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The Essence of Puranas – Nilamatha Purana -2

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The Essence of Puranas – Nilamatha  Purana










12    Worships of Deities coinciding with Month-Star Unions (Constellations)
Ashaadha maasey sampraapyam Swati yogam tathaa Dwija,
Vayu sampujanam kaaryam Gandhairmaalyai Dwijotthama/
Bhurinaa Paramaannecha saktunaa vividhenicha,
Sumanobhirvichitraischa Kusumescha tathaa paraih/
(Vayu Deva should be worshipped in Ashadha month in union with Swati with Gandha and Pushpa maalas, ‘Paramaanna’ or Rice cooked in milk along with dry cashew and other dried fruit-nuts; apart from flowers of variegated colours). At the time of Dakshinayana when the movement and course of Surya Deva changes downward to Southern direction, the Deity should be worshipped commecing from Solar Snaanaas and Surya Puja, besides charities to Brahmanas a range of material:
Saktan Gorasa saammisraan Brahmanebhyah pradaapayet,
Himam cha sharkaram chaiva shaakam harithatham tathaa,
Chhatro -paanaha maalyaadi Dakshinaayanaavasarey
( milk-mixed grains, ice, sugar, green vegetables, Chhatra, footwear, and containers with cold water at the Dakshinayana).
At the Rohini-Ashadha Purnima Union, Prajapati Kashyapa, the founder of Kashmira should be worshipped as affirmed by King Nila to Chandra Deva; Kashyapa should be revered with ‘Gandhamaalya Naivedyas’ besides ‘Sa-Vatsaka Go-daana’ (charity of Cow with calf) to an accomplished Brahmana. In fact, the time of the constellation of Rohini with Chandra was always considered as an extremely significant and auspicious time, when devotees should take bath at the confluence of Rivers Vitasta and Sindhu and recite / listen to renderings of Sama Veda and purify themselves as the Rohini constellation was in the vicinity of Shravana Month and it was on the Krishnaastami day during the Rohini Star that Janaardana descended as the incarnation of Shri Krishna:
Shraavanaayaam samateetaayaam yaa syaat Krishna Ashtami,
Tasyaamutpadyatey Devo Maanushyo Madhusudana/
Bhaara avataaranaartham hi tasyaantu Dwijasattama,
Ashtavimshey tu sampraaptey Dwaparaantey cha nah shrutam/
Tatraahani tu kartavyam tasmaatkaala -attadaa param,
Pujanam Devadevasya Devuaaschaiva yathaa vidhi/
Devaki cha Yashodaacha tathaa pujey Dwijotthama/
Gandhairmaalyairstathaa Bhakshairyava godhuma sambhavaaih,
Sagorasairbhakshya bhojjaih phalaischa vividharstathaa/
( It was learnt from ‘Dwijotthamaas’that Madhusudana was born in human form as an ‘Avatara’ on the Krishnaashtami day of Shraavana month to unburden the evil forces on Earth by the end of Dwapara Yuga; accordingly, the devotees should formally worship Devis Devaki and Yashoda as prescribed by way of Gandha, Pushpamaalaas, Bhakshyas made of Yava (Barley) and Godhuma (Wheat), milk products, ‘Bhakshya bhojyaas’, fruits and so on). After performing the Puja, the devotees would rejoice the Jamsashtami as a memorable festival through out the night with music, song and dance and the next full day by sporting new dresses, meeting relatives and friends and eating sweets, savouries and lot of butter and sugarcane. Pitra Constellation with Amavasya of Shraavana Month,‘Shraaddhas’ and ‘Tarpanas’should be duly executed to the Pitras who included Subhashitas, Barhishads, Agnishvaatthas, Kravyadas, Upahutas, Ajyapas, Sukalinas, and other Pitruganas; they should be worshipped with lot of veneration by way of offering flowers, prescribed food material, Tila seeds and Gandhas. Their satisfaction would bestow boons for the fulfillment of the devotee’s desires.
In the Shukla Paksha of Bhadrapada Month, Sachi Devi the consort of Mahendra was worshipped and so was Mahendra along with his ‘Ganas. Reverences to Nagas were to be paid during this period; Shraddhas should be performed to those fallen in battles preferably on the Trayodashi of the Krishna Paksha of the month. On the fourteenth day of the Paksha, there should be a puja of Ayudhas (weapons) in the night at a Durga Temple; this should be performed by the descendants of Kashyapa who should be well versed with ‘Shalihotra’ performances, besides knowledge of astronomy and Kalpa Sutras related to Atharva Veda; this function was called ‘Niranjana’.As Surya enters Kanya Rasi, Sage Agastya should be venerated with flowers, grains, pots of water, cows, bulls, cooked rice and fruits; the thousand-hooded Ananta Deva and ‘Dikpalakaas’ with ‘Dhupamaalyaalepana’ and cooked rice with jaggery; and Varuna Deva was so worshipped too. On sixth of day of Ashvauja, pujas would be performed to Goddess Ashokika by men, women, ‘Kanyas’ and children freshly bathed and decorated with vermillion along with services of Dhupa-Deepa-Pushpa-Naivedyas, while singing, dancing and rejoicing with great devotion to the Deity.
Celebrating the Birth Day of the Sacred River Vitasta on the Trayodashi of Shukla Ashvauja, a week long Festival was traditionally observed-three days before and three days later.
Pujaneeya Vitastaa syaattathaa tam dinasaptakam,
Gandhairmaalyaih sanai vedyairdeepa daanaaih sushobhanaih/
Pataakaabhirvichitraabhee rakta sutraih sa kankanaih,
Phalaischa vividhairBrahman vahni brahmana tarpanaih/
( River Vitasta should be worshipped for seven days with ‘Gandhamaalyaas’, ‘Naivedyas’, different kinds of ‘Pataakaas’/ flags, ‘Rakta Sutras’/ red threads, ‘Kankanaas’/ wrist- wears, a variety of fruits, oblations to Agni and tarpanas to Devas to make Brahmanas happy). Devotees were advised to observe fasting on Dwadashi day and pray to Narayana; if there were to be a constellation of Budha on that day there would be a double benefit, especially when a person observed ‘Snaanam’, ‘Daanam’, ‘Japam’ and ‘Shraaddha’.
Proktavaan Dwadashagunam swayam mey Madhusudanah,
Budha Shravana samyukaa Dwadashi Dwija saa yadi/
Atyanta mahati naama tasyaam Sarvamathakshayaam,
Tasyaam snaatwaa Narah Samyang Nadi dwitaya Sangamey/
Phalamaapnoti yatproktam saanihatyaam Ravigrahey,
Upaanahou tathaa chhatram purnakumbham tathaiva cha/
Vastra yugmam tathanaadhyam yah prayacchati vai tadaa,
Seshaanaam yadi chet kartaa Shwetadwipey mahiyatey/
( As Madhusudana himself asserted, Budha and Shravana constellation on Dwadashi would yield the benefit twelve times higher once the above sacrifices were performed; if there were to be a Solar Eclipse on top of it on that day and charities were effected of ‘chhatram’, ‘purna kumbham’, a pair of clothes and ‘Bhojan’ after taking bath, then that person would be esteemed in ‘Swetadwipa’!At the constellation of Chandra and Swati during the first half of Ashvauja, oblations to Agni with appropriate Mantras should be addressed to Vayu, Varuna, Surya, Indra, Vishnu, Vishwa Devas and to Agni too. In the same period Chandra-Shakra combination, prayers should be made in favour of horses and elephants, while Pujas to Bhadrakaali would help artisans.

13    Procedure of Koti Homa by the King of Kashmira
Samvatsarasyaatha kaaryo Lakshahomo Maheekshitaa,
Kotihomastathaa kaatya Eka yeva Dwijottama/
Tayorvidhaanam vigneyam Kalpeshvaathaadharvaneshu cha/
(Every year, the King has to perform Laksha Homa / Koti Homa as per the procedure stated in the Kalpa Sutras of Atharva Veda) and as per interpretations of Priests, Vedajnaas and senior Brahmanas. The King would be given a Royal Bath, the Chief Priest would take fast and offer oblations to Agni Deva as addressed to Vishnu, Shakra, Savita, Brahma, Rudra, Varuna etc. The entire Kingdom, especially the Capital where the Function was organised, would be decorated with colourful ‘Pataakaas’ / flags and ‘Dhwajas’/ banners; the ‘Raja Margas’ (Main Roads) are cleaned up and washed; all the Officials, renowned citizens and important guests would turn out in their best attires; the King would be given further baths with ‘Panchagayvas’/ five bye- products of cows by Gana Nayakas with pots of Earth, silver, gold or other metals as also water of Sacred Rivers; the citizens wear their best dresses, badges, decoratives, and fragrances; the King would then pay reverences to Brahmanas and important personalities like Ministers, officials, Nagas and then go out in a procession to meet common citizens. Then the King should undertake a pilgrimage to various Temples across the Kashmira Mandala, by observing patience, courtesy and daily pujas as instructed by the Chief Priest. Before launching the annual Yatra, the King should worship Vinayaka on the first day by offering sweets to the Deity, on the second day worship, on the second day to ‘Nava Grahas’, to Gandharvas on the third day, fourth day to Piscachaas, fifth day to local Nagas, Brahmanas on the sixth, and on the seventh day to the deprived and vulnerable sections of th Soceity. Thereafter, the pilgrimages would be taken up to the Temples of Vinayaka, Lakshmi, Skanda Kumara, Surya, Mahadeva, Shakra, Dhanada, Chandra over a span of a fortnight; the Yatras would also include the abodes of a number of illustrious Nagas.
14    Some Details of Naga Chiefs and origin of ‘Maha Padma Sarovara’
In this connection, Sage Brihadashwa gave a long list of the famous Nagas to King Gonanda as conveyed by Maharshi Vaishampayana to King Janamejaya: He said that King Nila was the most popular and virtuous who lived in the Region as the Destiny Maker of Nagas and the Originator of Kashmira.
There then would follow the long list of Vasuki, Upatakshaka, Kambala, Ashwatara, Karkotaka, Dhananjaya, Helapatra, Ananta, Nandopananda, Kulika, Swetashankha, Palaasa, Helihala, Shankha paala, Chandana, Nandana, Neela, Mahaanila, Vatika, Sandsika, two Padmas, two Maha Padmas, two Kaalaas, two Kacchaapaas, two Samudras, two Gajaas, two Takshakaas, Hastikarna, Hastis, Vamanas, Varahas, Kupana, Paniya, Anika, Kankaaksa, Kalinkaaka, Arjuna, Pundirika, Dhanda, Khadaa, Sapala, Khericha, Lahura, Ledira, Ledina, Kheda, Jayanta, Sudama, Sarashwa, Praduymna, Andhika, Sambu, Salva, Agarasukha, Nilasura, Anishta, Sumukha,Veda, Khadgapucchha, Vibhishana, Priya Swami, Kumara, Kalapa, Puraanaka, Aapada, Vali, Vibhuti, Kalanajara, Krita, Treta, Dwapara, Sama, Ananda, Jayananda, Trisirsha, Jatila, Gandha, Soma, Gargya, Mahodara, Makara, Makaraaksha, Shatrughna, Rama, Lashmana, Mahadeva, Karkara, Karavata, Varaghosha, Sumangala, Shambharta, Karahala, Dhaumya, Galava, Ukola, Sukhola, Vahnirupa, Kalusha, Kripana, Kutaka, Hari, Shalabha and countless other Naga Chiefs.
Having narrated the names of lakhs of Naga Chiefs, Sage Brihadashwa stated that it would just not be possible to count neither the names nor the numbers of the next generations of the Naga Chiefs who settled in Kashmira over the passage of time of hundreds of years, but one fact was clear that the descendants of the Original Chief King Nila imbibed his qualities of bestowing boons to humanity and were followers of the unparalleled Vasuki Deva.
The Sage further described to King Gonanda that Nagas lived in peace for generations; while Naga Bindusara was the Guardian of the Eastern direction of Kashmira, Naga Shrimadhaka of South, while Naga Uttara Maanasa was the Sentinel of the Northern direction, despite the threat of Tarkshya (Garuda). As Garuda Deva lifted and killed lakhs and lakhs of Nagas, Lord Vishnu prevented this havoc by instructing Garuda and eversince then peace prevailed in favour of Nagas.

Meanwhile Naga Chief Sadangula got into the vicious habit of lifting away several women and killed them inspite of King Nila’s instructions not to harm human beings; the King banished Sadangula out of his Place and replaced him with another Naga Chief Maha Padma and allotted that area; Sadangula was allotted an area in Chandrapura of King Viswagaswa where there was a lesser threat to women. But Durvasa Muni visited the Place of Sadangula as a mad person in disguise and as he did not receive proper reception cursed the Place to turn in into a huge lake. Maha Padma Naga sent by King Nila approached King Viswagaswa to allot a place in Chandrapura for the family of Sadangula and the Lake since converted by the curse of Durvasa was called since then as Maha Padma Lake, which was one yojana wide and another yojana long, which had no crocodiles and was cool and charming, near by which a beautiful Nagar called Vishwagaswapura.

15    Quick account of Sacred Places in Kashmira
King Gonanda desired to hear of a brief account from Sage Brihadashwa of various Sacred Places in Kashmira and the latter obliged Gonanda as follows commencing from Shri Ganesha:

Vinayakam tu Gangeyam nistrutam Vardhanadrumaat,
Twam drushtwaa Sarvakalyaaneem siddhimaapnoti Maanavah/
Yadhaavidhim kaamyavaram tasya Dakshinaapaschimey,
Deshetu kroshamaatrena drushtwaa kaaryaani saadhayet/
Bhurjaswaami Hidimbesho Lovaarah Shri Vinaayakah/
Utankesho Guhaavaasi Bhimeshah Soumukhastathaa,
Bhadreaswaro Mahaasyascha Mahaashana gaveshano/
Poulastyo Girivaasicha Jayeswara Mahehwarou,
Ekaikamebhyo drushtvaa tu Ganesham Susamaahitah/
Karyasiddhimavaapnoti Puraayam Phalamupaashnutey/

( On merely viewing the Idol of Vinayaka, the son of Devi Ganga who descended from ‘Vardhanadruma’mountain, any human being would attain all kinds of propitiousness and ‘Siddhis’. One’s darshan of ‘Kaamyavara’ Vinayaka in a Temple hardly a ‘krosha’ of a distance would bestow fulfillment of wishes. Attainment of Karya Siddhi or success in one’s endeavours would be certainly possible by worshipping Ganesha by any name like Bhurjaswami, Hidimbesha, Lovaara, Shri Vinayaka, Utankesha, Guhaavaasi, Bheemesha, Sowmukha, Bhadreaswara, Mahaasya, Mahashana Gaveshana, Poulastya, Girivaasi, Jayeshwara and Maheshwara).

