same question to her and she too gave a brash reply that for sure she could beget a son who could kill Mahishasura in an angry and provocative tone and Brahma was upset that she had the audacity of talking to Devas like that and punished her to become Sandhya waiting for the arrival of Krittika yoga. As this happened twice before, Devi Mena prevented the third daughter Kaali to perfom Tapaswya further! She named her UMA( ‘U’ for This or Tapasya and ‘Ma’ or do not do; thereby meaning ‘Do not do this Tapasya’). But as time passed, Uma got intensely devoted to Shankara and ignored her mother’s warning and resumed severe Tapasya. Understandably, Brahma asked Indra and Devas to bring Kaali but the radiance and heat of her Tapasya was such that Indra could not reach anywhere near her and accordingly reported this to Brahma who understood that this was the one who was indeed worthy of marrying Parama Shiva who could not only demolish Mahishasura but als beget a son that could annihilate Tarakasura! Thus Brahma was satisfied and stopped searching further for Kanyaas! Meanwhile Himavanta brought Kaali home from further Tapasya and Maha Deva coincidentally took up to a severe RoudraVrata called Niraashraya roaming from forest to forest and mountain to mountain. During these wanderings, Himananta invited Shiva to settle on Himalaya to perform the Vrata without hindrance and the latter agreed to do so. Uma Devi happened to see Maha Deva in the course of the Vrata and so did Maha Deva noticed her for a second as he was instantly reminded of Sati Devi his earlier wife but slipped back to his concentration again. As Uma’s Sahachaari friends knew of her intense liking for Maha Deva gifted her an Earthern Idol of his and having accepted the Murti commenced worshipping it with flowers and incense. One day suddenly a Vatu / Brahmachari with danda, yagnopaveeta, chhatra (umbrella), Kamandalu and ash ridden body entered Uma’s Ashrama and introduced himself that he was a resident of Varanasi and was travelling from Tirthas like Prayaga, Kubjaagra, Jayanta, Chandikeshwara, Bandhuvrinda, Kanakhala Tirtha, Saraswati, Agnikunda, Bhadra, Trivishthapa etc. He asked Uma as to why in this youthful stage was in the form of an ascetic! Then Uma’s Sahacharini called Somaprabha replied that Uma decided to devotion to Maha Deva and would like to wed him. The Vatu expressed surprise as to who gave her this strange idea to her! He was a frightening mendicant always surrounded by goblins and piscachas with beard and dishevelled hair sporting snakes arould his neck and shoulders where as she was an extremely pretty girl of charm whom esteemed Devatas would like to marry. Devi Uma intervened and said ‘ don’t you say that again Bhikshu! Shiva is ‘Sarvagunaadhika’; Shivo vyaapyathavaa Bheemah Sadhano nirdhanopivaa, Alankruto vaa Deveyshaastathaa vaapyanalankrutah/ Yaadrushastaadrusho vaapi sa mey naatho bhavishyati, Nivaaryataamayam Bhishurvivakshuh sphritaadharah, Na tathaa nindakah Paapi yathaashrunavan Shashi Prabhey/( Whether He was rich or poor, ugly or unornamented, the Bhikshu should know that Shiva was my Swami; Sashi Prabha! Do not encourage this Bhikshu, lest he would blabber something else; a person who blamed thoughtlessly about others would continue to argue in circles; so throw him out!) Then Parama Shiva appeared before Parvati in his real Swarupa and said: Dear Parvati! You may now go back to your home; I shall depute Maharshis to your Father’s house; since you have commended this form of mine now would be known to posterity as Bhadreshwara and Deva, Danava, Yaksha, Kinnara, Uraga and Manavaas would worship me in this very Rupa of Bhadreswara. Then the Saptarshis viz. Kashyapa, Atri, Bharadwaaja, Vasishtha, Goutama, Angira and Vishwamitra were summoned and recalled about the past incident of Sati and said that Parvata Putri Parvati had returned again and they should request Himavaan to agree for the alliance. The Saptarshis accompanied by Arundhati reached Himavaan’s residence, even as the Co-Mountains, Gandharvaas, Kinnaraas, Yakshaas, and other illustrious guests were already in position there. Himavaan welcomed the Saptarishis most humbly and the Spokesman Angira said: Shruyataam Parvata Sreshtha yena Kaaryena vai vayam, Samaagataastwatsadana marundhatyaa samam Girey/ Yosow Mahatmaa Sarvaatmaa Dakshayagna ksayankarah, Shankarah Shuladhruk Sharvastrinetro Vrusha vaahanah/ Jeemutaketuh Shatrughno Yagna bhoktaa Swayam Prabhuh, Yameeshwaram Maheshaanam Mahadevam Pashih Patim, Vayam teyna proshitaah smastwatsakaasham Girishwara/ Iyam yaa twatsutaa Kaali Sarvalokeshu Sundari, Taam praarthayati Deveyshastaam Bhavaan daatumarhati/ Sa eva dhanyo hi Pitaayasya putri Shubham Patim,Rupaabhijana sampatya prapnoti Girisattama/ Yaavanto Jangamaamyaa Bhutaah Shaila Chaturvidhaah, Teshaam Maataa twiyam Devi proktah Pitaa Harah! ( Parvata Raja! We along with Arundhati have arrived here is to convey to you that Mahatma Sarvatma who was Daksha Yagna’s destroyer, Shula dhaari, Sharva, Trinetra, Vrusha Vahana, Jeemutaketu, Shatrughna, Yagna bhokta, Swayamrabhu Shankara Ishrara who was also called by some as Shiva,Sthaanu, Bhava, Hara, Bhima, Ugra, Maheshaana, Maha Deva and Pashupati had asked us to request you to propose him as his husband to Devi Kaali as his Dharma Patni; the father of this Rupavaan, Nishkalanka and Kuleena Kumari would indeed be happy to the mother of the Charaachara Beings since Shankara was their father). Devi Kaali blushed as Angira Maharshi completed his statement. Himavan sought the endorsement of his wife Devi Menaka and the clearance of his co-Mountains as they were all his close relatives and confirmed the acceptance of the Sacred Alliance. The Day of wedding arrived and the ‘Who is Who’ of the Invitees were in position at the Holy Platform of the Univere’s Supreme got ready too with Maharshis awaiting the arrival of the bride groom’s party. Deva Maata Aditi, Surabhi, Surasa and other eminent ladies decorated Maha Deva, with a Mundamaala around his neck, tiger skin around hiswaist, Kaala Sarpa Kundalaas as his Ear-rings, Maha Sarpras with shining Manis on their hoods as his Kankanaas or wrist-ornaments, shoulder ornaments, neatly dressed up Jataajuta on his head along with half-moon and Ganga, Gorochana