tag:blogger.com,1999:blog-16779756959935008772024-03-05T08:38:08.987-08:00Hindu Vedic Philosophy (Puranas)gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.comBlogger121125tag:blogger.com,1999:blog-1677975695993500877.post-56314191754130327222014-02-24T03:48:00.000-08:002014-02-24T03:48:36.235-08:00 Śrīmad Bhāgavata Puranam – Canto -1- Part-6<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="color: #ff9900; font-family: "Georgia","serif"; font-size: 20.0pt;">Śrīmad
Bhāgavata Puranam</span></b><br />
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<span style="color: #ff9900; font-size: 18.0pt; line-height: 115%;"> </span><span lang="HI" style="color: #ff9900; font-family: Mangal; font-size: 18.0pt; line-height: 115%;">ग्रन्थकर्ता</span><span style="color: #ff9900; font-size: 18.0pt; line-height: 115%;"> : </span><a href="https://sa.wikisource.org/wiki/%E0%A4%97%E0%A5%8D%E0%A4%B0%E0%A4%A8%E0%A5%8D%E0%A4%A5%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A4%BE:%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%83" title="ग्रन्थकर्ता:वेदव्यासः"><span lang="HI" style="color: #ff9900; font-family: Mangal; font-size: 18.0pt; line-height: 115%;">वेदव्यासः</span></a><span style="color: #ff9900; font-size: 18.0pt; line-height: 115%;"><br />
</span><span lang="HI" style="color: #ff9900; font-family: Mangal; font-size: 18.0pt; line-height: 115%;">स्कन्दः १</span><span lang="HI" style="color: #ff9900; font-size: 18.0pt; line-height: 115%; mso-bidi-font-family: Mangal;"> </span><span style="color: #ff9900; font-size: 18.0pt; line-height: 115%; mso-bidi-font-family: Mangal;"></span></div>
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<h1>
<span style="color: white;"><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; line-height: 115%;">१७)त्स्य
क्र्माण्युदाराणि परिगीतानिसूरिभिः!ब्रूहिनः श्रद्दधानां लीलया दधतः कलाः!</span><span style="font-size: 16.0pt; line-height: 115%;"></span></span></h1>
<h1>
<span style="color: white;"><span style="font-size: 16.0pt; line-height: 115%;"><br />
</span><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; line-height: 115%;">१८)
अथाख्याहि हरेर्धीमन्नवतारकथाः शुभाः!लीला विधदतः स्वैरमीश्वरस्यात्ममायया!</span><span style="font-size: 16.0pt; line-height: 115%;"> </span></span></h1>
<h1>
<span style="color: white;"><span style="font-size: 16.0pt; line-height: 115%;"><br />
</span><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; line-height: 115%;">१९)वयं
तु न वितॄप्याम उत्तमश्लोकविक्रमैः!यच्छॄण्वतां रसद् नानां स्वादु स्वादु पदे पदे!</span></span><span style="font-size: 16.0pt; line-height: 115%;"><br style="mso-special-character: line-break;" />
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<div class="l">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Canto -1, Chapet-1, Sloka -17</span></div>
<div class="l">
<br /></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/t/tasya"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">tasya</span></a> karmān</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">y <a href="http://vedabase.net/u/udarani"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">udārān</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">i</span></a></span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/p/parigitani"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">parigītāni</span></a> <a href="http://vedabase.net/s/suribhih"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">sūribhih</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a></span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/b/bruhi"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">brūhi</span></a> <a href="http://vedabase.net/n/nah"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">nah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> <a href="http://vedabase.net/s/sraddadhananam"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">śraddadhānānām</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a></span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/l/lilaya"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">līlayā</span></a> <a href="http://vedabase.net/d/dadhatah"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">dadhatah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> <a href="http://vedabase.net/k/kalah"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">kalāh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a></span></div>
<div class="t">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">SYNONYMS</span></div>
<div class="p">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/t/tasya"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">tasya</span></a> — His; <a href="http://vedabase.net/k/karmani"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">karmān</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">i</span></a> — transcendental acts; <a href="http://vedabase.net/u/udarani"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">udārān</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">i</span></a> — magnanimous; <a href="http://vedabase.net/p/parigitani"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">parigītāni</span></a> —
broadcast; <a href="http://vedabase.net/s/suribhih"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">sūribhih</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — by the great souls; <a href="http://vedabase.net/b/bruhi"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">brūhi</span></a> — please speak; <a href="http://vedabase.net/n/nah"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">nah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — unto us; <a href="http://vedabase.net/s/sraddadhananam"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">śraddadhānānām</span></a>
— ready <a href="http://vedabase.net/t/to"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">to</span></a> receive
with respect; <a href="http://vedabase.net/l/lilaya"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">līlayā</span></a> —
pastimes; <a href="http://vedabase.net/d/dadhatah"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">dadhatah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — advented; <a href="http://vedabase.net/k/kalah"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">kalāh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — incarnations.</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">TRANSLATION</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">His transcendental acts are magnificent and
gracious, and great learned sages like <a href="http://vedabase.net/n/narada"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Nārada</span></a> sing of them. Please, therefore, speak to us, who are
eager to hear about the adventures He performs in His various incarnations.</span><br />
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">PURPORT</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">The Personality of Godhead is never inactive as
some less intelligent persons suggest. His works are magnificent and
magnanimous. His creations both material and spiritual are all wonderful and
contain all variegatedness. They are described nicely by such liberated souls
as <a href="http://vedabase.net/s/srila"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a> <a href="http://vedabase.net/n/narada"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Nārada</span></a>, <a href="http://vedabase.net/v/vyasa"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vyāsa</span></a>, Vālmīki, <a href="http://vedabase.net/d/devala"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Devala</span></a>, <a href="http://vedabase.net/a/asita"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Asita</span></a>, <a href="http://vedabase.net/m/madhva"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Madhva</span></a>, <a href="http://vedabase.net/s/sri"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/c/caitanya"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Caitanya</span></a>,
Rāmānuja, Vis</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">usvāmī, Nimbārka, <a href="http://vedabase.net/s/sridhara"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīdhara</span></a>,
Viśvanātha, <a href="http://vedabase.net/b/baladeva"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Baladeva</span></a>,
Bhaktivinoda, <a href="http://vedabase.net/s/siddhanta"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Siddhānta</span></a> <a href="http://vedabase.net/s/sarasvati"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sarasvatī</span></a> and
many other learned and self-realized souls. These creations, both material and
spiritual, are full of opulence, beauty and knowledge, but the spiritual realm
is more magnificent due to its being full of knowledge, bliss and eternity. The
material creations are manifested for some time as perverted shadows of the
spiritual kingdom and can be likened to cinemas. They attract people of less
intelligent caliber who are attracted by false things. Such foolish men have no
information of the reality, and they take it for granted that the false
material manifestation is the all in all. But more intelligent men guided by
sages like <a href="http://vedabase.net/v/vyasa"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vyāsa</span></a> and <a href="http://vedabase.net/n/narada"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Nārada</span></a> know that the
eternal kingdom of God is more delightful, larger, and eternally full of bliss
and knowledge. Those who are not conversant with the activities of the Lord and
His transcendental realm are sometimes favored by the Lord in His adventures as
incarnations wherein He displays the eternal bliss of His association in the
transcendental realm. By such activities He attracts the conditioned souls of
the material world. Some of these conditioned souls are engaged in the false
enjoyment of material senses and others in simply negating their real life in
the spiritual world. These less intelligent persons are known as karmīs, or
fruitive workers, and jñānīs, or dry mental speculators. But above these two
classes of men is the transcendentalist known as <a href="http://vedabase.net/s/satvata"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">sātvata</span></a>, or the devotee,
who is busy neither with rampant material activity nor with material
speculation. He is engaged in the positive service of the Lord, and thereby he
derives the highest spiritual benefit unknown to the karmīs and jñānīs.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">As the supreme controller of both the material and
spiritual worlds, the Lord has different incarnations of unlimited categories.
Incarnations like <a href="http://vedabase.net/b/brahma"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahmā</span></a>, <a href="http://vedabase.net/r/rudra"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Rudra</span></a>, <a href="http://vedabase.net/m/manu"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Manu</span></a>, <a href="http://vedabase.net/p/prthu"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Pr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">thu</span></a> and <a href="http://vedabase.net/v/vyasa"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vyāsa</span></a> are His material qualitative incarnations, but His
incarnations like <a href="http://vedabase.net/r/rama"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Rāma</span></a>, <a href="http://vedabase.net/n/narasimha"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Narasim</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">ha</span></a>, <a href="http://vedabase.net/v/varaha"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Varāha</span></a> and <a href="http://vedabase.net/v/vamana"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vāmana</span></a> are His
transcendental incarnations. Lord <a href="http://vedabase.net/s/sri"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a> is the fountainhead of all incarnations, and He is therefore
the cause of all causes.</span><br />
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Canto -1, Chapet-1, Sloka -18</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">athākhyāhi <a href="http://vedabase.net/h/harer"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">harer</span></a> dhīmann</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/a/avatara"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">avatāra</span></a>-<a href="http://vedabase.net/k/kathah"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">kathāh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> <a href="http://vedabase.net/s/subhah"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">śubhāh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/l/lila"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">līlā</span></a> <a href="http://vedabase.net/v/vidadhatah"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">vidadhatah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> <a href="http://vedabase.net/s/svairam"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">svairam</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">īśvarasyātma-<a href="http://vedabase.net/m/mayaya"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">māyayā</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">SYNONYMS</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/a/atha"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">atha</span></a> — therefore; <a href="http://vedabase.net/a/akhyahi"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">ākhyāhi</span></a> — describe; <a href="http://vedabase.net/h/hareh"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">hareh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — of the
Lord; <a href="http://vedabase.net/d/dhiman"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">dhīman</span></a> — <a href="http://vedabase.net/o/o"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">O</span></a> sagacious one; <a href="http://vedabase.net/a/avatara"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">avatāra</span></a> — incarnations; <a href="http://vedabase.net/k/kathah"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">kathāh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — narratives; <a href="http://vedabase.net/s/subhah"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">śubhāh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — auspicious; <a href="http://vedabase.net/l/lila"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">līlā</span></a> — adventures; <a href="http://vedabase.net/v/vidadhatah"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">vidadhatah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — performed; <a href="http://vedabase.net/s/svairam"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">svairam</span></a> — pastimes; <a href="http://vedabase.net/i/isvarasya"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">īśvarasya</span></a> — of
the supreme controller; <a href="http://vedabase.net/a/atma"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">ātma</span></a> — personal; <a href="http://vedabase.net/m/mayaya"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">māyayā</span></a> — energies.</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">TRANSLATION</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">O wise <a href="http://vedabase.net/s/suta"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sūta</span></a>, please narrate to us the transcendental pastimes of the
Supreme Godhead's multi-incarnations. Such auspicious adventures and pastimes
of the Lord, the supreme controller, are performed by His internal powers.</span><br />
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">PURPORT</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">For the creation, maintenance and destruction of
the material worlds, the Supreme Lord Personality of Godhead Himself appears in
many thousands of forms of incarnations, and the specific adventures found in
those transcendental forms are all auspicious. Both those who are present
during such activities and those who hear the transcendental narrations of such
activities are benefited.</span><br />
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Canto -1, Chapet-1, Sloka -19</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/v/vayam"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">vayam</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a> <a href="http://vedabase.net/t/tu"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">tu</span></a> <a href="http://vedabase.net/n/na"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">na</span></a> vitr</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">pyāma</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/u/uttama"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">uttama</span></a>-<a href="http://vedabase.net/s/sloka"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">śloka</span></a>-<a href="http://vedabase.net/v/vikrame"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">vikrame</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">yac-chr</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">vatām</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">́</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"> <a href="http://vedabase.net/r/rasa"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">rasa</span></a>-<a href="http://vedabase.net/j/jnanam"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">jñānām</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/s/svadu"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">svādu</span></a> <a href="http://vedabase.net/s/svadu"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">svādu</span></a> <a href="http://vedabase.net/p/pade"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">pade</span></a> <a href="http://vedabase.net/p/pade"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">pade</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">SYNONYMS</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/v/vayam"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">vayam</span></a> — we; <a href="http://vedabase.net/t/tu"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">tu</span></a> — but; <a href="http://vedabase.net/n/na"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">na</span></a> — not; <a href="http://vedabase.net/v/vitrpyamah"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">vitr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">pyāmah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — shall be
at rest; <a href="http://vedabase.net/u/uttama"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">uttama</span></a>-<a href="http://vedabase.net/s/sloka"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">śloka</span></a> — the Personality of
Godhead, who is glorified by transcendental prayers; <a href="http://vedabase.net/v/vikrame"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">vikrame</span></a> — adventures; <a href="http://vedabase.net/y/yat"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">yat</span></a> — which; <a href="http://vedabase.net/s/srnvatam"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">śr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">vatām</span></a> — by
continuous hearing; <a href="http://vedabase.net/r/rasa"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">rasa</span></a> — humor; <a href="http://vedabase.net/j/jnanam"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">jñānām</span></a> — those who <a href="http://vedabase.net/a/are"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">are</span></a> conversant with; <a href="http://vedabase.net/s/svadu"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">svādu</span></a> — relishing; <a href="http://vedabase.net/s/svadu"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">svādu</span></a> — palatable; <a href="http://vedabase.net/p/pade"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">pade</span></a> <a href="http://vedabase.net/p/pade"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">pade</span></a> — at every step.</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">TRANSLATION</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">We never <a href="http://vedabase.net/t/tire"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">tire</span></a> of hearing the transcendental pastimes of the Personality
of Godhead, who is glorified by hymns and prayers. Those who have developed a
taste for transcendental relationships with Him relish hearing of His pastimes
at every moment.</span><br />
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">PURPORT</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">There is a great difference between mundane
stories, fiction, or history and the transcendental pastimes of the Lord. The
histories of the whole universe contain references to the pastimes of the
incarnations of the Lord. The <a href="http://vedabase.net/r/ramayana"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Rāmāyan</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>, the Mahābhārata, and the Purān</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">as are histories of
bygone ages recorded in connection with the pastimes of the incarnations of the
Lord and therefore remain fresh even after repeated readings. For example,
anyone may read Bhagavad-<a href="http://vedabase.net/g/gita"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">gītā</span></a> or the <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> repeatedly throughout his whole life and yet find
in them new light of information. Mundane news is static whereas transcendental
news is dynamic, inasmuch as the spirit is dynamic and matter is static. Those
who have developed a taste for understanding the transcendental subject matter
are never tired of hearing such narrations. One is quickly satiated by mundane
activities, but no one is satiated by transcendental or devotional activities. <a href="http://vedabase.net/u/uttama"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Uttama</span></a>-<a href="http://vedabase.net/s/sloka"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">śloka</span></a> indicates that
literature which is not meant for nescience. Mundane literature is in the mode
of darkness or ignorance, whereas transcendental literature is quite different.
Transcendental literature is above the mode of darkness, and its light becomes
more luminous with progressive reading and realization of the transcendental
subject matter. The so-called liberated persons are never satisfied by the
repetition of the words <a href="http://vedabase.net/a/aham"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">aham</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a> brahmāsmi.
Such artificial realization of <a href="http://vedabase.net/b/brahman"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahman</span></a> becomes hackneyed, and so to relish real pleasure they
turn to the narrations of the <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a>. Those who are not so fortunate turn to altruism
and worldly philanthropy. This means the <a href="http://vedabase.net/m/mayavada"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Māyāvāda</span></a>
philosophy is mundane, whereas the philosophy of Bhagavad-<a href="http://vedabase.net/g/gita"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">gītā</span></a> and <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: major-fareast; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> is
transcendental.</span><br />
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<b><span style="color: #33cccc; font-size: 14.0pt;">Om Tat Sat</span></b><br />
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<b><span style="color: #33cccc; font-size: 14.0pt;">(Continued...) </span></b></div>
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<span style="color: yellow;"><b><span style="font-family: "Verdana","sans-serif";"><span style="mso-spacerun: yes;"> </span>(My humble salutations to<span style="mso-spacerun: yes;"> </span>the lotus feet of Bhagavan Sri Krishna
Paramathma ji, Sri Veda Vyas Maharaj ji, H H Sri Swami Srila Prabhupada ji, H H
Swami jis and<span style="mso-spacerun: yes;"> </span>Bhaktivedanta dot
Org<span style="mso-spacerun: yes;"> </span>for this devotional collection) </span></b></span></div>
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<span style="color: yellow;"><b><span style="font-family: "Verdana","sans-serif";">(The Blog is reverently for all the seekers of truth,
lovers of wisdom and to share the Hindu Dharma with others on the
spiritual path and also this is purely a non-commercial blog) </span></b></span></div>
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<span lang="HI" style="color: white; font-family: Mangal; font-size: 16.0pt; line-height: 115%; mso-themecolor: background1;">श्री कल्याणी देवी विरचितम् ।</span><span style="color: white; font-size: 16.0pt; line-height: 115%; mso-themecolor: background1;"><br style="mso-special-character: line-break;" />
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<h1>
<span style="color: white; font-size: 16.0pt; line-height: 115%; mso-bidi-font-family: Mangal; mso-themecolor: background1;"><span style="mso-spacerun: yes;"> </span></span><span style="color: white; font-size: 16.0pt; line-height: 115%; mso-themecolor: background1;"><br />
</span><span lang="HI" style="color: white; font-family: Mangal; font-size: 16.0pt; line-height: 115%; mso-themecolor: background1;">अद्वयविक्रम गोविन्दकिङ्कर श्रीमध्ववल्लभ
गुरुतर नमः ।</span><span style="color: white; font-size: 16.0pt; line-height: 115%; mso-themecolor: background1;"><br />
</span><span lang="HI" style="color: white; font-family: Mangal; font-size: 16.0pt; line-height: 115%; mso-themecolor: background1;">कुन्तलसन्ततिराजितसन्मुख देवकिनन्दन
गोविन्द वन्दे ॥ ४॥</span><span style="color: white; font-size: 16.0pt; line-height: 115%; mso-themecolor: background1;"><br />
<br />
</span><span lang="HI" style="color: white; font-family: Mangal; font-size: 16.0pt; line-height: 115%; mso-themecolor: background1;">॥ इति श्रीमत्कल्याणीदेवी विरचितं
गोविन्दस्तोत्रं संपूर्णम् ॥</span><span style="color: white; font-size: 16.0pt; line-height: 115%; mso-bidi-language: SA; mso-themecolor: background1;"></span></h1>
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gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com0tag:blogger.com,1999:blog-1677975695993500877.post-19514238146481430972014-02-18T03:32:00.002-08:002014-02-18T03:32:39.655-08:00Śrīmad Bhāgavata Puranam – Canto -1- Part-5<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="color: #ff9900; font-family: "Georgia","serif"; font-size: 20.0pt;">Śrīmad
Bhāgavata Puranam</span></b><br />
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<span style="color: #ff9900; font-size: 18.0pt; line-height: 115%;"> </span><span lang="HI" style="color: #ff9900; font-family: Mangal; font-size: 18.0pt; line-height: 115%;">ग्रन्थकर्ता</span><span style="color: #ff9900; font-size: 18.0pt; line-height: 115%;"> : </span><a href="https://sa.wikisource.org/wiki/%E0%A4%97%E0%A5%8D%E0%A4%B0%E0%A4%A8%E0%A5%8D%E0%A4%A5%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A4%BE:%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%83" title="ग्रन्थकर्ता:वेदव्यासः"><span lang="HI" style="color: #ff9900; font-family: Mangal; font-size: 18.0pt; line-height: 115%;">वेदव्यासः</span></a><span style="color: #ff9900; font-size: 18.0pt; line-height: 115%;"><br />
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mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-priority:99;
mso-style-qformat:yes;
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mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin-top:0in;
mso-para-margin-right:0in;
mso-para-margin-bottom:10.0pt;
mso-para-margin-left:0in;
line-height:115%;
mso-pagination:widow-orphan;
font-size:11.0pt;
mso-bidi-font-size:10.0pt;
font-family:"Calibri","sans-serif";
mso-ascii-font-family:Calibri;
mso-ascii-theme-font:minor-latin;
mso-fareast-font-family:"Times New Roman";
mso-fareast-theme-font:minor-fareast;
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<![endif]--><span style="color: white;"><span style="font-family: "Times New Roman","serif"; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span></span><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman";">१३)तन्नः शुश्रूषमाणानांमर्ह्स्यङ्गानु
वर्णितम्!यस्यावतारो भूतानां क्षेमाय विभवायच!</span><span style="font-family: "Times New Roman","serif"; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"></span></span></div>
<div style="tab-stops: 7.75in;">
<span style="color: white;"><span style="font-family: "Times New Roman","serif"; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br />
</span><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman";">१४)आपन्नः
संसॄतिं घोरां यन्नाम विवशो गॄणन्!ततः सदयोविमुच्येत यं बिभेति स्व्यं भवः!</span><span style="font-family: "Times New Roman","serif"; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"></span></span></div>
<div style="tab-stops: 7.75in;">
<span style="color: white;"><span style="font-family: "Times New Roman","serif"; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br />
</span><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman";">१५)यत्पादसंश्रयाः
सूत मुनयः प्रशमायनाः!सद्यः पुनन्त्युपसॄश्टाः स्वरडुनीवानुसेवया!</span><span style="font-family: "Times New Roman","serif"; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"></span></span></div>
<div style="tab-stops: 7.75in;">
<span style="color: white;"><span style="font-family: "Times New Roman","serif"; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br />
</span><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman";">१६)को
वा भगवतस्तस्य पुण्यश्लोकेड्यकर्मणः!शुध्धिकामो न श्रुणुयाद्यशः कलिमलापहम्!</span></span><span style="font-family: "Times New Roman","serif"; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br style="mso-special-character: line-break;" />
<br style="mso-special-character: line-break;" />
</span></div>
<div style="tab-stops: 7.75in;">
<b><span style="color: black; font-size: 20.0pt;"><br /></span></b></div>
<div style="tab-stops: 7.75in;">
<b><span style="color: black; font-size: 20.0pt;"><br /></span></b></div>
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<w:Zoom>0</w:Zoom>
<w:TrackMoves/>
<w:TrackFormatting/>
<w:PunctuationKerning/>
<w:ValidateAgainstSchemas/>
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<w:LidThemeComplexScript>HI</w:LidThemeComplexScript>
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<w:BreakWrappedTables/>
<w:SnapToGridInCell/>
<w:WrapTextWithPunct/>
<w:UseAsianBreakRules/>
<w:DontGrowAutofit/>
<w:SplitPgBreakAndParaMark/>
<w:DontVertAlignCellWithSp/>
<w:DontBreakConstrainedForcedTables/>
<w:DontVertAlignInTxbx/>
<w:Word11KerningPairs/>
<w:CachedColBalance/>
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<m:mathFont m:val="Cambria Math"/>
<m:brkBin m:val="before"/>
<m:brkBinSub m:val="--"/>
<m:smallFrac m:val="off"/>
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<m:wrapIndent m:val="1440"/>
<m:intLim m:val="subSup"/>
<m:naryLim m:val="undOvr"/>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Canto -1, Chapet-1, Sloka -13</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/t/tan"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tan</span></a> <a href="http://vedabase.net/n/nah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">nah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
<a href="http://vedabase.net/s/susrusamananam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śuśrūs</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">amān</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ānām</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">arhasy ańgānuvarn</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">itum</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">yasyāvatāro <a href="http://vedabase.net/b/bhutanam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhūtānām</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/k/ksemaya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ks</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">emāya</span></a> <a href="http://vedabase.net/c/ca"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ca</span></a> <a href="http://vedabase.net/b/bhavaya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhavāya</span></a> <a href="http://vedabase.net/c/ca"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ca</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">SYNONYMS</span></div>
<div class="p">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/t/tat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tat</span></a> — those; <a href="http://vedabase.net/n/nah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">nah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
— unto us; <a href="http://vedabase.net/s/susrusamananam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śuśrūs</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">amān</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ānām</span></a> — those who <a href="http://vedabase.net/a/are"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">are</span></a> endeavoring for; <a href="http://vedabase.net/a/arhasi"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">arhasi</span></a> — ought <a href="http://vedabase.net/t/to"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">to</span></a> <a href="http://vedabase.net/d/do"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">do</span></a>
<a href="http://vedabase.net/i/it"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">it</span></a>; <a href="http://vedabase.net/a/anga"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ańga</span></a> — <a href="http://vedabase.net/o/o"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">O</span></a> <a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sūta</span></a> Gosvāmī; <a href="http://vedabase.net/a/anuvarnitum"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">anuvarn</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">itum</span></a>
— <a href="http://vedabase.net/t/to"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">to</span></a> explain by
following <a href="http://vedabase.net/i/in"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">in</span></a>
the footsteps of previous ācāryas; <a href="http://vedabase.net/y/yasya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yasya</span></a> — whose; <a href="http://vedabase.net/a/avatarah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">avatārah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — incarnation; <a href="http://vedabase.net/b/bhutanam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhūtānām</span></a> — of the living beings; <a href="http://vedabase.net/k/ksemaya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ks</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">emāya</span></a>
— for good; <a href="http://vedabase.net/c/ca"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ca</span></a>
— and; <a href="http://vedabase.net/b/bhavaya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhavāya</span></a>
— upliftment; <a href="http://vedabase.net/c/ca"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ca</span></a>
— and.</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">TRANSLATION</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">O <a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sūta</span></a> Gosvāmī, we are eager to learn about the Personality of
Godhead and His incarnations. Please explain to us those teachings imparted by
previous masters [ācāryas], for one is uplifted both by speaking them and by
hearing them.</span><br />
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">PURPORT</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">The conditions for hearing the transcendental
message of the Absolute Truth are set forth herein. The first condition is that
the audience must be very sincere and eager to hear. And the speaker must be in
the line of disciplic succession from the recognized <a href="http://vedabase.net/a/acarya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ācārya</span></a>. The
transcendental message of the Absolute is not understandable by those who are
materially absorbed. Under the direction of a bona fide spiritual master, one
becomes gradually purified. Therefore, one must be in the chain of disciplic
succession and learn the spiritual art of submissive hearing. In the case of <a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sūta</span></a> Gosvāmī and the sages
of Naimis</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">āran</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">ya, all these
conditions are fulfilled because <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a> <a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sūta</span></a> Gosvāmī is in the line of <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a>
Vyāsadeva, and the sages of Naimis</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">āran</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">ya are
all sincere souls who are anxious to learn the truth. Thus the transcendental
topics of Lord <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a>
<a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>'s
superhuman activities, His incarnation, His birth, appearance or disappearance,
His forms, His names and so on are all easily understandable because all
requirements are fulfilled. Such discourses help all men on the path of
spiritual realization.</span><br />
<div class="l">
<br /></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Canto -1, Chapet-1, Sloka -14</span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/a/apannah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">āpannah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
<a href="http://vedabase.net/s/samsrtim"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sam</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tim</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a> <a href="http://vedabase.net/g/ghoram"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ghorām</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a></span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/y/yan"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yan</span></a>-<a href="http://vedabase.net/n/nama"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">nāma</span></a> vivaśo <a href="http://vedabase.net/g/grnan"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">gr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">an</span></a></span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/t/tatah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tatah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
sadyo <a href="http://vedabase.net/v/vimucyeta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vimucyeta</span></a></span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/y/yad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yad</span></a> <a href="http://vedabase.net/b/bibheti"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bibheti</span></a> <a href="http://vedabase.net/s/svayam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">svayam</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a>
<a href="http://vedabase.net/b/bhayam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhayam</span></a></span></div>
<div class="t">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">SYNONYMS</span></div>
<div class="p">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/a/apannah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">āpannah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
— being entangled; <a href="http://vedabase.net/s/samsrtim"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sam</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tim</span></a> — <a href="http://vedabase.net/i/in"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">in</span></a> the hurdle of birth and death; <a href="http://vedabase.net/g/ghoram"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ghorām</span></a> — too
complicated; <a href="http://vedabase.net/y/yat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yat</span></a>
— what; <a href="http://vedabase.net/n/nama"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">nāma</span></a>
— the absolute <a href="http://vedabase.net/n/name"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">name</span></a>;
<a href="http://vedabase.net/v/vivasah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vivaśah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — unconsciously; <a href="http://vedabase.net/g/grnan"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">gr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">an</span></a>
— chanting; <a href="http://vedabase.net/t/tatah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tatah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — from that; <a href="http://vedabase.net/s/sadyah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sadyah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — at once; <a href="http://vedabase.net/v/vimucyeta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vimucyeta</span></a> —
gets freedom; <a href="http://vedabase.net/y/yat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yat</span></a>
— that which; <a href="http://vedabase.net/b/bibheti"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bibheti</span></a>
— fears; <a href="http://vedabase.net/s/svayam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">svayam</span></a>
— personally; <a href="http://vedabase.net/b/bhayam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhayam</span></a>
— fear itself.</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">TRANSLATION</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Living beings who are entangled in the complicated
meshes of birth and death can be freed immediately by even unconsciously
chanting the holy name of <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>, which is feared by fear personified.</span><br />
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">PURPORT</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/v/vasudeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vāsudeva</span></a>, or Lord <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>, the Absolute Personality of Godhead, is the supreme
controller of everything. There is no one in creation who is not afraid of the <a href="http://vedabase.net/r/rage"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rage</span></a> of the Almighty.