The Idol of Skanda set up Pulastya Muni should be seen after taking bath in ‘Paatra Kunda’to secure ‘Punya’ of ‘Go-daana’ in charity; the Deity is also called: Maalivana, Gautamesha, Vishwaamitreshwara, Shounaasika, Vasishthesha, Maakharesha, Sureswara, Skandeshwara, Vishaakhesha and Poulastyapara. Indra:

Pulastyanirmitam Shakram Bharadwajakritam tathaa,
Kaashyapam kaarnavamaaha Satyam Vaasishtham cha Shatakrutam/
Drushtwa Swargamaapoti Gosahsra phalam labhet/

(Viewing the Pratima of Shakra who performed hundred ‘Kratus’ as set up by Sages Pulastya, Bharadwaaja, Kashyapa, Kaanva, Agastya and Vasistha would yield the benefit of securing Swargam as also of the charity of a thousand of cows).
Worshipping the Idol of Agni as installed by Maharshi Angirasa would secure the ‘phala’ of accomplishing ‘Diwa’ (Heaven): Agneraangirasam drushtwaa Pratimaam praapruyaad divam/

Yama Dharma Raja:

Thaijasey tu narah snaatwaa drushtwaa pretaadhipam Yamam,
Swargalokamavaapnoti tila dhenu phalam bhavet/
Snaatwaa tu Pushkarey drushtwaa Surya sutam tathaa,
Sarva paapa vinirmuktah Swargalokey maheeyatey/

(Paying reverence to Yama Dharmaja, the Head of Pretas, after taking bath in the River Thaijasa would yield Swarga and the fruits of charity of ‘Tilaas’ and ‘Dhenu’. Also ‘Pushkara Tirtha Snaana’ and homage to Surya Putra would result in the destruction of sins and ascent to heavens).The Idols of Yama, Sutankesha and the Chief of Pretas which were installed by Vasishtha Muni in Kashmira are better viewed during the nights after worshipping Virupaksha Deva for demolishing human fears of Rakshasaas as also of sins. Veneration of Idols of Varuna and King Bali Bali installed by Pulastya in a Temple near Maha Padma Sarovara-in the northern part of ‘Mansa Lake’, would kill diseases and ‘kilbishaas’or wrongdoings besides fetching ‘Go-daana phala’. Viewing the Idol of Dhaneshwara adjacent to God Vitastaksha, as installed by Agastya would assure prosperity and riches.


Sage Brihadashwa listed out innumerable other Pratimas all over Kashmira Region of Bharata Desha and their worship installed by Maharshis and past Kings; for instance Sashanka would give access to Chandra loka, Manibhadra would provide wealth, Kama Deva blesses with physical satisfaction while various other Deities like Kapilanjali, Sureshwari, Bhadreshwari, Goutameshi, Kala seela, Udyogeshwari, Gavaski, Chandika, Durga, Gauri, Suvijaya, Brahma- chaarini, Chakreswari and so on would all fulfill one’s own desires and ambition.

Idols of Surya Deva:

Kartaveeryaarjuna Swaamim drushtwaa tam cha Divakaram,
Maartandam Kashyapa Swamim Vishwagashwakitam Ravim/
Suchandresham Suchakresham Surabheeswaminam Ravim,
Drushtvaikaikamathai tebhyo Hayadaava phalam labhet/

(On viewing the Forms of Kartaviryarjuna Swami or of Divakara, Kashyapa Swami or of Martanda, Vishwageshwa or of Ravi, and such others like Suchandresha, Suchakresha and Surabhi Swami Ravi, the person concerned would achieve the ‘Punya’ of ‘Ashva daana’. Brahma, Vishnu and Maheshwara Swarupas: Sage Brihadashwa elaborated to King
Gonanda about the strong presence of Tri Murtis in Kashmira Region as follows:

Brahmaanam varadam drushtwaa Shailarupa dharam swayam,
Vishnu Swamim Hara Swamim Kashapa Swaminam tathaa/
Drushtwaitaan Swargamaampnoti Bhumi paala Pitaamahaan,
Chakraswami sameepastham Haram drushtwaa Sudarshanam/
Swayambhuvam Vahnikrutam tathaa vai Pingaleswaram,
Bindunaadeswaram Devam Devam Bhadreshwaram tathaa/
Chandreshwaram Sajyejeshtham Vaakakhilyeshwaram Harim,
Keshavesham samesham cha Dhoumyesham Varuneshvaram/
Chakreshwaram Suchandresham Kashyapesham vilohitam,
Kaamesham Savaasishthesham Bhutesham saganeshwaram/
Suryeshwaram Maha Raja Bhasmesham Vimaleshwaram,
Drushtaikaikamathaitebhyo muchatey Sarva kalbishaih/
Himachalesham Shankhesham Devam Vaivartileshvaram,
Maha Nandeshwaram Shambhum Varadam Kashyapeshwaram/
Rajeshwaram Nrisimhesham Bhavesham Dhanadeshwaram,
Sadaa Sannihito Rajan Devo Bhuteshvaro Harih/

(King Gonanda! The all merciful Brahma Deva assumed the Form of a Mountain and presented himself as Vishnu Swami, Hara Swami and Kashyapa Swami. All those who could visualise the various manifestations would indeed be relieved of their sins, crimes and transgressions. Some of such Sacred Murtis include the following: Sadarshana Hara nearby a Place called Chakra Swami; Swayambhuva as installed by Vahni Deva /Agni; Pingaleshwara, Bindunaadeshwara, Bhadreshwara Deva, Chandreshwara together with Jyeshthesha; Vaalakhilyeshwara, Hari, Keshavesha, Samesha, Dhaumesha, Varuneshwara, Chakreshwara along with Suchandresha, Kashyapesha, Vilohita, Kamesha with Vasishthesha; Bhutesha together with Ganeshwara; Suryeshwara, Bhashmesha with Vimaleshwara, Himalayesha, Shankhesha Deva, Vaivishweshwara, Maha Nandeswara, Shubha, Varada, Kashyapeshwara, Rajeshwara, Nrisimhesha, Bhavesha, Dhanadeshwara! King Gonanda! These and innumerable other manifestations of Bhuteshwara Hari are always ever-present in the Kashmira Region of Bharata Varsha)!
Kashmira Raja! May Nandeshwara who is always present with Maha Deva as an inseparable Entity provide the best of blessings to the Kashmiras as he too is ever compassionate and forgiving as Maha Deva himself!

16    ‘Nandyopaakhyaana’: Nandeshwara born in human form and back to Maha Deva
King Gonanda enquired of Sage Brihadashwa about the background of Nandeshwara. A Brahmana named Shilaada performed severe Tapasya on Nandi Mountain to Maheshwara by eating nothing else but ‘Shilaachurana’ (rock powder) for hundred years seeking a boon to secure a highly virtuous son. Maha Deva was pleased and granted the boon, while Nandi desired to be born as a human being provided that he should go through the process of normal human birth. Maha Deva was pleased with Nandi’s offer and said that in any case Sage Bhrigu gave a curse to Nandi that owing to an indescrition of his at the Shiva-Parvati wedding, he was destined to a human birth. Nandi was materialised from the cool rays of Chandra Deva as a child and the highly elated Shailada pampered the child and performed all the ceremonies of childhood. As Nandi grew and revealed that he would have to go back to Maha Deva soon, Shailaada was shattered and became uncontrollable. Nandi then did Tapasya to Maha Deva for hundred years on the Mountain of Himalayas on one of the peaks called Haramukuta, where there was a lake called Kalodaka. Meanwhile Shilaada prayed to Devi Parvati to please allow Maha Deva to respond to Nandi’s tapasya and performed Yagna on Mountain tops. Maha Deva proceeded towards the Haramukuta but as the route was rough and rocky, the bull by which he and Parvati were travelling could not proceed further and he alone without Parvati or bull took to a circuitous route on foot and on way crossed Shatadru, Vipasu, Iravati and Chandrabhaga, Vishnupada and the confluence of Vitasta and Sindhu to finally reach the Bharata Mountain. He took considerable time to ascend the peak, even as the Mountain grew higher and higher; the exasperated and exhausted Maha Deva grew up in his body stature and stamped his foot on the mountain’s head since when the mountain was known as Mundaprastha. The mountain could not bear the hit of Parameshwara, came out in human form and sought pardon of the Deva. A water body emerged out of the stamping of the foot and was called Kripani Tirtha, subsequently known as Apsara Tirtha as that was the swimming pool of Apsaras. Then Parama Shiva was enchanted by the most charming Place called ‘Brahmasara Tirtha’ and could not resist the temptation of swimming in it and converted himself as a Swan! The bird broke the Mountain and saw for Himself the Sacred Place where Shailaada was performing Yagna to please Parvati and him self to extend the human life of Nandeswara. As the Swan saw the Sacred Places of Vatika and Sandika where the Yagna was being organised, it also witnessed the Kapila Tirtha. Lord Brahma saw Parameshwara in the Form of a Swan and prostrated before him. As Shakra was there too along with a group of Devas, he saw Brahma there and knelt down and prayed to him thus:

Namastey Devadevesha Jagatkaranakaarana,
Trailokyanatha Sarvajna Sarveswara Namostutey/
Twattonyam naiva pashyaami Jagatyatmin hi kaaranam,
Twayaa Sarvamidam vyaptam Trailokyam sacharaacharam/
Srashtaa twamasya Sarvasya Samhartaa Paalakastathaa,
Yadonmeelayasey netrey Trailokyasyodbhavastadaa/
Bhavateeha Jannatha yadaa cha Swapishey Vibho,
Tadaitakhilam Sarvam Trailokyam tu pranashyati/
Bhumidhrutaa Dharayatitwyedam sacharaacharam,
Twayaa dhrutaa dhaarayanti tathaivaapokilam jagat/
Twattejasaa jagat sarvam vahnidhaarayati Prabho,
Twattejasaa tathaa Vaayurbhaavayat –sakhilam Jagat/
Shabdayonim tathaakaasham Jagat dhaarayatey Prabho,
Veeryena tey Mahaabhaagatwam cha proktastathaaparah/
Twam Buddhistwam tathaivaatmaa Sarvasyaasya prakeertitah,
Avyaktah Purushaschaiva Rajahstatvam tathaa tamah/
Indriyaaneendriyaarthascha Bhutatanmantra sanjakah,
Jnaataa Jneyam tathaa Kshetram Kshetrajnah Parame -swarah/
Dhyaataa Dhyeyam tathaa Dhyaanam Yagnaani vividhaanicha/
Sarvamey tatwamey vaikastatwattah kimapuram Prabho/
Yannatosi Mahabhaga yetanmey Samshayo Mahaan/

(Namastey, Deva Deva, You are the Prime Motivation of the Motives and the Chief Cause of the Causes; you are the Head of the Three Lokas, the All-Knowing Sarveshwara; there could not be any other reason than yourself in the entire Srishti and are also the Omni-Pervading; You are the Creator, the Preserver and the Destroyer too; as your eyes are open, the Worlds are born and alive and as you have the proverbial forty winks, the Worlds vanish too; as Earth holds the weight of all the Moving and Non-moving Entities of Creation,while Earth is upheld by water but who else is the holder of water and every thing else! You are the radiance that Agni carries all over the Universe and You are the Energy that Wind carries all over; You are the ‘Shabda’/ Sound that Akasha (Sky) carries all over; You are the ‘Buddhi’or the Intelligence and ‘Atma’ or the Soul as also the Unknown Purusha Swarupa being the fountain-head of the three ‘Gunas’ or Satwa-Rajasika and Tamasika Characteristics; You constitute the Physical Limbs and their end- sensations-as in respect of tongue and speech, ears and hearing, eyes and vision etc.; You are the ‘Bhuta’ or composition of Gross Elements and ‘Tanmatras’ / their Concentrated Reactions; You are the ‘Jnaata’or the ‘Obtainer’ and the ‘Jneya’ or that which is ‘Obtainable’; The ‘Kshetra’ or the Physique and the ‘Kshetrajna’ the Soul / Inner Consciousness’; ‘Dhyata’ or the Thinker, the ‘Dhyeum’ or the Thought, and the ‘Dhyanam’ or Thinking. Maha Bhaga! Is there else in ‘Existence’ beyond you!).

As Shakra prayed to Brahma as above, Brahma replied that Maha Deva himself was before him in the Form of a Swan and alerted him to lead the Devas present too to join Shakra to pay tributes to Maha Deva directly and Indra paid homage as follows:

Namastey Deva Devesha Mayaavrutajagatraya,
Yajamaano Mahi swam chathoyaagneendurka Vaayaah/
Tanavastey Vinirdishtaa yaabhyarvyaptam Jagatriam,
Braahmeem tanum tathaasthaaya Raajaseem twam Jagadguro/
Lokaansrujaasi Bhutaatmamstava Kaaryam na vidyetey,
Paorusheem tanumaasthyaaya Saatwikeem twam Maheswara/
Paalayasyakhilam Deva thrailokyam saakshivbat sthitah,
Kaalaakhyaam taamaseem krutwaa jagat samhaarasey tathaa/
Vrisha rupa dharo Dharmo vaahanatwamupaagatah,
Vaamaardham dayitaakaayam Brahmachari bhavo dhavaan/
Namah Shashaanka lekhaanka jataabhaara Maheshwara,
Gangaataranga nirdhuta jataabhaara namostutey/
Tripuraarey Namastestu Namastvandhaka ghaatiney,
Shulaagra bhinna daityaamsha rudhiraadra namostutey/
Kapaala maaliney tubhyam Parvatidayitaayacha,
Ugraayudhaaya Bhimaaya Bhimaayudha dharaayacha/
Urdhwa Lingaaya Sheeghraaya Krathaaya Kratanaayacha,
Maangalyaaya Varenyaya Mahaa Hamsaaya meedhushey/
Bheemaakshaaya Bhusundaaya Vyaala Yagnopapeetiney,
Kshamaswa mama Devesha yan mayaasi na Pujitah/
Tavaiva Mayaya purvam mohitena Jagatprabho,
Prasannosi dhruvam yena jnaatosi vai mayaa/
Suprasaadodi Devesha pranatosmi Maheshwara/

( Our obeisances to you Deva Devesha who has spread out ‘Maya’ or Illusion all over the Three Worlds; the Pancha Bhutas viz. Prithivi, Water, Radiance, Wind power, Sun, Moon and Sky are all the ramifications of Your ‘Swarupa’ or Form extended all over; You assumed the Brahmi Shakti of ‘Rajasa’facilitating Creating, Satvika Shakti to administer and uphold the worlds as a Unique Witness and finally by taking the ‘Kala Swarupa’ perform ‘Jagat Samhara’ or demolition of the Universe; Dharma Swarupa!You take over the Form of a Bull and as an ‘Ardha Naareswara’and as a ‘Brahmachari’ perform the killing of Daityaas with ease and without effort; Our greetings to you, Shashakadhara, Maheshewara, Jatadhaari wet with the waves of River Ganga worn on your head; You were the devastator of Tripurasura and Andhaka; You look dreadful as the killer of Daityas with their bodies strewn on top of your ‘Shula’ with their gushing blood; the ‘Kapaala Maaliney’/ wears garlands of Skulls around neck; ‘Ugraayudhaya’/ Carrier of Fearful Weapons; Bhimaaya / Bhima Shankara Linga; ‘Urthwa Lingaya’; ‘Sheeghraaya’/ The Speediest; Krathaaya, ‘Krathanaaya‘Mangalyaya’ / The Most Auspicious; ‘Varenyaaya’ or the Most Excellent and Distinguished; ‘Maha Hamsaaya’/ the Outstanding and Unique Swan; ‘Bhusundaaya’ / like the Great Yogi /Trikala Gyani and renowned Master of Pranayama who built a Mountain like Nest on Kalpa Vrikshka on Meru; and ‘Vyala Yagnopaveeta’/ wearing a serpent as his Sacred Thread. By so saying, Indra sought Hara Prabhu as he was overcome by a severe Maya / Illusion and could not recognize Maha Deva as the Great Swan).