Tilaka on the forehead and Trishula in his right hand. He was seated in the Vrishabha as accompanied with his Pramatha Ganaas. As the Party moved on, Vishnu and Lakshmi too moved on by Garuda, Brahma and Saraswati on the Swan Chariot, Indra and Sachi Devi on Iravata Elephant, other Devas on their respective Vaahanaas and spouses, the Six Rithus (Seasons), Tumbura and other Gandharvas were singing, Kinnaras were playing musical instruments and Apsaraas were in ecstatic dances; Ekadasha Rudras, Ashtaavasus, Twelve Adityas, Sixty six Ganas, twentyfour Urthwa-reta Rishis, Yakshas, Rakashasaas and Piscachas were all excited awaiting the momentous Muhurta. Himavaan welcomed the bride groom and his Party most respectfully and made them seated comfortably. As the bride arrived, the Maharshis commenced the formal procedures with Vedic Mantras and at the most auspicious Muhurta, Himavan announced: Matputreem Bhagavan! Kaalim Poutreem Pulahaagajey, Pitrunaamapi Dauhitreem Prateecchemaam mahodyataam/ ( I am hereby parting Devi Kaali, the grand daughter of Pulaha and my daughter in wedding; Kindly accept. Parama Shiva replied: Na mesti Maataa na Pitha tathaiva, Na Jnaato vaapi cha Bandhavaascha/ Niraashroham Giri shring vaasi, Sutaam prateecchaami tavaadri Raja! (I neither have a mother or father and not even relatives; as I a have no home, I shall keep her on the Mount of Kailasha Mount and agreeher as my wife). Brahma then asked Devi Kaali to accompany Shiva to perform three Pradakshinaas around the Agni Kunda and the guests were treated with excellent bhojan and gifts before departing after the festivities. Parvati’s Tapasya led to reappearance as Gauri: After the Sacred Wedding, Shankara and Parvati moved around freely in enjoyment and asked Vishwakarma to build a glorious home for them, performed Yagna worthy of Grihastaashrama and the couple were nicely settled down. One day out of fun, Parama Shiva addressed Devi Parvati as Kaali or of dark complexion. She felt that his fun was unbearable and left for serious Tapasya to Brahma deva and secured golden complexion. As she discarded her earlier Form, Indra requested her to give away the earlier Form to him and since she was materialised from Krishna Kosha or of deep blue nature, she was named as Katyayani;, she was also called as Koushiki since she was materialised from Brahma kosha and since Indra called her as his sister, Indra too was known as Koushika. Indra then asked Katyayani /Koushiki to reach Vindhya Parvata and thus she became Vindhyavasini and Indra gifted a Lion as her Vahana /Carrier. After this incident, Devi Uma who discarded her earlier Rupa now replaced with Suvarna Rupa and identified herself as Gouri. Maha Deva was too pleased and both the couple spent some thousand years in Garhastya all by themselves ignoring the out side contacts, which had terribly distressed Devatas and the entire Universe was upset too. Indra and Devatas were concerned about fresh threats of Indratwa as there were forebodings to that effect and approached Brahma who wished that Mahadeva’s continued immersion in the stage of ‘Manmoha’for Gauri would contitinue before Daityas would gain strength; this concern got Indra and Devas worried and tried to somehow manage an entry to Shiva’s abode but found that sneaking into the adode would not be possible as Maha Nandi was holding the security. Even while Indra and Devatas were waiting outside the Abode, Agni took the form of a Swan and sneaked in and having assumed a Sukshma Rupa conveyed to Parama Shiva that Indra and Devas were waiting outside to desperately meet him. Maha Deva stepped out and let Indra and Devas come inside. Indra had respectfully entreated to terminate the period of enjoymernt so that he could very kindly concentrate on many tasks pending. As Maha Deva agreed to do so, Indra and Devas returned to Swarga and he narrated the incident to Parvati and the latter got furious that the disturbance caused by Indra and Devas was indeed frustrating and cursed Indra and others that since they did not allow to let her bear a child at the nick of time, they too would become childless! Ganeshotpanna: In that angry and vexatious mood, Gauri entered the Snaana shaala and asked her maid Malini to massage her body and as the maid applied flavoured milk cream the sweat of her angry body; when massaged Gauri’s body collected body dirt and made a figure viz. Ganesha with four hands, broad chest and handsome and later on resumed her bath and left later to Puja Mandir to worship Maha Deva. Thereafter, Parama Shiva entered the same Abhyagana Griha (bath room), and noticed the Ganesha Pratima apparently made by Parvati’s body dirt during her Abhyangana. Maha Deva added his body dirt too to the Pratima and made an addition of an elephant trunk to the Murti which as he took his Snaana got washed his own sweat, bhasma and sacred water. The Pratima came alive as the combined body dirt, sugandhas and water and Shiva told Parvati that he was their own son! Gauri was surprised to see their child with an elephant face and excellent features and embraced him: Yattadangamalaadwiyam krutam Gajamukham Naram, Tatah preetaa Girisutaa tam putram parishashvajey/ Murdhina chaina –mapura -aghnaaya tatah Sarvobraveedumaam, Naayakena vinaa Devi tava Bhutopi Purtakah/ Yasmaajjatastato naamnaa bhavishyati Vinaayakah, Yesha vighna sahasraani Suraadeenaam harishyati/ Pujayishyanti chaivaasya lokaa Devi charaacharaah, Ityava muktatwaa Devaastu Dattavaamstanayaaya hi/ Sahaayantu Gana Sreshthamnaamnaa khyaatam Ghatodaram, Tathaa Matruganaa ghoraa bhutaa Vighna karaaschaye/Tey Sarvey Paramoshena Devyaah preetyopa- paadinah, Devi cha Sasutam drustwaa paraam mumadavaapacha/ ( Maha Deva asked Shailaja Devi to find her own son and the latter embraced him who was materialised by the body dirts of hers and his as the child was a charming boy with an elephant face; Shiva said that the child was born without any ‘Nayaka’ and thus would be called Vinayaka, who could forestall thousands of Vighnaas of Devas. The entire Universe would worship Ganesha said Parvati who created Ghatodara Ganaas to assist him as also Matru Ganaas and Vighna Bhutaas to destroy who did not worship him. Devi Parvati felt exremely happy and contented with the arrival of Ganeswara!