Great asuras like <a href="http://vedabase.net/r/ravana"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Rāvan</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>, Hiran</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">yakaśipu,
<a href="http://vedabase.net/k/kamsa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kam</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sa</span></a>,
and others who were very powerful living entities were all killed by the
Personality of Godhead. And the almighty <a href="http://vedabase.net/v/vasudeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vāsudeva</span></a> has
empowered His name with the powers of His personal Self. Everything is related
to Him, and everything has its identity in Him. It is stated herein that the
name of <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>
is feared even by fear personified. This indicates that the name of <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>
is nondifferent from <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>. Therefore, the name of <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a> is as powerful as Lord <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a> Himself. There is no difference at all. Anyone, therefore,
can take advantage of the holy names of Lord <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a> even in the midst of greatest dangers. The transcendental
name of <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>,
even though uttered unconsciously or by force of circumstances, can help one
obtain freedom from the hurdle of birth and death.</span><br />
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Canto -1, Chapet-1, Sloka -15</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/y/yat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yat</span></a>-<a href="http://vedabase.net/p/pada"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">pāda</span></a>-<a href="http://vedabase.net/s/samsrayah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sam</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śrayāh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
<a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sūta</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/m/munayah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">munayah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
<a href="http://vedabase.net/p/prasamayanah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">praśamāyanāh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/s/sadyah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sadyah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
punanty <a href="http://vedabase.net/u/upasprstah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">upaspr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">t</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">āh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">svardhuny-āpo 'nusevayā</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">SYNONYMS</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/y/yat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yat</span></a> — whose; <a href="http://vedabase.net/p/pada"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">pāda</span></a> — lotus feet; <a href="http://vedabase.net/s/samsrayah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sam</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śrayāh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
— those who have taken shelter of; <a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sūta</span></a> — <a href="http://vedabase.net/o/o"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">O</span></a> <a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sūta</span></a>
Gosvāmī; <a href="http://vedabase.net/m/munayah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">munayah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — great sages; <a href="http://vedabase.net/p/prasamayanah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">praśamāyanāh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — absorbed <a href="http://vedabase.net/i/in"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">in</span></a> devotion <a href="http://vedabase.net/t/to"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">to</span></a> the Supreme; <a href="http://vedabase.net/s/sadyah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sadyah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — at once; <a href="http://vedabase.net/p/punanti"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">punanti</span></a> —
sanctify; <a href="http://vedabase.net/u/upasprstah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">upaspr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">t</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">āh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — simply by association;
<a href="http://vedabase.net/s/svardhuni"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">svardhunī</span></a> — of
the sacred Ganges; <a href="http://vedabase.net/a/apah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">āpah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — water; <a href="http://vedabase.net/a/anusevaya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">anusevayā</span></a> —
bringing into use.</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">TRANSLATION</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">O <a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sūta</span></a>, those great sages who have completely taken shelter of
the lotus feet of the Lord can at once sanctify those who come in touch with
them, whereas the waters of the Ganges can sanctify only after prolonged use.</span><br />
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">PURPORT</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Pure devotees of the Lord are more powerful than
the waters of the sacred river Ganges. One can derive spiritual benefit out of
prolonged use of the Ganges waters. But one can be sanctified at once by the
mercy of a pure devotee of the Lord. In Bhagavad-<a href="http://vedabase.net/g/gita"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">gītā</span></a> it is said that any
person, regardless of birth as <a href="http://vedabase.net/s/sudra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śūdra</span></a>, woman, or merchant, can take shelter of the lotus feet
of the Lord and by so doing can return to Godhead. To take shelter of the lotus
feet of the Lord means to take shelter of the pure devotees. The pure devotees
whose only business is serving are honored by the names Prabhupāda and Vis</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">upāda, which indicate
such devotees to be representatives of the lotus feet of the Lord. Anyone,
therefore, who takes shelter of the lotus feet of a pure devotee by accepting
the pure devotee as his spiritual master can be at once purified. Such devotees
of the Lord are honored equally with the Lord because they are engaged in the most
confidential service of the Lord, for they deliver out of the material world
the fallen souls whom the Lord wants to return home, back to Godhead. Such pure
devotees are better known as vicelords according to revealed scriptures. The
sincere disciple of the pure devotee considers the spiritual master equal to
the Lord, but always considers himself to be a humble servant of the servant of
the Lord. This is the pure devotional path.</span><br />
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Canto -1, Chapet-1, Sloka -16</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/k/ko"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ko</span></a> <a href="http://vedabase.net/v/va"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vā</span></a>
bhagavatas <a href="http://vedabase.net/t/tasya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tasya</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/p/punya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">pun</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ya</span></a>-śloked</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">ya-<a href="http://vedabase.net/k/karmanah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">karman</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/s/suddhi"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śuddhi</span></a>-kāmo <a href="http://vedabase.net/n/na"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">na</span></a> śr</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">uyād</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/y/yasah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yaśah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
<a href="http://vedabase.net/k/kali"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kali</span></a>-malāpaham</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">SYNONYMS</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/k/kah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
— who; <a href="http://vedabase.net/v/va"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vā</span></a> — rather; <a href="http://vedabase.net/b/bhagavatah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhagavatah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — of the Lord; <a href="http://vedabase.net/t/tasya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tasya</span></a> — His; <a href="http://vedabase.net/p/punya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">pun</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ya</span></a>
— virtuous; <a href="http://vedabase.net/s/sloka"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śloka</span></a>-<a href="http://vedabase.net/i/idya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">īd</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ya</span></a> — worshipable by
prayers; <a href="http://vedabase.net/k/karmanah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">karman</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — deeds; <a href="http://vedabase.net/s/suddhi"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śuddhi</span></a>-<a href="http://vedabase.net/k/kamah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kāmah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — desiring deliverance
from all sins; <a href="http://vedabase.net/n/na"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">na</span></a>
— not; <a href="http://vedabase.net/s/srnuyat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">uyāt</span></a>
— does hear; <a href="http://vedabase.net/y/yasah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yaśah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — glories; <a href="http://vedabase.net/k/kali"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kali</span></a> — of the <a href="http://vedabase.net/a/age"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">age</span></a> of quarrel; <a href="http://vedabase.net/m/mala"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">mala</span></a>-<a href="http://vedabase.net/a/apaham"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">apaham</span></a> — the
agent for sanctification.</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">TRANSLATION</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Who is there, desiring deliverance from the vices
of the age of quarrel, who is not willing to hear the virtuous glories of the
Lord?</span><br />
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">PURPORT</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">The age of <a href="http://vedabase.net/k/kali"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kali</span></a> is the most condemned age due to its quarrelsome features.
<a href="http://vedabase.net/k/kali"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kali</span></a>-<a href="http://vedabase.net/y/yuga"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yuga</span></a> is so saturated with
vicious habits that there is a great fight at the slightest misunderstanding.
Those who are engaged in the pure devotional service of the Lord, who are
without any desire for self-aggrandizement and who are freed from the effects
of fruitive actions and dry philosophical speculations are capable of getting
out of the estrangements of this complicated age. The leaders of the people are
very much anxious to live in peace and friendship, but they have no information
of the simple method of hearing the glories of the Lord. On the contrary, such
leaders are opposed to the propagation of the glories of the Lord. In other
words, the foolish leaders want to completely deny the existence of the Lord.
In the name of secular state, such leaders are enacting various plans every
year. But by the insurmountable intricacies of the material nature of the Lord,
all these plans for progress are being constantly frustrated. They have no eyes
to see that their attempts at peace and friendship are failing. But here is the
hint to get over the hurdle. If we want actual peace, we must open the road to
understanding of the Supreme Lord <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a> and glorify Him for His virtuous activities as they are
depicted in the pages of <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a>.</span><br />
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<b><span style="color: #33cccc; font-size: 14.0pt;">Om Tat Sat</span></b><br />
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<b><span style="color: #33cccc; font-size: 14.0pt;">(Continued...) </span></b></div>
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<span style="color: yellow;"><b><span style="font-family: "Verdana","sans-serif";"><span style="mso-spacerun: yes;"> </span>(My humble salutations to<span style="mso-spacerun: yes;"> </span>the lotus feet of Bhagavan Sri Krishna
Paramathma ji, Sri Veda Vyas Maharaj ji, H H Sri Swami Srila Prabhupada ji, H H
Swami jis and<span style="mso-spacerun: yes;"> </span>Bhaktivedanta dot
Org<span style="mso-spacerun: yes;"> </span>for this devotional collection) </span></b></span></div>
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<span style="color: yellow;"><b><span style="font-family: "Verdana","sans-serif";">(The Blog is reverently for all the seekers of truth,
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<h1>
<b><span style="font-size: large;"><span lang="SA" style="color: #ff9900; font-family: Mangal;">गोविन्दस्तोत्रम्</span><span style="color: #ff9900;"> </span></span></b></h1>
<b><span style="font-size: large;"> <span style="color: white;">
</span></span></b><span style="color: white;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt;">श्री कल्याणी देवी
विरचितम् । </span></span><br />
<div style="tab-stops: 7.75in;">
<span style="color: white;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt;"> </span><span style="font-size: 14.0pt; mso-bidi-font-family: Mangal;"> </span>
</span></div>
<div style="tab-stops: 7.75in;">
<b><span style="color: black; font-size: 20.0pt;"><span style="font-size: large;"><span style="color: white;"><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"></span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman";">श्रीवर
बालक रिङ्खणतत्पर पद्मदलायतलोचन देव ।</span><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br />
</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman";">कुन्तलसन्ततिराजितसन्मुख
देवकिनन्दन गोविन्द वन्दे ॥ १॥</span><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br />
<br />
</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman";">हाटकनूपुरशक्वरिपूर्वकभूषणभूषित
श्यामलदेह ।</span><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br />
</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman";">कुन्तलसन्ततिराजितसन्मुख
देवकिनन्दन गोविन्द वन्दे ॥ २॥</span><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br />
<br />
</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman";">देवकिनन्दन
नन्दवन्दित मध्वविभीषणसान्द्रसरोज ।</span><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br />
</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman";">कुन्तलसन्ततिराजितसन्मुख
देवकिनन्दन गोविन्द वन्दे ॥ ३॥</span></span><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br style="mso-special-character: line-break;" /></span></span></span></b></div>
</div>
gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com0tag:blogger.com,1999:blog-1677975695993500877.post-75935165553311368362014-02-17T03:51:00.000-08:002014-02-17T03:51:35.746-08:00Śrīmad Bhāgavata Puranam – Canto -1- Part-4<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="color: #ff9900; font-family: "Georgia","serif"; font-size: 20.0pt;">Śrīmad
Bhāgavata Puranam</span></b><br />
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<span style="color: #ff9900; font-size: 18.0pt; line-height: 115%;"> </span><span lang="HI" style="color: #ff9900; font-family: Mangal; font-size: 18.0pt; line-height: 115%;">ग्रन्थकर्ता</span><span style="color: #ff9900; font-size: 18.0pt; line-height: 115%;"> : </span><a href="https://sa.wikisource.org/wiki/%E0%A4%97%E0%A5%8D%E0%A4%B0%E0%A4%A8%E0%A5%8D%E0%A4%A5%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A4%BE:%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%83" title="ग्रन्थकर्ता:वेदव्यासः"><span lang="HI" style="color: #ff9900; font-family: Mangal; font-size: 18.0pt; line-height: 115%;">वेदव्यासः</span></a><span style="color: #ff9900; font-size: 18.0pt; line-height: 115%;"><br />
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<![endif]--><span style="color: white;"><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman";">१०)प्रायेणाल्पायुषो
मर्त्याः कलावस्मिन् यु युगे जनाः!मन्दाः सुमन्दमतयः मब्दभाग्या ह्युपद्रुताः!</span><span style="font-family: "Times New Roman","serif"; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"></span></span></div>
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</span><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman";">११)भूरीणि
भूरिकर्माणि श्रोतव्यानि विभागशः!अतः साधोत्र यत्सारं समुद् धृत्य मनीषया!ब्रूहि
भद्राय भूतानां येनात्माशु प्रसीदति!</span><span style="font-family: "Times New Roman","serif"; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"></span></span></div>
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जानासि भद्रंते भगवान् सात्वतां पतिः! देवक्यां वसुदेवस्य जातो यस्य चिकीर्षया!</span></span><span style="font-family: "Times New Roman","serif"; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><span style="color: white;"><br style="mso-special-character: line-break;" />
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<div class="l">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Canto -1, Chapet-1, Sloka -10</span></div>
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<br /></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">prāyen</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">ālpāyus</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">ah</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"> <a href="http://vedabase.net/s/sabhya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sabhya</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">kalāv <a href="http://vedabase.net/a/asmin"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">asmin</span></a> <a href="http://vedabase.net/y/yuge"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yuge</span></a> <a href="http://vedabase.net/j/janah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">janāh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a></span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/m/mandah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">mandāh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
<a href="http://vedabase.net/s/sumanda"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sumanda</span></a>-matayo</span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/m/manda"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">manda</span></a>-<a href="http://vedabase.net/b/bhagya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhāgyā</span></a> hy <a href="http://vedabase.net/u/upadrutah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">upadrutāh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a></span></div>
<div class="t">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">SYNONYMS</span></div>
<div class="p">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/p/prayena"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">prāyen</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a> — almost always; <a href="http://vedabase.net/a/alpa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">alpa</span></a> — meager; <a href="http://vedabase.net/a/ayusah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">āyus</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
— duration of life; <a href="http://vedabase.net/s/sabhya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sabhya</span></a> — member of <a href="http://vedabase.net/a/a"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a> learned society; <a href="http://vedabase.net/k/kalau"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kalau</span></a> — <a href="http://vedabase.net/i/in"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">in</span></a> this <a href="http://vedabase.net/a/age"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">age</span></a> of <a href="http://vedabase.net/k/kali"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kali</span></a> (quarrel); <a href="http://vedabase.net/a/asmin"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">asmin</span></a> — herein; <a href="http://vedabase.net/y/yuge"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yuge</span></a> — <a href="http://vedabase.net/a/age"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">age</span></a>; <a href="http://vedabase.net/j/janah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">janāh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
— the public; <a href="http://vedabase.net/m/mandah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">mandāh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — lazy; <a href="http://vedabase.net/s/sumanda"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sumanda</span></a>-<a href="http://vedabase.net/m/matayah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">matayah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — misguided; <a href="http://vedabase.net/m/manda"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">manda</span></a>-<a href="http://vedabase.net/b/bhagyah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhāgyāh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — unlucky; <a href="http://vedabase.net/h/hi"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">hi</span></a> — and above all; <a href="http://vedabase.net/u/upadrutah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">upadrutāh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — disturbed.</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">TRANSLATION</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">O learned one, in this iron age of <a href="http://vedabase.net/k/kali"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kali</span></a> men have but short
lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always
disturbed.</span><br />
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">PURPORT</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">The devotees of the Lord are always anxious for the
spiritual improvement of the general public. When the sages of Naimis</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">āran</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">ya analyzed the state
of affairs of the people in this age of <a href="http://vedabase.net/k/kali"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kali</span></a>, they foresaw that men would live short lives. In <a href="http://vedabase.net/k/kali"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kali</span></a>-<a href="http://vedabase.net/y/yuga"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yuga</span></a>, the duration of life
is shortened not so much because of insufficient food but because of irregular
habits. By keeping regular habits and eating simple food, any man can maintain
his health. Overeating, over-sense gratification, overdependence on another's
mercy, and artificial standards of living sap the very vitality of human
energy. Therefore the duration of life is shortened.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">The people of this age are also very lazy, not only
materially but in the matter of self-realization. The human life is especially
meant for self-realization. That is to say, man should come to know what he is,
what the world is, and what the supreme truth is. Human life is a means by
which the living entity can end all the miseries of the hard struggle for life
in material existence and by which he can return to Godhead, his eternal home.
But, due to a bad system of education, men have no desire for self-realization.
Even if they come to know about it, they unfortunately become victims of
misguided teachers.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">In this age, men are victims not only of different
political creeds and parties, but also of many different types of
sense-gratificatory diversions, such as cinemas, sports, gambling, clubs,
mundane libraries, bad association, smoking, drinking, cheating, pilfering,
bickerings, and so on. Their minds are always disturbed and full of anxieties
due to so many different engagements. In this age, many unscrupulous men
manufacture their own religious faiths which are not based on any revealed
scriptures, and very often people who are addicted to sense gratification are
attracted by such institutions. Consequently, in the name of religion so many
sinful acts are being carried on that the people in general have neither peace
of mind nor health of body. The student (<a href="http://vedabase.net/b/brahmacari"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">brahmacārī</span></a>)
communities are no longer being maintained, and householders do not observe the
rules and regulations of the <a href="http://vedabase.net/g/grhastha"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">gr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">hastha</span></a>-<a href="http://vedabase.net/a/asrama"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">āśrama</span></a>. Consequently, the so-called vānaprasthas and sannyāsīs
who come out of such <a href="http://vedabase.net/g/grhastha"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">gr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">hastha</span></a>-āśramas are easily deviated from the rigid path. In the
<a href="http://vedabase.net/k/kali"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kali</span></a>-<a href="http://vedabase.net/y/yuga"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yuga</span></a> the whole atmosphere
is surcharged with faithlessness. Men are no longer interested in spiritual
values. Material sense gratification is now the standard of civilization. For
the maintenance of such material civilizations, man has formed complex nations
and communities, and there is a constant strain of hot and cold wars between
these different groups. It has become very difficult, therefore, to raise the
spiritual standard due to the present distorted values of human society. The
sages of Naimis</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">āran</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">ya are anxious to
disentangle all fallen souls, and here they are seeking the remedy from <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a> <a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sūta</span></a> Gosvāmī.</span><br />
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<br /></div>
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<br /></div>
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<br /></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Canto -1, Chapet-1, Sloka -11</span></div>
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<br /></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/b/bhurini"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhūrīn</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">i</span></a> <a href="http://vedabase.net/b/bhuri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhūri</span></a>-<a href="http://vedabase.net/k/karmani"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">karmān</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">i</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/s/srotavyani"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śrotavyāni</span></a> <a href="http://vedabase.net/v/vibhagasah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vibhāgaśah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/a/atah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">atah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
<a href="http://vedabase.net/s/sadho"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sādho</span></a> '<a href="http://vedabase.net/t/tra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tra</span></a> <a href="http://vedabase.net/y/yat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yat</span></a> <a href="http://vedabase.net/s/saram"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sāram</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/s/samuddhrtya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">samuddhr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tya</span></a>
<a href="http://vedabase.net/m/manisaya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">manīs</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ayā</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/b/bruhi"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">brūhi</span></a> <a href="http://vedabase.net/b/bhadraya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhadrāya</span></a> <a href="http://vedabase.net/b/bhutanam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhūtānām</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">yenātmā <a href="http://vedabase.net/s/suprasidati"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">suprasīdati</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">SYNONYMS</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/b/bhurini"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhūrīn</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">i</span></a> — multifarious; <a href="http://vedabase.net/b/bhuri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhūri</span></a> — many; <a href="http://vedabase.net/k/karmani"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">karmān</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">i</span></a> — duties; <a href="http://vedabase.net/s/srotavyani"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śrotavyāni</span></a> — <a href="http://vedabase.net/t/to"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">to</span></a> be learned; <a href="http://vedabase.net/v/vibhagasah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vibhāgaśah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — by divisions of subject matter; <a href="http://vedabase.net/a/atah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">atah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — therefore; <a href="http://vedabase.net/s/sadho"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sādho</span></a> — <a href="http://vedabase.net/o/o"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">O</span></a> sage; <a href="http://vedabase.net/a/atra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">atra</span></a> — herein; <a href="http://vedabase.net/y/yat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yat</span></a> — whatever; <a href="http://vedabase.net/s/saram"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sāram</span></a> —
essence; <a href="http://vedabase.net/s/samuddhrtya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">samuddhr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tya</span></a>
— by selection; <a href="http://vedabase.net/m/manisaya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">manīs</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ayā</span></a> — best <a href="http://vedabase.net/t/to"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">to</span></a> your knowledge; <a href="http://vedabase.net/b/bruhi"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">brūhi</span></a> — please tell us; <a href="http://vedabase.net/b/bhadraya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhadrāya</span></a> — for
the good of; <a href="http://vedabase.net/b/bhutanam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhūtānām</span></a>
— the living beings; <a href="http://vedabase.net/y/yena"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yena</span></a> — by which; <a href="http://vedabase.net/a/atma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ātmā</span></a> — the self; <a href="http://vedabase.net/s/suprasidati"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">suprasīdati</span></a> — becomes fully satisfied.</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">TRANSLATION</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">There are many varieties of scriptures, and in all
of them there are many prescribed duties, which can be learned only after many
years of study in their various divisions. Therefore, O sage, please select the
essence of all these scriptures and explain it for the good of all living
beings, that by such instruction their hearts may be fully satisfied.</span><br />
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">PURPORT</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/a/atma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Ātmā</span></a>, or self, is distinguished from matter and material
elements. It is spiritual in constitution, and thus it is never satisfied by
any amount of material planning. All scriptures and spiritual instructions are
meant for the satisfaction of this self, or <a href="http://vedabase.net/a/atma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ātmā</span></a>. There are many varieties of approaches which are
recommended for different types of living beings in different times and at
different places. Consequently, the numbers of revealed scriptures are
innumerable. There are different methods and prescribed duties recommended in
these various scriptures. Taking into consideration the fallen condition of the
people in general in this age of <a href="http://vedabase.net/k/kali"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kali</span></a>, the sages of Naimis</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">āran</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">ya
suggested that <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a>
<a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sūta</span></a> Gosvāmī
relate the essence of all such scriptures because in this age it is not
possible for the fallen souls to understand and undergo all the lessons of all
these various scriptures in a <a href="http://vedabase.net/v/varna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">varn</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a> and <a href="http://vedabase.net/a/asrama"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">āśrama</span></a> system.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">The <a href="http://vedabase.net/v/varna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">varn</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a> and <a href="http://vedabase.net/a/asrama"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">āśrama</span></a> society was considered to be the best institution for
lifting the human being to the spiritual platform, but due to <a href="http://vedabase.net/k/kali"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kali</span></a>-<a href="http://vedabase.net/y/yuga"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yuga</span></a> it is not possible to
execute the rules and regulations of these institutions. Nor is it possible for
the people in general to completely sever relations with their families as the <a href="http://vedabase.net/v/varnasrama"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">varn</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">āśrama</span></a>
institution prescribes. The whole atmosphere is surcharged with opposition. And
considering this, one can see that spiritual emancipation for the common man in
this age is very difficult. The reason the sages presented this matter to <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sūta</span></a> Gosvāmī is explained
in the following verses.</span><br />
<div class="l">
<br /></div>
<div class="l">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Canto -1, Chapet-1, Sloka -12</span></div>
<div class="l">
<br /></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sūta</span></a> <a href="http://vedabase.net/j/janasi"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">jānāsi</span></a> <a href="http://vedabase.net/b/bhadram"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhadram</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a>
<a href="http://vedabase.net/t/te"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">te</span></a></span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/b/bhagavan"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhagavān</span></a> <a href="http://vedabase.net/s/satvatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sātvatām</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a> <a href="http://vedabase.net/p/patih"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">patih</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a></span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/d/devakyam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">devakyām</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a> <a href="http://vedabase.net/v/vasudevasya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vasudevasya</span></a></span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">jāto <a href="http://vedabase.net/y/yasya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yasya</span></a> <a href="http://vedabase.net/c/cikirsaya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">cikīrs</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ayā</span></a></span></div>
<div class="t">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">SYNONYMS</span></div>
<div class="p">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sūta</span></a> — <a href="http://vedabase.net/o/o"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">O</span></a> <a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sūta</span></a>
Gosvāmī; <a href="http://vedabase.net/j/janasi"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">jānāsi</span></a>
— you know; <a href="http://vedabase.net/b/bhadram"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhadram</span></a>
<a href="http://vedabase.net/t/te"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">te</span></a> — all
blessings upon you; <a href="http://vedabase.net/b/bhagavan"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhagavān</span></a> — the Personality of Godhead; <a href="http://vedabase.net/s/satvatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sātvatām</span></a> — of
the <a href="http://vedabase.net/p/pure"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">pure</span></a> devotees;
<a href="http://vedabase.net/p/patih"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">patih</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — the protector; <a href="http://vedabase.net/d/devakyam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">devakyām</span></a> — <a href="http://vedabase.net/i/in"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">in</span></a> the womb of <a href="http://vedabase.net/d/devaki"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Devakī</span></a>; <a href="http://vedabase.net/v/vasudevasya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vasudevasya</span></a> —
by <a href="http://vedabase.net/v/vasudeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vasudeva</span></a>;
<a href="http://vedabase.net/j/jatah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">jātah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — born of; <a href="http://vedabase.net/y/yasya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yasya</span></a> — for
the purpose of; <a href="http://vedabase.net/c/cikirsaya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">cikīrs</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ayā</span></a> — executing.</span></div>
<div class="t">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">TRANSLATION</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">All blessings upon you, O <a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sūta</span></a> Gosvāmī. You know for
what purpose the Personality of Godhead appeared in the womb of <a href="http://vedabase.net/d/devaki"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Devakī</span></a> as the
son of <a href="http://vedabase.net/v/vasudeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vasudeva</span></a>.</span><br />
<div class="t">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">PURPORT</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/b/bhagavan"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhagavān</span></a> means the Almighty God who is the controller of all
opulences, power, fame, beauty, knowledge and renunciation. He is the protector
of His pure devotees. Although God is equally disposed to everyone, He is
especially inclined to His devotees. Sat means the Absolute Truth. And persons
who are servitors of the Absolute Truth are called sātvatas. And the
Personality of Godhead who protects such pure devotees is known as the
protector of the sātvatas. <a href="http://vedabase.net/b/bhadram"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhadram</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a>
<a href="http://vedabase.net/t/te"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">te</span></a>, or
"blessings upon you," indicates the sages' anxiety to know the
Absolute Truth from the speaker. Lord <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>, the Supreme Personality of Godhead, appeared to <a href="http://vedabase.net/d/devaki"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Devakī</span></a>, the
wife of <a href="http://vedabase.net/v/vasudeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vasudeva</span></a>.