As Indra’s eulogy was over, Maha Deva discarded his Form as a Swan and as Brahma, Indra and Devatas too were present along with Devi Parvati and the Great Bull reached there by now went to Kalodaka where the Yagna was being performed and further proceeded the Place where Nandi was performing his Tapasya. Nandi was weak and was almost dead. Having revived him, Maha Deva gave back Nandi’s past birth’s memory that he was a ‘Pratihaari’ (Gate Keeper) of Kailasha, that as Brahmana Shilaada’s penance and Bhrigu Maharshi’s Shaapa to Nandi coincided, the latter took to a human form and did penance to seek extension of life to please his father Shilada who had attained salvation herebefore. Maha Deva then blessed Nandi:

Ganeswaratwamaasaadya mayaa saha nivatsyasey/
Asmaad Yojana maatrena Purvey bhaagey Gano mama,
Twayaa saartham navatsyaami Bhutwaa Bhuteswaro Harah/
Tava Nandina pratishthaanam Vasishtho Bhagavan Rishih,
Kartaa Desho shubhey tasmin mama chaapyuta Bhutaley/
Sannidhaanam karishyaamastatra nityam vayam Dwija,
Purvotpannah sa Jyeshthesha-statra Lingo mama Dwija/
Tatraapi Sannidhaanam tey Nityam Vijnaatumarhasi,
Rishikoti Sahasraani madbhaktyaa vaa Dwijottama/
Tatra samsnaapayanti sma Jyeshthesham tey sadaiva tu,
Brahman Divyena toyenashubheynnottara maanasaat/
Teshaam tapah prabaavena Bhaktya cha mama Paarshada,
Sodarasya cha Naagastha sthaanamuttara maanasah/
Swayam praapto Mahaabhaaa tatra ramsyasi nityashah,
Yashmaaddeshaattadhaa yaati Dakshinena Mahaanadi/
Hiranyayani puraaya jalaa naamnaa Kanaka vaahini,
Jyeshthesho vasati bhutairvasa praakaamyatey Dwija/

( Maha Deva blessed Nandi to secure a significant status among ‘Shiva Ganaas’ and stay about a Yojana away to the East of that Place where he himself would be present at Hara Bhuteshwara in the Form of Jyeshthesha Linga and Sage Vasishtha would install Nandi as also of himself in his presence. He also assured Nandi that both he and Jyeshthesha would reside at that Place together always in his ‘Sannidhi’ and that Maha Deva’s devotees of ‘Rishi Koti’ would perform ‘Abhishekas’ with the Sacred Waters of the Lake ‘ Uttara Maanasa’. Nandi prostrated before Maha Deva and the latter himself accompanied Nandi to reach Uttara Maanasa Lake-where Sodara Naga resided- flowing from ‘Hiranayani’/ ‘Kanakavaahini’ atop the peak of ‘Haramukuti’ mountain).

17    The Legend of Kapateshwara in Kashmira

In the distant past, thousands of Rishis used to swarm the banks of Drushdyuti Tirtha near Kurukshetra with a strong belief that penances performed at the Tirtha would bless them with the Darshan (Appearance) of Rudra Deva. There was a dream which one of the highly respected Rishis got revealed that bathing in a Sarovara followed by sincere prayers in the large residing complex of Nagas in Kashmira would help enable Rudra Darshan and also facilitate attainment of Rudrahood; a word went round among those who were present and there was a bee-line of devotees to the specified Lake in the large predomimently Naga Area in Kashmira. But to the surprise of the devotee visitors, there was no water in the Sarovara at all and there were huge logs of wood covering it up. A few distinguished and exceptional devotees who tried to move the heavy logs were able however to discover water underneath and as they sprinkled the drops of water on themselves succeeded to accomplish ‘Rudratwa’. But the majority of the devotees returned back with no success. One ardent Brahmana named Gaura Parashara was highly dejected that there was no water in the Sarovara but persisted to continue in his penance for long time with unswerved faith and devotion. Finally, Maha Deva appeared in the disguise of an elderly Naga and asked the Brahmana as to why he was spoiling his health and torturing his body with continued penance. The Brahmana replied that he would rather die than give up his meditation. After his initial test of the Brahmana’s determination, Maha Deva revealed his identity. Guara Parashara was no doubt elated extremely at the Shiva Darshana but was still disappointed that he could not achieve ‘Rudratwa’ yet! Maha Deva replied:

Drakshyanti ye Janaah sarvey kaashta rupam samaasthitam,
Kadaachida Dwija Shaardula Sarva kaalaantu no Dwija/
Ayam cha satatam Nandee kaashtha rupee Gano mama,
Darshanam daasyatey Nrinaam tadanugrahakaamyayaa/
Tena drushtwaacha yaasyanti swasharirena Rudrataam,
Kapatenacha dasyaami naranaam darshanam yadaa/
Tadaa sanjgnaamavaapyaami Kapateswara ituta,
Thoyasya bahileebhavo Deshosmin Brahmanottama/
Darshanasya madeeyasya purvarupam bhavishyati,
Ityetat kathitam thubhyam Kapateshwara sambhavam/

(Brahmana! Those faithful devotees who desire to vision me could do so even in wood if not always. My ‘Gana’ Nandi would be always perceivable in wooden forms too. Once a devotee could glimpse Nandi, he should be able to secure Rudratva and I am there too in disguise as Kapateshwara; indeed there is plenty of water in Kashmira, even if camouflaged under wood!)

18    Vishnu Swarupas in Kashmira

King Gonanda desired to know from Sage Brihadashwa about the dwelling places of Bhagavan Vishnu in the Kashmira Region. Viewing the figure of Chakradhaari Hari Pundarikaksha would bestow ‘Dasha Dhenu Phala’ or the value of charity of ten cows. A close look at the Pratima of Narasimha would grant the fruit of performing an Ashwamedha Yagna; the vision of Vishnu’s manifestations of Vasishtha, Kadru, Devi Vinata and Guatama would secure the ‘Punya’ of performing ‘Agnishtoma’; Nrisimha Deva’s another Rupa in the form of Maha Padma Sarovara too would fetch the same blessing as of Agnishtoma.

Devam Shakrakrutam drushtwa Varunena tathaa krutam,
Brahmanaacha Dhaneyshena Yamena cha Harenacha/
Diwaakarena Somena Vahninaa Pavanena cha,
Kashyapenaatha Bhriganaa Pulastyena tathaatrinaa/

( Sighting the Vishnu Pratimas installed by Sakra, Varuna, Brahma, Dhanesha, Yama Deva, Maha Deva, Diwakara, Soma, Agni Deva, Pavana, Kashyapa, Bhrigu, Pulastya and Atri would all yield the benefit of ‘Dasha Godaanaas’ / ten cows in each case). Also, Vishnu Rupa darshana in various forms installed near Meru Mountain such as Bhurjaswami, Mahaswami, Shata- shringa, Gadadhara, Bhriguswami, Janardana, Taittireyeshwara, Dandakaswami, Ramaswami etc. besides Sapta Rishis near Sumutha and several other Vishnu Idols would fetch ‘Godaana Phala’. The Vishnu Image installed by the illustrious Pruthu Chakravarti of Magadha was stated to secure the advantage of performing ‘Pundarika Yagna’


19     Parashurama, his annihilation of Kshatriyas and his connection with Kashmira

In the context of describing Bhagavan Vishnu’s images in Kashmira, King Gonanda wondered as to why the Vishnu’s Idol installed by Bhrigu Maharshi in his Ashram on the Mountain named Gridhrakuta was transferred nearby his Ashram by Parashurama for veneration. The reason was not far to seek since Parashurama avenged the murder of his father Maharshi Bhrigu by the noted King Kartaveeryarjuna of Haihaya Clan of Kshatriyas in particular as also of Kshatriyas in general for their oppression of their Subjects and more specifilally of Brahmanas in specific; Bhargava Rama attacked Kshtriyas in as many as twenty battles with their Kings and kinsmen and destroyed them on mass-scale to ensure that there were hardly any traces of the then much hated Kshatriyas left in Bharata Varsha. A few remnants of Kshatriyas fled away to the safe haven of Kashmira on the banks of Rivers Madhumati and Rajanirmala and even from those Places, Parashurama hunted and eradicated them like Rudra Deva himself with his own hands full of their blood. It was in that frame of ferocious and vengeful mind, that he transferred the Idol of Keshava from the hermitage of his father Bhrigu to his own ‘Ashram’. Then he undertook a trip to Kurukshetra to convey his revenge against the acts of cruelty that Kshatriyas perpetrated to his father and forefathers. But he had a vision that his forefathers were so merciful that they desired him to desist from further acts of violence and atone his actions of vindictiveness and take up a Tirtha Yatra (pilgrimage) to Holy Kshetras:

Tena paapena tey Putra shareeram kalmasham yadaa,
Tasmaad vrajaswa Tirthaani Paananaartha mihaat –manah/
Bhavishyaasi yathaavan twam Shuddha dehascha putrakah,
Naapaishyati hi tey taavat karebhyoh rudhiram drudham/
Yadaa karau virudharau Putra tawa Bhavishyatah,
Tadaa twam nirmaleebhutah tapah kuru yathaa sukham/

(Since your physique has absorbed several sins in the killings, you need to undertake Tirtha Yatraas as your hands are still sullied with blood; there after, you should perform penance with clean heart and soul). Rama then left for several Sacred Places, reached Gridhrakuta in Kashmira, bathed at the confluence of Rivers Saraswai and Sudha, did ‘Tapasya’ at Partheswara, moved on to the River Punyoda originating from Brahmasara which was renamed as Ramahrada after him, proceeded further to the Residence of Ananta Deva a Chief of Nagas, installed an Idol of Saranga and rested there at the ‘Ashramaswami’after a hectic activity of pilgrimages. He then had a luminous vision of Madhusudana which was as follows:

Tushaarachaya sankaasam Swetaambhara vibhushitam,
Mukutenaarka varneyna kundalaschaiva viraajitam/
Chaturbhujam Chaturbaahum Chaturvedaashrayaanvitam,
Shariradhaaribhih Shaastreyrudeerita jayaviswanam/
Tam drushtwaa pranato Raajasamtushtaava Madhusudanam/

( The vision of Madhusudana resembled a mass of frost, robed in white, embellished with a Sun-coloured ‘kireeta’ (coronet), ear rings of rare brightness, four faced, four armed and as an embodiment of four Vedas carrying powerful weapons smeared with the blood of enemies along with joyful shouts of victory).On viewing the Unique Revelation, Parashurama extolled Madhusudana as follows:

Namastey Deva Devesha pranataarti vinaashana,
Chaturmurti Mahamurti Chaturveda Mahaabhuja/
Govinda Pundarikaaksha Varaahaadya Namostutey,
Damshtrogrodbhuta Bhubhaaga Samchurnita shilocchaya/
Twam Sadaiva Varaahosi yenedam dhyaaryatey Jagat,
Karajaagravinirbhinna Hiranyakash purasey/
Namastubhyam Nrisimhaaya Jwaalaa maalaa kulatmaney,
Trivikramaaya Devaaya Namastey Vijigeeshavey/
Somabhushita vaktraaya Namoswashirasey Prabho,
Twam Deva Sarva Devaanaam paraagatih/
Twam Deva Sarvadevaanaam Duhkhitaanaam paraa gatih, Indriaayaaneendrayarthaascha Maha bhutaani yaanicha/
Mano Budhistathaivaatmaa Avyaktam Purushodbhavam,
Satvam Rajastamaschaiva Brahma Vishnu Maheswarah/
Twayaa Sarvamidam Vyaaptam Trailokyam sacaraacharam,
Twayaa vinaa na Pashyaami kinchideva Jagattraey/
Twattesjasaa Maya Deva nihataah Kshatriyaah Bhuvih,
Koti samkhyascha nihataah Saimhikhya Mahabalaah/
Sookshmaatisukshmascha Devesha Mahadbhdyopi mahattarah,
Ksheerodakanyaadayita Kamarupa Namostutey/
Kaamakaamada Kaamaaripujitaagha vinaashana,
Chaturbhih satatam vaktrey Padmajanmaabhi samstuta/
Kaamoham tey karishyaami Jagatkaarana kaarana,
Stuta Trailokya naathesha Sarvathaiva Namostutey/
Namah Paarsveshu tey Deva Namastey Sarvatah Prabho,
Parvateshu Samudreshu Lokeshu Gaganey tathaa/
Namastestu Namastestu Sarvatraiva Namostutey,
Yevam Stutastu Ramena Ramamaah Janardanah/
Rama Rama Mahabaaho Varam Varaya Suvrata,
Veeryena tapasaa Deva Stotrenaanena Suvrata/
Paritushtosmi tey Vatsa yathaa naanyasya kasyachit/

(Namaste Deva Deva! You are the demolisher of the miseries of those who seek your protection; you are the Four Faced, the Unique Faced, the Embodiment of Four Vedas and the Mighty Armed; you are Govinda, Pundarikaaksha, and Varaha Deva who lifted the entire Bhumi by the sheer grit of your jaws; you are the most fierce Nrisimha Deva who assumed a matchless Man-Lion Form and tore off with your iron nails the most muscular chest of the Hiranyakashipu Daitya who tormented the Three Lokas as the repulsive symbol of cruelty and violence; you are the Vamana Deva who as a Brahmana boy sought an ‘insignificant’ charity of mere three feet from the famed King Bali and expanded your Physique to occupy the whole Universe comprising the Upper Lokas, Earth and the Underworlds; the Hagreeva Deva with Soma adorned in his mouth who killed Madhu Kaitabha Demons and restored Vedas stolen by them from Brahma; you constitute the corporeal limbs and their end-uses; the Exterior senses; Inner faculties and the heart and soul of the all the Beings in Creation; the Pancha Bhutas of Earth, Water, Radiance, Wind and the Sky; the Satwa-Raja and Tamas Gunas or the basic features of the Beings; the all-pervading, the all knowing, and the all-mighty; and the minuscule-yet the massive; and indeed the most Incomprehensible and the Form less couched in Maya or the huge Illusion. Deva Deva! Your are the Lakshmi Swarupa, Kama Swarupa; the Root, ramification and the exterminator of Kama / Desire; the Basis of the Bases; the Mountains, Oceans, Lokas, and the Sky and the Vara /boon and the Varaya the Boon Provider). It was on these lines that Parasurama extolled and as Janardana was pleased with the gallantry, atonement and the commendation of his Admirer, the latter’s request to shift Vishnu’s Idol installed by his father Sage Bhrigu at Parasurama’s own ‘Ashram’ from the top of Gridhrakuta Mountain.