11 Katyayani destroys Chanda-Munda, Raktabeeja, and Shumbha-Nishumbha


Among Kashyapa Muni’s wives was Devi Danu from whom were born innumerable Danavas among whom Namuchi, Shumbha-Nikumbha brothers, Dhumralochana, Chand Munda brothers and so on. Namuchi the younger brother of Shumbha-Nishumbha could not face Indra Deva and entered Surya’s chariot and sought to take it down to Patala but on Indra’s promise that the latter would not hurt by the Danava’s Astra - Shastra, he jumped out of Surya’s chariot. On way to Patala, Namcuchi bathed in the Samudra and gleefully said to himself that after all, the foam of Samudra would not hurt him and played with it, but cleverly enough Indra hid in the foam and killed the Danava. On coming to know of this, the elder brothers of Namuchi viz. Shumbh Nishumbha went wild and having taken a large army defeated Devas and Indra and threw them out of Swarga, besides forcefully took away Indra’s Vahana Iravata Elephant, Buffalo of Yama, Varuna’s glittering Umbrella, Vayu’s Mace and Shankha. On Earth, the Danava brothers met Daitya brothers viz. Raktabija the Minister of Mahashasura. The latter told the Danavas that two other Ministers of Mahishaasura named Chanda and Munda were hiding under water as Vindhya -Vasini Koushiki exterminated Mahishasura. As Raktabija gave an assurance about the prowess of his new friends Shumbha and Nishumbha who defeated Indra and Devas, the hiding Chanda and Munda came out of water and decided to face Koushiki Devi with the help of Shumbha and Nishumbha. The latter sent an emissary named Sugriva on behalf of Shumbha and Nishumbha brothers to Devi Koushiki and praised about the two brothers as the Swamis of Three Lokas and either of them, would be worthy of wedding her. Devi replied smilingly and said : Kintu twasi durvineeyataaya hriday mey manmorathsah, Yo maam Vijayatey yuddhey sas bhartaa syan mahaasura/ (Who ever seeks my hand in marriage would have to defeat me). This reply enraged the Shumbha-Nishumbhas and deputed Dhumraaksha with six hundred Akshouhinis of army which went up Vindhyaparvata. [ Each Akshouhini comprises 109350 Foot-Soldiers, 65510 horsemen, 21870 charioteers and 21870 Elephant Riders] On approaching Devi, Dhumraaksha misbehaved with her with offensive threats as surrounded with his army came running to her with his mace, then Devi made a ‘Humkaar’sound and by her fiery looks burnt off the army like dry firewood turned into ash when the surrounding regions went into frightened ‘Hahaakaars’ and the resoundings of the huge sound of the hunkaars were heard by Shumbha and Nikumbhas too! As this initial debacle took place, the Daitya brothers despatched Chanda-Munda brothers as also their own strongman Ruru with fresh consignment of Akshouhinis. As soon the Senas moved near the Place, Devi’s Vaahana a ferocious Lion leapt out of the mountain cave and attacked the army with multitude of elephants, horses, chariots and soldiers and slaughtered them helter-skelter as mammoth masses of dead beings and over-flowings of blood rivers got collected and the survivors fled away to the refuge of the Asura Chiefs who were exasperated with rage; as they advanced towards Ambika Devi with garlands of skulls, since she represented Kaushiki who was sitting inside the Mountain Cave, frowned her and three distinct lines of her forehead and the resultant Devi Kaali displayed such sweltering balls of Agni and in quick succession threw smashing torrents of rain of Astraas of Ankushas, Mudgars, Dhanush and Yantras as a full display of Mrityu Devata! Koushiki Devi then asked Devi Ambika to bring the Danava Brothers Chanda and Munda who fled and disappeared in the sky and the latter sitting on her donkey chased them and instructed Garuda Deva to discover the Danavas on the run and the Giant Bird enlarged his body and caught the brothers by their necks and brought them before the Devi who sliced their necks and hung their heads with blood as her ornaments! Undaunted by the total destruction of Chanda-Munda Danavas, Shumbha-Nikumbhas despatched Raktabeeja along with thirty Akshouhinis of army as Chandika flew by a Vimana, as Braahmani was materialised as Hamsa Vahini from Devi Koushiki’s Akshamala and Kamandulu, Vrishabhaarudhini Maaheswari from her bangles and earrings, Mayura Vahini Kaumari from her neck, Garuda Vahini Vaishnavi from her shoulders, Sesha Naaga Sthita Vaarahi from her back, Gajaraja Vahini Maahendri from her breasts and Sharp nailed Naarasimhi from her heart. Raktabeeja entered the Matru Shaktis and instantly he was killed, but there was a surprise as each drop of his blood created another Raktabeeja and the Raktabeejas so materialised and killed multiplied further Raktabeejas! Devi Kaushiki asked Ambika to magnify her face and strech her tongue as one lip of her mouth was raised sky high and the lower lip down to earth and the blood spills of millions of Raktabeejaas got dried up at once and besides the original specimen the entire army was annihilated too. Even as the greatest support of Kumbha-Nishumbha viz. Raktabeeja was terminated, the desperate Asuras were still proud and bragged to Devas that their might was supreme and invincible and finally at the close of their one-to-one fight, they would most certainly make the Kaushiki Devi crawl on ground and beg us to marry both of them since she asserted that she would marry either of the survivors! Soon on shouting like that, Nisumbha sprang up from his feet and jumped at her with sharp swords drawn. Devi Kaushiki smiled and used six of her ‘Mayuri Pankhayuta baanaas’ or peacock feathered arrows and smashed their swords; as they lifted their maces, Devi sliced off the strong hands and shoulders of the Daitya. Even as Marikaas and the entire Devas shouted big screams of Victory and showered mild and fragrant flowers as there were overjoyed, Shumbha jumped up on his elephant with nervousness and fright besides anger along with his ‘paasha’, Devi lifted Artha Chandraakara Baanaas or half-moon shaped arrows and in a sportful manner smashed the ‘Kumbhasthala’ of the elephant with one arrow and another with the proud, vainglorious and swollen head of Shumbha.