<a href="http://vedabase.net/v/vasudeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vasudeva</span></a> is
the symbol of the transcendental position wherein the appearance of the Supreme
Lord takes place.</span><br />
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<b><span style="color: #33cccc; font-size: 14.0pt;">Om Tat Sat</span></b><br />
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<b><span style="color: #33cccc; font-size: 14.0pt;">(Continued...) </span></b></div>
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<span style="color: yellow;"><b><span style="font-family: "Verdana","sans-serif";"><span style="mso-spacerun: yes;"> </span>(My humble salutations to<span style="mso-spacerun: yes;"> </span>the lotus feet of Bhagavan Sri Krishna
Paramathma ji, Sri Veda Vyas Maharaj ji, H H Sri Swami Srila Prabhupada ji, H H
Swami jis and<span style="mso-spacerun: yes;"> </span>Bhaktivedanta dot
Org<span style="mso-spacerun: yes;"> </span>for this devotional collection) </span></b></span></div>
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<span style="color: yellow;"><b><span style="font-family: "Verdana","sans-serif";">(The Blog is reverently for all the seekers of truth,
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<span lang="SA" style="color: #ff9900; font-family: Mangal; mso-bidi-language: SA;">श्रीकृष्णाष्टकम्</span><span style="color: #ff9900; mso-bidi-font-family: Mangal; mso-bidi-language: SA;"> </span></h1>
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<h1>
<span style="color: white;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt;">मुनीन्द्रशापकारणं
यदुप्रजापहारणम् ।</span><span style="font-size: 14.0pt;"><br />
</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt;">धराभरावतारणं
नमामि राधिकाधिपम् ॥ ७॥</span><span style="font-size: 14.0pt;"><br />
</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt;">सुवृक्षमूलशायिनं
मृगारिमोक्षदायिनम् ।</span><span style="font-size: 14.0pt;"><br />
</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt;">स्वकीयधाममायिनं
नमामि राधिकाधिपम् ॥ ८॥</span><span style="font-size: 14.0pt;"><br />
</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt;">इदं समाहितो
हितं वराष्टकं सदा मुदा ।</span><span style="font-size: 14.0pt;"><br />
</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt;">जपञ्जनो
जनुर्जरादितो द्रुतं प्रमुच्यते ॥ ९॥</span><span style="font-size: 14.0pt;"><br />
</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt;">॥ इति
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<span style="color: white;">
</span><h1>
<span style="color: white;"><span style="font-size: 14.0pt; mso-bidi-font-family: Mangal;"> </span></span></h1>
<span style="color: white;">
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gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com0tag:blogger.com,1999:blog-1677975695993500877.post-36059430782315619852014-02-16T22:24:00.000-08:002014-02-16T22:24:22.777-08:00 Śrīmad Bhāgavata Puranam – Canto -1- Part-3<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="color: #ff9900; font-family: "Georgia","serif"; font-size: 20.0pt;">Śrīmad
Bhāgavata Puranam</span></b><br />
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</span><span lang="HI" style="color: #ff9900; font-family: Mangal; font-size: 18.0pt; line-height: 115%;">स्कन्दः १</span><span lang="HI" style="color: #ff9900; font-size: 18.0pt; line-height: 115%; mso-bidi-font-family: Mangal;"> </span><span style="color: #ff9900; font-size: 18.0pt; line-height: 115%; mso-bidi-font-family: Mangal;"></span></div>
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श्रेष्टो भगवान् बादरायणः!अन्ये च मुनयः सूत परावरविदोविदुः!</span><span style="font-family: "Times New Roman","serif"; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br />
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त्वं सौम्य तत्सर्वं तत्वतस्तदनुग्रहात्!ब्रूयुः स्निग्धस्य शिष्यस्य गुर्वो
गुह्यमप्युत!</span><span style="font-family: "Times New Roman","serif"; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br />
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तत्राञ्जसा</span><span style="font-family: "Times New Roman","serif"; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">ss</span><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman";">युष्मन् भवता यव्दिनिश्चितं! पुंसामेकान्ततः
श्रेयोस्तन्नशंसितु मर्हति!</span><span style="font-family: "Times New Roman","serif"; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br style="mso-special-character: line-break;" />
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; line-height: 115%; mso-themecolor: background1;">Canto -1, Chapet-1,
Sloka -6 </span></div>
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<br /></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">r</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">s</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">aya <a href="http://vedabase.net/u/ucuh"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ūcuh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/t/tvaya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tvayā</span></a> <a href="http://vedabase.net/k/khalu"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">khalu</span></a> <a href="http://vedabase.net/p/puranani"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">purān</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">āni</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">setihāsāni cānagha</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">ākhyātāny apy <a href="http://vedabase.net/a/adhitani"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">adhītāni</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/d/dharma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">dharma</span></a>-<a href="http://vedabase.net/s/sastrani"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śāstrān</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">i</span></a> yāny <a href="http://vedabase.net/u/uta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">uta</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">SYNONYMS</span></div>
<div class="p">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/r/rsayah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">r</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ayah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
— the sages; <a href="http://vedabase.net/u/ucuh"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ūcuh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — said; <a href="http://vedabase.net/t/tvaya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tvayā</span></a> — by
you; <a href="http://vedabase.net/k/khalu"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">khalu</span></a> —
undoubtedly; <a href="http://vedabase.net/p/puranani"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">purān</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">āni</span></a>
— the supplements <a href="http://vedabase.net/t/to"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">to</span></a>
the Vedas with illustrative narrations; <a href="http://vedabase.net/s/sa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sa</span></a>-<a href="http://vedabase.net/i/itihasani"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">itihāsāni</span></a> — along with the histories; <a href="http://vedabase.net/c/ca"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ca</span></a> — and; <a href="http://vedabase.net/a/anagha"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">anagha</span></a> — freed
from all vices; <a href="http://vedabase.net/a/akhyatani"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ākhyātāni</span></a> — explained; <a href="http://vedabase.net/a/api"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">api</span></a> — although; <a href="http://vedabase.net/a/adhitani"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">adhītāni</span></a> — well read; <a href="http://vedabase.net/d/dharma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">dharma</span></a>-<a href="http://vedabase.net/s/sastrani"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śāstrān</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">i</span></a> — scriptures giving right directions <a href="http://vedabase.net/t/to"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">to</span></a> progressive life; <a href="http://vedabase.net/y/yani"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yāni</span></a> — all these; <a href="http://vedabase.net/u/uta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">uta</span></a> — said.</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">TRANSLATION</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">The sages said: Respected <a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sūta</span></a> Gosvāmī, you are
completely free from all vice. You are well versed in all the scriptures famous
for religious life, and in the Purān</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">as and the histories as well, for you have gone through them under
proper guidance and have also explained them.</span><br />
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">PURPORT</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">A gosvāmī, or the bona fide representative of <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> Vyāsadeva, must be
free from all kinds of vices. The four major vices of <a href="http://vedabase.net/k/kali"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kali</span></a>-<a href="http://vedabase.net/y/yuga"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yuga</span></a> are (1) illicit
connection with women, (2) animal slaughter, (3) intoxication, (4) speculative
gambling of all sorts. A gosvāmī must be free from all these vices before he
can dare sit on the vyāsāsana. No one should be allowed to sit on the vyāsāsana
who is not spotless in character and who is not freed from the above-mentioned
vices. He not only should be freed from all such vices, but must also be well
versed in all revealed scriptures or in the Vedas. The Purān</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">as are also parts of
the Vedas. And histories like the Mahābhārata or <a href="http://vedabase.net/r/ramayana"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Rāmāyan</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>
are also parts of the Vedas. The <a href="http://vedabase.net/a/acarya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ācārya</span></a> or the gosvāmī must be well acquainted with all these
literatures. To hear and explain them is more important than reading them. One
can assimilate the knowledge of the revealed scriptures only by hearing and explaining.
Hearing is called <a href="http://vedabase.net/s/sravana"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śravan</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>, and explaining is called <a href="http://vedabase.net/k/kirtana"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kīrtana</span></a>. The
two processes of <a href="http://vedabase.net/s/sravana"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śravan</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a> and <a href="http://vedabase.net/k/kirtana"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kīrtana</span></a> are of primary importance to progressive spiritual
life. Only one who has properly grasped the transcendental knowledge from the
right source by submissive hearing can properly explain the subject.</span><br />
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<br />
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; line-height: 115%; mso-themecolor: background1;"><span style="mso-spacerun: yes;"> </span>Canto -1, Chapet-1, Sloka -7</span></div>
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<br /></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/y/yani"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yāni</span></a> <a href="http://vedabase.net/v/veda"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">veda</span></a>-<a href="http://vedabase.net/v/vidam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vidām</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a>
śres</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">t</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">ho</span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/b/bhagavan"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhagavān</span></a> <a href="http://vedabase.net/b/badarayanah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bādarāyan</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a></span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/a/anye"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">anye</span></a> <a href="http://vedabase.net/c/ca"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ca</span></a> <a href="http://vedabase.net/m/munayah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">munayah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
<a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sūta</span></a></span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/p/paravara"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">parāvara</span></a>-vido <a href="http://vedabase.net/v/viduh"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">viduh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">SYNONYMS</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/y/yani"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yāni</span></a> — all that; <a href="http://vedabase.net/v/veda"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">veda</span></a>-<a href="http://vedabase.net/v/vidam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vidām</span></a> — scholars of the Vedas; <a href="http://vedabase.net/s/sresthah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śres</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">t</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">hah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — seniormost; <a href="http://vedabase.net/b/bhagavan"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhagavān</span></a> —
incarnation of Godhead; <a href="http://vedabase.net/b/badarayanah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bādarāyan</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — Vyāsadeva; <a href="http://vedabase.net/a/anye"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">anye</span></a> — others; <a href="http://vedabase.net/c/ca"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ca</span></a> — and; <a href="http://vedabase.net/m/munayah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">munayah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
— the sages; <a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sūta</span></a>
— <a href="http://vedabase.net/o/o"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">O</span></a> <a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sūta</span></a> Gosvāmī; <a href="http://vedabase.net/p/paravara"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">parāvara</span></a>-<a href="http://vedabase.net/v/vidah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vidah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — amongst the learned
scholars, one who is conversant with physical and metaphysical knowledge; <a href="http://vedabase.net/v/viduh"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">viduh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — one who knows.</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">TRANSLATION</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Being the eldest learned Vedāntist, O <a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sūta</span></a> Gosvāmī, you are
acquainted with the knowledge of Vyāsadeva, who is the incarnation of Godhead,
and you also know other sages who are fully versed in all kinds of physical and
metaphysical knowledge.</span><br />
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">PURPORT</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> is a natural commentation on the <a href="http://vedabase.net/b/brahma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahma</span></a>-<a href="http://vedabase.net/s/sutra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sūtra</span></a>, or the
Bādarāyan</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">i <a href="http://vedabase.net/v/vedanta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vedānta</span></a>-sūtras.
It is called natural because Vyāsadeva is author of both the <a href="http://vedabase.net/v/vedanta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vedānta</span></a>-sūtras
and <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a>, or
the essence of all Vedic literatures. Besides Vyāsadeva, there are other sages
who are the authors of six different philosophical systems, namely <a href="http://vedabase.net/g/gautama"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Gautama</span></a>, Kan</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">āda, <a href="http://vedabase.net/k/kapila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kapila</span></a>,
Patañjali, Jaimini and As</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">t</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">āvakra. Theism is
explained completely in the <a href="http://vedabase.net/v/vedanta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vedānta</span></a>-<a href="http://vedabase.net/s/sutra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sūtra</span></a>, whereas in other systems of philosophical speculations,
practically no mention is given to the ultimate cause of all causes. One can
sit on the vyāsāsana only after being conversant in all systems of philosophy
so that one can present fully the theistic views of the <a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> in
defiance of all other systems. <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a> <a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sūta</span></a> Gosvāmī was the proper teacher, and therefore the sages
at Naimis</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">āran</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">ya elevated him to
the vyāsāsana. <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a>
Vyāsadeva is designated herein as the Personality of Godhead because he is the
authorized empowered incarnation.</span><br />
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Canto -1, Chapet-1, Sloka -8</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/v/vettha"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vettha</span></a> <a href="http://vedabase.net/t/tvam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tvam</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a>
<a href="http://vedabase.net/s/saumya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">saumya</span></a> <a href="http://vedabase.net/t/tat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tat</span></a> <a href="http://vedabase.net/s/sarvam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sarvam</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">tattvatas <a href="http://vedabase.net/t/tad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tad</span></a>-<a href="http://vedabase.net/a/anugrahat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">anugrahāt</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/b/bruyuh"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">brūyuh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
<a href="http://vedabase.net/s/snigdhasya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">snigdhasya</span></a> <a href="http://vedabase.net/s/sisyasya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śis</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yasya</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">guravo <a href="http://vedabase.net/g/guhyam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">guhyam</span></a> apy <a href="http://vedabase.net/u/uta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">uta</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">SYNONYMS</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/v/vettha"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vettha</span></a> — you <a href="http://vedabase.net/a/are"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">are</span></a> well conversant; <a href="http://vedabase.net/t/tvam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tvam</span></a> — Your Honor; <a href="http://vedabase.net/s/saumya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">saumya</span></a> — one who is <a href="http://vedabase.net/p/pure"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">pure</span></a> and simple; <a href="http://vedabase.net/t/tat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tat</span></a> — those; <a href="http://vedabase.net/s/sarvam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sarvam</span></a> — all; <a href="http://vedabase.net/t/tattvatah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tattvatah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — <a href="http://vedabase.net/i/in"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">in</span></a>
fact; <a href="http://vedabase.net/t/tat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tat</span></a> — their; <a href="http://vedabase.net/a/anugrahat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">anugrahāt</span></a> — by
the favor of; <a href="http://vedabase.net/b/bruyuh"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">brūyuh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — will tell; <a href="http://vedabase.net/s/snigdhasya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">snigdhasya</span></a> —
of the one who is submissive; <a href="http://vedabase.net/s/sisyasya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śis</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yasya</span></a> — of the disciple; <a href="http://vedabase.net/g/guravah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">guravah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — the spiritual masters;
<a href="http://vedabase.net/g/guhyam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">guhyam</span></a> —
secret; <a href="http://vedabase.net/a/api"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">api</span></a>
<a href="http://vedabase.net/u/uta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">uta</span></a> — endowed
with.</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">TRANSLATION</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">And because you are submissive, your spiritual
masters have endowed you with all the favors bestowed upon a gentle disciple.
Therefore you can tell us all that you have scientifically learned from them.</span><br />
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">PURPORT</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">The secret of success in spiritual life is in
satisfying the spiritual master and thereby getting his sincere blessings. <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a>
Viśvanātha <a href="http://vedabase.net/c/cakravarti"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Cakravartī</span></a>
<a href="http://vedabase.net/t/thakura"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">T</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">hākura</span></a>
has sung in his famous eight stanzas on the spiritual master as follows:
"I offer my respectful obeisances unto the lotus feet of my spiritual
master. Only by his satisfaction can one please the Personality of Godhead, and
when he is dissatisfied there is only havoc on the path of spiritual
realization." It is essential, therefore, that a disciple be very much
obedient and submissive to the bona fide spiritual master. <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a> <a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sūta</span></a> Gosvāmī fulfilled all
these qualifications as a disciple, and therefore he was endowed with all
favors by his learned and self-realized spiritual masters such as <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a>
Vyāsadeva and others. The sages of Naimis</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">āran</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">ya were
confident that <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a>
<a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sūta</span></a> Gosvāmī
was bona fide. Therefore they were anxious to hear from him.</span><br />
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Canto -1, Chapet-1, Sloka -9 </span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/t/tatra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tatra</span></a> tatrāñjasāyus</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">man</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/b/bhavata"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhavatā</span></a> <a href="http://vedabase.net/y/yad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yad</span></a> <a href="http://vedabase.net/v/viniscitam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">viniścitam</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/p/pumsam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">pum</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sām</span></a> <a href="http://vedabase.net/e/ekantatah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ekāntatah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> <a href="http://vedabase.net/s/sreyas"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śreyas</span></a></span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/t/tan"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tan</span></a> <a href="http://vedabase.net/n/nah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">nah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
<a href="http://vedabase.net/s/samsitum"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śam</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">situm</span></a>
<a href="http://vedabase.net/a/arhasi"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">arhasi</span></a></span></div>
<div class="t">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">SYNONYMS</span></div>
<div class="p">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/t/tatra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tatra</span></a> — thereof; <a href="http://vedabase.net/t/tatra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tatra</span></a> — thereof; <a href="http://vedabase.net/a/anjasa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">añjasā</span></a> — <a href="http://vedabase.net/m/made"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">made</span></a> easy; <a href="http://vedabase.net/a/ayusman"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">āyus</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">man</span></a> — blessed with <a href="http://vedabase.net/a/a"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a> long duration of life; <a href="http://vedabase.net/b/bhavata"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhavatā</span></a> — by
your good self; <a href="http://vedabase.net/y/yat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yat</span></a>
— whatever; <a href="http://vedabase.net/v/viniscitam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">viniścitam</span></a>
— ascertained; <a href="http://vedabase.net/p/pumsam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">pum</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sām</span></a>
— for the people <a href="http://vedabase.net/i/in"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">in</span></a>
general; <a href="http://vedabase.net/e/ekantatah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ekāntatah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — absolutely; <a href="http://vedabase.net/s/sreyah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śreyah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — ultimate good; <a href="http://vedabase.net/t/tat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tat</span></a> — that; <a href="http://vedabase.net/n/nah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">nah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — <a href="http://vedabase.net/t/to"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">to</span></a> us; <a href="http://vedabase.net/s/samsitum"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śam</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">situm</span></a> — <a href="http://vedabase.net/t/to"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">to</span></a> explain; <a href="http://vedabase.net/a/arhasi"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">arhasi</span></a> — deserve.</span></div>
<div class="t">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">TRANSLATION</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Please, therefore, being blessed with many years,
explain to us, in an easily understandable way, what you have ascertained to be
the absolute and ultimate good for the people in general.</span><br />
<div class="t">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">PURPORT</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">In Bhagavad-<a href="http://vedabase.net/g/gita"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">gītā</span></a>, worship of the <a href="http://vedabase.net/a/acarya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ācārya</span></a> is recommended. The ācāryas and gosvāmīs are always
absorbed in thought of the well-being of the general public, especially their
spiritual well-being. Spiritual wellbeing is automatically followed by material
well-being. The ācāryas therefore give directions in spiritual well-being for
people in general. Foreseeing the incompetencies of the people in this age of <a href="http://vedabase.net/k/kali"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kali</span></a>, or the iron age of
quarrel, the sages requested that <a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sūta</span></a> Gosvāmī give a summary of all revealed scriptures because
the people of this age are condemned in every respect. The sages, therefore,
inquired of the absolute good, which is the ultimate good for the people. The
condemned state of affairs of the people of this age is described as follows</span><br />
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<b><span style="color: #33cccc; font-size: 14.0pt;">Om Tat Sat</span></b><br />
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</span></b><br />
<b><span style="color: #33cccc; font-size: 14.0pt;">(Continued...) </span></b></div>
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<span style="color: yellow;"><b><span style="font-family: "Verdana","sans-serif";"><span style="mso-spacerun: yes;"> </span>(My humble salutations to<span style="mso-spacerun: yes;"> </span>the lotus feet of Bhagavan Sri Krishna
Paramathma ji, Sri Veda Vyas Maharaj ji, H H Sri Swami Srila Prabhupada ji, H H
Swami jis and<span style="mso-spacerun: yes;"> </span>Bhaktivedanta dot
Org<span style="mso-spacerun: yes;"> </span>for this devotional collection) </span></b></span></div>
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<span style="color: yellow;"><b><span style="font-family: "Verdana","sans-serif";">(The Blog is reverently for all the seekers of truth,
lovers of wisdom and to share the Hindu Dharma with others on the
spiritual path and also this is purely a non-commercial blog)</span></b></span></div>
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<span style="font-size: large;"><span lang="SA" style="color: #ff9900; font-family: Mangal;">श्रीकृष्णाष्टकम्</span></span><span lang="SA" style="color: #ff9900; mso-bidi-font-family: Mangal; mso-bidi-language: SA;"> </span><span style="color: #ff9900; mso-bidi-font-family: Mangal; mso-bidi-language: SA;"></span></h1>
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गणेशाय नमः ।</span><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"></span></span></h1>
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समस्तसात्वतानुतम् ।</span><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br />
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नमामि राधिकाधिपम् ॥ १॥</span><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br />
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नमामि राधिकाधिपम् ॥ २॥</span><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br />
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गजेन्द्रदन्तखण्डनम् ।</span><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br />
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नमामि राधिकाधिपम् ॥ ४॥</span><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br />
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सुदामधामकारकम् ।</span><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br />
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नमामि राधिकाधिपम् ॥ ५॥</span><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br />
</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman";">धनञ्जयाजयावहं
महाचमूक्षयावहम् ।</span><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br />
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नमामि राधिकाधिपम् ॥ ६॥</span></span><span style="color: white;"><span style="font-size: 14pt;"></span></span></h1>
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gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com0tag:blogger.com,1999:blog-1677975695993500877.post-65284609902705887182014-02-16T03:38:00.000-08:002014-02-16T03:38:20.223-08:00Śrīmad Bhāgavata Puranam – Canto -1- Part-2<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="color: #ff9900; font-family: "Georgia","serif"; font-size: 20.0pt;">Śrīmad
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<b><a href="https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D" title="श्रीमद्भागवतपुराणम्"><b><span lang="HI" style="color: #ff9900; font-family: Mangal; font-size: 18.0pt; line-height: 115%;">श्रीमद्भागवतपुराणम्</span></b></a><span style="color: #ff9900; font-size: 18.0pt; line-height: 115%;"><span style="mso-spacerun: yes;"> </span></span></b></div>
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<span style="color: #ff9900; font-size: 18.0pt; line-height: 115%;"> </span><span lang="HI" style="color: #ff9900; font-family: Mangal; font-size: 18.0pt; line-height: 115%;">ग्रन्थकर्ता</span><span style="color: #ff9900; font-size: 18.0pt; line-height: 115%;"> : </span><a href="https://sa.wikisource.org/wiki/%E0%A4%97%E0%A5%8D%E0%A4%B0%E0%A4%A8%E0%A5%8D%E0%A4%A5%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A4%BE:%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%83" title="ग्रन्थकर्ता:वेदव्यासः"><span lang="HI" style="color: #ff9900; font-family: Mangal; font-size: 18.0pt; line-height: 115%;">वेदव्यासः</span></a><span style="color: #ff9900; font-size: 18.0pt; line-height: 115%;"><br />
</span><span lang="HI" style="color: #ff9900; font-family: Mangal; font-size: 18.0pt; line-height: 115%;">स्कन्दः १</span><span lang="HI" style="color: #ff9900; font-size: 18.0pt; line-height: 115%; mso-bidi-font-family: Mangal;"> </span><span style="color: #ff9900; font-size: 18.0pt; line-height: 115%; mso-bidi-font-family: Mangal;"></span></div>
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<br /></div>
<span style="font-family: "Times New Roman","serif"; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br />
<span style="color: white;">3)</span></span><span style="color: white;"><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman";">निगमकल्पतरोर्गलितम्
फलम् शुकमुखात् अमृतद्रवसंयुतम्!पिबतभागवतम् रसमालयं मुहुरहो रसिकाः भुवि भावुकाः!</span><span style="font-family: "Times New Roman","serif"; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br />
</span><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman";">४)नैमिषे
निमिषक्षेत्रे ॠषयः शौनकादयः!सत्रम् स्वर्गाय लोकाय सहस्रसममासत!</span><span style="font-family: "Times New Roman","serif"; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br />
</span><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman";">५)त
एकदा तु मुनयः प्रातर्हुतहुताशनाः!सत्कृतम् सौतमासीनं</span><span lang="HI" style="font-family: "Times New Roman","serif"; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> </span><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman";">पप्रच्छुरिदमाद्रुताः!ॠषय ऊचुः त्वया खलु पुराणानि
सेतिहासानि चानघ!</span><span lang="HI" style="font-family: "Times New Roman","serif"; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> </span><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman";">आख्यातान्यप्यधीतानि
धर्मशास्त्राणि तान्युत!६)!</span></span></b><br />
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<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/n/nigama"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">nigama</span></a>-<a href="http://vedabase.net/k/kalpa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kalpa</span></a>-taror <a href="http://vedabase.net/g/galitam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">galitam</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a>
<a href="http://vedabase.net/p/phalam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">phalam</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a></span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/s/suka"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śuka</span></a>-mukhād <a href="http://vedabase.net/a/amrta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">amr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ta</span></a>-<a href="http://vedabase.net/d/drava"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">drava</span></a>-<a href="http://vedabase.net/s/samyutam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sam</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yutam</span></a></span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/p/pibata"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">pibata</span></a> <a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhāgavatam</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a> <a href="http://vedabase.net/r/rasam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rasam</span></a> <a href="http://vedabase.net/a/alayam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ālayam</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a></span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">muhur <a href="http://vedabase.net/a/aho"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">aho</span></a> <a href="http://vedabase.net/r/rasika"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rasikā</span></a> <a href="http://vedabase.net/b/bhuvi"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhuvi</span></a> <a href="http://vedabase.net/b/bhavukah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhāvukāh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a></span></div>
<div class="t">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">SYNONYMS</span></div>
<div class="p">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/n/nigama"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">nigama</span></a> — the Vedic literatures; <a href="http://vedabase.net/k/kalpa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kalpa</span></a>-<a href="http://vedabase.net/t/taroh"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">taroh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — the desire tree; <a href="http://vedabase.net/g/galitam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">galitam</span></a> — fully
matured; <a href="http://vedabase.net/p/phalam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">phalam</span></a>
— fruit; <a href="http://vedabase.net/s/suka"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śuka</span></a>
— <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a> <a href="http://vedabase.net/s/sukadeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śukadeva</span></a>
Gosvāmī, the original speaker of <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a>; <a href="http://vedabase.net/m/mukhat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">mukhāt</span></a> — from the lips of; <a href="http://vedabase.net/a/amrta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">amr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ta</span></a>
— nectar; <a href="http://vedabase.net/d/drava"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">drava</span></a>
— semisolid and soft and therefore easily swallowable; <a href="http://vedabase.net/s/samyutam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sam</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yutam</span></a>
— perfect <a href="http://vedabase.net/i/in"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">in</span></a>
all respects; <a href="http://vedabase.net/p/pibata"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">pibata</span></a>
— <a href="http://vedabase.net/d/do"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">do</span></a> relish <a href="http://vedabase.net/i/it"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">it</span></a>; <a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhāgavatam</span></a> —
the book dealing <a href="http://vedabase.net/i/in"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">in</span></a>
the science of the eternal relation with the Lord; <a href="http://vedabase.net/r/rasam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rasam</span></a> — juice
(that which is relishable); <a href="http://vedabase.net/a/alayam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ālayam</span></a> — until liberation, or even <a href="http://vedabase.net/i/in"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">in</span></a> <a href="http://vedabase.net/a/a"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a> liberated condition; <a href="http://vedabase.net/m/muhuh"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">muhuh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — always; <a href="http://vedabase.net/a/aho"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">aho</span></a> — <a href="http://vedabase.net/o/o"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">O</span></a>; <a href="http://vedabase.net/r/rasikah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rasikāh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — those who <a href="http://vedabase.net/a/are"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">are</span></a> full <a href="http://vedabase.net/i/in"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">in</span></a> the knowledge of
mellows; <a href="http://vedabase.net/b/bhuvi"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhuvi</span></a>
— on the earth; <a href="http://vedabase.net/b/bhavukah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhāvukāh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — expert and thoughtful.</span></div>
<div class="t">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">TRANSLATION</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">O expert and thoughtful men, relish <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a>,
the mature fruit of the desire tree of Vedic literatures. It emanated from the
lips of <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a>
<a href="http://vedabase.net/s/sukadeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śukadeva</span></a>
Gosvāmī. Therefore this fruit has become even more tasteful, although its
nectarean juice was already relishable for all, including liberated souls.</span><br />
<div class="t">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">PURPORT</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">In the two previous ślokas it has been definitely
proved that the <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> is
the sublime literature which surpasses all other Vedic scriptures due to its
transcendental qualities. It is transcendental to all mundane activities and
mundane knowledge. In this <a href="http://vedabase.net/s/sloka"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śloka</span></a> it is stated that <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> is not only a superior literature but is the
ripened fruit of all Vedic literatures. In other words, it is the cream of all
Vedic knowledge. Considering all this, patient and submissive hearing is
definitely essential. With great respect and attention, one should receive the
message and lessons imparted by the <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a>.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">The Vedas are compared to the desire tree because
they contain all things knowable by man. They deal with mundane necessities as
well as spiritual realization. The Vedas contain regulated principles of
knowledge covering social, political, religious, economic, military, medicinal,
chemical, physical and metaphysical subject matter and all that may be
necessary to keep the body and soul together. Above and beyond all this are
specific directions for spiritual realization. Regulated knowledge involves a
gradual raising of the living entity to the spiritual platform, and the highest
spiritual realization is knowledge that the Personality of Godhead is the
reservoir of all spiritual tastes, or rasas.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Every living entity, beginning from <a href="http://vedabase.net/b/brahma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahmā</span></a>, the
first-born living being within the material world, down to the insignificant
ant, desires to relish some sort of taste derived from sense perceptions. These
sensual pleasures are technically called rasas. Such rasas are of different
varieties. In the revealed scriptures the following twelve varieties of rasas
are enumerated: (1) <a href="http://vedabase.net/r/raudra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">raudra</span></a> (anger), (2) <a href="http://vedabase.net/a/adbhuta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">adbhuta</span></a> (wonder), (3) <a href="http://vedabase.net/s/srngara"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ńgāra</span></a> (conjugal love), (4) <a href="http://vedabase.net/h/hasya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">hāsya</span></a>
(comedy), (5) <a href="http://vedabase.net/v/vira"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vīra</span></a>
(chivalry), (6) <a href="http://vedabase.net/d/daya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">dayā</span></a>
(mercy), (7) <a href="http://vedabase.net/d/dasya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">dāsya</span></a>
(servitorship), (8) <a href="http://vedabase.net/s/sakhya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sakhya</span></a> (fraternity), (9) <a href="http://vedabase.net/b/bhayanaka"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhayānaka</span></a>
(horror), (10) <a href="http://vedabase.net/b/bibhatsa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bībhatsa</span></a>
(shock), (11) <a href="http://vedabase.net/s/santa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śānta</span></a>
(neutrality), (12) <a href="http://vedabase.net/v/vatsalya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vātsalya</span></a> (parenthood).</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">The sum total of all these rasas is called
affection or love. Primarily, such signs of love are manifested in adoration,
service, friendship, paternal affection, and conjugal love. And when these five
are absent, love is present indirectly in anger, wonder, comedy, chivalry,
fear, shock and so on. For example, when a man is in love with a woman, the <a href="http://vedabase.net/r/rasa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rasa</span></a> is called conjugal
love. But when such love affairs are disturbed there may be wonder, anger,
shock, or even horror. Sometimes love affairs between two persons culminate in
ghastly murder scenes. Such rasas are displayed between man and man and between
animal and animal. There is no possibility of an exchange or <a href="http://vedabase.net/r/rasa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rasa</span></a> between a man and an
animal or between a man and any other species of living beings within the
material world. The rasas are exchanged between members of the same species.