20     Tirtha Yatras in Kashmira and their rewards



King Gonanda requested Sage Brihadwasha to narrate an account of Sacred Tirthas in the Kashmira Desha as well as the fruits of visiting them. Brihadashwa commenced the narration by an ascent to Grudhrakuta Mountain after a bath in the converging point of the Rivers Vitasta and Madhumati, which would accord a reward of giving away thousand cows in charity and ‘Swarga Prapti’ after life. Bathing in the River Kumunari followed by ascent on Indranila Mountain would accrue similar ‘Punya’. One would achieve the reward of performing ‘Vahnishtoma’ by a darshan of Bhagavan Chakresha installed by Sage Sandilya on the banks of River Madhumati after taking a formal bath at the Krishna-Vitista ‘Samyoga’ (confluence).Further,

Shandilya Madhumatyoschya snaato yah Sangamey Narah Sarva paapavinurmuktah Swarhalokam sa gacchati/

(‘Snaana’ at the confluence of Shandilya and Madhumati would demolish the sins of persons concerned).Darshana of the Deity Rajavaamsa Hari at Rajovinirnmala would be another firm sure step for sin-demolition. Vision of Gouri Shankara Mountain Peak and darshan of Durga Devi soon after her so-called first monthly period should bless a person with access to Chandra Loka. Interestingly, even during the Krishna Paksha or the dark period of a month, the Kashmira Region would normally be bright! Separate ‘snaanas’in the two Rivers Telala and Bhurjala would fetch those persons the advantage of ‘Shata Go-daana’ while bathing at the confluence would carry the benefit of performing Vajapeya Yagna. The meeting point of these two rivers with Madhumati Nadi would yield the advantage of Gaja daana and also of appreciation from Rudra loka. Bathing in the River of Uttara Manasa bestows the ‘Gosahasra daana phala’. Haramunda Sarovara Snaana provides the benefit of ten cows being given in charity, while climbing the Haraminda hill would equal to ‘Rajasuya yagna phala’. ‘Ganga-Manasa Sangama Snaana’ too would accrue similar result. Bathing in Agastya Tirtha which was built by ‘Vaalakhilyas’ would secure the ‘Teja’or Radiance of Maharshis. Then

Kalodakam Nandikundam Shankham Chakram Gadaam tathaa,
Padmam Sa Kapila Tirtham Tirthou Vaatikashandikou/
Tirthamapsaraam punyam Brahmanah Parameshtinah,
Kripaani tirthamaasadya pratekam Goshtam labhet/

( Visits to the Tirthas viz. Kalodakam, Nandikutam, Shankham, Chakram Gada, Padmam, Kapila Tirtham as also Vatika and Shandika, the enchanting ‘Apsara Tirtha’, Brahma Tirtha and Kripani Tirtha would all attract ‘Goshata Daana’ at each of the above Places.

Brahmano Yaga bhumischa tatra puraya Mahipatey,
Shakra Tirtham Deva Tirtham Tirtham Brahmana kundika/
Drushtvaaikaikeyam yaitebhoy Goshatasya phalam labhet,
Hamsadwaram cha Sangamya Swargamaapnotyasamshayam/

(At the Brahma Yaga Bhumi, there are Tirthas viz. Shakra Tirtha, Deva Tirtha, Brahmana kundika and by visiting either of these would award the ‘Punya’ of charity of hundred cows’ while Hamsadwara Sangama would grant achieving Swarga loka). On reaching the Starting Point of River Sindhu, one is stated to have executed Rajasuya Yagna, while one would have performed the Poundarika Yagna if the person concerned bathed in ‘Bindusarasa’. There are other Rivers of sanctity viz. Chitrapatha, Mriganandana and Mriga and purification in any of these is stated to equal the value of bathing in Rivers like Godavari, Vaitarani, Mandakini, Chandra bhaga and Gomati viz. charity of hundred cows, burning off sins and Swarga prapti. Chitrakuta was the most hallowed Mountain where Devi Uma and Maha Deva were wedded and the popular belief was: Tatraanulepanam Divyam yena liptatanunnnarah, Surupahbhaagi bhavati subhajas –chaiva jaayatey/ (A heavenly ointment was available there and its application was endowed excellent physical charm and beauty). Brihadashwa informed the King further:

Pada Gavya sarastatra Panchagavyasarah prudhak,
Tatraanye Pancha Bhupaala Punyam Taila Saras –tatha/
Udvurtana Sarah Punyam Punyam chaapyatasisarah,
Siddharthaka Sarastatra tathaamalakavaarinah/
Madhuparka Sarah Punyam Punyamrushnodakam tathaa,
Ekamekamayai tebhyo drushtwaa Swarlokamaapnuyaat/

(Besides Gavyasara and Panchagavyasara, five consecrated Lakes were popular viz. Tailasara, Udurtanasara, Apyatasisara, Siddhadhakasara, Amalakavaarina and Madhuparkasara as also Madhuparkasara and Ushnodaka. Any one of these would assure access to Swargaloka). Proceeding further up the Chitrakuta Mountain, one could sight the Saptarishi Tirtha which would bestow fulfillment of all desires. Another significant Tirtha was Vishnupada which was ‘Kramasara’ too as Vishnu stalked his steps over the worlds by foot and Brahma himself was stated to have performed Veda Yagnas; this Tirtha ensured that there no remnants of sins left in favour of the pilgrim concerned. Bathing in the River Koundinya which emerged from the mouth of Kramasara Lake was as powerful as executing a Pundarika Yagna while the River Kshira gave the benefit of ‘Shata Go Daana’, but the ‘Snaana’ at the meeting point of both these Rivers would gain Sahasra Go Daana.

‘Snaanas’ at River Vishoka and its confluence with Koudini would result in Devasathva and Vajapeya Yagnas while those at Vriddha Tirtha-the abode of Vasuki the Chief of Serpents and at Devasara would bestow the fruits of ‘Gosava’and ‘Devaloka prapti’. Similarly bathings at ‘Agni Tirtha’ would fetch Agni Loka; Vinataaswami and Kadruswami Lakes with hundred Go-daanas each; Sandhya Pushkarini (Swarga Prapti); Brahmakunda and Nilakunda (Ananta Punya); Vinashana Tirtha (VajapeyaYagna); Vitasamajjana (thousand cows); Chaturvedi Tirtha (gift of daughter’s wedding); Confluence of Vitasta and Dhyanadharini (Vajapeya); Harshapatha (gold); Deva Tirtha (securing a son); Triloki (fame in Trilokas); Kapoteswara (attainment of Rudra Loka); Pundarika Tirtha ( Pundarika Yagna); charity at the confluence at Vitasta and Dhyanadharini (unending Punya till next fourteen Indras); Katha Tirtha ( ten cows); Auojasa Tirtha ( Vajapeya Yagna); Shaila prastha and Vaiswana Tirthas ( instant wealth); Kama Tirtha ( immediate realization of desires); Apsara Tirtha ( attractiveness and charm); Tirthas of Rishikulyta, Deva Kulya, Ashwa Tirtha, Prabhasa, Varuna, Vahni Tirtha, Chandra Tirtha, Naga Tirtha, Chakra Tirtha and Vamana (godaana Phala); Nanda Tirtha, Skanda Tirtha, and Sureshwara (‘Mahima’ from Swarga); Pandava Tirtha (successful fulfillment of Pancha Yagna responsibilities of each house holder); Ucchaisha Tirtha (Recognition in Rudraloka); Ramaahlada Tirtha (lot of gold); Sindhu-Kanakavasini Sangama (Rajasuya Yagna); River Pavana and Rajobindu Vinirmala (PundarikanYagna); Lake Manasa on Ashadha Purnima (Agnishtoma); Meeting Place of Lake Maha Padma and River Hiranya ( Ashvamedha); Bahurupa ( appreciation from Vishnu loka); and Tirthas of Shatashringa, Vaishravana, Bhujaswami as also of Vasus, Rudras, Sadhyaas, Maruts, Bhrigus and Angiras ( Ten Go-Daanaas).

Highlighting the significance of River Vitasta, Brihadashwa informed about the trilateral confluence of Palasha-Shilama and Vitasta, bathing at that Place would fetch the fruit of ‘Shata Godaana’ (hundred cows).

Palaashaacha Shilaamaacha Vitastaam yatra gacchati,
Gosavasya phalam tatra prateykam kathitam pura/
Nadi Kularaaneecha swamujjatey Vithastathaa
tatra Snaathswaa Kulam sheeghram puneetey Maanavottamah/

(Instant body purification would be assured to the entire family and ‘Kula’ or it’s Sect by a thrust into the Sacred waters where the hallowed Vitasta met River Kularani). Taking baths at the Separate Meeting Points of Pushkara-renowned for the frequent visits of Sapta Rishis- and of Vaaraaha Tirthas with the Holy River of Vitasta would earn ‘Atiratra and Agnishtoma Phala’in the former case as also ‘Vishnuloka prapti’ and ‘Kuloddharana’in respect of the latter case respectively. Snaanas at the area where Tirtha ‘Narayana Sthaana’ and River Vitasta met should also bestow the same results as in the previous case.

Referring to the River Mahuri, Sage Brihadashwa said that Maahuri tu Nadi Punya Mathuraiva viseshatah / Maahuri River is as significant as Mathura; its tributaries are all the Sacred Rivers like Shatanila, Shamaala, Vimalodaka, Rahula, Shrimaadhya, the second Mahanadi Shuddhaa, Samula and Surasa; holy dips in the ‘Sanagamas’ of these Rivers with Mahuri would fetch ‘Dasha Go-Daana Mahima’, while bathing in another nearby Tirtha called Ananta would gladden the hearts of Nagas. Similar ‘Punya’ of Go-danaas would accrue to those devotees taking plunges in Bindu Nadeshwara Tirtha, Soma Tirtha, Tungesha Tirtha Kshetra, Utankaswami, Rama Tirtha, Bhrigu Tirtha, and Angirasa Tirtha.

In conclusion, Sage Brihadashwa gave a vivid description to King Gonanda of the Illustrious Kashmira, its Origin, people of virtue, its significance and innumerable Sanctified Places dotted all over; Oh King! all the Rivers, Lakes and Mountains in Kashmira are indeed most sacrosanct and hallowed; the Sacred ‘Pratimas’ / Figurative Representations of Deities installed by Maharshis or Respected Personalities of Fame in Kashmira were unique icons highly worthy of veneration; all the Tirthas and Rivers which were recognised by all Nagas as hallowed symbols of Purity and Virtue; ‘Punya Snaanaas’ in these Tirthas and Rivers are indeed worthy of hundreds of Gold and Ornaments, especially the bathings of the Holiest Vitasta and its various Tributaries; this Outstanding River of Kashmira would relieve all kinds of sins-except of course the worst ‘Mahapatakas’- and added to such abolition of sins would bestow further the boons of performing ‘Agnishtomas’! Sacred Baths before sun rise especially on the ‘Shukla Trayodashis’ in winter with Goroja ointment applied on one’s heads would demolish all sins, fulfillment of all desires, Yagna Phalas, and ‘Moksha Prapti’, possibly through out the year. After bathing with sincerity and devotion, one should offer ‘Naivedya’ of cooked rice and pulses with ghee to the Holy River and provide the ‘Prashaad’ to Brahmanas and this act of veneration would indeed result in unimaginalble ‘fruits’. Such acts of devotion must be performed at the Holy Places along the River Vitasta at the Spots like the Ashramas of Vitastaakhya, Dhoumesha, Vitasta- Sindhu and several of such confluences.


21     ‘Phala Shruti’ of Nilamata Purana

The virtuous Brihadashwa concluded his narration of Nilamata Purana to King Gonanda as follows:

Kashmirakaanaam Tirthaanaam phalam tey Kathitam mayaa,
Sakalam Nila Vaakyamcha Gamishyaami Sukhi bhava/
Idam dhaaryam prayatnena yanmayaabhitam tava,
Shrutvaitata phalamaapnoti Dasha Go-daanaam Narah/

(The unfolding of facts as described above by King Nila concerning Tirthas in Kashmira and the rewards in visiting them should make one delighted; retention of these details in memory with some effort would indeed yield the remuneration of charity of ten cows).
While winding up the recounting of Nilamatha Purana, King Janamejaya specifically asked Maharshi Vaishampayana about the Mahatmya of River Vitasta. The Maharshi replied that Devi Daakshaayani / Sati Devi the better half of Maha Deva was herself a sacred manifestation of Kashmira:

Harasya dayitaa Bhaaryaa Sati Daakshaayani shubhaa,
Saivomaa kathitaa Rajan praapotey Vaivaswatentarey/
Himadra tanayaa saiva Yamunaa paapanaashani,
Manvantaraantey saivokthaa nourgarishtha Jagattraye/
Kashmiraa kathitaa Devi Vitastaa saiva nimnagaa,
Pataalaadyutthitaa Devee Shulaghaatita Taranginee/

( Devi Katyayani the wife of Hara was Sati Devi at the end of Vaivaswantaraa and was also the River Yamuna which sprang from Patala loka by the hit of Skanda’s Sula; that was the River Vitasta identified with Sati Devi herself).