At the extermination all the enemies by Devi Katyayani, Devas led by Indra had no bounds of joy and with suppressed feelings of elation at the restoration of their lost glory, broke out with spontaneous their sincere commendation as follows: Namastestutey Bhagavati Paapanaashini Namastestu tey Suraripudarpa shaantani, Namastestutey Harihara Rajyadaayani Namastestutey Makhabhuja karyakaarini/ Namastestutey Trisasharipukhayankari Namastestu tey Shatamakha paada pujitey, Namastestutey Mahishavinaasha kaarini Namostutey Harihara Bhaskara dyutey/ Namostu teshtaadasha baahu shaalini Namostutey Shumbha Nishumbha ghaatini, Namostu Lokaartiharey Trishulini Namostu Naraayaneeya Chakradhaarini/ Namostu Vaaraahi sadaa Dharaadharey twaam Naaraarasimhi pranataa Namostutey, Namostutey Vajradharey Vajradharey Gajadhwajey Namostu Kaumaari Mayura Vaahini/ Namostu Paitaamaha Hamsa Vaahaney Namostu Maalaa vikatey Sukeshini, Namostutey Raasabhaprishta Vaahini Namostu Sarvaarti harey Jaganmaye/ Namostu Vishweswari Paahi Vashyam Nishudayaarina Dwija Devataanaam, Namostutey Sarwamayi Trinetrey Namo Namastey Varadey praseeda/ Brahmaani twam Mrudaani Varashikhi gamanaa Vaishnavi twam Sashaangkaam, Duyrdrushyaa Naarasimhi Ghura ghurita ravaa Twam Tayendri sa Vajraa Twam maari Charmamundaa Shaavagamanarataa Yogini Yoga Siddhaa/ Namastey Trinetrey Bhagavaiti tawa charanaanu – shitaa ye Aharaharnata shirasovanataah/ Nahi Nahi Paribhavamastyashubham cha Stutibali kusuma karaah satatam ye/ Yadi Varadaa Bavati Tridashaanaam Dwija Shishu Goshu Yataswa Hitaaya, Punarapi Devaripunaparaastwam Pradah Hutaashana tulya sharirey/ (Our humble salutations to you Bagavat, Extinguisher of Sins, the destroyer of the envy and enemity of Devas, the bestower of glory to Vishnu and Shankara; the benefactor of Devas by distributing their shares of Yajna phalaas, the terminator of the foes of Devas, she whose sacred feet are ever worshipped by Indra, the exterminator of Mahishasura, She who is always implored by Vishnu, Shiva and Surya; she who is decorated by Eighteen Holy Hands; the chopper of Shumbha and Nishubha’s heads; The eliminator of the sorrows of the entire Universe: Chakra dharini Narayani; Vaaraahi; The Unique Holder of Bhumi; Naarasimhi, Gajadhwaji, Kaumari, Mayura Vahini, Hamsa Vaahini, She the wearer of the frightening garlands of skulls; wearer of charming hair style; the seater on the back of a donkey! The destroyer of all kinds of problems and hardships; Jagnamayi,Vishweshwari, Vishwa akshaakari; Brahmana Deva Shatru Samhaarini; Trinetri! Sarvamayi, Varadaayini; Brahmaani, Mridaani, Vara Shikhigamamna, Shakti Hasta, Kumari! Vaaraahi, Garuda Vahini, Shaaranga Dhanusha dhaarini, Vaishnavi, Naarasimhi, Ghurghura Shabda Kaarini, Aindri, Mahamari Chamunda, Shava viharini, Charma Munda, Siddha Ygini, Trinetri, Bhagavati! Who so ever takes refuge in you with devotion and dedication withb heads down and flowers in hands would never ever be let down but would most certainly be sucessful and victorious with happiness and contenment!)