But as far as the spirit souls are concerned, they are one qualitatively with
the Supreme Lord. Therefore, the rasas were originally exchanged between the
spiritual living being and the spiritual whole, the Supreme Personality of
Godhead. The spiritual exchange or <a href="http://vedabase.net/r/rasa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rasa</span></a> is fully exhibited in spiritual existence between living
beings and the Supreme Lord.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">The Supreme Personality of Godhead is therefore
described in the <a href="http://vedabase.net/s/sruti"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śruti</span></a>-mantras,
Vedic hymns, as "the fountainhead of all rasas." When one associates
with the Supreme Lord and exchanges one's constitutional <a href="http://vedabase.net/r/rasa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rasa</span></a> with the Lord, then
the living being is actually happy.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">These <a href="http://vedabase.net/s/sruti"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śruti</span></a>-mantras indicate that every living being has its
constitutional position, which is endowed with a particular type of <a href="http://vedabase.net/r/rasa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rasa</span></a> to be exchanged with
the Personality of Godhead. In the liberated condition only, this primary <a href="http://vedabase.net/r/rasa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rasa</span></a> is experienced in
full. In the material existence, the <a href="http://vedabase.net/r/rasa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rasa</span></a> is experienced in the perverted form, which is temporary.
And thus the rasas of the material world are exhibited in the material form of <a href="http://vedabase.net/r/raudra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">raudra</span></a> (anger)
and so on.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Therefore, one who attains full knowledge of these
different rasas, which are the basic principles of activities, can understand
the false representations of the original rasas which are reflected in the
material world. The learned scholar seeks to relish the real <a href="http://vedabase.net/r/rasa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rasa</span></a> in the spiritual
form. In the beginning he desires to become one with the Supreme. Thus, less
intelligent transcendentalists cannot go beyond this conception of becoming one
with the spirit whole, without knowing of the different rasas.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">In this <a href="http://vedabase.net/s/sloka"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śloka</span></a>, it is definitely stated that spiritual <a href="http://vedabase.net/r/rasa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rasa</span></a>, which is relished
even in the liberated stage, can be experienced in the literature of the <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> due
to its being the ripened fruit of all Vedic knowledge. By submissively hearing
this transcendental literature, one can attain the full pleasure of his heart's
desire. But one must be very careful to hear the message from the right source.
<a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> is
exactly received from the right source. It was brought by <a href="http://vedabase.net/n/narada"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Nārada</span></a> <a href="http://vedabase.net/m/muni"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Muni</span></a> from the spiritual
world and given to his disciple <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> Vyāsadeva. The latter in turn delivered the message to his
son <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a> <a href="http://vedabase.net/s/sukadeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śukadeva</span></a>
Gosvāmī, and <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a>
<a href="http://vedabase.net/s/sukadeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śukadeva</span></a>
Gosvāmī delivered the message to <a href="http://vedabase.net/m/maharaja"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Mahārāja</span></a> <a href="http://vedabase.net/p/pariksit"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Parīks</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">it</span></a> just seven days before the King's death. <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a> <a href="http://vedabase.net/s/sukadeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śukadeva</span></a>
Gosvāmī was a liberated soul from his very birth. He was liberated even in the
womb of his mother, and he did not undergo any sort of spiritual training after
his birth. At birth no one is qualified, neither in the mundane nor in the
spiritual sense. But <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/s/sukadeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śukadeva</span></a> Gosvāmī, due to his being a perfectly liberated soul,
did not have to undergo an evolutionary process for spiritual realization. Yet
despite his being a completely liberated person situated in the transcendental
position above the three material modes, he was attracted to this
transcendental <a href="http://vedabase.net/r/rasa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rasa</span></a>
of the Supreme Personality of Godhead, who is adored by liberated souls who
sing Vedic hymns. The Supreme Lord's pastimes are more attractive to liberated
souls than to mundane people. He is of necessity not impersonal because it is
only possible to carry on transcendental <a href="http://vedabase.net/r/rasa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rasa</span></a> with a person.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">In the <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> the transcendental pastimes of the Lord are
narrated, and the narration is systematically depicted by <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a> <a href="http://vedabase.net/s/sukadeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śukadeva</span></a>
Gosvāmī. Thus the subject matter is appealing to all classes of persons,
including those who seek liberation and those who seek to become one with the
supreme whole.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">In Sanskrit the parrot is also known as <a href="http://vedabase.net/s/suka"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śuka</span></a>. When a ripened fruit
is cut by the red beaks of such birds, its sweet flavor is enhanced. The Vedic
fruit which is mature and ripe in knowledge is spoken through the lips of <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a> <a href="http://vedabase.net/s/sukadeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śukadeva</span></a>
Gosvāmī, who is compared to the parrot not for his ability to recite the <a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a>
exactly as he heard it from his learned father, but for his ability to present
the work in a manner that would appeal to all classes of men.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">The subject matter is so presented through the lips
of <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a> <a href="http://vedabase.net/s/sukadeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śukadeva</span></a>
Gosvāmī that any sincere listener that hears submissively can at once relish
transcendental tastes which are distinct from the perverted tastes of the
material world. The ripened fruit is not dropped all of a sudden from the
highest planet of Kr</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">s</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">aloka. Rather, it has
come down carefully through the chain of disciplic succession without change or
disturbance. Foolish people who are not in the transcendental disciplic
succession commit great blunders by trying to understand the highest
transcendental <a href="http://vedabase.net/r/rasa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rasa</span></a>
known as the <a href="http://vedabase.net/r/rasa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rāsa</span></a>
dance without following in the footsteps of <a href="http://vedabase.net/s/sukadeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śukadeva</span></a>
Gosvāmī, who presents this fruit very carefully by stages of transcendental
realization. One should be intelligent enough to know the position of <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> by
considering personalities like <a href="http://vedabase.net/s/sukadeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śukadeva</span></a> Gosvāmī, who deals with the subject so carefully.
This process of disciplic succession of the <a href="http://vedabase.net/b/bhagavata"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavata</span></a>
school suggests that in the future also <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> has to be understood from a person who is factually
a representative of <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a> <a href="http://vedabase.net/s/sukadeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śukadeva</span></a> Gosvāmī. A professional man who makes a business out
of reciting the <a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> illegally is certainly not a representative of <a href="http://vedabase.net/s/sukadeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śukadeva</span></a>
Gosvāmī. Such a man's business is only to earn his livelihood. Therefore one
should refrain from hearing the lectures of such professional men. Such men
usually go to the most confidential part of the literature without undergoing
the gradual process of understanding this grave subject. They usually plunge
into the subject matter of the <a href="http://vedabase.net/r/rasa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rāsa</span></a> dance, which is misunderstood by the foolish class of
men. Some of them take this to be immoral, while others try to cover it up by
their own stupid interpretations. They have no desire to follow in the
footsteps of <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a>
<a href="http://vedabase.net/s/sukadeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śukadeva</span></a>
Gosvāmī.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">One should conclude, therefore, that the serious
student of the <a href="http://vedabase.net/r/rasa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rasa</span></a>
should receive the message of <a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> in the chain of disciplic succession from <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a> <a href="http://vedabase.net/s/sukadeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śukadeva</span></a>
Gosvāmī, who describes the <a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> from its very beginning and not whimsically to
satisfy the mundaner who has very little knowledge in transcendental science. <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> is
so carefully presented that a sincere and serious person can at once enjoy the
ripened fruit of Vedic knowledge simply by drinking the nectarean juice through
the mouth of <a href="http://vedabase.net/s/sukadeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śukadeva</span></a>
Gosvāmī or his bona fide representative.</span><br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; line-height: 115%; mso-themecolor: background1;">Canto -1, Chapet-1,
Sloka -4</span></div>
<div class="MsoNormal">
<br /></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/n/naimise"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">naimis</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">e</span></a> '<a href="http://vedabase.net/n/nimisa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">nimis</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>-<a href="http://vedabase.net/k/ksetre"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ks</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">etre</span></a></span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/r/rsayah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">r</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ayah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
śaunakādayah</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"></span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/s/satram"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">satram</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a>
<a href="http://vedabase.net/s/svargaya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">svargāya</span></a> <a href="http://vedabase.net/l/lokaya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">lokāya</span></a></span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/s/sahasra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sahasra</span></a>-<a href="http://vedabase.net/s/samam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">samam</span></a> <a href="http://vedabase.net/a/asata"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">āsata</span></a></span></div>
<div class="t">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">SYNONYMS</span></div>
<div class="p">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/n/naimise"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">naimis</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">e</span></a> — <a href="http://vedabase.net/i/in"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">in</span></a>
the forest known <a href="http://vedabase.net/a/as"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">as</span></a>
Naimis</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">āran</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">ya; <a href="http://vedabase.net/a/animisa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">animis</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>-<a href="http://vedabase.net/k/ksetre"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ks</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">etre</span></a>
— the spot which is especially <a href="http://vedabase.net/a/a"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a> favorite of <a href="http://vedabase.net/v/visnu"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vis</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">u</span></a> (who does not close His eyelids); <a href="http://vedabase.net/r/rsayah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">r</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ayah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — sages; <a href="http://vedabase.net/s/saunaka"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śaunaka</span></a>-<a href="http://vedabase.net/a/adayah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ādayah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — headed by the sage <a href="http://vedabase.net/s/saunaka"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śaunaka</span></a>; <a href="http://vedabase.net/s/satram"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">satram</span></a> —
sacrifice; <a href="http://vedabase.net/s/svargaya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">svargāya</span></a>
— the Lord who is glorified <a href="http://vedabase.net/i/in"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">in</span></a> heaven; <a href="http://vedabase.net/l/lokaya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">lokāya</span></a> — and for the devotees who <a href="http://vedabase.net/a/are"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">are</span></a> always <a href="http://vedabase.net/i/in"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">in</span></a> touch with the Lord; <a href="http://vedabase.net/s/sahasra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sahasra</span></a> — one
thousand; <a href="http://vedabase.net/s/samam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">samam</span></a>
— years; <a href="http://vedabase.net/a/asata"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">āsata</span></a>
— performed.</span></div>
<div class="t">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">TRANSLATION</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Once, in a holy place in the forest of Naimis</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">āran</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">ya, great sages
headed by the sage <a href="http://vedabase.net/s/saunaka"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śaunaka</span></a> assembled to perform a great thousand-year sacrifice
for the satisfaction of the Lord and His devotees.</span><br />
<div class="t">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">PURPORT</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">The prelude of the <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> was
spoken in the previous three ślokas. Now the main topic of this great
literature is being presented. <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a>, after its first recitation by <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a> <a href="http://vedabase.net/s/sukadeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śukadeva</span></a>
Gosvāmī, was repeated for the second time at Naimis</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">āran</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">ya.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">In the Vāyavīya <a href="http://vedabase.net/t/tantra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Tantra</span></a>, it is
said that <a href="http://vedabase.net/b/brahma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahmā</span></a>,
the engineer of this particular universe, contemplated a great wheel which
could enclose the universe. The hub of this great circle was fixed at a
particular place known as Naimis</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">āran</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">ya.
Similarly, there is another reference to the forest of Naimis</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">āran</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">ya in the <a href="http://vedabase.net/v/varaha"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Varāha</span></a> <a href="http://vedabase.net/p/purana"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Purān</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>,
where it is stated that by performance of sacrifice at this place, the strength
of demoniac people is curtailed. Thus brāhman</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">as prefer Naimis</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">āran</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">ya for
such sacrificial performances.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">The devotees of Lord <a href="http://vedabase.net/v/visnu"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vis</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">u</span></a>
offer all kinds of sacrifices for His pleasure. The devotees are always
attached to the service of the Lord, whereas fallen souls are attached to the
pleasures of material existence. In Bhagavad-<a href="http://vedabase.net/g/gita"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">gītā</span></a>, it is said that
anything performed in the material world for any reason other than for the
pleasure of Lord <a href="http://vedabase.net/v/visnu"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vis</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">u</span></a>
causes further bondage for the performer. It is enjoined therefore that all
acts must be performed sacrificially for the satisfaction of <a href="http://vedabase.net/v/visnu"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vis</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">u</span></a>
and His devotees. This will bring everyone peace and prosperity.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">The great sages are always anxious to do good to
the people in general, and as such the sages headed by <a href="http://vedabase.net/s/saunaka"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śaunaka</span></a> and
others assembled at this holy place of Naimis</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">āran</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">ya with a
program of performing a great and continuous chain of sacrificial ceremonies.
Forgetful men do not know the right path for peace and prosperity. However, the
sages know it well, and therefore for the good of all men they are always
anxious to perform acts which may bring about peace in the world. They are
sincere friends to all living entities, and at the risk of great personal
inconvenience they are always engaged in the service of the Lord for the good
of all people. Lord <a href="http://vedabase.net/v/visnu"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vis</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">u</span></a> is just like a great tree, and all others, including the
demigods, men, Siddhas, Cāran</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">as, Vidyādharas and other living entities, are like branches,
twigs and leaves of that tree. By pouring water on the root of the tree, all
the parts of the tree are automatically nourished. Only those branches and
leaves which are detached cannot be so satisfied. Detached branches and leaves
dry up gradually despite all watering attempts. Similarly, human society, when
it is detached from the Personality of Godhead like detached branches and
leaves, is not capable of being watered, and one attempting to do so is simply
wasting his energy and resources.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">The modern materialistic society is detached from
its relation to the Supreme Lord. And all its plans which are being made by
atheistic leaders are sure to be baffled at every step. Yet they do not wake up
to this.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">In this age, the congregational chanting of the
holy names of the Lord is the prescribed method for waking up. The ways and
means are most scientifically presented by Lord <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/c/caitanya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Caitanya</span></a> <a href="http://vedabase.net/m/mahaprabhu"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Mahāprabhu</span></a>,
and intelligent persons may take advantage of His teachings in order to bring
about real peace and prosperity. <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> is also presented for the same purpose, and this
will be explained more specifically later in the text.</span><br />
<div class="l">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; line-height: 115%; mso-themecolor: background1;">Canto -1, Chapet-1,
Sloka -5</span></div>
<div class="MsoNormal">
<br /></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/t/ta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ta</span></a> <a href="http://vedabase.net/e/ekada"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ekadā</span></a> <a href="http://vedabase.net/t/tu"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tu</span></a> <a href="http://vedabase.net/m/munayah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">munayah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a></span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">prātar <a href="http://vedabase.net/h/huta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">huta</span></a>-hutāgnayah</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"></span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">sat-<a href="http://vedabase.net/k/krtam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tam</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a> <a href="http://vedabase.net/s/sutam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sūtam</span></a> <a href="http://vedabase.net/a/asinam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">āsīnam</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a></span></div>
<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">papracchur <a href="http://vedabase.net/i/idam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">idam</span></a> <a href="http://vedabase.net/a/adarat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ādarāt</span></a></span></div>
<div class="t">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">SYNONYMS</span></div>
<div class="p">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/t/te"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">te</span></a> — the sages; <a href="http://vedabase.net/e/ekada"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ekadā</span></a> — one day; <a href="http://vedabase.net/t/tu"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tu</span></a> — but; <a href="http://vedabase.net/m/munayah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">munayah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
— sages; <a href="http://vedabase.net/p/pratah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">prātah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — morning; <a href="http://vedabase.net/h/huta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">huta</span></a> — burning; <a href="http://vedabase.net/h/huta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">huta</span></a>-<a href="http://vedabase.net/a/agnayah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">agnayah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — the sacrificial fire; <a href="http://vedabase.net/s/sat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sat</span></a>-<a href="http://vedabase.net/k/krtam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tam</span></a>
— due respects; <a href="http://vedabase.net/s/sutam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sūtam</span></a>
— <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sūta</span></a> Gosvāmī; <a href="http://vedabase.net/a/asinam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">āsīnam</span></a> —
seated on; <a href="http://vedabase.net/p/papracchuh"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">papracchuh</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — <a href="http://vedabase.net/m/made"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">made</span></a> inquiries; <a href="http://vedabase.net/i/idam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">idam</span></a> — on this (<a href="http://vedabase.net/a/as"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">as</span></a> follows); <a href="http://vedabase.net/a/adarat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ādarāt</span></a> — with
due regards.</span></div>
<div class="t">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">TRANSLATION</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">One day, after finishing their morning duties by
burning a sacrificial fire and offering a seat of esteem to <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a> <a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sūta</span></a> Gosvāmī, the great
sages made inquiries, with great respect, about the following matters.</span><br />
<div class="t">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">PURPORT</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Morning is the best time to hold spiritual
services. The great sages offered the speaker of the <a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> an
elevated seat of respect called the vyāsāsana, or the seat of <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> Vyāsadeva. <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> Vyāsadeva is the
original spiritual preceptor for all men. And all other preceptors are
considered to be his representatives. A representative is one who can exactly
present the viewpoint of <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> Vyāsadeva. <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> Vyāsadeva impregnated the message of <a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a>
unto <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a> <a href="http://vedabase.net/s/sukadeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śukadeva</span></a>
Gosvāmī, and <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a>
<a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sūta</span></a> Gosvāmī
heard it from him (<a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a>
<a href="http://vedabase.net/s/sukadeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śukadeva</span></a>
Gosvāmī). All bona fide representatives of <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> Vyāsadeva in the chain of disciplic succession are to be
understood to be gosvāmīs. These gosvāmīs restrain all their senses, and they
stick to the path made by the previous ācāryas. The gosvāmīs do not deliver
lectures on the <a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> capriciously. Rather, they execute their services
most carefully, following their predecessors who delivered the spiritual
message unbroken to them.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Those who listen to the <a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> may
put questions to the speaker in order to elicit the clear meaning, but this
should not be done in a challenging spirit. One must submit questions with a
great regard for the speaker and the subject matter. This is also the way
recommended in Bhagavad-<a href="http://vedabase.net/g/gita"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">gītā</span></a>. One must learn the transcendental subject by submissive
aural reception from the right sources. Therefore these sages addressed the
speaker <a href="http://vedabase.net/s/suta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sūta</span></a>
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</span></b><br />
<b><span style="color: #33cccc; font-size: 14.0pt;">(Continued...) </span></b></div>
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<span style="color: yellow;"><b><span style="font-family: "Verdana","sans-serif";">(My humble salutations
to<span style="mso-spacerun: yes;"> </span>the lotus feet of Bhagavan Sri
Krishna Paramathma ji, Sri Veda Vyas Maharaj ji, H H Sri Swami Srila Prabhupada
ji, H H Swami jis and<span style="mso-spacerun: yes;">
</span>Bhaktivedanta dot Org<span style="mso-spacerun: yes;"> </span>for this
devotional collection) </span></b></span></div>
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<span style="color: yellow;"><b><span style="font-family: "Verdana","sans-serif";">(The Blog is reverently for all the seekers of truth,
lovers of wisdom and to share the Hindu Dharma with others on the
spiritual path and also this is purely a non-commercial blog)</span></b></span></div>
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<b><span style="font-size: large;"><span lang="SA" style="color: #ff9900; font-family: Mangal;">नारायणस्तोत्रम्</span><span style="color: #ff9900;"></span></span></b></h1>
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<h1>
<b><span style="font-size: large;"><span style="color: white;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt;">गौतमपत्नीपूजन
करुणाघनावलोकन ॥ नारायण ॥ २६॥</span><span style="font-size: 14.0pt;"><br />
</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt;">सम्भ्रमसीताहार
साकेतपुरविहार ॥ नारायण ॥ २७॥</span><span style="font-size: 14.0pt;"><br />
</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt;">अचलोद्धृतिचञ्चत्कर
भक्तानुग्रहतत्पर ॥ नारायण ॥ २८॥</span><span style="font-size: 14.0pt;"><br />
</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt;">नैगमगानविनोद
रक्षःसुतप्रह्लाद ॥ नारायण ॥ २९॥</span><span style="font-size: 14.0pt;"><br />
</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt;">भारतीयतिवरशङ्कर
नामामृतमखिलान्तर ॥ नारायण ॥ ३०॥</span><span style="font-size: 14.0pt;"><br />
</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt;">। इति
श्रीमच्छङ्कराचार्यविरचितं नारायणस्तोत्रं सम्पूर्णम् ।</span></span><span style="font-size: 14.0pt; mso-bidi-font-family: Mangal;"></span></span></b></h1>
<b><span style="font-size: large;">
</span></b><br />
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gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com0tag:blogger.com,1999:blog-1677975695993500877.post-35178252593935437202014-02-15T03:40:00.000-08:002014-02-15T03:40:29.181-08:00Śrīmad Bhāgavata Puranam – Canto -1- Part-1<div dir="ltr" style="text-align: left;" trbidi="on">
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<br />
<b><span style="color: #ff9900; font-family: "Georgia","serif"; font-size: 20.0pt;">Śrīmad
Bhāgavata Puranam</span></b><br />
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<span style="font-size: small;"><span style="color: white;"><span lang="HI" style="font-family: Mangal; line-height: 115%;">अध्यायः १</span><span style="line-height: 115%;"></span></span></span></div>
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</span></span><div class="MsoNormal">
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<span style="font-size: small;"><span style="color: white;">
<span lang="HI" style="font-family: Mangal; line-height: 115%;">जन्माद्यस्य
यतोन्वयादितरतः चार्थेशु अभिद्नः स्वराट् तेने ब्रह्नह्रुदाय आदिकवये मुह्यन्ति
यम् सूरयः!</span><span style="font-family: "Times New Roman","serif"; line-height: 115%;"><br />
</span><span lang="HI" style="font-family: Mangal; line-height: 115%;">तेजोवारि
म्रुदाम् यथा विनिमयोयत्र त्रिसर्गो म्रुशा धाम्ना स्वेन सदा निरस्तकुहकम् सत्यम्
परम् धीमहि!१</span><span style="font-family: "Times New Roman","serif"; line-height: 115%;"></span></span></span><br />
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</span><span lang="HI" style="font-family: Mangal; line-height: 115%;">२)धर्मः
प्रोज्झितकैतवो</span><span style="font-family: "Times New Roman","serif"; line-height: 115%;">s</span><span lang="HI" style="font-family: Mangal; line-height: 115%;">त्रपरमः निर्मत्सराणां सतां वेद्यं वास्तवमत्र</span><span lang="HI" style="font-family: "Times New Roman","serif"; line-height: 115%;"> </span><span lang="HI" style="font-family: Mangal; line-height: 115%;">वस्तु शिवदं तापत्रयोन्मूलनं! श्रीमद्भागवते महामुनिक्रॄते
किं</span><span lang="HI" style="font-family: "Times New Roman","serif"; line-height: 115%;"> </span><span lang="HI" style="font-family: Mangal; line-height: 115%;">वाअपरैरीश्वरः सद्यो ह्रॄद्यवरुध्यतेत्र कॄतिभिः
शुशूषुभिः तत्क्षणात्!!२!!</span></span></span><span style="font-family: "Times New Roman","serif"; font-size: 16.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br style="mso-special-character: line-break;" />
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<b><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; line-height: 115%; mso-themecolor: background1;"><a href="http://vedabase.net/sb/en"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad Bhāgavatam</span></a> 1.1.1</span><b><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-family: "Times New Roman"; mso-themecolor: background1;"></span></b></b></div>
<b>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; line-height: 115%; mso-themecolor: background1;">Chapter 1: <a href="http://vedabase.net/sb/1/1/en"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Questions by the Sages</span></a>
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<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/o/om"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">om</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a>
<a href="http://vedabase.net/n/namo"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">namo</span></a> <a href="http://vedabase.net/b/bhagavate"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhagavate</span></a> <a href="http://vedabase.net/v/vasudevaya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vāsudevāya</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">janmādy <a href="http://vedabase.net/a/asya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">asya</span></a> yato 'nvayād itarataś
cārthes</span><span style="color: white; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">v <a href="http://vedabase.net/a/abhijnah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">abhijñah</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> <a href="http://vedabase.net/s/svarat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">svarāt</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/t/tene"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tene</span></a> <a href="http://vedabase.net/b/brahma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">brahma</span></a> <a href="http://vedabase.net/h/hrda"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">hr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">dā</span></a> <a href="http://vedabase.net/y/ya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ya</span></a>
<a href="http://vedabase.net/a/adi"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ādi</span></a>-<a href="http://vedabase.net/k/kavaye"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kavaye</span></a> <a href="http://vedabase.net/m/muhyanti"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">muhyanti</span></a> <a href="http://vedabase.net/y/yat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yat</span></a> <a href="http://vedabase.net/s/surayah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sūrayah</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/t/tejo"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tejo</span></a>-<a href="http://vedabase.net/v/vari"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vāri</span></a>-<a href="http://vedabase.net/m/mrdam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">mr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">dām</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a>
<a href="http://vedabase.net/y/yatha"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yathā</span></a> vinimayo
<a href="http://vedabase.net/y/yatra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yatra</span></a> <a href="http://vedabase.net/t/tri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tri</span></a>-sargo '<a href="http://vedabase.net/m/mrsa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">mr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ā</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/d/dhamna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">dhāmnā</span></a> <a href="http://vedabase.net/s/svena"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">svena</span></a> <a href="http://vedabase.net/s/sada"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sadā</span></a> <a href="http://vedabase.net/n/nirasta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">nirasta</span></a>-<a href="http://vedabase.net/k/kuhakam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kuhakam</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a> <a href="http://vedabase.net/s/satyam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">satyam</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a> <a href="http://vedabase.net/p/param"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">param</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a> <a href="http://vedabase.net/d/dhimahi"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">dhīmahi</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">SYNONYMS</span></div>