River Vitasta was considered as Sacred and Sin-demolishing as River Ganga; in fact Bhagiratatha brought the River from the Heavens to purify the bones of the dead ‘Sagara Putras’, where as Vitasta did not have any such eventuality but purified the persons of all their blemishes.All those who drank the holy waters of Vitasta were all destined to ascend to Swagraloka where they would be treated to drink Somarasa. While Devas were satisfied with the oblations that were made at the Yagnas on the banks of the holy Vitasta, Pitras were contented with the ‘Shraadhas’ and ‘Tarpanas’ and Brahmanas with ‘Mrishtaanna bhojana’ along with Dakshinas. Nagas, Rivers, Maharshis, Brahmanas, persons of all other ‘Varnas’, Devas, Gandharvas, Yakshas, Apsaras and Rakshasaas and so on approach the Great Vitasta for their own reasons and most sigificanly to wash their body, heart and soul!

Further the various prominent Rivers approach The Most Hallowed Vitasta:

Sindhurtrikoti cha tathaa Vishoka Punyaa Nadi Harshapathaa Shivaa chaiva,
Punyaa Sukhaa Chandravati Sugandhaa Punyodaka kilbisha nashani cha/
Kulaaranih Paapaharaacha Krishna Nadi Supunyaa Madhumatyaathaapi,
Nadi Paroshani cha tatthaatra Punyaa Praayanti Divyaa varadaam Vitastaam/
Gangaa Nadi Shambhujataakalaapey Chandrena Devena tathaa vibhinna,
Proktaa Nrilokey Nripa Chandrabhaagaa aayaati punyaam vitataam Vitastaam/

(All the great Rivers like Sindhu, Trikoti, Vishoka, Harshapatha, Sukha, Chandravati, Sugandha, Punyodaka, Kulakarni, Krishna, Madhumati, Paroshini, Chandrabhaga, which is the alternate Rupa of Ganga, do all move towards the Unique and Immortal Vitasta River) and so do all Tirthas, Sarovaras, Nadis, ‘Tadakas’and Wells; all others concerned mentioned above approach the Celestial River to maximise their ‘Punya’, especially on Bhadrapada Shukla Trayodashi.

Shrutwaa Vitasta Mahaatmyam muchyatey sarvakilbishaih,
Shrutwaa Nilamatam Sarvam Dasha Dhenu phalam labhet/

(Paying sincere attention to ‘Vitasta Mahamya’ would indeed destroy all sins and transgressions. But closely following the proceedings of Nilamata Purana should grant the additional worth of ‘Dasha Go-Daana’).


SHRIRASTU SHUBHAMASTU SANMANGAANIBHAVANTU






 




Om Tat Sat

(End of Nilamatha Purana)



(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)

9:08 PM

The Essence of Puranas – Nilamatha Purana -1

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The Essence of Puranas – Nilamatha  Purana








1    Invocation
OM SHRI GANESHAYA NAMAH
SHRI SARASWATI
OM BHAGAVATEY VAASUDEVAYA NAMAH /

SHRINIVAASAM HARIM DEVAM VARADAM PARAMESHWARAM TRAILOKYANATHAM GOVINDAM PRANAMAAMYAAKSHARA -MAVYAYAM/

King Janamejaya, a Pandava descendant and the son of Parikshith, enquired of SageVaishampayana, the disciple of Veda Vyasa as to why Kashmira, an integral and illustrious part of Bharata, did not participate in the Maha Bharata Battle. The Sage replied that the then King of Kashmira named Gonanda took the side of King Jarasandha in the latter's war with Yadavas and Balarama of Yadavas killed Gonanda. The succsessor of Gonanda named Damodara decided to take revenge and fought with Shri Krishna of Yadavas at Gandhara in a 'Swayamvara' where a bride could choose her husband and Krishna killed Damodara; yet, out of consideration for Damodara's pregnant wife, Krishna himself coronated Yashovati as the Queen of Kashmira till the birth of Bala Gonanda, who at the time of Bharata Battle could not take sides of either Pandavas or Kauravas.

2    Close Association of Kashmira and Devi Sati
Most importantly, the main reason was that Kashmira and Devi Uma were of mutual interest and regard. In fact, Kashmira was originally the ‘Sati Sarovara’, since converted as a valley:

YAIVA DEVI UMA SAIVA KASMIRAA NRUPASATTHMA,
AASEET SARAH PURNAJALAM SURAMYAM SUMNOHARAM/
KALPAARAMBHA PRABHRUTI YAT PURAA MANVANTARAANI SHAT,
ASMIN MANVANTARYE VISHYAM SUMANO HARARAM /

(Muni Vaishampayana confirmed that Bhagavati Uma / Sati was Kashmira herself as manifested as a huge waterbody eversince the beginning of the present Kalpa for the last six Manvantaras). The valley was well-known for its Natural Beauty and Bounty as of excellent fertility of rice crops, wide range of trees, fruits, flowers and vegetables. The population of Kashmira was highly virtuous: the Brahmanas were adept in their own meditation, Yagjna Karmas and Veda-Vedangas always; the Kshatriyas were valiant, well trained in warfare and capable of battle skills possessive of excellent armoury and armaments; the Vaishyas or the Business Class were accomplished in trading and retailing; while others were hardworking and honest. The Kasmira Society was orderly and hard working, religious and God-Believing, and possessive of social values of justice and devotion. Kashmira was spotted with several Temples, Sacred Rivers, Tirthas of popular belief, Hermitages and Yogashrams, ringing with Veda Shravanas; at the same time of the sounds of armoury and war-training camps, besides the busy market places with bargain sales, retailing Trade Fairs and abundant merchandise.It was a land of faith and fear of God, of gardens and wilderness of forests, and in short a vibrant and virtuous land of pristine beauty and sacredness. There is a River Goddess, most popularly called Vitasta, flowing down the mountain of Himalayas, fulfilling the desires and aspirations of devotees while on the banks of the River were a sizeable existence of Nagas with their own customs, beliefs, rituals and social values.

3    Origin of Sati desha (Kashmira) and of Nagas
About the origin of the Kasmira Region in Bharat Desha, Sage Brihadashwa explained to King (Bala) Gonanda that at the end of each Manvantara, there was complete destruction of the Universe by Mahadeva who spread himself all over as water.

'Satidevi swayam kaaley tasminnotwam karoti vai,
Manurbhavishyamstasmimstu sarva beejaani Maayaya,
Tadaa sthaapayetey Raajamstaam cha naavam Jagadguruh/
Matsya rupadharo Vishnum shringey krutwaapakarshati/

(As Sati Devi herself assumed the Form of a Ship, the future Manu, Vaivaswata, collected all Seeds for subsequent germination and deposited these on the Ship by virtue of 'Maya'(Illusion) while Bhagavan Vishnu assuming the Incarnation of 'Matsya' dragged the Ship by the grit of his horn). The Ship was tied to a mountain-peak called 'Noubandhana'.

Nou-dehena Sati Devi Bhumirbhavati Parthiva,
Tasyaam thu Bhumou bhavati Sarastu vimalodakam /
Shadyojanaayatam ramyam tadardhena cha vistrutam,
Satideshamiti kyhatam Devikreedam manoharam/

(Devi Sati who assumed the Form of the Ship converted herself as Bhu Devi; the latter materialised an awe-inspiring Lake with excellent and pure water known as Sati Desha of six yojanas of length and three yojanas of width which was the joyous Playground of Devas!

Having described the origin of Kashmira, Sage Brihadashwa traced the origin of Nagas who were prime residents of Kashmira: At the beginning of Vaivaswata Manvantara, Daksha Prajapati married off thirteen of his illustrious daughters to Muni Kashyapa who was the son of Maharshi Marichi. Among these daughters, Aditi gave birth to Devas, Diti to Daityas, Danayusa to Vritra, Surabhi to Bhadras, Khas to Yakshas and Raakshasas, Ira to Airaavatas, Prava to ‘Gayanas’, Muni to Apsaras, Kala to Kala Kalpas and Kalakaayaas, Danu to Daanavas, Krodha to ten daughters of the same nature, Kadru to Nagas and Vinata to Garuda the Carrier of Vishnu Deva and Aruna the charioteer of Surya Deva. Kadru was extremely jealous of Devi Vinata and somehow desired to put her down. Kadru picked up an argument that the Celestial Horse Ucchhaiswara was black in her body colour and Vinata stated that the horse was white in her complexion. There was a bet beween the two sisters that whoever won would be another's slave and Vinata lost it since Kadru persuaded her sons to paint Ucchhaisvya black. Garuda brought 'Somarasa' from Indra to relieve his mother from the slavery to Kadru; Garuda secured a boon from Indra too that as a revenge on Kadru's cruelty against his mother Vinata, he could kill and eat the Nagas. On behalf of the race of Nagas, the Elder of Nagas viz. Vaasuki approached Janardana and extolled him as follows:

'Namastestu Shaaranga Gadaaaasipaano, Namamstestu tey Danava naashanaaya/ Namastestu tey Padmaja Samstutaaya, Namastestu tey Lokahitey rataaya/
Namastestu tey Vaasava Nandanaaya, Namastestutey Bhaktavarapradaaya/
Namastestutey Satpada darshanaaya, Unnidra neela nalinadyuti chaaruvarnam/
Samtapta haatakanibey vasaney vasaanam, Ksheerodaka kanyaarpita paada padmam/ Devam Prapannosmyanagham Varenyam, Param Puraanam Paramam Sanaatanam/ Tamaadi devam Pranatosmi Bhaktyaa,
Phanaavalii ratna Sahasraarchitrey
Seshasya bhogey Vimaley viseshye/
Lokasya sarvaasya tu chintayaanah
shubhaashubham raksha Mamaadyadeva,
Khagapatirati chandabheema vego/
Mama Kulamaashu vinaashayatyananta,
Kuru Munivara samstutaadya rakshaam/
Pavana balam vinivaarsva taaksharyam/

(My greetings to you Deva Deva Janaardana with your hands armed with Sharanga / Bow and arrows, Gada/ Mace and Asi / Sword; the destroyer of Daanavas; the One whom Brahma the lotus-born commends to; who is ever engaged in the deeds helpful to the Worlds; who seeks to provide happiness to Indra; who bestows boons to the devotees; who guides the path of righteousness and virtue; who rests his lotus like feet on the lap of 'Samudra Kanya' wearing clothes of molten gold's illumination and possessive of blue lotus body colour and who relaxes on the thousand hoods lit up with the varied hues of the precious gems of Maha Sesha but engrossed in the thoughts to provide relief and protection to the Tri Lokas! Adi Deva! The most powerful Garuda appears to destroy my entire 'Vamsha' of Nagas with his speed and might; do grant the race security and protection to ensure our existence!) Bhagavan Vishnu then assured Vasuki that Garuda or any of his clan would neither attack nor hurt Nagas in Sati Dehsa any more.

4       Vishnu killed Jalodbhava as Kashyapa arranged Naga-Manava cooperation
In course of time, there appeared a Daitya Chief called Sangraha, a warroir of great prowess who got infatuated with Devi Sachi, the wife of Indra; he was unable to control and dropped his virility in a big waterbody. Eventually, Indra killed the Asura and from the latter’s semen there emerged a demon that the Nagas nurtured and named him as Jalodbhava. The Asura prayed to Brahma Deva who granted him invincibility in water with exceptional might. But he harassed and killed human beings of various regions around the the Huge Lake like Darvabhisara, Gandhara, Juhundara, Bahirgiri, Antargiri as also Sakas, Khasas, Tanganas and Mandavas. There was an exodus of people (‘Maadraas’) from these and surrounding Places to far off Regions which had nearly got vacated. As the above tragedy took place when ‘Maadraas’ fled away due to their fright of Demon Jadodbhava, Prajapati Kashyapa undertook a long Tirtha Yatra to several Places in Bharata Varsha to Pushkara, Prayaga, Kurukshetra, Naimisa, Hayasirsha (Pitra desha), Karantaka, Panchanda, Kalanjana, Gokarna, Kedara, Shaligrama, Prabhasa, Varanasi, Godavari, Kaveri, and so on. The highly virtuous King Nila of Nagas of serpent origin then met Kashyapa at the holy Place of Kanakhala and requested him that since he had already toured many Tirthas in the West and Southern Parts of Bharata Varsha, he might please consider to visit the holy Places in the Northern parts too like Vipasa, River Devahrada, Harahariswara, Kaalika -ashrama; Iravati around which there were as many as six thousand Holy Tirthas like Revati, Kumbhavasunda, River Devika, River Vishwamitra and so on.. Also Kashyapa Muni might please give the honour to Madraas as also pay reverences to Devi Uma popular in the area as Devika, especially at Rudra Tirtha, Durga Dwara, Koti Tirtha, Kaamaakhya, Ambujaanana, Suvarnabindu to visit the Temples of Hara and Skanda. Also there was the most Sacred River Chandrabhaga and Shankhamardala Tirtha, besides the Temples of Guhyeshwara, Shatamukha, Istikapatha, and Kadambesha. Chandrabhaga was considered as Sacred as Varanasi and was worshipped especially on Magha Shuddha Trayodashi. Prajapati Kashyapa consented to visit all these Places in the company of King Nila; he crossed Rivers Yamuna and Saraswati, visited Sanniti, performed Shraaddha at the time of Solar Eclipse at Chakra Tirtha and visited Vishnupaada and Amaraparvata. Subsequently the Prajapati toured the Region of Maadraas and found those places deserted when the King Nila narrated the havoc created by Jalodhbhava who killed innumerable residents of Maadra Desha. The Prajapati felt extremely hurt at the mayhem that Jalodhbhava created; he recalled Brahma mentally and entered the Brahma Sabha along with King Nila to convey the problems created by the Demon. Brahma agreed that all the Deities would meet at the Naubandhana Mountain peak to face the difficulties faced by Nagas and as Keshava heard this he alighted Garuda at once, while Rudra arrived there by his bull, Brahma by his Hamsa (Swan) Vahana, Kashyapa by his yogic power; King Nila and Sage Brihadashwa by clouds, all other Deities too assembled including Indra, Yama, Agni, Varuna, Vayu, Kubera, Nirruti, Adityas, Vasus, Rudras, Vishvadevas, Maruts, Maharshis, Gandharvas, Vidyadharas, Yakshas, all the Devis concerned. All the Oceans and Rivers too arrived at the Naubandhana Peak: Ganga by crocodile, Yamuna by tortoise, Shataadru by bull, Sarasvati by buffalo, River Vipasa by horse, Iravati by elephant, Chandrabhaga and Sinshu by lions, Sarayu on deer, Narmada by peacock, Godavari by sheep, Gandaki by crane, Kaveri by camel, Krishnaveni by clouds etc. All the Deities reached on the Naubandhana peaks-Rudra on the top peak, Vishnu on the Southern peak, Brahma on the Northen peak and the rest of Devas on the last peak. Vishnu commanded Ananta to break open Himalayas with his plough (Ananta being Balarama in Dwapara Yuga) and absorbed the entire water in the Lake where the Asuras were residing along with Jalodbhava. The Asura King plunged the Universe into pitch darkness but Rudra held Surya and Chandrama in his hands and brought back light to the Universe. Then Vishnu had a fierce battle with the Asura who with varying ‘Rupas’(forms) fought with his full force by throwing huge trees and mountains with all the magical Shaktis that Brahma endowed him with. After all the powers of Jalodbhava’s Maya was no match against Vishnu Maya and the demon was felled like a crumbling tree and the greatest menace that faced the Nagas was vanquished for ever! The respective peaks of Naubandana Mountain were named after Tri Murtis where their own Ashrams / Cottages were constructed in ther own names. Other Devas too constructed likewise.