12 Kartikeya’s birth and his killings of Asuras like Taraka, Mahisha and Baana

As Agni Deva consumed ‘Suvarnareta’ or the Golden Semen of Bhagavan Mahadeva (vide earlier chapter on Parvati’s wedding to Shiva), Agni became pale gradually losing lustre and Devas approached Brahma for a solution and as advised by the latter, Agni parted the immense weight of the Suvarnareta to Mahanadi Kutila and retained it with her waters and preserved the embriyo of the child; As Agni bore the brunt of the reta for long time, his every body part turned to golden colour and thus gained the epithet of Hiranya reta. As per the instruction of Brahma again, Kutila Nadi changed its course to Udayaachala and in a huge forest of hundred yojanas full of Sharavanas / Sarpatis, left the child on the Sharvana Grass; Bhagavan Kumara started crying like a thunder on the Sky and six Krittika Devis who found the child competed with each other to feed the child from their chests and since they were all competing the child assumed six faces to let them all feed simultaneously with his six mouths thus becoming Shanmukha and as the Six Krittikas brought up the child together attaining the epithet of Kartikeya. Meanwhile Agni and Kutila entered into a controversy and claim about the parentship of the child. Brahma in consultation with Vishnu took the child to Mahadeva who indeed was the Originator of the child who got escatic and called Parvati of their son. As regards the aspect of controversy, Devi Parvati suggested that the best solution would be to ask the child himself and thus as the boy was taken round to Shiva-Parvati-Agni-Kutila-Sharvana-Krittikaas. The child considered the claim of each one of them and assumed the Rupas of Shiva Kumara, Vishakha, Guhya and Skanda by Parvati, Shakha by Kutila, Mahasena by Agni, Kartikeya, Shadaanana and Shanmukha by Krittikaas, and Sharadwata and Sharavana by Shravana.

Bhagavan Shiva then suggested to Brahma to perform ‘Abhisheka Snaana’ at Kurukshetra in the River Saraswati and name the child as Senapati, Devasena and Parama Shiva appointed four Pramatha Ganaas viz. Ghanta- Karna, Lohitaaksha, Nandisena and Kumudamalini; Brahma provided Sthaanu from his own Ganaas and Vishnu gave Samkrama, Vikrama and Parakrama; Indra provided Utkesha and Pankaja, Ravi gave Dandaka and Pingala, Chandra gave Mani and Vasumani, Ashvini Kumaaraas provided Vatsa and Nandi, Agni donated Jyoti and Jjvalajjihva; Dhatu Deva gave Kunda Kusunda and Kusuma; Twashta gave Chakra and Anuchakra; Vedha gave Atisthara and Susthira, Pusha granted Parityajya and Kaalaka Devis and so on. Likewise, Himaalaya, Vindhyachala, Varuna, Samudra, Ambika, Pavana, Amshumaan, Yamaraja, Yaksha Raja, Kaalindi, Narmada, Godavari, Mandakini, Gandaki, Mahanadi, and many such Rivers; Tirthas, Rishis and so on gifted away men, material, Arms, and several other items useful for the Great Battles ahead with Asuraas and took over the status of Senapati while Janaradana himself was present along with Shiva, Brahma, Indra, Agni, Surya, Chandra,Nakshatras, Grahaas and so on along with their spouses, as also Dikpalakas, Sapta Rishis, Yaksha, Kinnara, Apsaras, Ekadasa Rudras, Dwadasha Adityas, Aswini Kumaras, Marudganas, Vasus and Nagas.

The news of Kartikeya’s assuming the status as Deva Senapati reached Patala Lokas got spread out even as Skanda instructed his Ganaas to descend to Prithvi; as the Ganas came down, huge noises were heard and the highly valiant Asura Viraas like Mahisha, Taraka, Virochana, Jambha, Kujambha and others heard the same and assembled at the place of Andhakasura to discuss about the development. Just at that time, a Sukara Rupa Daitya named Patalaketu came into the Conference and reported that a Manava Rupa chased him with his arrows shouting ‘ Stop Stop’ and there were innumerable such Rupas around on Prithvi; Patalaketu jumped in the Dakshina Samudra and through a hole entered Patala and arrived at the Conference. As this was heard from the Asura, some of the members felt that Manavas and Devas were seeking to target Mahishasura and Tarakasura. Even as the discussions were going on, Kartikeya Ganas and Matrikas attacked when Asuras were taken aback completely caught unawares. The huge influx of Devas entered with Sthaanu Deva in the lead and started killing the Asuras in all directions. Quickly grouping their Army, the Asuras defended initially and took up the battle in right earnestness and decided to attack. But the Ganaas sliced the necks of countless Asuras; Shadkukarna dragged Danavaas in sizeable number; the Gana Swami Pushpadanta cut off the bodies of Danavas into two or four or mulitple parts; Shakatachakraaksha and Panchasikha were engaged in drubbing ‘Mushtighaats’ or powerful fisfulls with both their powerful arms to pound elephants and turning chariots to smithereens; Shodasaaksha chased Mahishasura for a while but the latter having taken a vantage point retalliated and ended him up. Similarly Taraka took to offensive and tormented Pramathas and Matru Shaktis; Mahishaasura then defeated and even hurt many Pramathas and having spared and ignored them proceeded fast towards Kumara but Suchakraaksha Ganeswara encounterd Mahisha and having lifted his chariot wheel intercepted the mighty Asura. However, Banaasura with his thousand hands overpowered Suchakra and tied him to his own chakra but with Suchakra saved himself; Makaraakhsha of the Ganaas too got defeated at the hands of Banasura.

Meanwhile Tarakaasura lifted his enormous sword and ran behind Ganeswara ganaas who in turn took refuge from Skanda Deva; as Tarakasura attacked Kumara face to face in a direct confrontation, Skanda Deva lifted up his Maha Shakti which directly hit Taraka’s heart and the most deadly Asura who plagued the Suras for centuries fell to ground with a thud.This great extermination of Tarakasura the notorious and one of the cruellest enemies of the World againstVirtue and Justice was unbelievable to Mahishasura ran for life to Himalayas, while Banasura too got demoralised and shocked and retreated towards the Sea displaying his back to the battle field. Eventually, Skanda Deva alighted his Mayura Vahana and left for Krouncha Parvata. The spiteful Mahishasura too left Himalayas and reached Krouncha Parvata where he hid himself in a cave and as soon as Kumara arrived, Brahma- Vishnu -Maheswara as also Indra arrived there too. Indra asked Kartikeya to complete the task of killing Mahishasura too but Skanda hesitated since Mahisha was his cousin brother, but Indra tried to convince Skanda and there was a difference of opinion and there was even a bet as to who could take a faster pradakshina of the mountain by foot; since again there was an argument about who did the pradakshina first, Vishnu gave the judgment that Indra did it first; then Kumara out of anger more due to his defeat rather than anger for the Daitya, pulled up the Shakti Astra and killed Mahishasura.