<div class="p">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/o/om"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">om</span></a> — <a href="http://vedabase.net/o/o"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">O</span></a>
my Lord; <a href="http://vedabase.net/n/namah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">namah</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — offering my obeisances;
<a href="http://vedabase.net/b/bhagavate"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhagavate</span></a> —
unto the Personality of Godhead; <a href="http://vedabase.net/v/vasudevaya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vāsudevāya</span></a> — unto <a href="http://vedabase.net/v/vasudeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vāsudeva</span></a> (the son of <a href="http://vedabase.net/v/vasudeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vasudeva</span></a>), or Lord <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>, the primeval Lord; <a href="http://vedabase.net/j/janma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">janma</span></a>-<a href="http://vedabase.net/a/adi"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ādi</span></a> — creation, sustenance and destruction; <a href="http://vedabase.net/a/asya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">asya</span></a> — of the manifested
universes; <a href="http://vedabase.net/y/yatah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yatah</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — from whom; <a href="http://vedabase.net/a/anvayat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">anvayāt</span></a> —
directly; <a href="http://vedabase.net/i/itaratah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">itaratah</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — indirectly; <a href="http://vedabase.net/c/ca"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ca</span></a> — and; <a href="http://vedabase.net/a/arthesu"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">arthes</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">u</span></a>
— purposes; <a href="http://vedabase.net/a/abhijnah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">abhijñah</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — fully cognizant; <a href="http://vedabase.net/s/sva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sva</span></a>-<a href="http://vedabase.net/r/rat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rāt</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — fully independent; <a href="http://vedabase.net/t/tene"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tene</span></a> — imparted; <a href="http://vedabase.net/b/brahma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">brahma</span></a> — the
Vedic knowledge; <a href="http://vedabase.net/h/hrda"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">hr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">dā</span></a>
— consciousness of the heart; <a href="http://vedabase.net/y/yah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yah</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
— one who; <a href="http://vedabase.net/a/adi"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ādi</span></a>-<a href="http://vedabase.net/k/kavaye"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kavaye</span></a> — unto
the original created being; <a href="http://vedabase.net/m/muhyanti"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">muhyanti</span></a> — <a href="http://vedabase.net/a/are"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">are</span></a> illusioned; <a href="http://vedabase.net/y/yat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yat</span></a> — about whom; <a href="http://vedabase.net/s/surayah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sūrayah</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — great sages and demigods; <a href="http://vedabase.net/t/tejah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tejah</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — fire; <a href="http://vedabase.net/v/vari"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vāri</span></a> — water; <a href="http://vedabase.net/m/mrdam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">mr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">dām</span></a>
— earth; <a href="http://vedabase.net/y/yatha"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yathā</span></a>
— <a href="http://vedabase.net/a/as"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">as</span></a> much <a href="http://vedabase.net/a/as"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">as</span></a>; <a href="http://vedabase.net/v/vinimayah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vinimayah</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — action and reaction; <a href="http://vedabase.net/y/yatra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yatra</span></a> —
whereupon; <a href="http://vedabase.net/t/tri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tri</span></a>-<a href="http://vedabase.net/s/sargah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sargah</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — three modes of
creation, creative faculties; <a href="http://vedabase.net/a/amrsa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">amr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ā</span></a> — almost factual; <a href="http://vedabase.net/d/dhamna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">dhāmnā</span></a> — along with all transcendental paraphernalia; <a href="http://vedabase.net/s/svena"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">svena</span></a> —
self-sufficiently; <a href="http://vedabase.net/s/sada"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sadā</span></a>
— always; <a href="http://vedabase.net/n/nirasta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">nirasta</span></a>
— negation by absence; <a href="http://vedabase.net/k/kuhakam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kuhakam</span></a> — illusion; <a href="http://vedabase.net/s/satyam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">satyam</span></a> — truth; <a href="http://vedabase.net/p/param"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">param</span></a> — absolute; <a href="http://vedabase.net/d/dhimahi"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">dhīmahi</span></a> — <a href="http://vedabase.net/i/i"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">I</span></a> <a href="http://vedabase.net/d/do"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">do</span></a>
meditate upon.</span></div>
<div class="t">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">TRANSLATION</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">O my Lord, <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>, son of <a href="http://vedabase.net/v/vasudeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vasudeva</span></a>, O all-pervading Personality of Godhead, I offer my
respectful obeisances unto You. I meditate upon Lord <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>
because He is the Absolute Truth and the primeval cause of all causes of the
creation, sustenance and destruction of the manifested universes. He is
directly and indirectly conscious of all manifestations, and He is independent
because there is no other cause beyond Him. It is He only who first imparted
the Vedic knowledge unto the heart of Brahmājī, the original living being. By
Him even the great sages and demigods are placed into illusion, as one is
bewildered by the illusory representations of water seen in fire, or land seen
on water. Only because of Him do the material universes, temporarily manifested
by the reactions of the three modes of nature, appear factual, although they
are unreal. I therefore meditate upon Him, Lord <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>,
who is eternally existent in the transcendental abode, which is forever free
from the illusory representations of the material world. I meditate upon Him,
for He is the Absolute Truth.</span><br />
<div class="t">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">PURPORT</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Obeisances unto the Personality of Godhead, <a href="http://vedabase.net/v/vasudeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vāsudeva</span></a>,
directly indicate Lord <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>, who is the divine son of <a href="http://vedabase.net/v/vasudeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vasudeva</span></a> and <a href="http://vedabase.net/d/devaki"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Devakī</span></a>. This
fact will be more explicitly explained in the text of this work. <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> Vyāsadeva asserts
herein that <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a>
<a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>
is the original Personality of Godhead, and all others are His direct or
indirect plenary portions or portions of the portion. <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a> <a href="http://vedabase.net/j/jiva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Jīva</span></a> Gosvāmī has even more
explicitly explained the subject matter in his <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>-<a href="http://vedabase.net/s/sandarbha"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sandarbha</span></a>. And
<a href="http://vedabase.net/b/brahma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahmā</span></a>, the
original living being, has explained the subject of <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>
substantially in his treatise named <a href="http://vedabase.net/b/brahma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahma</span></a>-<a href="http://vedabase.net/s/samhita"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sam</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">hitā</span></a>. In the <a href="http://vedabase.net/s/sama"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sāma</span></a>-<a href="http://vedabase.net/v/veda"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">veda</span></a> <a href="http://vedabase.net/u/upanisad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Upanis</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ad</span></a>, it is also stated that Lord <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>
is the divine son of <a href="http://vedabase.net/d/devaki"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Devakī</span></a>. Therefore, in this prayer, the first proposition holds
that Lord <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a>
<a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>
is the primeval Lord, and if any transcendental nomenclature is to be
understood as belonging to the Absolute Personality of Godhead, it must be the
name indicated by the word <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>, which means the all-attractive. In Bhagavad-<a href="http://vedabase.net/g/gita"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">gītā</span></a>, in many places, the
Lord asserts Himself to be the original Personality of Godhead, and this is
confirmed by <a href="http://vedabase.net/a/arjuna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Arjuna</span></a>,
and also by great sages like <a href="http://vedabase.net/n/narada"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Nārada</span></a>, <a href="http://vedabase.net/v/vyasa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vyāsa</span></a>, and many others. In the <a href="http://vedabase.net/p/padma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Padma</span></a> <a href="http://vedabase.net/p/purana"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Purān</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>,
it is also stated that out of the innumerable names of the Lord, the name of <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>
is the principal one. <a href="http://vedabase.net/v/vasudeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vāsudeva</span></a> indicates the plenary portion of the Personality of
Godhead, and all the different forms of the Lord, being identical with <a href="http://vedabase.net/v/vasudeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vāsudeva</span></a>, are
indicated in this text. The name <a href="http://vedabase.net/v/vasudeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vāsudeva</span></a> particularly indicates the divine son of <a href="http://vedabase.net/v/vasudeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vasudeva</span></a> and <a href="http://vedabase.net/d/devaki"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Devakī</span></a>. <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>
is always meditated upon by the paramaham</span><span style="color: white; font-size: 14.0pt; mso-themecolor: background1;">́</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">sas, who
are the perfected ones among those in the renounced order of life.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/v/vasudeva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vāsudeva</span></a>, or Lord <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>, is the cause of all causes. Everything that exists emanates
from the Lord. How this is so is explained in later chapters of this work. This
work is described by <a href="http://vedabase.net/m/mahaprabhu"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Mahāprabhu</span></a> <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/c/caitanya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Caitanya</span></a> as the spotless <a href="http://vedabase.net/p/purana"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Purān</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a> because it contains the transcendental
narration of the Personality of Godhead <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>. The history of the <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> is also very glorious. It was compiled by <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> Vyāsadeva after he had
attained maturity in transcendental knowledge. He wrote this under the
instructions of <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a>
Nāradajī, his spiritual master. Vyāsadeva compiled all Vedic literatures,
containing the four divisions of the Vedas, the <a href="http://vedabase.net/v/vedanta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vedānta</span></a>-sūtras
(or the <a href="http://vedabase.net/b/brahma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahma</span></a>-sūtras),
the Purān</span><span style="color: white; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">as, the Mahābhārata, and so on. But nevertheless he was not
satisfied. His dissatisfaction was observed by his spiritual master, and thus <a href="http://vedabase.net/n/narada"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Nārada</span></a> advised
him to write on the transcendental activities of Lord <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>.
These transcendental activities are described specifically in the Tenth Canto
of this work. But, in order to reach to the very substance, one must proceed
gradually by developing knowledge of the categories.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">It is natural that a philosophical mind wants to
know about the origin of the creation. At night he sees the stars in the sky,
and he naturally speculates about their inhabitants. Such inquiries are natural
for man because man has a developed consciousness which is higher than that of
the animals. The author of <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> gives a direct answer to such inquiries. He says
that the Lord <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a>
<a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>
is the origin of all creations. He is not only the creator of the universe, but
the destroyer as well. The manifested cosmic nature is created at a certain
period by the will of the Lord. It is maintained for some time, and then it is
annihilated by His will. Therefore, the supreme will is behind all cosmic
activities. Of course, there are atheists of various categories who do not
believe in a creator, but that is due to a poor fund of knowledge. The modern
scientist, for example, has created space satellites, and by some arrangement
or other, these satellites are thrown into outer space to fly for some time at
the control of the scientist who is far away. Similarly, all the universes with
innumerable stars and planets are controlled by the intelligence of the
Personality of Godhead.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">In Vedic literatures, it is said that the Absolute
Truth, Personality of Godhead, is the chief amongst all living personalities.
All living beings, beginning from the first created being, <a href="http://vedabase.net/b/brahma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahmā</span></a>, down
to the smallest ant, are individual living beings. And above <a href="http://vedabase.net/b/brahma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahmā</span></a>, there
are even other living beings with individual capacities, and the Personality of
Godhead is also a similar living being. And He is an individual as are the
other living beings. But the Supreme Lord, or the supreme living being, has the
greatest intelligence, and He possesses supermost inconceivable energies of all
different varieties. If a man's brain can produce a space satellite, one can
very easily imagine how brains higher than man can produce similarly wonderful
things which are far superior. The reasonable person will easily accept this
argument, but there are stubborn atheists who would never agree. <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a>
Vyāsadeva, however, at once accepts the supreme intelligence as the <a href="http://vedabase.net/p/paramesvara"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">parameśvara</span></a>.
He offers his respectful obeisances unto the supreme intelligence addressed as
the <a href="http://vedabase.net/p/para"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">para</span></a> or the <a href="http://vedabase.net/p/paramesvara"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">parameśvara</span></a> or
the Supreme Personality of Godhead. And that <a href="http://vedabase.net/p/paramesvara"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">parameśvara</span></a> is
<a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>,
as admitted in Bhagavad-<a href="http://vedabase.net/g/gita"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">gītā</span></a> and other scriptures delivered by <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> Vyāsadeva and
specifically in this <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a>. In Bhagavad-<a href="http://vedabase.net/g/gita"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">gītā</span></a>, the Lord says that there is no other <a href="http://vedabase.net/p/para"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">para</span></a>-<a href="http://vedabase.net/t/tattva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tattva</span></a> (summum
bonum) than Himself. Therefore, <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> Vyāsadeva at once worships the <a href="http://vedabase.net/p/para"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">para</span></a>-<a href="http://vedabase.net/t/tattva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tattva</span></a>, <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>,
whose transcendental activities are described in the Tenth Canto.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Unscrupulous persons go immediately to the Tenth
Canto and especially to the five chapters which describe the Lord's <a href="http://vedabase.net/r/rasa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rāsa</span></a> dance. This portion
of the <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> is
the most confidential part of this great literature. Unless one is thoroughly
accomplished in the transcendental knowledge of the Lord, one is sure to
misunderstand the Lord's worshipable transcendental pastimes called <a href="http://vedabase.net/r/rasa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rāsa</span></a> dance and His love
affairs with the gopīs. This subject matter is highly spiritual, and only the
liberated persons who have gradually attained to the stage of <a href="http://vedabase.net/p/paramahamsa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">paramaham</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sa</span></a>
can transcendentally relish this <a href="http://vedabase.net/r/rasa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rāsa</span></a> dance. <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a> Vyāsadeva therefore gives the reader the chance to
gradually develop spiritual realization before actually relishing the essence
of the pastimes of the Lord. Therefore, he purposely invokes a <a href="http://vedabase.net/g/gayatri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Gāyatrī</span></a> <a href="http://vedabase.net/m/mantra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">mantra</span></a>, <a href="http://vedabase.net/d/dhimahi"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">dhīmahi</span></a>. This <a href="http://vedabase.net/g/gayatri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Gāyatrī</span></a> <a href="http://vedabase.net/m/mantra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">mantra</span></a> is
meant for spiritually advanced people. When one is successful in chanting the <a href="http://vedabase.net/g/gayatri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Gāyatrī</span></a> <a href="http://vedabase.net/m/mantra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">mantra</span></a>, he can
enter into the transcendental position of the Lord. One must therefore acquire
brahminical qualities or be perfectly situated in the quality of goodness in
order to chant the <a href="http://vedabase.net/g/gayatri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Gāyatrī</span></a> <a href="http://vedabase.net/m/mantra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">mantra</span></a> successfully and then attain to the stage of
transcendentally realizing the Lord, His name, His fame, His qualities and so
on.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> is the narration of the <a href="http://vedabase.net/s/svarupa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">svarūpa</span></a> of the
Lord manifested by His internal potency, and this potency is distinguished from
the external potency which has manifested the cosmic world, which is within our
experience. <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a>
Vyāsadeva makes a clear distinction between the two in this <a href="http://vedabase.net/s/sloka"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śloka</span></a>. <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> Vyāsadeva says herein
that the manifested internal potency is real, whereas the external manifested
energy in the form of material existence is only temporary and illusory like
the mirage in the desert. In the desert mirage there is no actual water. There
is only the appearance of water. Real water is somewhere else. The manifested
cosmic creation appears as reality. But reality, of which this is but a shadow,
is in the spiritual world. Absolute Truth is in the spiritual sky, not the
material sky. In the material sky everything is relative truth. That is to say,
one truth depends on something else. This cosmic creation results from
interaction of the three modes of nature, and the temporary manifestations are
so created as to present an illusion of reality to the bewildered mind of the
conditioned soul, who appears in so many species of life, including the higher
demigods, like <a href="http://vedabase.net/b/brahma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahmā</span></a>,
<a href="http://vedabase.net/i/indra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Indra</span></a>, <a href="http://vedabase.net/c/candra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Candra</span></a>, and so
on. In actuality, there is no reality in the manifested world. There appears to
be reality, however, because of the true reality which exists in the spiritual
world, where the Personality of Godhead eternally exists with His
transcendental paraphernalia.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">The chief engineer of a complicated construction
does not personally take part in the construction, but he knows every nook and
corner because everything is done under his direction. He knows everything
about the construction, both directly and indirectly. Similarly, the
Personality of Godhead, who is the supreme engineer of this cosmic creation,
knows every nook and corner, although affairs are being carried out by
demigods. Beginning from <a href="http://vedabase.net/b/brahma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahmā</span></a> down to the insignificant ant, no one is independent in
the material creation. The hand of the Lord is seen everywhere. All material
elements as well as all spiritual sparks emanate from Him only. And whatever is
created in this material world is but the interaction of two energies, the
material and the spiritual, which emanate from the Absolute Truth, the
Personality of Godhead, <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>. A chemist can manufacture water in the chemical laboratory
by mixing hydrogen and oxygen. But, in reality, the living entity works in the
laboratory under the direction of the Supreme Lord. And the materials with
which he works are also supplied by the Lord. The Lord knows everything
directly and indirectly, and He is cognizant of all minute details, and He is
fully independent. He is compared to a mine of gold, and the cosmic creations
in so many different forms are compared to objects made from the gold, such as
gold rings, necklaces and so on. The gold ring and the gold necklace are qualitatively
one with the gold in the mine, but quantitatively the gold in the mine is
different. Therefore, the Absolute Truth is simultaneously one and different.
Nothing is absolutely equal with the Absolute Truth, but at the same time,
nothing is independent of the Absolute Truth.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Conditioned souls, beginning from <a href="http://vedabase.net/b/brahma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahmā</span></a>, who
engineers the entire universe, down to the insignificant ant, are all creating,
but none of them are independent of the Supreme Lord. The materialist wrongly
thinks that there is no creator other than his own self. This is called <a href="http://vedabase.net/m/maya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">māyā</span></a>, or illusion. Because
of his poor fund of knowledge, the materialist cannot see beyond the purview of
his imperfect senses, and thus he thinks that matter automatically takes its
own shape without the aid of a superior intelligence. This is refuted in this <a href="http://vedabase.net/s/sloka"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śloka</span></a> by <a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a>
Vyāsadeva: "Since the complete whole or the Absolute Truth is the source
of everything, nothing can be independent of the body of the Absolute
Truth." Whatever happens to the body quickly becomes known to the
embodied. Similarly, the creation is the body of the absolute whole. Therefore,
the Absolute knows everything directly and indirectly that happens in the
creation.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">In the <a href="http://vedabase.net/s/sruti"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śruti</span></a>-<a href="http://vedabase.net/m/mantra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">mantra</span></a>, it is also stated that the absolute whole or <a href="http://vedabase.net/b/brahman"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahman</span></a> is the
ultimate source of everything. Everything emanates from Him, and everything is
maintained by Him. And at the end, everything enters into Him. That is the law
of nature. In the <a href="http://vedabase.net/s/smrti"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">smr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ti</span></a>-<a href="http://vedabase.net/m/mantra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">mantra</span></a>, the
same is confirmed. It is said that the source from which everything emanates at
the beginning of <a href="http://vedabase.net/b/brahma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahmā</span></a>'s
millennium and the reservoir to which everything ultimately enters, is the
Absolute Truth or <a href="http://vedabase.net/b/brahman"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahman</span></a>. Material scientists take it for granted that the
ultimate source of the planetary system is the sun, but they are unable to
explain the source of the sun. Herein, the ultimate source is explained.
According to the Vedic literatures, <a href="http://vedabase.net/b/brahma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahmā</span></a>, who may be compared to the sun, is not the ultimate
creator. It is stated in this <a href="http://vedabase.net/s/sloka"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śloka</span></a> that <a href="http://vedabase.net/b/brahma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahmā</span></a> was taught Vedic knowledge by the Personality of
Godhead. One may argue that <a href="http://vedabase.net/b/brahma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahmā</span></a>, being the original living being, could not be inspired
because there was no other being living at that time. Herein it is stated that
the Supreme Lord inspired the secondary creator, <a href="http://vedabase.net/b/brahma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahmā</span></a>, in
order that <a href="http://vedabase.net/b/brahma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahmā</span></a>
could carry out his creative functions. So, the supreme intelligence behind all
creations is the Absolute Godhead, <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>. In Bhagavad-<a href="http://vedabase.net/g/gita"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">gītā</span></a>, Lord <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a> states that it is He only who superintends the creative
energy, <a href="http://vedabase.net/p/prakrti"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">prakr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ti</span></a>,
which constitutes the totality of matter. Therefore, <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> Vyāsadeva does not
worship <a href="http://vedabase.net/b/brahma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahmā</span></a>,
but the Supreme Lord, who guides <a href="http://vedabase.net/b/brahma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahmā</span></a> in his creative activities. In this <a href="http://vedabase.net/s/sloka"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śloka</span></a>, the
particular words <a href="http://vedabase.net/a/abhijnah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">abhijñah</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> and <a href="http://vedabase.net/s/svarat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">svarāt</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> are significant. These two words distinguish the Supreme
Lord from all the other living entities. No other living entity is either <a href="http://vedabase.net/a/abhijnah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">abhijñah</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> or <a href="http://vedabase.net/s/svarat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">svarāt</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>. That is, no one is
either fully cognizant or fully independent. Even <a href="http://vedabase.net/b/brahma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahmā</span></a> has to
meditate upon the Supreme Lord in order to create. Then what to speak of great
scientists like Einstein! The brains of such a scientist are certainly not the
products of any human being. Scientists cannot manufacture such a brain, and
what to speak of foolish atheists who defy the authority of the Lord? Even <a href="http://vedabase.net/m/mayavadi"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Māyāvādī</span></a>
impersonalists who flatter themselves that they can become one with the Lord
are neither <a href="http://vedabase.net/a/abhijnah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">abhijñah</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> or <a href="http://vedabase.net/s/svarat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">svarāt</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>. Such impersonalists
undergo severe austerities to acquire knowledge to become one with the Lord.
But ultimately they become dependent on some rich disciple who supplies them
with money to build monasteries and temples. Atheists like <a href="http://vedabase.net/r/ravana"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Rāvan</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>
or Hiran</span><span style="color: white; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">yakaśipu had to undergo severe penances before they could flout
the authority of the Lord. But ultimately, they were rendered helpless and
could not save themselves when the Lord appeared before them as cruel death.
This is also the case with the modern atheists who also dare to flout the
authority of the Lord. Such atheists will be dealt with similarly, for history
repeats itself. Whenever men neglect the authority of the Lord, nature and her
laws are there to penalize them. This is confirmed in Bhagavad-<a href="http://vedabase.net/g/gita"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">gītā</span></a> in the well-known
verse <a href="http://vedabase.net/y/yada"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yadā</span></a> <a href="http://vedabase.net/y/yada"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">yadā</span></a> <a href="http://vedabase.net/h/hi"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">hi</span></a> <a href="http://vedabase.net/d/dharmasya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">dharmasya</span></a> <a href="http://vedabase.net/g/glanih"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">glānih</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>. "Whenever there is
a decline of <a href="http://vedabase.net/d/dharma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">dharma</span></a>
and a rise of <a href="http://vedabase.net/a/adharma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">adharma</span></a>,
O <a href="http://vedabase.net/a/arjuna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Arjuna</span></a>, then I
incarnate Myself." (<a href="http://vedabase.net/bg/4/7/en"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bg. 4.7</span></a>)</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">That the Supreme Lord is all-perfect is confirmed
in all <a href="http://vedabase.net/s/sruti"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śruti</span></a>-mantras.
It is said in the <a href="http://vedabase.net/s/sruti"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śruti</span></a>-mantras
that the all-perfect Lord threw a glance over matter and thus created all
living beings. The living beings are parts and parcels of the Lord, and He
impregnates the vast material creation with seeds of spiritual sparks, and thus
the creative energies are set in motion to enact so many wonderful creations.
An atheist may argue that God is no more expert than a watchmaker, but of
course God is greater because He can create machines in duplicate <a href="http://vedabase.net/m/male"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">male</span></a> and female forms. The
<a href="http://vedabase.net/m/male"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">male</span></a> and
female forms of different types of machineries go on producing innumerable
similar machines without God's further attention. If a man could manufacture
such a set of machines that could produce other machines without his attention,
then he could approach the intelligence of God. But that is not possible, for
each machine has to be handled individually. Therefore, no one can create as
well as God. Another name for God is asamaurdhva, which means that no one is
equal to or greater than Him. <a href="http://vedabase.net/p/param"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Param</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a> <a href="http://vedabase.net/s/satyam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">satyam</span></a>, or the Supreme Truth, is He who has no equal or
superior. This is confirmed in the <a href="http://vedabase.net/s/sruti"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śruti</span></a>-mantras. It is said that before the creation of the
material universe there existed the Lord only, who is master of everyone. That
Lord instructed <a href="http://vedabase.net/b/brahma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahmā</span></a>
in Vedic knowledge. That Lord has to be obeyed in all respects. Anyone who
wants to get rid of the material entanglement must surrender unto Him. This is
also confirmed in Bhagavad-<a href="http://vedabase.net/g/gita"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">gītā</span></a>.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Unless one surrenders unto the lotus feet of the
Supreme Lord, it is certain that he will be bewildered. When an intelligent man
surrenders unto the lotus feet of <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a> and knows completely that <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>
is the cause of all causes, as confirmed in Bhagavad-<a href="http://vedabase.net/g/gita"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">gītā</span></a>, then only can such
an intelligent man become a <a href="http://vedabase.net/m/mahatma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">mahātmā</span></a>, or great soul. But such a great soul is rarely seen.