It was at that time as the celebrations of Jalodbhava’s death, there was a big Conference convened by Prajapati Kashyapa where Tri Murtis, Devas, Gandharvas, Apsaras, Sages, Nagas, Piscachas etc.were all present. Kashyapa proposed that the Land be allotted to human beings and Nagas and both should co-exist. There was a severe protest from some quarters of Nagas that human beings should not be awarded the land under reference either on share basis or otherwise. As his formula of sharing was not passed through, Kashyapa was visibly angry and retorted that Nagas might as well share then the land with Piscachas if human beings were not acceptable to Nagas! As Kashyapa’s formula was not acceptable to some of Nagas, he explained that there was a piece of five-yojana wide Land in the Region freed from Jalodbhava’s death and there was a huge concentration of some five crore Piscachas in that area, where Nikumbha was appointed as their King by Kubera of Yakshas. Normally, Nikumbha who was good and brave King would visit the area once in six months every Chaitra Month and destroy several of the evil Piscachas and thus there would be some peace to Nagas. Meanwhile, Nagas would have to share their stay with ‘Manavas’ (human beings) during that period only. In other words, Manavas would shift to Kashmira Plains to take up to farming during the Summer Season to raise crops and earn their livelihood for the year and like Gypsies return to Kashmira valley during the next six months of Winter Season again. More over, Kashyapa decided that Nikumbha should stay in the area year-long along with his army-support instead of six months a year to ensure safety of Nagas. Further, Vishnu assured that this stipulation would be for a period of four Yugas and there would not be any sharing with piscachas later on as the latter would get weakened and extinct with the passage of time. Thus the virtuous King Nila countered the dissenting voices of Nagas and finally endorsed Prajapati’s formula of sharing the new Desha, since named Kashmira:

Kah Prajaapatiruddhishtah Kashyapascha Prajapatih,
Teynedam nirmitam Desham Kashmiraakyham bhavishyati/
Kam vaari halinaa yasmaddesha -adasmaadapaakruta,
Kashmiraakhyam tatopyasya lokey naama bhavishyati/

(As the word ‘Ka’ denotes Kashyapa Prajapati , as also the word water which was exhausted by Balarama, the Halayudha by his ‘hala’/plough, the new Region would be called Kashmira).

5    Origin of River Vitasta and several other Sacred Rivers in Kashmira
Kashmira represented Devi Uma who was worshipped at Vriddha Tirtha as Vishoka; the River Vitasta named after Devi Lakshmi; the Sacred Place called Bhogavati of Vasuki the Head of Nagas; River Trikoti signifying Aditi the mother of Devas; Harshapatha River after Sachi Devi the wife of Indra as encouraged by Kashyapa; River Chandavati as Devi Diti as suggested by Kashyapa; Yamuna as part of Vitasta River, and River Karshini of Devi Sati’s Amsha who was the wife of Hara Deva.

King Gonanda asked Guru Brihadashva as to how all the Rivers viz. Sati, Sachi, Ganga, Aditi, Diti, Yamuna and Karshini agreed. Aditi, Diti, Sachi, Yamuna and Ganga readily agreed but Sati Devi kept quiet; Kashyapa prayed to Maha Deva who requested Sati to help Kashyapa. Devi Sati told the Prajapati that the entire Desha was of her own body which was Sacred but Kashyapa replied that some human beings had the tendency of Piscachas and there would be a need for absolving them of the sins. Then Devi Sati asked Hara Deva to break the mountain with his Shula to enable the emergence of a River at the Rasatala that would flow up the route of Balarama’s plough engraving it up to Sindhu River; Maha Deva himself named the new River as ‘Vitasta’ but she saw sinners like the killers of Brahmanas and others and thus disappeared earlier two three times and did not get materialised. Then Kashyapa prayed to the Holy River as follows:

Namastestu tey Parvataraja kaney,
Namastestu Tubhyamarshivaryajushtey/
Namesestu tubhyam Harasangalabdha
pavitra bhaavey varadey Vareney supunyatoye
Surayoshitaabhis -chakreeda maanaabhi rupeta theerey /
Devadwijaadyaiva rupaguuhyamaaney susheeta toye vimaley Vishokey,
Yeshaam hi bheetya prapaalayasi twam twad darshanaada Devi vimuktapaapaah/
Vrittaa naraastey gatasarva paapaah twaam bhaasayantah prabhayaa mahatyaa, Saptaarchi dagdhasya yathaa shuchitwam twaddarshanaad Devi shuchitvam/
Sarvam Pavitram bhavateeha taddhat paapam Maheshaai kuru prasaadam,
Papaanaam paavanaarthaaya praarthitaasi Mahanadi/
Tasmaat paavaya paapaani maa pranashaam vrajaashugey/

(My greetings to you Parvataraja Putri, Devi Parvati, worshipped by Maharshis, the provider of boons and the beloved of Hara Deva; you are a personification of purity and happiness; sacred and coolness sought after Brahmanas for washing contamination and dirt and burning their sins off. Do give us your appearance with free flow, Mahanadi! The Holy River Vitasta then responded to Kashypa and replied that she might not help great sinners of ‘Maha Patakaas’or the inexcusable sins and that only Lakshmi the consort of Vishnu who could destrory sins of any magnitude even far better than Aditi, Diti and Ganga.

The Prajapati who was bent on purifying the Kashmira Desha extolled Devi Lakshmi as the illustrious daughter of Samudra Deva, saying that she was not only the prime river of Kashmira but also of the Amsha of Uma; the Unparalelled River of the worst forms of crimes and indulgences ever; the inseparable better half of Keshava and that her water was likened to the sweetness of Amrit and Milk! Bhagavan Govinda asked Lakshmi to hurry up as Devi Vitasta was fast arriving at the Ashram of Dhaumya Muni as the holy combine of Sati, Trikoti, Harshapada, Chandravati and Sindhu /Ganga and Vitasta /Yamuna. Out of veneration for Kashyapa, Ganga’s daughter Tapana too joined the Union, reflecting the auspiciousness as superior as of Prayaga!
5       Chandradeva helped formalisation of Naga-Manava co-existence in Kashmira (An Outline of Pancha Raatra Vrata Vidhi included)

When Prajapati Kashyapa provided the formula of co-exitence between Nagas and ‘Manavas’, Bhagavan Vishnu prophesied that after four yugas, Piscachas would get weakened. At the end of the stipulated time frame, the descendant of Kashypa named Chandradeva arrived at Kashmira but was harassed by a few piscachas all the same. He managed to escape from the troubles of Piscachas, reached the Palace of King Nila, met him and requested him to let human beings co-exist with Nagas for good, while the earlier stipulation was that Manavas would arrive at Kashmira only for six months on Chaitra Pournami and after the agricultural opertations collect grains and leave the place thereafter. The King of Nagas agreed to this proposal and allowed Manavas to live in Kashmira for ever; that was in line with Vishnu’s earlier prophesy / instruction. Formal understanding of King Nila and of King Virodaya was finally arrived at in the presence of Chandradeva that places of worship, residence, market places etc. would be constructed like Temples, Sacred Places, houses etc. for common use; within six months in Asviyuja month, the menace of Piscachas was got rid of too, as their Chief Nikumbha decided to leave Kashmira and shift to the Sea of Sand for ever.

To mark the historic occasion on Kartika Amavasya/ Dipaavali the entire Kashmira was spruced up, residences were painted, day-long fast was observed on the previous day till next day; morning pujas were performed to Ganesha, Rudra, Parvati, Skanda and Nandi besides Surya Deva; homams were performed to all these Deities; pujas were perfomed to cows, sheep and other domestic animals; and after day long worship and penance there were to be night-long festivities with men, women and children wearing new clothes, eating excellent vegetarian food and break out for musical extranvagaza and gay abandon through out the night. In fact every day in the fortnight till Purnima, there should be devotion during the day and physical joy and contentment for men and women in all possible ways in the night!

Raatrow deepascha daatavyomaasamekam bahugruhaat,
Yaavatkartikamaasasy Poushaamaaseem Dwijotthama/
Esha tu Kaumudi naama titthih kaaryaa Shivapradaa,
Tatah Pakshey vyatitotu kartavyaa Sukhashuptik/

(A night-long ‘Deepa’ should be lit to signify the Celebrations outside one’ own house for one month till the night of ‘Krittika’ month when intensive celebrations would be observed in the name of ‘Kaumudi’ or the Provider of Joy and thereafter in the second half of the month would be ‘Sukha Suptika’ or comfortable sleep).

As the pujas and festivities would go hand in hand for a few days, an Idol of Narayana in Yoga Nidra as ‘Seshashaayee’ (who lies on the cozy bed of Sesha the Huge Serpent with his hand underneath his head while his feet were on the laps of Devi Lakshmi) made out of silver, or stone or metal in an earlier month by installed on Ekadashi, the eleventh day of ‘shukla paksha’or the bright fortnight of Kartika month. There ought be a fast that day and night, and observe ‘Jaagarana’or night long wake-up with Kirtanas, Bhajans or vocal recitals, instrumental music recitals, Brahma ghoshas, Purana Shravanas, Pushpa-Dhupa-Naivedyas-all signifying the Superiority of ‘Bhagavan’:

Ekaadashaayaam tu kartavyam raathrow jaagaranam tathaa,
Geetai nritthaistathaa vaadyai Brahmaghoshaistathaiva cha/
Veenaapataha shabdaishcha Puraanaanamcha vaachanaih,
Pushpadhupa pradaanaischa naivedhairvividhaistatha/

On the next morning, the Idol should be given a holy wash as per Pancharaatra vidhi’ (or Five Night Puja) with ‘Panchagavyas’ or the Five bye-products of cows viz. milk, curd, butter, urine and dung, besides honey. At the time of bathing, the Image should be applied with pulses powders viz. ‘masura churnam’, ‘maasha churnam’; ‘amalakani’ fruit pulp, ‘Kaleyakam’, ‘tagaram’ powder,’ ‘Siddharthakam’ /white mustard powder, ‘bijapurakam’ / pulp of citrus fruit, medicinal herbs and scents, kusa grass, clay from river beds burrowed by ‘hasti danta’/ elephant tusk or ‘Vrishabha shringa’/ bull horn etc. After the formal ‘Abhisheka’/ bathing along with Veda Mantras, the Pratima is applied by yellow ‘gorochana’, is dressed up, decorated and ornamented.

Then the formal worship was performed with the various services including jaati pushpa flowers, dhupam, deepam in earthen pots and Naivedya of ‘Paramaanna’or cooked rice with boiled milk. Performance of ‘havans’ or oblations to Agni by ghee would be an integral part of the Pancharatha Puja, which would be followed by honouring ‘Bhagavatas’(Guests) and also Brahmanas attending the worship program by way of ‘Dhana’ and Dhanyas (Grains and cash), Vastra (clothing), Bhushana (gold and jewellery), ‘Pashu’ (cows), and ‘Vaahana’ (horses and elephants) and by way of ‘Bhojana’. On the following days of the Pancha Ratras, besides the performance of the usual pujas, there must be social gatherings like ‘Malla Yuddhas’ (wrestlings) and ‘Bhattadhis’or those who are professionals in praising the King and so on; during these the ‘Kartas’or the main devotees needed to observe abstinence of food or at the most exist by milk. On the Puraamasi they should have strict fasting and on sighting the moon, perform worship of Kritthikas, Kartikeya, Khadga, Varuna, Hutasana / Agni, with Pushpa malas, Gandha, Dhupa, Bhakshyas , Paramaannas, fruits, vegetables, sugarcane products etc.as also ‘deepas’/ earthen lamps. Then a white bull should be given away in charity to a Brahmana and the belief is that the devotee(s) concerned would accomplish Swarga for as many years as the number of hairs on the body of the bull. After the Puja of Vishnu at the end, the devotee might then have a glass of milk before concluding the Pancha Ratra Fast finally. The Kartas are advised to sleep on the ground and observe complete abstinence. If Danavas, Daityas, Yakshas and Rakshasas perform the Pancha Ratra Puja, they must observe refraining of meat-eating

6       Worship of various Deities on select occasions in Kashmira Desha

King Nila further portrayed a digest of Pujas in vogue in Kashmira Desha to Chandradeva, the descendant of Prajapati Kashyapa. It was on the Pournamaasi of Krittika month that the illustrious Prajapati Kashyapa made possible the formation of Kashmira Desha and thus the celebrations were appropriate; everybody concerned should commemorate and rejoice the occasion by wearing new and colourful dresses, enjoy music, eat scrumptious meal and get pleasure from excellent drinks. On Margasira Pourmami, worship of Moon is performed by white flowers, white clothes as also fruits, white salt, lamps and grains; Pujas are done to Brahmanas; and to women whose husbands and sons are alive. Brahmana women with husbands alive, as also to one’s own sisters, father’s sisters; and wives of friends should also be given red clothes and gifts at these celebrations. In fact, all women should worship Full Moon for improving physical beauty and charm as also family contentment and wealth. Also when the first snow-fall falls in the Kashmira Valley or at the beginnning of the Hemanta ans Sishira Seasons, all concerned should perform worship to Himalaya Deva with ‘Baka Pushpa’/ Grandiflora, ‘Guggulam’/incense smoke and ‘Kulmaasha bhojanam’ (cooked barley) and to Brahmanas. In fact, these occasions are celebrated with music, dance and songs; at snow falls, wine should be served be enjoyed!