As Skanda was remorseful to have killed Mahishasura, Vishnu advised Kartikeya to atone, if the boy’s conscience was hurting, to perform Tirtha Yatra and take bath in the Pradyuka Sarovara which like a Kuthaara or axe would demolish his sins especially of committing of the murder of a cousin brother. Vishnu further advised Skanda that he could as well secure his father Shankara’s darshan there. As advised Kumara did the Tirtha Yatra, secured Maheswara’s darshan as also the boon of bestowing Shakti to cut off the thousand hands of Banaasura. Having decimated Banaasura too along with Ganesha,both the brothers prostrated before Shiva.

Andhakasura’s passion for Gauri and her retalliation: On hearing the momentous news in the Paatala Lokas that Maha Deva Putras named Skanda and Ganesha killed Mahaasuraas like Tarakasura, Mahishasura and Banaasura, Andhakasura got rattled and infuriated; he mobilised an army towards Devalokaas and on way in Prithvi sighted Gauri Devi moving about in a flower garden and conveyed to Daitya that his life would have no meaning or motive to live if he could not secure her somehow! Prahlada who too was in the Battle-Party conveyed to Andhaka that Devi Gauri was none else than Maha Deva’s Dharmapatni and that he should not even to think on such sinful lines! Prahlada stated: Varam Praanaastyaajya na cha pishunavaadeshyabhirati, Veeram mounam kaaryam na cha vachana muktam yadanrutam/ Varam kleebairbhaaryaam na cha parakalatra –abhigamanam, Varam bhikshaarthitwam na cha paradhanaaswaadamasakrut! (It would be better to commit suicide but one should be interested on the illegal possesions of others; it would be better to keep dumb than speak lies; it would be better to become impotent rather than desire a woman of others; it would be better to beg rather than steal other’s money again and again!) But Andhakasura was fired up the passion and fixation and replied angrily that after all, she might be the mother of hisShatrus of enemies and ran away towards her even as his soldiers pelted stones from their yantraas or machines but an alert Nandi Deva hurled them back and retalliated with his parighaas as Daityas like Mayasura ran away, but Andhakasura attacked Nandi and made him unconscious. On finding this occurrence, Devi Gauri assumed thousand Rupas and shattered the strong-hold of the Daitya infantry. Andhakasura wondered as to who this beautiful yet dreadful woman was and pat came the reply: Na parijnaatavaamstatra kaa tu saa Girikanyakaa, Naatraascharya na pashyanti chatvaaromi Sadaiva hi/ Na pasyatih Jaatyandho Raagaandhopi na pashyati, Na pashyanti Madonmattho lobhaakraanto na pashyanti, Sopashyamaano Girijaam Pashyannapi tadaandhakah! (As thousand faces of Gauri Devi were displayed suddenly, Andhaka got confused as to who precisely was Gauri Devi among these; the reply was that in the World, there could be four kinds of blind fools: some were born-blind, some owing to infatuation, some others were out of arrogance and conceit and yet others were highly narrow-minded! And that was whyAndhakasura was disabled to identify Maha Devi!) Gauri Devi gave a mighty punch to Andhaka and he fell down unconscious. While his entire army got prepared to attack, Ganeshwara appeared at once along with Gauri Devi with her several Rupaas as he touched the feet of his mother joined the thousand strong Devis in the fray; as the Asuras were mercilessly slaughtered, a frightened Andhasura ran for his life to Paatala but continued still to be tormented with the crush and passion for the Devi!


13 Kedara Kshetra, Muraasura Vadha, Shivabhisheka, Oneness of Shiva-Vishnu

(Upadesha of Dwadasha Narayana Mantra included)



As Maha Deva decided to perform deep and extensive Tapasya on the top of Himalayas not only to refresh himself but to promote Loka Kalyaana or ensure Propitiousness to the entire Universe, there were fiery sparks from his skull emerging through his Jataajuta or thick layers of his hairs and fell as heavy boulders on Earth: Tato veetaa vidaaryaiva Kapaalam Parameshthinah, Saarchismatin Jataa madhyaannishannaa Dharanitaley/ Veetioyaatu patatyadrirdaaritah Kshmaasamo bhavat, Jaatasteertha varah Punyah Kedaara iti vishrutah/ Tato Hartam Varam pradaat Kedaaraaya Vrishadhwajah, Punya vriddhi karam Brahman Paapaghnam Moksha Saadhanam/ Ye Jalam taavakey Tirthey peetwaa samyaminmo Naraah, Madhu maamsa nivrutta ye Brahmachari Vratey sthitaah/ Shanmaasaad dhaarayishyanti nivruttaah Parapaakatah, Teshaam Hrutpankajeshyava Mallingam bhavitaa dhruvam/ Nachaasya paapaabhiratir –bhavishyati kadaachana, Pitrunaamakshayam Shraaddham bhavishyatyi na samshayah/ Snaana daana Tapaamseeha homajapyaadi kriyaah bhavishyantya kshayaa Nrunaam Mrutaanaama punarbhavah/