Only the mahātmās can understand that the Supreme Lord is the primeval cause of
all creations. He is <a href="http://vedabase.net/p/parama"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">parama</span></a> or ultimate truth because all other truths are relative
to Him. He is omniscient. For Him, there is no illusion.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Some <a href="http://vedabase.net/m/mayavadi"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Māyāvādī</span></a> scholars argue that <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> was
not compiled by <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a>
Vyāsadeva. And some of them suggest that this book is a modern creation written
by someone named Vopadeva. In order to refute such meaningless arguments, <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/s/sridhara"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīdhara</span></a> <a href="http://vedabase.net/s/svami"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Svāmī</span></a> points
out that there is reference to the <a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> in many of the oldest Purān</span><span style="color: white; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">as. This first <a href="http://vedabase.net/s/sloka"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śloka</span></a> of the <a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> begins with the <a href="http://vedabase.net/g/gayatri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Gāyatrī</span></a> <a href="http://vedabase.net/m/mantra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">mantra</span></a>. There
is reference to this in the <a href="http://vedabase.net/m/matsya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Matsya</span></a> <a href="http://vedabase.net/p/purana"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Purān</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>, which is the oldest <a href="http://vedabase.net/p/purana"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Purān</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>.
In that <a href="http://vedabase.net/p/purana"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Purān</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>,
it is said with reference to the <a href="http://vedabase.net/g/gayatri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Gāyatrī</span></a> <a href="http://vedabase.net/m/mantra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">mantra</span></a> in the <a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> that there are many narrations of spiritual
instructions beginning with the <a href="http://vedabase.net/g/gayatri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Gāyatrī</span></a> <a href="http://vedabase.net/m/mantra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">mantra</span></a>. And there is the history of Vr</span><span style="color: white; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">trāsura. Anyone who makes a gift of this great work on a full moon
day attains to the highest perfection of life by returning to Godhead. There is
reference to the <a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> in other Purān</span><span style="color: white; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">as also, where
it is clearly stated that this work was finished in twelve cantos, which
include eighteen thousand ślokas. In the <a href="http://vedabase.net/p/padma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Padma</span></a> <a href="http://vedabase.net/p/purana"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Purān</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a> also there is reference to the <a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> in
a conversation between <a href="http://vedabase.net/g/gautama"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Gautama</span></a> and <a href="http://vedabase.net/m/maharaja"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Mahārāja</span></a> <a href="http://vedabase.net/a/ambarisa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Ambarīs</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>. The king was advised therein to read
regularly <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> if
he desired liberation from material bondage. Under the circumstances, there is
no doubt about the authority of the <a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a>. Within the past five hundred years, many erudite
scholars and ācāryas like <a href="http://vedabase.net/j/jiva"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Jīva</span></a> Gosvāmī, <a href="http://vedabase.net/s/sanatana"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Sanātana</span></a> Gosvāmī, Viśvanātha <a href="http://vedabase.net/c/cakravarti"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Cakravartī</span></a>, <a href="http://vedabase.net/v/vallabhacarya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vallabhācārya</span></a>,
and many other distinguished scholars even after the time of Lord <a href="http://vedabase.net/c/caitanya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Caitanya</span></a> made
elaborate commentaries on the <a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a>. And the serious student would do well to attempt
to go through them to better relish the transcendental messages.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/s/srila"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīla</span></a> Viśvanātha <a href="http://vedabase.net/c/cakravarti"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Cakravartī</span></a> <a href="http://vedabase.net/t/thakura"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">T</span><span style="color: white; font-family: "Times New Roman","serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">hākura</span></a> specifically deals with the original and pure sex
psychology (<a href="http://vedabase.net/a/adi"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ādi</span></a>-<a href="http://vedabase.net/r/rasa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">rasa</span></a>), devoid of all
mundane inebriety. The whole material creation is moving under the principle of
sex life. In modern civilization, sex life is the focal point for all
activities. Wherever one turns his face, he sees sex life predominant. Therefore,
sex life is not unreal. Its reality is experienced in the spiritual world. The
material sex life is but a perverted reflection of the original fact. The
original fact is in the Absolute Truth, and thus the Absolute Truth cannot be
impersonal. It is not possible to be impersonal and contain pure sex life.
Consequently, the impersonalist philosophers have given indirect impetus to the
abominable mundane sex life because they have overstressed the impersonality of
the ultimate truth. Consequently, man without information of the actual
spiritual form of sex has accepted perverted material sex life as the all in
all. There is a distinction between sex life in the diseased material condition
and spiritual sex life.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">This <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> will gradually elevate the unbiased reader to the
highest perfectional stage of transcendence. It will enable him to transcend
the three modes of material activities: fruitive actions, speculative
philosophy, and worship of functional deities as inculcated in Vedic verses.</span><br />
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; line-height: 115%; mso-themecolor: background1;">Canto -1, Chapet-1,
Sloka -2</span></div>
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<div class="c">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/d/dharmah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">dharmah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
<a href="http://vedabase.net/p/projjhita"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">projjhita</span></a>-kaitavo
'<a href="http://vedabase.net/t/tra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tra</span></a> paramo <a href="http://vedabase.net/n/nirmatsaranam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">nirmatsarān</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ām</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a> <a href="http://vedabase.net/s/satam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">satām</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/v/vedyam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vedyam</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a>
<a href="http://vedabase.net/v/vastavam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vāstavam</span></a> <a href="http://vedabase.net/a/atra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">atra</span></a> <a href="http://vedabase.net/v/vastu"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vastu</span></a> <a href="http://vedabase.net/s/sivadam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śivadam</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a> <a href="http://vedabase.net/t/tapa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tāpa</span></a>-trayonmūlanam</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavate"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhāgavate</span></a> <a href="http://vedabase.net/m/maha"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">mahā</span></a>-<a href="http://vedabase.net/m/muni"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">muni</span></a>-<a href="http://vedabase.net/k/krte"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">te</span></a> <a href="http://vedabase.net/k/kim"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kim</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span></a> <a href="http://vedabase.net/v/va"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vā</span></a> parair <a href="http://vedabase.net/i/isvarah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">īśvarah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">sadyo hr</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">dy <a href="http://vedabase.net/a/avarudhyate"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">avarudhyate</span></a> '<a href="http://vedabase.net/t/tra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tra</span></a> <a href="http://vedabase.net/k/krtibhih"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tibhih</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
śuśrūs</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">ubhis <a href="http://vedabase.net/t/tat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tat</span></a>-<a href="http://vedabase.net/k/ksanat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ks</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">an</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">āt</span></a></span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">SYNONYMS</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;"><a href="http://vedabase.net/d/dharmah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">dharmah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a>
— religiosity; <a href="http://vedabase.net/p/projjhita"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">projjhita</span></a> — completely rejected; <a href="http://vedabase.net/k/kaitavah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kaitavah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — covered by fruitive
intention; <a href="http://vedabase.net/a/atra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">atra</span></a>
— herein; <a href="http://vedabase.net/p/paramah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">paramah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — the highest; <a href="http://vedabase.net/n/nirmatsaranam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">nirmatsarān</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ām</span></a>
— of the one-hundred-percent <a href="http://vedabase.net/p/pure"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">pure</span></a> <a href="http://vedabase.net/i/in"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">in</span></a> heart; <a href="http://vedabase.net/s/satam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">satām</span></a> — devotees; <a href="http://vedabase.net/v/vedyam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vedyam</span></a> — understandable; <a href="http://vedabase.net/v/vastavam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vāstavam</span></a> —
factual; <a href="http://vedabase.net/a/atra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">atra</span></a>
— herein; <a href="http://vedabase.net/v/vastu"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vastu</span></a>
— substance; <a href="http://vedabase.net/s/sivadam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śivadam</span></a>
— well-being; <a href="http://vedabase.net/t/tapa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tāpa</span></a>-<a href="http://vedabase.net/t/traya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">traya</span></a> —
threefold miseries; <a href="http://vedabase.net/u/unmulanam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">unmūlanam</span></a> — causing uprooting of; <a href="http://vedabase.net/s/srimat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śrīmat</span></a> —
beautiful; <a href="http://vedabase.net/b/bhagavate"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">bhāgavate</span></a>
— the <a href="http://vedabase.net/b/bhagavata"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavata</span></a>
<a href="http://vedabase.net/p/purana"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Purān</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>;
<a href="http://vedabase.net/m/maha"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">mahā</span></a>-<a href="http://vedabase.net/m/muni"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">muni</span></a> — the great sage
(Vyāsadeva); <a href="http://vedabase.net/k/krte"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">te</span></a>
— having compiled; <a href="http://vedabase.net/k/kim"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kim</span></a>
— what is; <a href="http://vedabase.net/v/va"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">vā</span></a>
— the need; <a href="http://vedabase.net/p/paraih"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">paraih</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — others; <a href="http://vedabase.net/i/isvarah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">īśvarah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — the Supreme Lord; <a href="http://vedabase.net/s/sadyah"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sadyah</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — at once; <a href="http://vedabase.net/h/hrdi"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">hr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">di</span></a> — within the heart; <a href="http://vedabase.net/a/avarudhyate"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">avarudhyate</span></a> —
become compact; <a href="http://vedabase.net/a/atra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">atra</span></a>
— herein; <a href="http://vedabase.net/k/krtibhih"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tibhih</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — by the pious men; <a href="http://vedabase.net/s/susrusubhih"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śuśrūs</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ubhih</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span></a> — by culture; <a href="http://vedabase.net/t/tat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">tat</span></a>-<a href="http://vedabase.net/k/ksanat"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">ks</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">an</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">āt</span></a>
— without delay.</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">TRANSLATION</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Completely rejecting all religious activities which
are materially motivated, this <a href="http://vedabase.net/b/bhagavata"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavata</span></a> <a href="http://vedabase.net/p/purana"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Purān</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a> propounds the highest truth, which is understandable by
those devotees who are fully pure in heart. The highest truth is reality
distinguished from illusion for the welfare of all. Such truth uproots the
threefold miseries. This beautiful <a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a>, compiled by the great sage Vyāsadeva [in his
maturity], is sufficient in itself for God realization. What is the need of any
other scripture? As soon as one attentively and submissively hears the message
of <a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a>,
by this culture of knowledge the Supreme Lord is established within his heart.</span><br />
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">PURPORT</span></div>
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Religion includes four primary subjects, namely
pious activities, economic development, satisfaction of the senses, and finally
liberation from material bondage. Irreligious life is a barbarous condition.
Indeed, human life begins when religion begins. Eating, sleeping, fearing, and
mating are the four principles of animal life. These are common both to animals
and to human beings. But religion is the extra function of the human being.
Without religion, human life is no better than animal life. Therefore, in human
societies there is some form of religion which aims at self-realization and
which makes reference to man's eternal relationship with God.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">In the lower stages of human civilization, there is
always competition to lord it over the material nature or, in other words,
there is a continuous rivalry to satisfy the senses. Driven by such
consciousness, man turns to religion. He thus performs pious activities or
religious functions in order to gain something material. But if such material
gains are obtainable in other ways, then so-called religion is neglected. This
is the situation in modern civilization. Man is thriving economically, so at
present he is not very interested in religion. Churches, mosques or temples are
now practically vacant. Men are more interested in factories, shops, and
cinemas than in religious places which were erected by their forefathers. This
practically proves that religion is performed for some economic gains. Economic
gains are needed for sense gratification. Often when one is baffled in the
pursuit of sense gratification, he takes to salvation and tries to become one
with the Supreme Lord. Consequently, all these states are simply different
types of sense gratification.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">In the Vedas, the above-mentioned four activities
are prescribed in the regulative way so that there will not be any undue
competition for sense gratification. But <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> is transcendental to all these sense gratificatory
activities. It is purely transcendental literature which can be understood only
by the pure devotees of the Lord who are transcendental to competitive sense
gratification. In the material world there is keen competition between animal
and animal, man and man, community and community, nation and nation. But the
devotees of the Lord rise above such competitions. They do not compete with the
materialist because they are on the path back to Godhead where life is eternal
and blissful. Such transcendentalists are nonenvious and pure in heart. In the
material world, everyone is envious of everyone else, and therefore there is
competition. But the transcendental devotees of the Lord are not only free from
material envy, but are well-wishers to everyone, and they strive to establish a
competitionless society with God in the center. The contemporary socialist's
conception of a competitionless society is artificial because in the socialist
state there is competition for the post of dictator. From the point of view of
the Vedas or from the point of view of common human activities, sense
gratification is the basis of material life. There are three paths mentioned in
the Vedas. One involves fruitive activities to gain promotion to better
planets. Another involves worshiping different demigods for promotion to the
planets of the demigods, and another involves realizing the Absolute Truth and
His impersonal feature and becoming one with Him.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">The impersonal aspect of the Absolute Truth is not
the highest. Above the impersonal feature is the <a href="http://vedabase.net/p/paramatma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Paramātmā</span></a>
feature, and above this is the personal feature of the Absolute Truth, or <a href="http://vedabase.net/b/bhagavan"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhagavān</span></a>. <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a>
gives information about the Absolute Truth in His personal feature. It is
higher than impersonalist literatures and higher than the <a href="http://vedabase.net/j/jnana"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">jñāna</span></a>-<a href="http://vedabase.net/k/kanda"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kān</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">d</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>
division of the Vedas. It is even higher than the <a href="http://vedabase.net/k/karma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">karma</span></a>-<a href="http://vedabase.net/k/kanda"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kān</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">d</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>
division, and even higher than the <a href="http://vedabase.net/u/upasana"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">upāsanā</span></a>-<a href="http://vedabase.net/k/kanda"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kān</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">d</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a> division, because it recommends the worship of the Supreme
Personality of Godhead, Lord <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> <a href="http://vedabase.net/k/krsna"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Kr</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">s</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">n</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>. In the <a href="http://vedabase.net/k/karma"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">karma</span></a>-<a href="http://vedabase.net/k/kanda"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kān</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">d</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>, there is competition to reach heavenly planets for better
sense gratification, and there is similar competition in the <a href="http://vedabase.net/j/jnana"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">jñāna</span></a>-<a href="http://vedabase.net/k/kanda"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kān</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">d</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>
and the <a href="http://vedabase.net/u/upasana"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">upāsanā</span></a>-<a href="http://vedabase.net/k/kanda"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">kān</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">d</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>.
The <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> is
superior to all of these because it aims at the Supreme Truth which is the
substance or the root of all categories. From <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> one
can come to know the substance as well as the categories. The substance is the
Absolute Truth, the Supreme Lord, and all emanations are relative forms of
energy.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Nothing is apart from the substance, but at the
same time the energies are different from the substance. This conception is not
contradictory. <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a>
explicitly promulgates this simultaneously-one-and-different philosophy of the <a href="http://vedabase.net/v/vedanta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vedānta</span></a>-<a href="http://vedabase.net/s/sutra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sūtra</span></a>, which
begins with the "janmādy <a href="http://vedabase.net/a/asya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">asya</span></a>" [<a href="http://vedabase.net/sb/1/1/1/en"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">SB 1.1.1</span></a>] <a href="http://vedabase.net/s/sutra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sūtra</span></a>.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">This knowledge that the energy of the Lord is
simultaneously one with and different from the Lord is an answer to the mental
speculators' attempt to establish the energy as the Absolute. When this
knowledge is factually understood, one sees the conceptions of monism and
dualism to be imperfect. Development of this transcendental consciousness
grounded in the conception of simultaneously-one-and-different leads one
immediately to the stage of freedom from the threefold miseries. The threefold
miseries are (1) those miseries which arise from the mind and body, (2) those
miseries inflicted by other living beings, and (3) those miseries arising from
natural catastrophes over which one has no control. <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a>
begins with the surrender of the devotee unto the Absolute Person. The devotee
is fully aware that he is one with the Absolute and at the same time in the
eternal position of servant to the Absolute. In the material conception, one
falsely thinks himself the lord of all he surveys, and therefore he is always
troubled by the threefold miseries of life. But as soon as one comes to know
his real position as transcendental servant, he at once becomes free from all
miseries. As long as the living entity is trying to master material nature,
there is no possibility of his becoming servant of the Supreme. Service to the
Lord is rendered in pure consciousness of one's spiritual identity; by service
one is immediately freed from material encumbrances.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Over and above this, <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> is
a personal commentation on the <a href="http://vedabase.net/v/vedanta"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Vedānta</span></a>-<a href="http://vedabase.net/s/sutra"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sūtra</span></a> by <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> Vyāsadeva. It was written in the maturity of his spiritual
life through the mercy of <a href="http://vedabase.net/n/narada"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Nārada</span></a>. <a href="http://vedabase.net/s/sri"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrī</span></a> Vyāsadeva is the authorized incarnation of <a href="http://vedabase.net/n/narayana"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Nārāyan</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>,
the Personality of Godhead. Therefore, there is no question as to his
authority. He is the author of all other Vedic literatures, yet he recommends
the study of <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a>
above all others. In other Purān</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">as there are different methods set forth by which one can worship
the demigods. But in the <a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> only the Supreme Lord is mentioned. The Supreme
Lord is the total body, and the demigods are the different parts of that body.
Consequently, by worshiping the Supreme Lord, one does not need to worship the
demigods. The Supreme Lord becomes fixed in the heart of the devotee
immediately. Lord <a href="http://vedabase.net/c/caitanya"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Caitanya</span></a> <a href="http://vedabase.net/m/mahaprabhu"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Mahāprabhu</span></a> has recommended the <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> as
the spotless <a href="http://vedabase.net/p/purana"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Purān</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">̣</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">a</span></a>
and distinguishes it from all other Purān</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">as.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">The proper method for receiving this transcendental
message is to hear it submissively. A challenging attitude cannot help one
realize this transcendental message. One particular word is used herein for
proper guidance. This word is śuśrūs</span><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 14.0pt; mso-themecolor: background1;">̣</span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">u. One must be anxious to hear this transcendental message. The
desire to sincerely hear is the first qualification.</span><br />
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-themecolor: background1;">Less fortunate persons are not at all interested in
hearing this <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a>.
The process is simple, but the application is difficult. Unfortunate people
find enough time to hear idle social and political conversations, but when
invited to attend a meeting of devotees to hear <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a>
they suddenly become reluctant. Sometimes professional readers of the <a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a>
immediately plunge into the confidential topics of the pastimes of the Supreme
Lord, which they seemingly interpret as sex literature. <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a> is
meant to be heard from the beginning. Those who are fit to assimilate this work
are mentioned in this <a href="http://vedabase.net/s/sloka"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">śloka</span></a>: "One becomes qualified to hear <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a>
after many pious deeds." The intelligent person, with thoughtful
discretion, can be assured by the great sage Vyāsadeva that he can realize the
Supreme Personality directly by hearing <a href="http://vedabase.net/s/srimad"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Śrīmad</span></a>-<a href="http://vedabase.net/b/bhagavatam"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Bhāgavatam</span></a>. Without undergoing the different stages of
realization set forth in the Vedas, one can be lifted immediately to the
position of <a href="http://vedabase.net/p/paramahamsa"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">paramaham</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">́</span><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">sa</span></a>
simply by agreeing to receive this message.</span><br />
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<b><span style="color: #33cccc; font-size: 14.0pt;">Om Tat Sat</span></b><br />
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<b><span style="color: #33cccc; font-size: 14.0pt;">(Continued...) </span></b></div>
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<span style="color: yellow;"><b><span style="font-family: "Verdana","sans-serif";">(My humble salutations to<span style="mso-spacerun: yes;">
the lotus feet of Sri Veda Vyas Maharaj ji, </span>H H Sri Swami Srila Prabhupada ji, H H Swami jis and<span style="mso-spacerun: yes;">
</span>Bhaktivedanta dot Org<span style="mso-spacerun: yes;"> </span>for this
devotional collection) </span></b></span></div>
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<span style="color: yellow;"><b><span style="font-family: "Verdana","sans-serif";">(The Blog is reverently for all the seekers of truth,
lovers of wisdom and to share the Hindu Dharma with others on the
spiritual path and also this is purely a non-commercial blog)</span></b></span></div>
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<b><span style="font-size: small;"><span lang="SA" style="color: #ff9900; font-family: Mangal;">नारायणस्तोत्रम्</span></span><span style="color: #ff9900; mso-bidi-font-family: Mangal; mso-bidi-language: SA;"></span></b></h1>
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<![endif]--><span lang="HI" style="color: white; font-family: Mangal; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman"; mso-themecolor: background1;">मुष्टिकचाणूरसंहार मुनिमानसविहार ॥ नारायण ॥ २१॥</span><span style="color: white; font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-themecolor: background1;"><br />
</span><span lang="HI" style="color: white; font-family: Mangal; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman"; mso-themecolor: background1;">वालिविनिग्रहशौर्य वरसुग्रीवहितार्य ॥ नारायण ॥ २२॥</span><span style="color: white; font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-themecolor: background1;"><br />
</span><span lang="HI" style="color: white; font-family: Mangal; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman"; mso-themecolor: background1;">मां मुरलीकर धीवर पालय पालय श्रीधर ॥ नारायण ॥ २३॥</span><span style="color: white; font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-themecolor: background1;"><br />
</span><span lang="HI" style="color: white; font-family: Mangal; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman"; mso-themecolor: background1;">जलनिधिबन्धनधीर रावणकण्ठविदार ॥ नारायण ॥ २४॥</span><span style="color: white; font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-themecolor: background1;"><br />
</span><span lang="HI" style="color: white; font-family: Mangal; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: "Times New Roman"; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-font-family: "Times New Roman"; mso-themecolor: background1;">ताटीमददलनाढ्य नटगुणविविधधनाढ्य ॥ नारायण ॥ २५॥</span><span style="color: white; font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: Mangal; mso-bidi-language: HI; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-themecolor: background1;"><br style="mso-special-character: line-break;" />
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gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com1tag:blogger.com,1999:blog-1677975695993500877.post-10771215615922234602014-02-14T22:24:00.000-08:002014-02-14T22:24:03.608-08:00Śrīmad Bhāgavata Puranam – Introduction -4<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="color: #ff9900; font-family: "Georgia","serif"; font-size: 20.0pt;">Śrīmad
Bhāgavata Puranam</span></b><br />
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<b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">As long as the Lord remained at Purī,
thousands of His devotees used to come to see Him during the Ratha-yātrā car
festival of Lord Jagannātha. And during the car festival, the washing of the Gu</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇḍ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">icā
temple under the direct supervision of the Lord was an important function. The
Lord’s congregational <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">
movement at Purī was a unique exhibition for the mass of people. That is the
way to turn the mass mind towards spiritual realization. The Lord inaugurated
this system of mass <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana,</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">
and leaders of all countries can take advantage of this spiritual movement in
order to keep the mass of people in a pure state of peace and friendship with
one another. This is now the demand of the present human society all over the
world.</span></b></b></div>
<b>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">After some time the Lord again started
on His tour towards northern India, and He decided to visit V</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ndāvana
and its neighboring places. He passed through the jungles of Jharikha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇḍ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a
(Madhya Bhārata), and all the wild animals also joined His <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> movement. The wild tigers, elephants, bears and
deer all together accompanied the Lord, and the Lord accompanied them in <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana.</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> By this He proved that by the propagation of the <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> movement (congregational chanting and glorifying
of the name of the Lord) even the wild animals can live in peace and
friendship, and what to speak of men who are supposed to be civilized. No man
in the world will refuse to join the <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> movement. Nor is the Lord’s <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> movement restricted to any caste, creed, color or
species. Here is direct evidence of His great mission: He allowed even the wild
animals to partake in His great movement.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">On His way back from V</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ndāvana
He first came to Prayāga, where He met Rūpa Gosvāmī along with his younger
brother, Anupama. Then He came down to Benares (Vārā</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">asī).
For two months, He instructed Śrī Sanātana Gosvāmī in the transcendental
science. The instruction to Sanātana Gosvāmī is in itself a long narration, and
full presentation of the instruction will not be possible here. The main ideas
are given as follows.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Sanātana Gosvāmī (formerly known as
Sākara Mallika) was in the cabinet service of the Bengal government under the
regime of Nawab Hussain Shah. He decided to join with the Lord and thus retired
from the service. On His way back from V</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ndāvana, when He reached Vārā</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">asī,
the Lord became the guest of Śrī Tapana Miśra and Candraśekhara, assisted by a
Mahārā</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ra
<i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a.</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> At
that time Vārā</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">asī
was headed by a great <i>sannyāsī</i> of the Māyāvāda school named Śrīpāda
Prakāśānanda Sarasvatī. When the Lord was at Vārā</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">asī,
the people in general became more attracted to Lord Caitanya Mahāprabhu on
account of His mass <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">
movement. Wherever He visited, especially the Viśvanātha temple, thousands of
pilgrims would follow Him. Some were attracted by His bodily features, and
others were attracted by His melodious songs glorifying the Lord.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">The Māyāvādī <i>sannyāsīs</i> designate
themselves as Nārāya</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a. Vārā</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">asī is still overflooded with many Māyāvādī <i>sannyāsīs.</i>
Some people who saw the Lord in His <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> party considered Him to be actually Nārāya</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a,
and this report reached the camp of the great <i>sannyāsī</i> Prakāśānanda.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">In India there is always a kind of
spiritual rivalry between the Māyāvāda and <i>Bhāgavata</i> schools, and thus
when the news of the Lord reached Prakāśānanda he knew that the Lord was a Vai</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ava <i>sannyāsī,</i>
and therefore he minimized the value of the Lord before those who brought him
the news. He deprecated the activities of the Lord because of His preaching the
<i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">
movement, which was in his opinion nothing but religious sentiment.
Prakāśānanda was a profound student of the Vedānta, and he advised his
followers to give attention to the Vedānta and not to indulge in <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana.</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"></span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">One devotee <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a,</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> who became a devotee of the Lord, did not like the
criticism of Prakāśānanda, and he went to the Lord to express his regrets. He
told the Lord that when he uttered the Lord’s name before the <i>sannyāsī</i>
Prakāśānanda, the latter strongly criticized the Lord, although the <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> heard Prakāśānanda uttering several times the name
Caitanya. The <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> was
astonished to see that the <i>sannyāsī</i> Prakāśānanda could not vibrate the
sound K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a even once, although he uttered the name Caitanya
several times.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">The Lord smilingly explained to the
devotee <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> why
the Māyāvādī cannot utter the holy name of K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a.
“The Māyāvādīs are offenders at the lotus feet of K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a,
although they utter always <i>brahma, ātmā</i> or <i>caitanya,</i> etc. And
because they are offenders at the lotus feet of K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a,
they are actually unable to utter the holy name of K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a.