Shraaddhas:

Pousha Krishnaashtameem kaaryam Shraaddham shaakai dwijotthamam,
Maagha Krishaashtati maamseyh Phalgunaasya sitaahtameem/
Tripupaih kaarayed –shraaddham nityameva samaahitah,
Navameeshu cha taasweva streenaam shaaddham tu kaarayet/
Shraaddham krutwaa prayatnena Brahmachaari vasennishaam,
Pournaamaasi tu Poushasya Pushyayuktaa yadey bhavet/

( The format of ‘Shraddhas’ is prescribed as follows: on Pousha Krishnaashtami, they are to be executed with vegetables; on Magha Krishnashtami, and on Shukla Ashtami of Phalguna month with ‘Tripupais’or flour cakes; on the corresponding days of the ‘maasas and pakshaas’, Shraaddhaas are to be performed for women. After performing Shraddhaa, the ‘Karta’of the Shraaddha should pass the night practising Brahmacharya; on the full moon night of ‘Pousha Maasa’, he should apply mustard powder and ghee and after taking bath should perform puja by using the purified water in vessels to Narayanam tathaa Shakram Somam Pushya Brihaspati (Narayana, Shakra / Indra, Soma, Pushya and Brihaspati) by offering ‘Pushpa maalas’/flower garlands, ‘Naivedyaas’etc. by chanting appropriate Mantras to the relevant Deities afore-mentioned. Thereafter, the Brahmanas should be honoured with ‘Dakshinaas’/ Cash and grains. Successful execution of ‘shraaddhaas’ with devotion and faith on the above lines should provide ‘Dhana Dhaanyata’ and ‘Paapanaasshanam’/ wealth and foodgrains and demolition of sins.
At the time of auspicious time of ‘Uttaraayana’ when the course of Surya Deva turns into the Northern Direction, a devotee of Madhusudana should smear the Pratima of Hari or Hara with ghee and worship the Pratima for three months to obtain boons for victory over enemies and excellent health of body and mind. The worship should conclude for three months to secure best results and Brahmanas should be given happiness out of gifts like adequate feed material to cows etc. On Krishna Dwadashi of Pousha Month, devotees should observe fasting and celibacy and offer ‘Tilodakas’ or sesame seeds and water to Pitras followed by Naivedyam.


King Nila informed Chandravadana that on Pousha Chaturdashi after bathing in any of the Sacred Rivers like, Vitasta or Vishoka or Chandravati or Harshapatha or Trikoti or Sindhu or Kanakavahini or any other River / waterbody offering clean water should worship various Deities of Destruction : Yamasya Dharmaraajaaya Mrityavey Chantakaayacha, Vaiwasvataaya Kaalaaya Sarva Praanaharaayacha/ (Viz. Yama, Dharmaraja, Mritu, Antaka, Vaivastvata, Kaala and the destroyer of one and all); these Deities should be bathed and worshipped by each name with Pushpa, Dhupa, Gandha, and cooked rice with pulses as Naivedya. By appeasing these Deities, the devotees would get rid of their ‘Mahapatakas’ or irredeemable sins.

On Magha Shudda Chaturthii, Devi Uma is to be worshipped:

Uma sampujanam kaaryam tasyaam Sowbhaagyameepsunaa,
Deepaannamaalya dhupaishchaapyadrakena gudennacha/
Kusumbha lavanaabhyaam cha kumkumaanjana kangkataih,
Kunda pushpaih samaanaathah prayatnaadapi Kaashyapa
Pujyaascha subhagaastratra yoshitastu Pativrataah/

(Devi Uma should be worshipped by all those seek ‘Sowbhagya’/ propitiousness and prosperity with ‘Deepas’, ‘Anna’, ‘Pushpa-maalaas’, ‘Dhupa’, Ginger, Jaggery, ‘Kusumbhha’, ‘Lavana’ or salt, ‘Kumkuma’ or Saffron, ‘Kunda Pushpa’ etc.). Also ‘Pativratas’devoted to their husbands should be also worshipped as they too are of the reflection of Devi Uma! Similar ‘pujas’ are to be performed on Shuddha Chaturthis of Aswiyuja and Jeyshtha months too.

To mark the birth of Raghunandana Shri Rama in the twenty fourth Treta Yuga, King Nila informed Chandradeva that a three day long Shri Rama Navami / Sita Rama Festival was traditionally celebrated on Chaitra Shuddha Navami, when the highlight was the worship of Devi Sita. The Mini-Festival was observed by inviting all the relatives of the maternal and paternal to arrive the Devotee’s house on ‘Ashtami’day itself that would be a day ahead who along with Brahmanas would be treated by a special delicacy called ‘Cheru’ or a kind of mix of boiled milk and grains, besides other items of sumptuous food. On the Navami day, Devi Sita / Devi Karshini is worshipped formally with various services like Dhupa, Deepa, Pushpa, Vastra and Naivedyas in a formal manner with the chanting of relevant Mantras: thus Navami would be the Certral Day of the Puja when a great ‘Bhojan’ would be hosted by the ‘Kartas’and appropriate gifts are distributed among Brahmanas, relatives and friends. During these three days, especially the last or Dashami day, there would be memorable experience of music - dance extravaganza. In fact, the eleventh day coinciding Ekadashi, there would be a spill over of the Festival when Shri Hari would be worshipped.

Following the Festival described by King Nila as above, Maheswara Puja was observed on Chaitra Krishna Chaturdashi signifying austerities, devotion, fasting and ‘Jaagaranas’ or night-watch. The devotees of Shiva observing fasting, snaana / bath and dedication would unveil the woollen cover of the Linga and perform ‘Lingaabhisheka’with Rudra Mantras and decorate it:

Sampujya gandhamaalyaadi raktavasrtaanulepanaih,
Naivedyairvidhai Brahman vahnibrahmanatarpyoh/
Bhaktya raatrou tatah kaaryam nrittageethaih prajaagaram,
Shrotavyaah Shiva dharmaascha pradurbhaavaascha tatkrutaah/
(After the Linga was venerated with Gandha, flower garlands, blood red clothing, smearing of ‘Anulepanas’, Naivedya of a variety of eats, performance of Agni homa and satisfing Brahmanas, the devotees should be awake with devotional singing and dancing, besides listening to ‘Shiva Dharmas’ and ‘Avataras’). Sincere worship on these lines would be provided a firm position in Rudraloka and even secure command of Shivaganaas.

7       Phalguna Shukla Paksha Festival

A Festival was celebrated in Kashmira during the first half of the Phalguna Month. By the evening of the first day, the whole of Kashmira would come alive with decorations and illuminations all over, new clothes, new ornaments, good food with sweets / savouries etc and all the persons experienced joy and satisfaction irrespective of their social standing. By the evening, earthen lamps would be lit up and kept on ice slabs near houses, temples, markets etc. After a day long fast, the nights would be devoted to Celebrations by way of excellent meals, night long dances and music enjoyed by men, women and children. The next day as also on the other days of the Festival, gifts are given to Brahmanas, family members, relatives, friends, craftsmen, service providers to one’s own homes etc. On the Pournima night, pujas would be performed to Chandra Deva and Aryama / Surya Deva followed by night-long sessions of group singings and dances, and merry-making.

These festivities would in fact continue till the fifth of the Krishna Paksha of the month, as that day signified the first menstruation of Kashmira Kanya. For the next three days, there would be no offerings of flowers, incense, scent materials and even milk. On the eighth day of the Krishna Phalguni, Kashmira would be bathed, worn new dresses and ornaments and provided healthy food along with special preparations of cow’s milk and triangular-shaped preparation of rice called ‘mudga’ which should be distributed to one and all while the sonorous instrument of ‘Tantri’ would be played to indicate that the Kanya was getting ready with decorations. But this special function would be performed only by women; however men would organise Agni homas to propitiate the Kashmira Kanya. There would be ‘Daanaas’/donations and good meals to Brahmanas and close relatives and friends in this connection.

As this phase of Kashmira Kanya would be over, that would be the time for Kashmira’s conception to bear a child and that propitious time would be the symbolic commencement of sowing seeds on Earth by way of preparation of the crops. The specific time and day of the initiation of farming should be fixed by the astrologers:

Diney Daivajna nirdhushtey Kshetram krutwaa krutwaasuhudbhutah sahrudhrutah, Pujyayet Pruthivem Deveem Goyugam Surabhim hayam/
Baladevam Mahadevam Vamadevam Diwaakaram,
Aoushadheesham Nishaanaatham Parjaneyindro Prachetasam/
Ramam Salakshmanaam Seetaam Sesham cha Dharanidharam,
Brahmaanaam Kashyapa Vahnim Vaayum Gaganameyvacha/
Maalyergandhaistathaa dhupai naivedyascha pruthak pruthak,
Vahni Sampujanam kaaryam tatho Brahmana Pujanam/

(The specific time and day for Bhumi Puja might be determined by ‘Daivajnas’/ astrologers; worship of Bhu Devi, Cows, Surabhi, horses, Baladeva, Mahadeva, Vamadeva, Diwakara, Aoushadheswara, Chandra Deva, Parjaya Deva, Indra Deva, Prachetaas, Shri Rama, Sulakshana, Devi Sita, Sesha Deva, Brahmanas, Kashyapa Prajapati, Agni, Vayu, Gagana / Sky, etc. might be performed with Pushpa maalaas, Gandha, and Naivedya. There after, Agni Puja and Brahmana Puja should be done.) After the Pujas, the first hit of the plough with the seed would be celebrated in the presence of the family members, amid Vedic hymns and prayers. The Festival would conclude with the rejoicings of the families concerned.

9    ‘Maha Shanti’ in ‘Chaitra Shukla Paksha’ and worship to various Devas
Chaitra Shukla samaarambhey prathamehani Kaashyapa,
Pitaamasya kartavyaa tadaa puja vichakshanaih/
Pushpair naanaa vidhair gandhair vastraalankaara dhupanaih,
Hutaashapujanai Brahman Braahmanaanaancha tarpanaih,
Tasminnevaahni kartavyaa Mahaashanti Dwijotthama/

(King Nila addressed Chandradeva the descendant of Kashyapa Prajapati as follows: On the first day of Chaitra Shukla Paksha, Pitamaha Brahma ought to be worshipped with Pushpas, various Gandhas, Vastraalankara and Dhupas and Agni homaas, besides providing contentment to Brahmanas; on the same day, Maha Shanti Ceremony should be performed too as would be the duty of the Prosperous persons intending to further their wealth. On the same day again, there would be a duty to perform puja to ‘Kaala’ or Time, since the calculations of Time commenced from that day). It was again on that day; Brahma Deva initiated the process of creating human beings at the Sun-rise. It was on the same day, one should worship Brahma, Vishnu and Maheshwara; for securing Graha Shanti, pujas should be done to ‘Nava Grahas’ as also to Nakshatras. Other denominations of Time like Kalpas, Manvantaras, Yugas, Samvatsaraas, Uttara and Dakshina ‘Ayanas’; Shat Ritus or Six Seasons; ‘Dwadasha Maasaas’ or Twelve Months; Pakshas of Shukla and Krishna; weeks; days; hours; Muhurtas, Rashis and so on too need to be worshipped. The Fourteen Manus including the Seven Past ones viz. Swayambhu, Swarochisha, Uttama, Tamasa, Raivata and Chakshusa; the current Manu Vaivaswata; and the future Manus viz. Arkasavarni, Brahma Savarni, Bhadresa, Daksha Savarni, Rouchya and Bhautya need be worshipped.

Worship of Maharshis would be an important part of the Pujas on this historic day of Chaitra Shukla Prathama:

Marichimatrayaangeerasou Pulastyam Pulaham Kratum,
Bhrigum Sanatkumaram cha Sanakam cha Sanandanam/
Dharmam Varishtham Satyam cha Kaamaarthou cha Hutaashanam,
Vasu Rudraamllokapalaamllokaaloka nivaasinah/
Sudaamanaa Shankhapaadam Ketumantam tathaivacha,
Tathaa Hiranyaromaanaam Dikpaalaamscha pujayet/

(Worship should also be performed to Marichi, Atreya, Angeerasa, Pulastya, Pulaha, Kratu, Bhrigu, Sanatkumara, Sanaka, Sanandana, Dharma, Vasishtha, Kaama, Artha, Hutashana,Vasus, Rudras, Lokapalakas, Lokaaloka Nivaasis, Sudama, Shankha paada, Ketumaan, Hiranyaroma, and Dikpalakas). Besides Indra, puja should also be done to Daksha Prajapati’s daughters viz. Sati, Khyati, Smriti, Swaha, Anasuya, Swadha, Preeti, Kshama, Sambhuti, Sannati, Arundhati, Keerti, Lakshmi, Dhriti, Medha, Tushti, Shraddha, Kriya, Mati, Buddhi, Lajja, Vasu, Shanti, Pushti, Siddhi, Rati, Arundhati, Vasudhashi, Lamba, Bhanu, Meruvati, Sankalpa, Muhurta, Saadhyaa, Vishwa, Kaashyapa, Aditi, Diti, Danu, Kaalaa, Danaayu, Simhika, Muni, Kadru, Krodha, Ira, Praava, Vinata, Surabhi, Khasha, Bhrigaashva, Pujya, Suprabha and Jaya.

On this auspicious occasion, reverences be paid to Bahuputra and his two wives, Arishtanemi and his four wives, Ruddhi, Vriddhi, Nidra, Dhanesha, Nadakubara, Shankhapadma, Nidhi, Pujya, Bhadrakaali and Saraswati; Vedas, Upavedas, Vedangas and all the Places of ‘Vidya’; Nagas, Yakshas, Piscachas, Guruda Deva and Aruna Deva. A comprehensive Puja must also be performed to Sapta Dwipas viz. Jambu, Shaaka, Kusha, Krouncha, Shalmali, Gomeda, Pushkara; Sapta Samudras viz. Lavana, Ksheera, Aaajya, Dadhi, Maraada, Sura and Udaka ( Salt, Milk, Ghee, Curd, Butter, Wine and Water respectively); Uttara, Kuru, Punya, Ramya, Hairavatastha, Bhadraashva, Ketumala, Varsha, Ilavrita, Harivarsha, Kimpurusha, Varsha and BharataVarsha; the ‘Nava Bhaagaas’( Nine Branches) of Bharata Varsha viz. Indradyumna, Kasheruman, Tamavarna, Gabhastimaan, Nagadwipa, Sowmya, Gandharva, Vaaruna and Maanava dwipa, surrounded by three Seas; Seven Patala lokas viz. Rukmabhouma, Shilabhouma, Pataaala, Nilamritthika, Raktabhouma, Shweta, and Krishnakshiti; as also Kaalaagni Rudra, Seha, Varaha and Hari.