(From the boulders that fell on Earth Kedara Tirtha got materialised and those who commenced residing there had been virtuous seeking Salvation without food practising celibacy and intense meditation for six months a year as the Tirtha was not worthy of residence due to snow and cold; by the grace of Parama Shiva a big and memorable Shiva Linga got materialised and all the Sevas or Services performed by devotees like fastings, Snaanas, Daanaas, Tapasyas, Homas, Japaas, and Pitru Shraaddhaas would all result in multiplier effects.) As per the instructions of Mahadeva, Devas came to worship the Shiva Linga after taking holy baths in the Kalindi River (Yamuna), the daughter of Surya. After the formation of Kedarnath Tirtha, Maha Deva proceeded to the neighbour-hood of Kedara to visit a few more Kshetras and reached the Holy River of Saraswati and deep inside the River to perform Tapasya for over a Year. Since he did not emerge from the depths of the River for long time, there was panic as to his whereabouts the Lokas and Samudras got disturbed and even Nakshathras started dropping from the Sky. As Devas approached Brahma the latter along with Indra and Devas desired to visit Murari Vishnu.

Daitya Murari : Pulastya described to Sage Narada as to the background of Murari as follows: A Danava named Mura was the son of Kashyapa Muni and Danu the daughter of Daksha and the Danava having secured a boon from Brahma that as and when Mura would touch with his hands any being, be it a human, Yaksha, Kinnara or Devas would face death. Powered by this boon, Mura challenged Indra for a fight but the latter did not agree. As a King named Raghu of Surya Vamsha was stopped to perform one Yagna by the Danavaas as Murasura gave an offer of fight otherwise. Vasishta Muni the Raja Guru of the King said that Human Beings were too insignifcant for him and he might really fight Yamaraja the God of Death. When Mura encountered Yama the latter sought refuge from Vishnu and Jagannatha asked Yama to send the Asura to him. Mura wanted to know from Yama as to who this Jagannatha was! Yama directed Mura to reach Kshira Sagara to see Chatur MurtiVishnu relaxing on the bed of Ananta the Mammoth Serpent. Mura resolved to see and touch whosoever that Jagannatha Chatur Murti was and tried to reach the Kshira Sagara. As the discussion of Yama and Murasura was narrated by Pulastya to Narada, the latter enquired at this juncture as to how a devotee could realise that Chatur Murti Vaasudeva who was stated to be Avyatam (Unknown), Ajeyam (Invincible), Shuklam (Spotless), Shanti Yuktam (Ever Tranquil) and ‘Dwadashapatrakam’ or Dwadasha- akshara Mantra Swarupam viz. Om Namo Bhagavatey Vaasudevaaya/ Pulastya further informed Narada that Brahma Deva gave this Mantra to Sanat Kumara Brothers, the four sons of Dharma Deva viz Sanaka, Sanandana, Sanaatana and Sanat Kumaraas; the Kumaras requested Brahma to teach (Upadesha) the Mantra as they were his Sishyas and more importantly his Putras as the latter were responsible for redeeming any parent from Punnama Naraka. While describing the kinds of Putras who could save their parents from such dispensations, Pulastya told Narada as follows: A Putra has the distinction of being a six-type of relatives viz. Óaurasa, Kshetraja, Datta, Krutrima, Goodhotpanna, and Apaviddha who were stated to be Daayaadas; these would have the rights or duties of Runa or indetedness, Pinda, Dhana Kriya or property and money transactions, Gotra Samya or coordination of similar clan, Kulavriddhi or additionality of the same family group and Sthira Pratishtha or Stability of the Family Prestige; in addition, there might be six other kinds of ‘Daayaada bandhavaas’or relationships of Putras viz. Kaaneena, Sahodhja, Kreeta, Pounarbhava, Swayamdatta, and Paarahava and in their cases, they could redeem all other duties excepting Pinda pradaana and Runa Vimochana; such Putras might also not be eligible for Gotra / Kula Vriddhi but mighty carry the Surname. Auosaras are those directly born to a father and mother and they are the Prati Swarupas of the parents; Kshetragnaas are those born to a mother whose husband was a napumsakn(impotent) or mentally disturbed, or permits his wife to give birth to a child through another male; Dattak is a Putra by adoption; Putra given by a friend is a Kritrima; Goodha Putra is one whose origin of birth is uncertain; Apaviddha putra is one who is brought by outside unknown. Additional types of Putras are Kaaneen or born out of unwed mothers, Sahoddhas are those born by kanyas after marriage, Kreeta Putras are those who were bought by monetary transactions, Punarbhava Putras are those transferred from one father to given away by force to another father; or Swayamdutta Putras are those who declare separate parenthood for whatever reason.



Brahmopadesha of Dwadasha Narayana Mantra : Sanat Kumara brothers pleaded Brahma to give the Upadesha to them to realise the Chatur Murthi Janardana and Brahma Deva obliged as follows: The first word of Omkara is situated on Bhagavan Vaasudeva’s Shikha or Tuft as in Mesha Raasi and Vaishakha Maasa; the second word ‘ Na’ is situated in the face of Janardana in Vrishabha Raasi and Jyeshtha Maasa; the third Akshara is Mo as settled in both the Bhujaas or Hands as in Mithuna Raasi and Ashadha Maasa; the fourth Akshara Bha is Narayana’s two eyes as in Karka Raasi and Shraavana Maasa; Ga is the fifth word representing Vishnu’s Hridaya as in Simha Raasi in Bhadrapada Maasa; the sixth Akshara Va stands for Keshava’s Kavacha as in Kanya Raasi in Ashwin Maasa; the seventh word tey stands for Tula Raasi and Kartika Maasa representing the Astra Samuha of Madhusudana; the next eight letter Vaa symbolises Trivikrama’s naabhi or navel signifying Vrishika raasi and Margasirsha Maasa; the Sacred letter Su being the ninth Akshara is smybolic of Vaamana Deva’s jaghana pradesha and stands for Tula Raasi and Kartika Maasa; the tenth Akshara De represents the thighs of Govinda as the Makara Raasi and Magha Maasa; the penultimate word Vaa stands for both the ghutanaas of Achyuta Deva as representing Kumbha Raasi and Phalguna Maasa; Madhusudana’s feet stand for the last and the Twelfth Akshara Ya as in Meenma Raasi and Chatra Maasa: thus the Dwadasha Mantra states Om Namo Bhagavatey Vasudevaaya. This Parameswara is of one Unique Rupa with twelve chakras or circles and twelve ‘Aaraas’or spokes and by reciting this Sacred name there would not be another birth. The Mantra’s second Rupa is Satvamaya, Srivatsa dhaari, Avinashi Swarupa with Chatur Varna, Chatur Mukha, Chaturbahu, and Udara.The third Rupa is of thousand feet and thousand visages with Tamoguna Sesha Murti who causes Pralaya. The fourth Swarupa is of Raajasa guna having Rakta Varna ( blood red colour) , Chaturmukhas, two hands wearing garlands who is the Adi Purusha. Thus the Trimuthis of Satwa-Tamo- Raajasaka Rupas are the personified Murtis!