The name K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a and the Personality of Godhead K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a are
identical. There is no difference in the absolute realm between the name, form
or person of the Absolute Truth because in the absolute realm everything is
transcendental bliss. There is no difference between the body and the soul for
the Personality of Godhead, K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a. Thus He is different from the living entity, who
is always different from his outward body. Because of K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a’s
transcendental position, it is very difficult for a layman to actually know the
Personality of Godhead K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a, His holy name and fame, etc. His name, fame,
form and pastimes all are one and the same transcendental identity, and they
are not knowable by the exercise of the material senses.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">“The transcendental relationship of the
pastimes of the Lord is the source of still more bliss than one can experience
by realization of Brahman or by becoming one with the Supreme. Had it not been
so, then those who are already situated in the transcendental bliss of Brahman
would not have been attracted by the transcendental bliss of the pastimes of
the Lord.”</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">After this, a great meeting was
arranged by the devotees of the Lord in which all the <i>sannyāsīs</i> were
invited, including the Lord and Prakāśānanda Sarasvatī. In this meeting both
the scholars (the Lord and Prakāśānanda) had a long discourse on the spiritual
values of the <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">
movement, and a summary is given below.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">The great Māyāvādī <i>sannyāsī</i>
Prakāśānanda inquired from the Lord as to the reason for His preferring the <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> movement to the study of the <i>Vedānta-sūtra.</i>
Prakāśānanda said that it is the duty of a <i>sannyāsī</i> to read the <i>Vedānta-sūtra.</i>
What caused the Lord to indulge in <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">?</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">After this inquiry, the Lord
submissively replied: “I have taken to the <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> movement instead of the study of <i>Vedānta</i>
because I am a great fool.” The Lord thus represented Himself as one of the
numberless fools of this age who are absolutely incapable of studying the <i>Vedānta</i>
philosophy. The fools’ indulgence in the study of <i>Vedānta</i> has caused so
much havoc in society. The Lord thus continued: “And because I am a great fool,
My spiritual master forbade Me to play with <i>Vedānta</i> philosophy. He said
that it is better that I chant the holy name of the Lord, for that would
deliver Me from material bondage.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">“In this Age of Kali there is no other
religion but the glorification of the Lord by utterance of His holy name, and
that is the injunction of all the revealed scriptures. And My spiritual master
has taught Me one <i>śloka</i> [from the <i>B</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">han-nāradīya
Purā</span></i></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">]:</span></b></div>
<div class="verse-in-purport">
<b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">harer nāma harer nāma harer nāmaiva
kevalam<br />
kalau nāsty eva nāsty eva nāsty eva gatir anyathā</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"></span></b></div>
<div class="paragraph-first">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">“So on the order of My spiritual
master, I chant the holy name of Hari, and I am now mad after this holy name.
Whenever I utter the holy name I forget Myself completely, and sometimes I
laugh, cry and dance like a madman. I thought that I had actually gone mad by
this process of chanting, and therefore I asked My spiritual master about it.
He informed Me that this was the real effect of chanting the holy name, which
produces a transcendental emotion that is a rare manifestation. It is the sign
of love of God, which is the ultimate end of life. Love of God is
transcendental to liberation [<i>mukti</i>], and thus it is called the fifth
stage of spiritual realization, above the stage of liberation. By chanting the
holy name of K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a one attains the stage of love of God, and it was
good that fortunately I was favored with the blessing.”</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">On hearing this statement from the
Lord, the Māyāvādī <i>sannyāsī</i> asked the Lord what was the harm in studying
the <i>Vedānta</i> along with chanting the holy name. Prakāśānanda Sarasvatī
knew well that the Lord was formerly known as Nimāi Pa</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇḍ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ita,
a very learned scholar of Navadvīpa, and His posing as a great fool was
certainly to some purpose. Hearing this inquiry by the <i>sannyāsī,</i> the
Lord smiled and said, “My dear sir, if you do not mind, I will answer your
inquiry.”</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">All the <i>sannyāsīs</i> there were
very much pleased with the Lord for His honest dealings, and they unanimously
replied that they would not be offended by whatever He replied. The Lord then
spoke as follows:</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">“<i>Vedānta-sūtra</i> consists of
transcendental words or sounds uttered by the transcendental Personality of
Godhead. As such, in the <i>Vedānta</i> there cannot be any human deficiencies
like mistake, illusion, cheating or inefficiency. The message of the <i>Upani</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ads</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> is expressed in the <i>Vedānta-sūtra,</i> and what
is said there directly is certainly glorified. Whatever interpretations have
been given by Śa</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">karācārya
have no direct bearing on the <i>sūtra,</i> and therefore such commentation
spoils everything.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">“The word Brahman indicates the
greatest of all, which is full with transcendental opulences, superior to all.
Brahman is ultimately the Personality of Godhead, and He is covered by indirect
interpretations and established as impersonal. Everything that is in the spiritual
world is full of transcendental bliss, including the form, body, place and
paraphernalia of the Lord. All are eternally cognizant and blissful. It is not
the fault of the Ācārya Śa</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kara that he has so interpreted <i>Vedānta,</i> but
if someone accepts it, then certainly he is doomed. Anyone who accepts the
transcendental body of the Personality of Godhead as something mundane
certainly commits the greatest blasphemy.”</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">The Lord thus spoke to the <i>sannyāsī</i>
almost in the same way that He spoke to the Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya
of Purī, and by forceful arguments He nullified the Māyāvāda interpretations of
the <i>Vedānta-sūtra.</i> All the <i>sannyāsīs</i> there claimed that the Lord
was the personified <i>Vedas</i> and the Personality of Godhead. All the <i>sannyāsīs</i>
were converted to the cult of <i>bhakti,</i> all of them accepted the holy name
of the Lord Śrī K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a, and they dined together with the Lord in the
midst of them. After this conversion of the <i>sannyāsīs,</i> the popularity of
the Lord increased at Vārā</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">asī, and thousands of people assembled to see the
Lord in person. The Lord thus established the primary importance of <i>Śrīmad-Bhāgavata-dharma,</i>
and He defeated all other systems of spiritual realization. After that everyone
at Vārā</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">asī
was overwhelmed with the transcendental <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> movement.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">While the Lord was camping at Vārā</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">asī,
Sanātana Gosvāmī also arrived after retiring from office. He was formerly one
of the state ministers in the government of Bengal, then under the regime of
Nawab Hussain Shah. He had some difficulty in getting relief from the state
service, for the Nawab was reluctant to let him leave. Nonetheless he came to
Vārā</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">asī,
and the Lord taught him the principles of devotional service. He taught him
about the constitutional position of the living being, the cause of his bondage
under material conditions, his eternal relation with the Personality of
Godhead, the transcendental position of the Supreme Personality of Godhead, His
expansions in different plenary portions of incarnations, His control of
different parts of the universe, the nature of His transcendental abode,
devotional activities, their different stages of development, the rules and
regulations for achieving the gradual stages of spiritual perfection, the
symptoms of different incarnations in different ages, and how to detect them
with reference to the context of revealed scriptures.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">The Lord’s teachings to Sanātana
Gosvāmī form a big chapter in the text of <i>Śrī Caitanya-caritām</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ta,</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> and to explain the whole teachings in minute
details will require a volume in itself. These are treated in detail in our
book <i>Teachings of Lord Caitanya.</i></span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">At Mathurā, the Lord visited all the
important places; then He reached V</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ndāvana. Lord Caitanya appeared in the family of a
high-caste <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a,</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> and
over and above that, as a <i>sannyāsī</i> He was the preceptor for all the <i>var</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">as</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> and <i>āśramas.</i> But He used to accept meals
from all classes of Vai</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">avas. At Mathurā the Sano</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ḍ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">iyā <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">as</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> are considered to be in the lower status of
society, but the Lord accepted meals in the family of such a <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> also because His host happened to be a disciple of
the Mādhavendra Purī family.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">At V</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ndāvana
the Lord took bath in twenty-four important bathing places, or <i>ghātas.</i>
He traveled to all the twelve important <i>vanas</i> (forests). In these
forests all the cows and birds welcomed Him, as if He were their very old
friend. The Lord also began to embrace all the trees of those forests, and by
doing so He felt the symptoms of transcendental ecstasy. Sometimes He fell
unconscious, but He was made to regain consciousness by the chanting of the
holy name of K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a. The transcendental symptoms that were visible on
the body of the Lord during His travel within the forest of V</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ndāvana
were all unique and inexplicable, and we have just given a synopsis only.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Some of the important places that were
visited by the Lord in V</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ndāvana were Kāmyavana, Ādīśvara, Pāvana-sarovara,
Khadiravana, Śe</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">aśāyī,
Khela-tīrtha, Bhā</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇḍ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">īravana,
Bhadravana, Śrīvana, Lauhavana, Mahāvana, Gokula, Kāliya-hrada, Dvādaśāditya,
Keśī-tīrtha, etc. When He saw the place where the <i>rāsa</i> dance took place,
He at once fell down in trance. As long as He remained at V</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ndāvana,
He made His headquarters at Akrūra-ghā</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">From V</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ndāvana
His personal servitor K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">adāsa Vipra induced Him to go back to Prayāga to
take bath during the Māgha Mela. The Lord acceded to this proposal, and they
started for Prayāga. On the way they met with some Pathans, amongst whom there
was a learned Moulana. The Lord had some talks with the Moulana and his
companions, and the Lord convinced the Moulana that in the Koran also there are
descriptions of <i>Bhāgavata-dharma</i> and K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a.
All the Pathans were converted to His cult of devotional service.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">When He returned to Prayāga, Śrīla Rūpa
Gosvāmī and his youngest brother met Him near Bindu-mādhava temple. This time
the Lord was welcomed by the people of Prayāga more respectfully. Vallabha Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a,
who resided on the other bank of Prayāga in the village of Ā</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ḍ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">āila,
was to receive Him at his place, but while going there the Lord jumped in the
River Yamunā. With great difficulty He was picked up in an unconscious state.
Finally He visited the headquarters of Vallabha Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a.
This Vallabha Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a
was one of His chief admirers, but later on he inaugurated his own party, the
Vallabha <i>sampradāya.</i></span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">On the bank of the Daśāśvamedha-ghā</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a at
Prayāga for ten days continually the Lord instructed Rūpa Gosvāmī in the
science of devotional service to the Lord. He taught the Gosvāmī the divisions
of the living creatures in the 8,400,000 species of life. Then He taught him
about the human species. Out of them He discussed the followers of the Vedic
principles, out of them the fruitive workers, out of them the empiric
philosophers, and out of them the liberated souls. He said that there are only
a few who are actually pure devotees of Lord Śrī K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Śrīla Rūpa Gosvāmī was the younger
brother of Sanātana Gosvāmī, and when he retired from service he brought with
him two boatfuls of gold coins. This means that he brought with him some
hundreds of thousands of rupees accumulated by the labor of his service. And
before leaving home for Lord Caitanya Mahāprabhu, he divided the wealth as
follows: fifty percent for the service of the Lord and His devotees,
twenty-five percent for relatives and twenty-five percent for his personal
needs in case of emergency. In that way he set an example for all householders.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">The Lord taught the Gosvāmī about
devotional service, comparing it to a creeper, and advised him to protect the <i>bhakti</i>
creeper most carefully against the mad elephant offense against the pure
devotees. In addition, the creeper has to be protected from the desires of
sense enjoyment, monistic liberation and perfection of the <i>ha</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṭ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ha-yoga</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> system. They are all detrimental on the path of
devotional service. Similarly, violence against living beings, and desire for
worldly gain, worldly reception and worldly fame are all detrimental to the
progress of <i>bhakti,</i> or <i>Bhāgavata-dharma.</i></span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Pure devotional service must be freed
from all desires for sense gratification, fruitive aspirations and culture of
monistic knowledge. One must be freed from all kinds of designations, and when
one is thus converted to transcendental purity, one can then serve the Lord by
purified senses.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">As long as there is the desire to enjoy
sensually or to become one with the Supreme or to possess the mystic powers,
there is no question of attaining the stage of pure devotional service.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Devotional service is conducted under
two categories, namely primary practice and spontaneous emotion. When one can
rise to the platform of spontaneous emotion, he can make further progress by
spiritual attachment, feeling, love, and many higher stages of devotional life
for which there are no English words. We have tried to explain the science of
devotional service in our book <i>The Nectar of Devotion,</i> based on the
authority of <i>Bhakti-rasām</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ta-sindhu</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">
by Śrīla Rūpa Gosvāmī.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Transcendental devotional service has
five stages of reciprocation:</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">1. The self-realization stage just
after liberation from material bondage is called the <i>śānta,</i> or neutral,
stage.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">2. After that, when there is
development of transcendental knowledge of the Lord’s internal opulences, the
devotee engages himself in the <i>dāsya</i> stage.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">3. By further development of the <i>dāsya</i>
stage, a respectful fraternity with the Lord develops, and above that a feeling
of friendship on equal terms becomes manifest. Both these stages are called the
<i>sakhya</i> stage, or devotional service in friendship.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">4. Above this is the stage of parental
affection toward the Lord, and this is called the <i>vātsalya</i> stage.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">5. And above this is the stage of
conjugal love, and this stage is called the highest stage of love of God,
although there is no difference in quality in any of the above stages. The last
stage of conjugal love of God is called the <i>mādhurya</i> stage.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Thus He instructed Rūpa Gosvāmī in
devotional science and deputed him to V</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ndāvana to excavate the lost sites of the
transcendental pastimes of the Lord. After this, the Lord returned to Vārā</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">asī
and delivered the <i>sannyāsīs</i> and instructed the elder brother of Rūpa
Gosvāmī. We have already discussed this.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">The Lord left only eight <i>ślokas</i>
of His instructions in writing, and they are known as the <i>Śik</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ā</span></i></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣṭ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">aka.</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> All other literatures of His divine cult were
extensively written by the Lord’s principal followers, the Six Gosvāmīs of V</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ndāvana,
and their followers. The cult of Caitanya philosophy is richer than any other,
and it is admitted to be the living religion of the day with the potency for
spreading as <i>viśva-dharma,</i> or universal religion. We are glad that the
matter has been taken up by some enthusiastic sages like Bhaktisiddhānta
Sarasvatī Gosvāmī Mahārāja and his disciples. We shall eagerly wait for the
happy days of <i>Bhāgavata-dharma,</i> or <i>prema-dharma,</i> inaugurated by
the Lord Śrī Caitanya Mahāprabhu.</span></b></div>
<div class="paragraph-first">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">The eight <i>ślokas</i> completed by
the Lord are:</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">1</span></b></div>
<div class="paragraph-first">
<b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Glory to the Śrī K</span></i></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> sa</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana, <i>which cleanses the heart of all the
dust accumulated for years and extinguishes the fire of conditional life, of
repeated birth and death. This sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana movement is the prime benediction for
humanity at large because it spreads the rays of the benediction moon. It is
the life of all transcendental knowledge. It increases the ocean of
transcendental bliss, and it enables us to fully taste the nectar for which we
are always anxious.</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"></span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">2</span></b></div>
<div class="paragraph-first">
<b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">O my Lord, Your holy name alone can
render all benediction to living beings, and thus You have hundreds and
millions of names like K</span></i></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a and Govinda. In these transcendental names You
have invested all Your transcendental energies. There are not even hard and
fast rules for chanting these names. O my Lord, out of kindness You enable us
to easily approach You by chanting Your holy names, but I am so unfortunate
that I have no attraction for them.</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"></span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">3</span></b></div>
<div class="paragraph-first">
<b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">One should chant the holy name of the
Lord in a humble state of mind, thinking oneself lower than the straw in the street;
one should be more tolerant than a tree, devoid of all sense of false prestige,
and ready to offer all respect to others. In such a state of mind one can chant
the holy name of the Lord constantly.</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"></span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">4</span></b></div>
<div class="paragraph-first">
<b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">O almighty Lord, I have no desire to
accumulate wealth, nor do I desire beautiful women, nor do I want any number of
followers. I only want Your causeless devotional service birth after birth.</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"></span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">5</span></b></div>
<div class="paragraph-first">
<b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">O son of Mahārāja Nanda</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> [<i>K</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">]<i>,
I am Your eternal servitor, yet somehow or other I have fallen into the ocean
of birth and death. Please pick me up from this ocean of death and place me as
one of the atoms of Your lotus feet.</i></span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">6</span></b></div>
<div class="paragraph-first">
<b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">O my Lord, when will my eyes be
decorated with tears of love flowing constantly when I chant Your holy name?
When will my voice choke up, and when will the hairs of my body stand on end at
the recitation of Your name?</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"></span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">7</span></b></div>
<div class="paragraph-first">
<b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">O Govinda! Feeling Your separation, I
am considering a moment to be like twelve years or more. Tears are flowing from
my eyes like torrents of rain, and I am feeling all vacant in the world in Your
absence.</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"></span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">8</span></b></div>
<div class="paragraph-first">
<b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">I know no one but K</span></i></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a
as my Lord, and He shall remain so even if He handles me roughly in His embrace
or makes me brokenhearted by not being present before me. He is completely free
to do anything and everything, for He is always my worshipful Lord
unconditionally.</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<h1>
<span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Preface</span></h1>
<div class="paragraph-first">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">We must know the present need of human
society. And what is that need? Human society is no longer bounded by
geographical limits to particular countries or communities. Human society is
broader than in the Middle Ages, and the world tendency is toward one state or
one human society. The ideals of spiritual communism, according to <i>Śrīmad-Bhāgavatam,</i>
are based more or less on the oneness of the entire human society, nay, of the
entire energy of living beings. The need is felt by great thinkers to make this
a successful ideology. <i>Śrīmad-Bhāgavatam</i> will fill this need in human
society. It begins, therefore, with an aphorism of Vedānta philosophy, <i>janmādy
asya yata</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ḥ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">,</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> to
establish the ideal of a common cause.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Human society, at the present moment,
is not in the darkness of oblivion. It has made rapid progress in the fields of
material comforts, education and economic development throughout the entire
world. But there is a pinprick somewhere in the social body at large, and
therefore there are large-scale quarrels, even over less important issues.
There is need of a clue as to how humanity can become one in peace, friendship
and prosperity with a common cause. <i>Śrīmad-Bhāgavatam</i> will fill this
need, for it is a cultural presentation for the respiritualization of the
entire human society.</span></b></div>
<div class="paragraph">
<b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Śrīmad-Bhāgavatam</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> should be introduced also in the schools and
colleges, for it is recommended by the great student-devotee Prahlāda Mahārāja
in order to change the demoniac face of society.</span></b></div>
<div class="verse-in-purport">
<b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kaumāra ācaret prājño<br />
dharmān bhāgavatān iha</span></i></b><b><i><span style="color: white; font-family: "Cambria Math","serif"; font-size: 11.0pt; mso-bidi-font-family: "Cambria Math"; mso-themecolor: background1;"> </span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"><br />
durlabha</span></i></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṁ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> mānu</span></i></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṁ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> janma<br />
tad apy adhruvam artha-dam</span></i></b><b><i><span style="color: white; font-family: "Cambria Math","serif"; font-size: 11.0pt; mso-bidi-font-family: "Cambria Math"; mso-themecolor: background1;"> </span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"></span></b></div>
<div class="reference">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">(<i>Bhāg.</i> 7.6.1)</span></b></div>
<div class="paragraph-first">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Disparity in human society is due to
lack of principles in a godless civilization. There is God, or the Almighty
One, from whom everything emanates, by whom everything is maintained and in
whom everything is merged to rest. Material science has tried to find the
ultimate source of creation very insufficiently, but it is a fact that there is
one ultimate source of everything that be. This ultimate source is explained
rationally and authoritatively in the beautiful <i>Bhāgavatam,</i> or <i>Śrīmad-Bhāgavatam.</i></span></b></div>
<div class="paragraph">
<b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Śrīmad-Bhāgavatam</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> is the transcendental science not only for knowing
the ultimate source of everything but also for knowing our relation with Him
and our duty toward perfection of the human society on the basis of this perfect
knowledge. It is powerful reading matter in the Sanskrit language, and it is
now rendered into English elaborately so that simply by a careful reading one
will know God perfectly well, so much so that the reader will be sufficiently
educated to defend himself from the onslaught of atheists. Over and above this,
the reader will be able to convert others to accepting God as a concrete
principle.</span></b></div>
<div class="paragraph">
<b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Śrīmad-Bhāgavatam</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> begins with the definition of the ultimate source.
It is a bona fide commentary on the <i>Vedānta-sūtra</i> by the same author,
Śrīla Vyāsadeva, and gradually it develops into nine cantos up to the highest
state of God realization. The only qualification one needs to study this great
book of transcendental knowledge is to proceed step by step cautiously and not
jump forward haphazardly as with an ordinary book. It should be gone through
chapter by chapter, one after another. The reading matter is so arranged with
the original Sanskrit text, its English transliteration, synonyms, translation
and purports so that one is sure to become a God-realized soul at the end of
finishing the first nine cantos.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">The Tenth Canto is distinct from the
first nine cantos because it deals directly with the transcendental activities
of the Personality of Godhead, Śrī K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a. One will be unable to capture the effects of the
Tenth Canto without going through the first nine cantos. The book is complete
in twelve cantos, each independent, but it is good for all to read them in
small installments one after another.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">I must admit my frailties in presenting
<i>Śrīmad-Bhāgavatam,</i> but still I am hopeful of its good reception by the
thinkers and leaders of society on the strength of the following statement of <i>Śrīmad-Bhāgavatam</i>
(1.5.11):</span></b></div>
<div class="verse-in-purport">
<b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">tad-vāg-visargo janatāgha-viplavo<br />
yasmin prati-ślokam abaddhavaty api</span></i></b><b><i><span style="color: white; font-family: "Cambria Math","serif"; font-size: 11.0pt; mso-bidi-font-family: "Cambria Math"; mso-themecolor: background1;"> </span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"><br />
nāmāny anantasya yaśo ’</span></i></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kitāni yac<br />
ch</span></i></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">vanti gāyanti g</span></i></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">anti
sādhava</span></i></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ḥ</span></i></b><b><i><span style="color: white; font-family: "Cambria Math","serif"; font-size: 11.0pt; mso-bidi-font-family: "Cambria Math"; mso-themecolor: background1;"> </span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"></span></b></div>
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<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">“On the other hand, that literature
which is full of descriptions of the transcendental glories of the name, fame,
form and pastimes of the unlimited Supreme Lord is a transcendental creation
meant for bringing about a revolution in the impious life of a misdirected
civilization. Such transcendental literature, even though irregularly composed,
is heard, sung and accepted by purified men who are thoroughly honest.”</span></b></div>
<div class="paragraph-first">
<b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">O</span></i></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṁ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> tat
sat</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"></span></b></div>
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<b><span style="color: #33cccc; font-size: 14.0pt;">Om Tat Sat</span></b><br />
<b><span style="color: #33cccc; font-size: 14.0pt;">
</span></b><br />
<b><span style="color: #33cccc; font-size: 14.0pt;">(Continued...) </span></b></div>
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<span style="color: white;"><b><span style="font-family: "Verdana","sans-serif";">(My humble salutations to<span style="mso-spacerun: yes;">
</span>H H Sri Swami Srila Prabhupada ji and<span style="mso-spacerun: yes;">
</span>Bhaktivedanta dot Org<span style="mso-spacerun: yes;"> </span>for this
devotional collection) </span></b></span></div>
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<span style="color: white;"><b><span style="font-family: "Verdana","sans-serif";">(The Blog is reverently for all the seekers of truth,
lovers of wisdom and to share the Hindu Dharma with others on the
spiritual path and also this is purely a non-commercial blog)</span></b></span></div>
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<h1>
<span style="font-size: large;"><span lang="SA" style="color: #ff9900; font-family: Mangal;">नारायणस्तोत्रम् </span></span></h1>
<h1>
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<![endif]--><span style="color: white;"><span style="font-size: large;"><span lang="HI" style="font-family: Mangal; line-height: 115%;">शरयूतीरविहार
सज्जनऋषिमन्दार ॥ नारायण ॥ १६॥</span><span style="font-family: "Times New Roman","serif"; line-height: 115%;"><br />
</span><span lang="HI" style="font-family: Mangal; line-height: 115%;">विश्वामित्रमखत्र
विविधपरासुचरित्र ॥ नारायण ॥ १७॥</span><span style="font-family: "Times New Roman","serif"; line-height: 115%;"><br />
</span><span lang="HI" style="font-family: Mangal; line-height: 115%;">ध्वजवज्राङ्कुशपाद
धरणीसुतसहमोद ॥ नारायण ॥ १८॥</span><span style="font-family: "Times New Roman","serif"; line-height: 115%;"><br />
</span><span lang="HI" style="font-family: Mangal; line-height: 115%;">जनकसुताप्रतिपाल
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</span><span lang="HI" style="font-family: Mangal; line-height: 115%;">दशरथवाग्धृतिभार
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gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com0tag:blogger.com,1999:blog-1677975695993500877.post-14760354840452900512014-02-14T22:10:00.002-08:002014-02-14T22:10:51.941-08:00Śrīmad Bhāgavata Puranam – Introduction -3<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="color: #ff9900; font-family: "Georgia","serif"; font-size: 20.0pt;">Śrīmad
Bhāgavata Puranam</span></b><br />
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<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;"><span style="mso-spacerun: yes;"> </span>“The
Buddhists are called atheists because they have no respect for the <i>Vedas,</i>
but those who defy the Vedic conclusions, as above mentioned, under the
pretense of being followers of the <i>Vedas</i> are verily more dangerous than
the Buddhists.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">“Śrī Vyāsadeva very kindly compiled the
Vedic knowledge in his <i>Vedānta-sūtra,</i> but if one hears the commentation
of the Māyāvāda school (as represented by the Śa</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṅ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">kara
<i>sampradāya</i>) certainly he will be misled on the path of spiritual
realization.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">“The theory of emanations is the
beginning subject of the <i>Vedānta-sūtra.</i> All the cosmic manifestations
are emanations from the Absolute Personality of Godhead by His inconceivable
different energies. The example of the touchstone is applicable to the theory
of emanation. The touchstone can convert an unlimited quantity of iron into
gold, and still the touchstone remains as it is. Similarly, the Supreme Lord
can produce all manifested worlds by His inconceivable energies, and yet He is
full and unchanged. He is <i>pūr</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">
[complete], and although an unlimited number of <i>pūr</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">as</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">
emanate from Him, He is still <i>pūr</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">a.</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;"></span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">“The theory of illusion of the Māyāvāda
school is advocated on the ground that the theory of emanation will cause a
transformation of the Absolute Truth. If that is the case, Vyāsadeva is wrong.