King Nila suggested to Chandra Deva:

Bhurbhuvahswarmahaschaiva Janascha Tapasaa saha,
Satyalokastathaa lokaah Pujaneeyaahj Dwijottama/
Prithivyaapastathaa Tejah Pavanaambarameyvacha,
Manobuddhitathaatmaanaavyaktam Purusham tathaa/

(Sapta Lokas viz. Bhu, Bhuva, Swah, Maha, Jana, Tapah and Satya should be worshipped, besides the ‘Pancha Bhutas’ viz. Prithvi, Water, Radiance, Air and Sky; most significantly, veneration of Heart, Mind, Soul, and the Ever Unknown Purusha / Paramatma.). Adulation should then be extended to the Great Mountains like Himalayas, Hemakuta, Nishadha, Nila Parvata, Sweta, Shrigamaaan, Meru, Maalyavaan, Gandhamaadana, Maanasarovara, Mahendra, Malaya, Sahyadri, Shaktimaan, Rukshavaan, Vindhya, Paariyatra, and Kailasa; to Great Rivers of Bharata Desha like the Sapta Nadis viz. Bhagirathi, Pavani, Hlaadini, Hardini, Sita, Vankshu, Sindhu, besides Maanada, Suprabha, Kaanchanaakshi, Vishala, Maanasaahlada, Sarasvati, Sumeru, Pushkara Tirtha, and Vitasta; and Devis like Shachi, Vanaspati, Gouri, Dhumrorna, Ruchrakriti, Sinivali, Kuhu, Raaka, Anumati, Ayati, Niyati, Pragna, Mati, Vela and Dhaarini. Dhata, Vidhata, Sapta Chhandas, Iravata, Surabhi, Shravasa, Dhanvantari, Dhruva, Vnayaka, Kumara, Vishaakha, Maruds, Grahas, and Rishis like Baalaakhilya, Kashyapa and Narada would also have to be adulated.

The other significant Deities to be adored would include: Dwadashaadityas viz. Dhata, Mitra, Aryama, Pusha, Shakra, Varuna, Bhaga, Twashta, Vivaswan, Savita, and Vishnu; Ashta Vasus viz.Dhara, Dhruva, Bhoja, Apa, Anila, Anala, Pratyusha, Prabhasa, and Vasava; Ekaadasha Rudraas viz. Angaaraka, Nirruti, Ghosha, Ajaikapaad, Abhirbudhna, Dhumaketu, Dhwaja, Vaahana, Mrityu, Kapaali and Kankana; Dasha Vishwadevas viz. Kratu, Daksha, Vasu, Satya, Kaala, Kaama, Dhwani, Kuru, Vaak and Danuja; two Ashwinaas viz. Nasatya and Nasra; Dwadasha Bhrigus viz. Bhuvana, Bhavana, Sujanya, Sujana, Tyaaja, Suva, Murtha, Daksha, Vaya, Bandhuka, Prasava and Vyaya; Dwadasha Saadhyaas viz. Manas, Mada, Prashna, Nara, Pala, Diti, Haya, Naya, Hamsa, Narayana, Vishnu and Prabhu; Ekona Panchaashat Marutas viz. Ekajyoti, Divya Jyoti, Jyoti, Ekachakra, Trichakra, Rutajit, Satyajit, Sushena, Senajit, Agnimitra, Arimitra, Prabhumitra, Aparaajita, Ruta, Rutavaan, Dharta, Nidharta, Varuna, Dhruva, Vidhaarana, Devadeva, Idriksha, Adriksha, Ihadrik, Amitaashana, Krutina, Prasakrud, Daksha, Samara, Dhata, Ugra, Dhanu, Bhasma, Abhiyukta, Sadaasaha, Dyuti, Vasuratha, Adrushya, Vaama, Kaamajaya and Virat. The others to be respected on the occasion should include Vishwakarma, the Sarvashilpa Prakavartaka or the Chief of Architects and Engineers along with his ‘Aayudhas’ (weapons), ‘Vahanas’(chariots), ‘Chhatra’ (Umbrella), ‘Aasana’ (Seat), and his Insignia / symbol of ‘Dhundhubhi’(Drum) along with ‘gandha maalyaanu -lepana’ and ‘dhupadeepa naivedyas’; as also to Grahas, Nagas, ‘Maasaas’ and ‘Varshas’.

Omkarapurvakam Brahman Ghrutaakshatayavai sthilaih,
Taan pruthak prudhaguddishya deyaa Vipreshyu Dakshinaa,
Brahmanaa bhojaneeyaascha suhrutsambhandi baandhavaah/
Viseshavaccha bhoktavyam Kaaryamchamadutsuvam,
Pujaneeya Dwijasreshthaa tathaa Jyotishakaa Dwijaah/

(Agni-Homas should be performed wih ghee, ‘yavaas’/ barley and ‘tilaas’/sesame seeds with the reverberation of ‘Omkaara’Mantra and Brahmanaas are respected with Dakshinas with reference to separate Deites, grand meals are organised to Brahmanas / Jyotisha Panditaas, relatives and friends).

Kathitoyam Mahashaantih Sarvaaghavinisudani,
Sarvotpaata shamani Kaliduhkha pranaashani/
Ayushpradaa pushtikari dhanasoubhagya vardhini,
Vyaadhi shatru prashamani Rajyaraashtra vivardhini/
Mangalyaacha Pavitraacha Lokaadwaya sukhaavaha,
Chaitramaasaarambhey ye mayaabhihitaatavaa/

(Such is the procedure of ‘Maha Shanti’which demolishes sins / wrongdoings, appeases malevolent forces, obliterates dreadful dreams of ‘Kalikaala’, bestows longevity and wealth, annihilates enemies, provides happiness and auspiciousness to the Naga Desha as a whole).

On the fifth day of Chaitra Shukla Panchami, Nagas celebrated Shri Panchami; in fact, Lakshmi puja was an on-going affair throught one’s life to sustain and develop prosperity and to Vishnu for Salvation. Skanda Shashti was performed with great veneration by Nagas:

Skandasya tatra kartavyaa pujaa maalaih sugandbhibhih,
Gandhaalankaara vaasaamsi kukkutam cha nivedanayet/
Ghantaamajam kreedanakam naivedyam cha manoharam,
Dhruveyam Chaitra Shashthicha paritoshaastu kaamatah,
Yah karoti gruhey tasya virogah sarva baalakaah/

(Puja on Shukla Shasthi to Skanda Deva comprised flower garlands, fragrances, decorations, bells and toys, and sacrifices of cock and goat for Naivedya; those homes where pujas were performed likewise would never experience any diseases, especially to children). Bhadra Kaali was worshipped traditionally on Chaitra Shukla Navami for ‘Karya Siddhi’ or attainment of all auspicious deeds, while pujas were performed to ‘Ishta’ Devatas or the ‘Home Deities’ normally as well as to Agni and Brahmanaas on Ekadashis. On the Dwadashi day, Bhagavan Vaasudeva was worshipped by day long fasting and formal puja by the evening. On Chaitra Shukla Trayodashi, Nagas had the unique tradition of worshipping ‘Manmadha’ or the Deity of Love. Husbands stored pitchersful of scented water with flowers and fragrant grasses kept over the previous night before the Idol of ‘Kama Devata’who was neatly dressed up, decorated and ornamented for worship. The next morning on Trayodashi the husbands bathe the wives and thereafter perform formal puja together to Manmatha and Rati Devi to secure firm and everlasting love and affection for ever mutually.

10    ‘Piscacha’ puja during ‘Chaitra Krishna Paksha’ and importance of ‘Ira’ flowers

Chaitreymaasi sitey pakshey pancha dashayaam Dwijottama,
Yoddhum yaati Nikumbhastu pishaachana vaalukarnavey/
Tasmaatteshaamtu maddhyaahney aikalasya grihey grihey/
Pujaakarya prayatnena yathaavat tannibodhamey,
Pishaacham mrinmayam krutwaa kaamkshyam cha Dwijasattama/
Gandhamaalyaistathaa vastrailankaarai prapujayet,
Bhakshaicha lopikaapupairmaamsaaih paanaistathaivacha/
Ayurvidhairvividhaakaaraih chaatropaanahayashthibhih,
Nribhih shushkanna sampurney sthaayi bhakshya yutey tathaa/
Kuddaalapitakey chobhey tathaa tasya nivedayat/

(Nikumbha, the Chief of Piscachas would traditionally fight and punish malevolent Piscachas in ‘vaalukaarnava’ or Sand Seas / Deserts and thus all Nagas would worship the Piscacha Chief who overcame and controlled the Evil Piscachas. Even by the mid-day of Chaitra Pournami, every household would prepare Images of Piscachas in clay or tree leaves or cloth in any other material, decorate the Idols of Nikumbha with flowers, leaves, grass etc. and arrange symbolic ornamentation of umbrellas, sticks and footwear. By way of ‘Naivedya’ varieties of sweets, snacks, wine, meat and dry fruits are offered. As the Pournami evening fell, the Brahmanas who would oversee the worship would be disposed off and take to songs and instrumental music by the typical Kashmira ‘Tantri Vadyaas’or stringed musical instruments; they would form groups of the singing parties to climb hill tops and descend down to common places for enjoying grand feasts.

Chaitra Krishna Paksha was also significant of the blossoming of ‘Ira’ flowers.

Ira naamaapsaraah purvam shaptaa Shakrena Kaashyapa,
Vishwaavasoh sampprayuktaa Suropasthaana varjitaa/
Sthaavaratvamanu praaptaa Himavayachalottamey,
Bahudhaa saa vibhaktyaangi Nikumbho nirgatey bahih/
Yadaajaataa Iraadevi Iraa pushpopa shobhitaa,
Iraavaatey tatho gatvaa naariputra ganaanvitah/
Suvaasaah swanulipata -angah suchittaha susumaahitah,
Iraasampujanam kuryaat pushparnnair- vichakshanaah/

(Indra cursed an Apsara named ‘Ira’, an associate of Sage Vishvaavasu and having banished from Swarga destined her to turn into a mountain flower called by the same name. Even as Nikumbha vanished, the body of the Apsara got re-figured as trees, flowers and gardens as a vast family and the flowers were materialised with unique flavor, form and fragrance. The Ira Devi should be worshipped with various other flowers and Naivedyas of a variety of ‘Bhakashya bhojyaas’ should be offered along with ‘Deepas’).During visits to Ira gardens, one should certainly carry special items for eating satisfaction. Ira flowers are highly appropriate for adorning ‘dwijas’, respectable women, friends, relatives, especially when embellishing their hairs in darned form with red-coloured threads. Wearing the charming and aromatic flowers, enjoying a drink extracted from the juice of Ira flowers, and imbibing the joy of music and dance simultaneously would be an experience of a life time. Worship of Kesava with thousand Ira flowers would open up gates of heavens.

Ira pujatey Rudram Brahmaanam Shashinam Ravim,
Shubhaam kareeshineem Durgaam Sarwaastushyanti Devataah/

( Pujas performed with Ila flowers to Rudra, Brahma, Shashi, Shubha, Karishini, Durga and all other venerated Devatas would indeed please them all). King Nila affirmed that all Nagas were obsessed with Ira flowers and as for himself personally, he had a passion for them.

11    Worship of Gautama Buddha as also of Brahmanas on Vaishakha Purnima

Vishnudevo Jagannaatho Brahman praaptey Kalou yugey,
Ashtaavamsattamey bhaavi Buddhi naama Jagadguruh/
Pushya yuktey Nishaanaathey Vaishaakhey Maasi Kaashyapa/

(Kashyapa! Bhagavan Vishnu, the Lord of the Universe, would be born in the Twenty Eighth Kali Yuga as Buddha the Universal Instructor on Purnima in Vaishakha Month in Pushya Nakshatra).The procedure of worship was described as follows: On the Tritiya of ShuklaVaishakha itself, devotees should take baths, observe fast by eating ‘Yava’ and perform Japam, Homam, Shraaddh, and Daanam; follow the same procedure on the following day too. On the day next, an Idol of Gautama Budhha should be given a bath with the waters of a Sacred River along with ‘Sarvoushadhas, ‘Sarva Ratnas’, and ‘Sarva Gandhas’-a variety of medicinal herbs, gems and perfume materials as per ‘Sakya’ procedure; food offerings to the Idol as Naivedya be made as per the prescribed manner; ‘Sakya Viharaas’ should be cleaned up; the ‘Chetyaas’ or the Temple Areas be spruced up and decorated with paintings; a long festival be celebrated with music, song and dance; Buddhist Mendicants should be respected with new dresses called ‘Chivadas’, books, food items and gifts.

Dinatrayam cha kartavyam Naivedyam Vidhivad Dwija!
Pushpa Vastraadi Pujaa cha daamam deenajanasyacha/
Pourna--maaseem thu sampraapya Vaikhaasasya Dwijottama,
Madhuyuktaisthilaih kaaryam tadaa Brahmanapujanam/
Tilaih snaanam tilaihi homam Tilaih shraaddham tathaiva cha,
Maatraadaanam tu kartavyam depa daanam suraalaey/

(This would be a Three Day Responsibility of Naivedya, Puja to Buddha, flowers, clothes, and charity, especially to the Poor as well as Brahmana Puja, tila snaanam, tila homam, tila shraaddham, and Deepa daanam). This Procedure might be continued till the end of the Vaishakha Month. On Vaishakha Purnami again, Brahmana Puja was scheduled: Vaishakhyaam Pournama –astaantu Brahmanaan Sapta Panchavaa, Kshoudra yuktesthalaih krishnairarchayedan thavaitaraih/ Preeyataam Dharmaraageti yadaa manasi vartathey, Yaavajjeevam krutam paapam tatkshanaadeva nashyati/ (On the Vaishakha Purnami, seven or five Brahmanas be engaged for worship with black or other ‘tilas’ and honey; at the very thought of Yama Dharma Raja, the life-long acquisition of sins would get dissolved).






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)