As the Daitya Muraari confronted the Chaturmurti Rupa, he got utterly confounded and as Vaasudeva asked Mura whether he would like to wage a battle with him, the Asura muttered the words ‘ how, where and who’ and as the stupified Mura was lost in introspective thoughts Srihari’s Sudarshana Chakra sliced the head of Murari most uncerimoniously.Devas heaved a sigh of great relief at Murari’s end as he dislodged from Swarga pursuant to Brahma Deva’s gift of destruction by his mere touch and finally got killed by Vishnu by his Sudarshana Chakra.

Shivaabhisheka: Having destroyed Murari, Vasudeva along with Devas decided to visit Maha Deva but could not vision him at Shiva’s Abode, since neither Parvati, Vrisha, nor Nandi knew about it. As directed by Narayana, Devas performed Tapta Kruucha Vrata to ascertian Parama Shiva’s where- abouts by Abhishekas to Shiva Linga with sixty five pichers full of curd, thirty two pitchers of Ghee, sixteen full of pitchers of Panchagavya, eight ghadaas of honey, two hundred pitchers of Sacred water, one hundred and eight pitchers of Gorochana, Kumkuma and Chandana, followed by Malaya chandana or milk cream as also worship by lotus flowers, bilwa patra, dhattura and Harichandaana, besides puja by fully opened Mandara, Harashringara, Agaru, Keshara, Chandana dhupa etc. Recitation of Rigvedaantargata pada and krama of Shata Rudreeya Japa must be performed too. For three days, one might consume only hot water, three days hot milk only, three days hot ghee and another three days only consume only Vayu.

Oneness of Shiva and Vishnu : Devas and Indra performed the Tapta Kruccha Vrata on the above lines and Devas found in their minds the Shiva Vishnu Swarupa as described:

Suraanaam chintitam jnaatwaa Vishva- murtirbhudvibhuh, Sarvalakshana samyuktah Sarvaayudha dharovyayah/ Saardham Trinetram Kamalaahikundalam Jataagudaakesha khagarshabha dhwajam, Sa Maadhavam haara bhujanga vakshasam peetaajinaachha kati pradesham/ Chakkraasi hastam hala shaaranga paanim pinaaka shulaajagavaanvitam, Kaparda khatwaangakapaalaghantaa Sashankha tankaara ravam Maharshey/ Drushtaiva Devaa Harishankareytam Namostutey Sarvagataavyayeti, Proktaa pramaanam Kamalaasana -adyaachakrurmatim chaikataraam niyujjya/( As Devas wondered that Vishnu was essentially of Satva Guna and Shiva of Tamoguna but how was it that one could see a common Swarupa; was it not strange that the Avinasha and Sarva Vyapaka was visioned with the typical arms of both Keshava and Hara displayed simultaneously in the same ‘Shareera’: with Sarpa kundalaas, jatujuta, Pinaka, Serpents, Ajagava dhanush, Kahatnvaanga, Shiva Ghanta, Sarpa haara, Shula, Trinetra and Vrisabha dhwaja Mahadeva as also Kamalakundala, Garudhadwaja, Pushp Haara, Pitambhara, Chakra, Asi, Hala, Sharanga Dhanush, Shankha, Gudaakesha Vishnu! Then Devas and Brahma greeted Sarva Vyapi Avinasha and realised that Shankara and Vishnu were one and the same!).Having realised their folly that Shiva and Vishnu were different entities, Brahma and Devas moved back to Kurukshetra and discovered Parama Shiva inside the water at the Tirtha and hailed the Sthanudeva and requested him to withdraw from the Tapasya and Maha Deva accepted their request and blessed them all.


There after he gave the boon of Sanjivini Vidya to Shukracharya who was engaged in severe Tapasya for hundreds of years; the Danava Guru aimed at reviving the lives of Daityas who would die in battles. Further, Maha Deva proceeded to Sapta Saarasvata and realised that there were disturbances in Nature as Samudras, Mountains, Rivers and big trees were in tremors as Maharshi Manduka was in a furious dance as Maha Shiva too in the form of a Dwija started dancing. Then the Brahmna asked the Maharshi as to why he was dancing in such frenzy and further said that he also had been practising Maha Natya for long time now and from his fingers white ash was oozing out always. Manduka Muni realised that Parama Shiva was himself standing before him and prostrated before him.Bhagavan directed the Maharshi to set up Sarasvata Kshetra with a Shiva Linga there which would be worthy of worship by Suraasura-Gandharva-Vidyaadhara Kinnara –Manavaas, and that Kshetra would be the Sangama of Rivers viz.Suprabha, Kaanchanaashri, Suvenu, Vimalodaka Manohara, Adhovati, Vishaala and Saraswati.



 





Om Tat Sat

(Continued)



(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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