To avoid this, they have skillfully brought in the theory of illusion. But the
world or the cosmic creation is not false, as maintained by the Māyāvāda
school. It simply has no permanent existence. A nonpermanent thing cannot be
called false altogether. But the conception that the material body is the self
is certainly wrong.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">“<i>Pra</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">ava</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">
[<i>om</i>], or the <i>o</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṁ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">kāra</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">
in the <i>Vedas,</i> is the primeval hymn. This transcendental sound is
identical with the form of the Lord. All the Vedic hymns are based on this <i>pra</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">ava
o</span></i></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṁ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">kāra.</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">
<i>Tat tvam asi</i> is but a side word in the Vedic literatures, and therefore
this word cannot be the primeval hymn of the <i>Vedas.</i> Śrīpāda Śa</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṅ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">karācārya
has given more stress on the side word <i>tat tvam asi</i> than on the primeval
principle <i>o</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṁ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">kāra.</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">”</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">The Lord thus spoke on the <i>Vedānta-sūtra</i>
and defied all the propaganda of the Māyāvāda <a href="http://vedabase.com/en/sb/1/ENSB0100F1.XML"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">school.*</span></a>
The Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">ācārya tried to defend himself and his
Māyāvāda school by jugglery of logic and grammar, but the Lord defeated him by
His forceful arguments. He affirmed that we are all related with the
Personality of Godhead eternally and that devotional service is our eternal
function in exchanging the dealings of our relations. The result of such
exchanges is to attain <i>premā,</i> or love of Godhead. When love of Godhead
is attained, love for all other beings automatically follows because the Lord
is the sum total of all living beings.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">The Lord said that but for these three
items — namely, eternal relation with God, exchange of dealings with Him and
the attainment of love for Him — all that is instructed in the <i>Vedas</i> is
superfluous and concocted.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">The Lord further added that the
Māyāvāda philosophy taught by Śrīpāda Śa</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṅ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">karācārya
is an imaginary explanation of the <i>Vedas,</i> but it had to be taught by him
(Śa</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṅ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">karācārya) because he was ordered to
teach it by the Personality of Godhead. In the <i>Padma Purā</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">
it is stated that the Personality of Godhead ordered His Lordship Śiva to
deviate the human race from Him (the Personality of Godhead). The Personality
of Godhead was to be so covered so that people would be encouraged to generate
more and more population. His Lordship Śiva said to Devī: “In the Kali-yuga, I
shall preach the Māyāvāda philosophy, which is nothing but clouded Buddhism, in
the garb of a <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">a.</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">”</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">After hearing all these speeches of the
Lord Śrī Caitanya Mahāprabhu, the Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">ācārya
was struck with wonder and awe and regarded Him in dead silence. The Lord then
encouraged him with assurance that there was no cause to wonder. “I say that <i>devotional
service unto the Personality of Godhead is the highest goal of human life.</i>”
He then quoted a <i>śloka</i> from the <i>Bhāgavatam</i> (1.7.10),and assured
him that even the liberated souls who are absorbed in the spirit and spiritual
realization also take to the devotional service of the Lord Hari because the
Personality of Godhead has such transcendental qualities that He attracts the heart
of the liberated soul too.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">Then the Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">ācārya
desired to listen to the explanation of the “<i>ātmārāma</i>” <i>śloka</i> from
the <i>Bhāgavatam</i> (1.7.10)<i>.</i> The Lord first of all asked Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">ācārya
to explain it, and after that He would explain it. The Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">ācārya
then explained the <i>śloka</i> in a scholarly way with special reference to
logic. He explained the <i>śloka</i> in nine different ways chiefly based on
logic because he was the most renowned scholar of logic of the time.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">The Lord, after hearing the Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">ācārya,
thanked him for the scholarly presentation of the <i>śloka,</i> and then, at
the request of the Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">ācārya, the Lord
explained the <i>śloka</i> in sixty-four different ways without touching the
nine explanations given by the Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">ācārya.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">Thus after hearing the explanation of
the <i>ātmārāma śloka</i> from the Lord, the Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">ācārya
was convinced that such a scholarly presentation is impossible for an earthly <a href="http://vedabase.com/en/sb/1/ENSB0100F2.XML"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">creature.*</span></a>
Before this, Śrī Gopīnātha Ācārya had tried to convince him of the divinity of
the Lord, but at the time he could not so accept Him. But the Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">ācārya
was astounded by the Lord’s exposition of the <i>Vedānta-sūtra</i> and
explanations of the <i>ātmārāma śloka,</i> and thus he began to think that he
had committed a great offense at the lotus feet of the Lord by not recognizing
Him to be K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">a
Himself. He then surrendered unto Him, repenting for his past dealings with
Him, and the Lord was kind enough to accept the Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">ācārya.
Out of His causeless mercy, the Lord manifested before him first as four-handed
Nārāya</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">a and then again as two-handed Lord K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">a
with a flute in His hand.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">The Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">ācārya
at once fell down at the lotus feet of the Lord and composed many suitable <i>ślokas</i>
in praise of the Lord by His grace. He composed one hundred <i>ślokas</i> in
praise of the Lord. The Lord then embraced him, and out of transcendental
ecstasy the Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">ācārya lost
consciousness of the physical state of life. Tears, trembling, throbbing of the
heart, perspiration, emotional waves, dancing, singing, crying and all the
eight symptoms of trance were manifested in the body of the Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">ācārya.
Śrī Gopīnātha Ācārya became very glad and astonished by this marvelous
conversion of his brother-in-law by the grace of the Lord.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">Out of the hundred celebrated <i>ślokas</i>
composed by the Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">ācārya in praise
of the Lord, the following two are most important, and these two <i>ślokas</i>
explain the mission of the Lord in gist.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">1. Let me surrender unto the
Personality of Godhead who has appeared now as Lord Śrī Caitanya Mahāprabhu. He
is the ocean of all mercy and has now come down to teach us material
detachment, learning and devotional service to Himself.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">2. Since pure devotional service of the
Lord has been lost in the oblivion of time, the Lord has appeared to renovate
the principles, and therefore I offer my obeisances unto His lotus feet.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">The Lord explained the word <i>mukti</i>
to be equivalent to the word Vi</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">u, or the
Personality of Godhead. To attain <i>mukti,</i> or liberation from the bondage
of material existence, is to attain to the service of the Lord.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">The Lord then proceeded towards South
India for some time and converted all He met on the way to become devotees of
Lord Śrī K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">a.
Such devotees also converted many others to the cult of devotional service, or
to the <i>Bhāgavata-dharma</i> of the Lord, and thus He reached the bank of the
Godāvarī, where He met Śrīla Rāmānanda Rāya, the governor of Madras on behalf
of Mahārāja Pratāparudra, the King of Orissa. His talks with Rāmānanda Rāya are
very important for higher realization of transcendental knowledge, and the
conversation itself forms a small booklet. We shall, however, give herewith a
summary of the conversation.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">Śrī Rāmānanda Rāya was a self-realized
soul, although outwardly he belonged to a caste lower than the <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">
in social status. He was not in the renounced order of life, and besides that
he was a high government servant in the state. Still, Śrī Caitanya Mahāprabhu
accepted him as a liberated soul on the strength of the high order of his
realization of transcendental knowledge. Similarly, the Lord accepted Śrīla
Haridāsa </span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">Ṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">hākura, a
veteran devotee of the Lord coming from a Mohammedan family. And there are many
other great devotees of the Lord who came from different communities, sects and
castes. The Lord’s only criterion was the standard of devotional service of the
particular person. He was not concerned with the outward dress of a man; He was
concerned only with the inner soul and its activities. Therefore all the
missionary activities of the Lord are to be understood to be on the spiritual
plane, and as such the cult of Śrī Caitanya Mahāprabhu, or the cult of <i>Bhāgavata-dharma,</i>
has nothing to do with mundane affairs, sociology, politics, economic
development or any such sphere of life. <i>Śrīmad-Bhāgavatam</i> is the purely
transcendental urge of the soul.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">When He met Śrī Rāmānanda Rāya on the
bank of the Godāvarī, the <i>var</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">āśrama-dharma</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">
followed by the Hindus was mentioned by the Lord. Śrīla Rāmānanda Rāya said
that by following the principles of <i>var</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">āśrama-dharma,</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">
the system of four castes and four orders of human life, everyone could realize
Transcendence. In the opinion of the Lord, the system of <i>var</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">āśrama-dharma</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">
is superficial only, and it has very little to do with the highest realization
of spiritual values. The highest perfection of life is to get detached from the
material attachment and proportionately realize the transcendental loving
service of the Lord. The Personality of Godhead recognizes a living being who
is progressing in that line. Devotional service, therefore, is the culmination
of the culture of all knowledge. When Śrī K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">a,
the Supreme Personality of Godhead, appeared for the deliverance of all fallen
souls, He advised the deliverance of all living entities as follows. The
Supreme Absolute Personality of Godhead, from whom all living entities have
emanated, must be worshiped by all their respective engagements, because
everything that we see is also the expansion of His energy. That is the way of
real perfection, and it is approved by all bona fide <i>ācāryas</i> past and
present. The system of <i>var</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">āśrama</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">
is more or less based on moral and ethical principles. There is very little
realization of the Transcendence as such, and Lord Śrī Caitanya Mahāprabhu
rejected it as superficial and asked Rāmānanda Rāya to go further into the
matter.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">Śrī Rāmānanda Rāya then suggested
renunciation of fruitive actions unto the Lord. The <i>Bhagavad-gītā</i> (9.27)
advises in this connection: “Whatever you do, whatever you eat and whatever you
give, as well as whatever you perform in penance, offer to Me alone.” This
dedication on the part of the worker suggests that the Personality of Godhead
is a step higher than the impersonal conception of the <i>var</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">āśrama</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">
system, but still the relation of the living being and the Lord is not distinct
in that way. The Lord therefore rejected this proposition and asked Rāmānanda
Rāya to go further.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">Rāya then suggested renunciation of the
<i>var</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">āśrama-dharma</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">
and acceptance of devotional service. The Lord did not approve of this
suggestion also for the reason that all of a sudden one should not renounce his
position, for that may not bring in the desired result.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">It was further suggested by Rāya that
attainment of spiritual realization freed from the material conception of life
is the topmost achievement for a living being. The Lord rejected this
suggestion also because on the plea of such spiritual realization much havoc
has been wrought by unscrupulous persons; therefore all of a sudden this is not
possible. The Rāya then suggested sincere association of self-realized souls
and hearing submissively the transcendental message of the pastimes of the
Personality of Godhead. This suggestion was welcomed by the Lord. This
suggestion was made following in the footsteps of Brahmājī, who said that the
Personality of Godhead is known as <i>ajita,</i> or the one who cannot be
conquered or approached by anyone. But such <i>ajita</i> also becomes <i>jita</i>
(conquered) by one method, which is very simple and easy. The simple method is
that one has to give up the arrogant attitude of declaring oneself to be God
Himself. One must be very meek and submissive and try to live peacefully by
lending the ear to the speeches of the transcendentally self-realized soul who
speaks on the message of <i>Bhāgavata-dharma,</i> or the religion of glorifying
the Supreme Lord and His devotees. To glorify a great man is a natural instinct
for living beings, but they have not learned to glorify the Lord. Perfection of
life is attained simply by glorifying the Lord in association with a
self-realized devotee of the <a href="http://vedabase.com/en/sb/1/ENSB0100F3.XML"><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Lord.*</span></a>
The self-realized devotee is he who surrenders unto the Lord fully and who does
not have attachment for material prosperity. Material prosperity and sense
enjoyment and their advancement are all activities of ignorance in human
society. Peace and friendship are impossible for a society detached from the
association of God and His devotees. It is imperative, therefore, that one
sincerely seek the association of pure devotees and hear them patiently and
submissively from any position of life. The position of a person in the higher
or lower status of life does not hamper one in the path of self-realization.
The only thing one has to do is to hear from a self-realized soul with a
routine program. The teacher may also deliver lectures from the Vedic
literatures, following in the footsteps of the bygone <i>ācāryas</i> who
realized the Absolute Truth. Lord Śrī Caitanya Mahāprabhu recommended this
simple method of self-realization generally known as <i>Bhāgavata-dharma.</i> <i>Śrīmad-Bhāgavatam</i>
is the perfect guide for this purpose.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">Above these topics discussed by the
Lord and Śrī Rāmānanda Rāya, there were still more elevated spiritual talks
between the two great personalities, and we purposely withhold those topics for
the present because one has to come to the spiritual plane before further talks
with Rāmānanda Rāya can be heard. We have presented further talks of Śrīla
Rāmānanda Rāya with the Lord in another book (<i>Teachings of Lord Caitanya</i>).</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">At the conclusion of this meeting, Śrī
Rāmānanda Rāya was advised by the Lord to retire from service and come to Purī
so that they could live together and relish a transcendental relationship. Some
time later, Śrī Rāmānanda Rāya retired from the government service and took a
pension from the King. He returned to his residence in Purī, where he was one
of the most confidential devotees of the Lord. There was another gentleman at
Purī of the name Śikhi Māhiti, who was also a confidant like Rāmānanda Rāya.
The Lord used to hold confidential talks on spiritual values with three or four
companions at Purī, and He passed eighteen years in that way in spiritual
trance. His talks were recorded by His private secretary Śrī Dāmodara Gosvāmī,
one of the four most intimate devotees.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">The Lord extensively traveled all over
the southern part of India. The great saint of Mahārā</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṣṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">ra
known as Saint Tukārāma was also initiated by the Lord. Saint Tukārāma, after
initiation by the Lord, overflooded the whole of the Mahārā</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṣṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">ra
Province with the <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">kīrtana</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">
movement, and the transcendental flow is still rolling on in the southwestern
part of the great Indian peninsula.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">The Lord excavated from South India two
very important old literatures, namely the <a href="http://vedabase.com/en/sb/1/ENSB0100F4.XML"><i><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">Brahma-sa</span></i><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1; text-decoration: none; text-underline: none;">ṁ</span></i><i><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">hitā</span></i><span style="color: white; mso-themecolor: background1; text-decoration: none; text-underline: none;">*</span></a> and <i>K</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṛṣṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">a-kar</span></i></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">ām</span></i></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṛ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">ta,</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">
and these two valuable books are authorized studies for the person in the
devotional line. The Lord then returned to Purī after His South Indian tour.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">On His return to Purī, all the anxious
devotees of the Lord got back their life, and the Lord remained there with
continued pastimes of His transcendental realizations. The most important
incident during that time was His granting audience to King Pratāparudra. King
Pratāparudra was a great devotee of the Lord, and he considered himself to be
one of the servants of the Lord entrusted with sweeping the temple. This
submissive attitude of the King was very much appreciated by Śrī Caitanya
Mahāprabhu. The King requested both Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">ācārya
and Rāya to arrange his meeting with the Lord. When, however, the Lord was
petitioned by His two stalwart devotees, He flatly refused to grant the
request, even though it was put forward by personal associates like Rāmānanda
Rāya and Sārvabhauma Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">ācārya. The Lord
maintained that it is dangerous for a <i>sannyāsī</i> to be in intimate touch
with worldly money-conscious men and with women. The Lord was an ideal <i>sannyāsī.</i>
No woman could approach the Lord even to offer respects. Women’s seats were
accommodated far away from the Lord. As an ideal teacher and <i>ācārya,</i> He
was very strict in the routine work of a <i>sannyāsī.</i> Apart from being a
divine incarnation, the Lord was an ideal character as a human being. His
behavior with other persons was also above suspicion. In His dealing as <i>ācārya,</i>
He was harder than the thunderbolt and softer than the rose. One of His
associates, Junior Haridāsa, committed a great mistake by lustfully glancing at
a young woman. The Lord as Supersoul could detect this lust in the mind of
Junior Haridāsa, who was at once banished from the Lord’s association and was
never accepted again, even though the Lord was implored to excuse Haridāsa for
the mistake. Junior Haridāsa afterwards committed suicide due to being
disassociated from the company of the Lord, and the news of suicide was duly
related to the Lord. Even at that time the Lord was not forgetful of the
offense, and He said that Haridāsa had rightly met with the proper punishment.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">On the principles of the renounced
order of life and discipline, the Lord knew no compromise, and therefore even
though He knew that the King was a great devotee, He refused to see the King,
only because the King was a dollar-and-cent man. By this example the Lord
wanted to emphasize the proper behavior for a transcendentalist. A
transcendentalist has nothing to do with women and money. He must always
refrain from such intimate relations. The King was, however, favored by the
Lord by the expert arrangement of the devotees. This means that the beloved
devotee of the Lord can favor a neophyte more liberally than the Lord. Pure
devotees, therefore, never commit an offense at the feet of another pure
devotee. An offense at the lotus feet of the Lord is sometimes excused by the
merciful Lord, but an offense at the feet of a devotee is very dangerous for
one who actually wants to make progress in devotional service.</span></b></div>
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<b><span style="color: #33cccc; font-size: 14.0pt;">Om Tat Sat</span></b><br />
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<b><span style="color: #33cccc; font-size: 14.0pt;">(Continued...) </span></b></div>
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<span style="color: yellow;"><b><span style="font-family: "Verdana","sans-serif";">(My humble salutations to<span style="mso-spacerun: yes;">
</span>H H Sri Swami Srila Prabhupada ji and<span style="mso-spacerun: yes;">
</span>Bhaktivedanta dot Org<span style="mso-spacerun: yes;"> </span>for this
devotional collection) </span></b></span></div>
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<span style="color: yellow;"><b><span style="font-family: "Verdana","sans-serif";">(The Blog is reverently for all the seekers of truth,
lovers of wisdom and to share the Hindu Dharma with others on the
spiritual path and also this is purely a non-commercial blog)</span></b></span></div>
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<b><span lang="SA" style="color: #ff9900; font-family: Mangal; mso-bidi-language: SA;">नारायणस्तोत्रम्</span><span style="color: #ff9900; mso-bidi-font-family: Mangal; mso-bidi-language: SA;"></span></b></h1>
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gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com0tag:blogger.com,1999:blog-1677975695993500877.post-40558449478497351972014-02-14T03:42:00.001-08:002014-02-14T03:42:50.230-08:00Śrīmad Bhāgavata Puranam – Introduction -2<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="color: #ff9900; font-family: "Georgia","serif"; font-size: 20.0pt;">Śrīmad
Bhāgavata Puranam</span></b><br />
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<h2>
<span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">A Short Sketch of the Life and
Teachings of Lord Caitanya, the Preacher of Śrīmad-Bhāgavatam</span></h2>
<div class="paragraph-first">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Lord Śrī Caitanya Mahāprabhu, the great
apostle of love of God and the father of the congregational chanting of the
holy name of the Lord, advented Himself at Śrīdhāma Māyāpura, a quarter in the
city of Navadvīpa in Bengal, on the Phālgunī Pūr</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">imā
evening in the year 1407 Śakābda (corresponding to February 1486, by the
Christian calendar).</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">His father, Śrī Jagannātha Miśra, a
learned <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">
from the district of Sylhet, came to Navadvīpa as a student because at that
time Navadvīpa was considered to be the center of education and culture. He
domiciled on the banks of the Ganges after marrying Śrīmatī Śacīdevī, a
daughter of Śrīla Nīlāmbara Cakravartī, the great learned scholar of Navadvīpa.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Jagannātha Miśra had a number of
daughters by his wife, Śrīmatī Śacīdevī, and most of them expired at an early
age. Two surviving sons, Śrī Viśvarūpa and Viśvambhara, became at last the
object of their parental affection. The tenth and youngest son, who was named
Viśvambhara, later became known as Nimāi Pa</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇḍ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ita
and then, after accepting the renounced order of life, Lord Śrī Caitanya
Mahāprabhu.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Lord Śrī Caitanya Mahāprabhu exhibited
His transcendental activities for forty-eight years and then disappeared from
this mortal world in the year 1455 Śakābda at Purī.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">For His first twenty-four years He
remained at Navadvīpa as a student and householder. His first wife was Śrīmatī
Lak</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">mīpriyā,
who died at an early age when the Lord was away from home. When He returned
from East Bengal He was requested by His mother to accept a second wife, and He
agreed. His second wife was Śrīmatī Vi</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">upriyā Devī, who bore the separation of the Lord
throughout her life because the Lord took the order of <i>sannyāsa</i> at the
age of twenty-four, when Śrīmatī Vi</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">upriyā was barely sixteen years old.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">After taking <i>sannyāsa,</i> the Lord
made His headquarters at Jagannātha Purī due to the request of His mother,
Śrīmatī Śacīdevī. The Lord remained for twenty-four years at Purī. For six
years of this time He traveled continuously all over India (and especially
throughout southern India) preaching the <i>Śrīmad-Bhāgavatam.</i></span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Lord Caitanya not only preached the <i>Śrīmad-Bhāgavatam</i>
but propagated the teachings of the <i>Bhagavad-gītā</i> as well in the most
practical way. In the <i>Bhagavad-gītā</i> Lord Śrī K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a is
depicted as the Absolute Personality of Godhead, and His last teachings in that
great book of transcendental knowledge instruct that one should give up all the
modes of religious activities and accept Him (Lord Śrī K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a)
as the <i>only</i> worshipable Lord. The Lord then assured that all His
devotees would be protected from all sorts of sinful acts and that for them
there would be no cause for anxiety.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Unfortunately, despite Lord Śrī K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a’s
direct order and the teachings of the <i>Bhagavad-gītā,</i> less intelligent
people misunderstand Him to be nothing but a great historical personality, and
thus they cannot accept Him as the original Personality of Godhead. Such men
with a poor fund of knowledge are misled by many nondevotees. Thus the
teachings of the <i>Bhagavad-gītā</i> were misinterpreted even by great scholars.
After the disappearance of Lord Śrī K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a there were hundreds of commentaries on the <i>Bhagavad-gītā</i>
by many erudite scholars, and almost every one of them was motivated by
self-interest.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Lord Śrī Caitanya Mahāprabhu is the
selfsame Lord Śrī K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a. This time, however, He appeared as a great
devotee of the Lord in order to preach to the people in general, as well as to
religionists and philosophers, about the transcendental position of Śrī K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a,
the primeval Lord and the cause of all causes. The essence of His preaching is
that Lord Śrī K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a, who appeared at Vrajabhūmi (V</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ndāvana)
as the son of the King of Vraja (Nanda Mahārāja), is the Supreme Personality of
Godhead and is therefore worshipable by all. V</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ndāvana-dhāma
is nondifferent from the Lord because the name, fame, form and place where the
Lord manifests Himself are all identical with the Lord as absolute knowledge.
Therefore V</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ndāvana-dhāma
is as worshipable as the Lord. The highest form of transcendental worship of
the Lord was exhibited by the damsels of Vrajabhūmi in the form of pure
affection for the Lord, and Lord Śrī Caitanya Mahāprabhu recommends this
process as the most excellent mode of worship. He accepts the <i>Śrīmad-Bhāgavata
Purā</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> as
the spotless literature for understanding the Lord, and He preaches that the
ultimate goal of life for all human beings is to attain the stage of <i>premā,</i>
or love of God.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Many devotees of Lord Caitanya like
Śrīla V</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ndāvana
dāsa </span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Ṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">hākura,
Śrī Locana dāsa </span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Ṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">hākura,
Śrīla K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">adāsa Kavirāja Gosvāmī, Śrī Kavikar</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">apūra,
Śrī Prabodhānanda Sarasvatī, Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī
Raghunātha Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a
Gosvāmī, Śrī Jīva Gosvāmī, Śrī Gopāla Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a Gosvāmī, Śrī Raghunātha dāsa Gosvāmī and in this
latter age within two hundred years, Śrī Viśvanātha Cakravartī, Śrī Baladeva
Vidyābhū</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a,
Śrī Śyāmānanda Gosvāmī, Śrī Narottama dāsa </span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Ṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">hākura,
Śrī Bhaktivinoda </span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Ṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">hākura
and at last Śrī Bhaktisiddhānta Sarasvatī </span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Ṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">hākura (our spiritual master) and many other great
and renowned scholars and devotees of the Lord have prepared voluminous books
and literatures on the life and precepts of the Lord. Such literatures are all
based on the <i>śāstras</i> like the <i>Vedas, Purā</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">as,
Upani</span></i></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ads, Rāmāya</span></i></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a,
Mahābhārata</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> and other histories and authentic
literatures approved by the recognized <i>ācāryas.</i> They are unique in
composition and unrivaled in presentation, and they are full of transcendental
knowledge. Unfortunately the people of the world are still ignorant of them,
but when these literatures, which are mostly in Sanskrit and Bengali, come to light
the world and when they are presented before thinking people, then India’s
glory and the message of love will overflood this morbid world, which is vainly
searching after peace and prosperity by various illusory methods not approved
by the <i>ācāryas</i> in the chain of disciplic succession.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">The readers of this small description
of the life and precepts of Lord Caitanya will profit much to go through the
books of Śrīla V</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ndāvana
dāsa </span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Ṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">hākura
(<i>Śrī Caitanya-bhāgavata</i>) and Śrīla K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">adāsa
Kavirāja Gosvāmī (<i>Śrī Caitanya-caritām</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ta</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">). The early life of the Lord is most fascinatingly
expressed by the author of <i>Caitanya-bhāgavata,</i> and as far as the
teachings are concerned, they are more vividly explained in the <i>Caitanya-caritām</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ta.</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> Now they are available to the English-speaking
public in our <i>Teachings of Lord Caitanya.</i></span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">The Lord’s early life was recorded by
one of His chief devotees and contemporaries, namely Śrīla Murāri Gupta, a
medical practitioner of that time, and the latter part of the life of Śrī
Caitanya Mahāprabhu was recorded by His private secretary Śrī Dāmodara Gosvāmī,
or Śrīla Svarūpa Dāmodara, who was practically a constant companion of the Lord
at Purī. These two devotees recorded practically all the incidents of the
Lord’s activities, and later on all the books dealing with the Lord, which are
above mentioned, were composed on the basis of <i>ka</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ḍ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">acās</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> (notebooks) by Śrīla Dāmodara Gosvāmī and Murāri
Gupta.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">So the Lord advented Himself on the
Phālgunī Pūr</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">imā
evening of 1407 Śakābda, and it was by the will of the Lord that there was a
lunar eclipse on that evening. During the hours of eclipse it was the custom of
the Hindu public to take bath in the Ganges or any other sacred river and chant
the Vedic <i>mantras</i> for purification. When Lord Caitanya was born during
the lunar eclipse, all India was roaring with the holy sound of Hare K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a,
Hare K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a, K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare
Hare. These sixteen names of the Lord are mentioned in many <i>Purā</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">as</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> and <i>Upani</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ads,</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> and they are described as the <i>Tāraka-brahma
nāma</i> of this age. It is recommended in the <i>śāstras</i> that offenseless
chanting of these holy names of the Lord can deliver a fallen soul from
material bondage. There are innumerable names of the Lord both in India and
outside, and all of them are equally good because all of them indicate the
Supreme Personality of Godhead. But because these sixteen are especially
recommended for this age, people should take advantage of them and follow the
path of the great <i>ācāryas</i> who attained success by practicing the rules
of the <i>śāstras</i> (revealed scriptures).</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">The simultaneous occurrence of the
Lord’s appearance and the lunar eclipse indicated the distinctive mission of
the Lord. This mission was to preach the importance of chanting the holy names of
the Lord in this Age of Kali (quarrel). In this present age quarrels take place
even over trifles, and therefore the <i>śāstras</i> have recommended for this
age a common platform for realization, namely chanting the holy names of the
Lord. People can hold meetings to glorify the Lord in their respective
languages and with melodious songs, and if such performances are executed in an
offenseless manner, it is certain that the participants will gradually attain
spiritual perfection without having to undergo more rigorous methods. At such
meetings everyone, the learned and the foolish, the rich and the poor, the
Hindus and the Muslims, the Englishmen and the Indians, and the <i>ca</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇḍ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ālas</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> and the <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">as,</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> can all hear the transcendental sounds and thus
cleanse the dust of material association from the mirror of the heart. To
confirm the Lord’s mission, all the people of the world will accept the holy
name of the Lord as the common platform for the universal religion of mankind.
In other words, the advent of the holy name took place along with the advent of
Lord Śrī Caitanya Mahāprabhu.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">When the Lord was on the lap of His
mother, He would at once stop crying as soon as the ladies surrounding Him
chanted the holy names and clapped their hands. This peculiar incident was observed
by the neighbors with awe and veneration. Sometimes the young girls took
pleasure in making the Lord cry and then stopping Him by chanting the holy
name. So from His very childhood the Lord began to preach the importance of the
holy name. In His early age Lord Śrī Caitanya was known as Nimāi. This name was
given by His beloved mother because the Lord took His birth beneath a <i>nimba</i>
tree in the courtyard of His paternal house.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">When the Lord was offered solid food at
the age of six months in the <i>anna-prāśana</i> ceremony, the Lord indicated
His future activities. At this time it was customary to offer the child both
coins and books in order to get some indication of the future tendencies of the
child. The Lord was offered on one side coins and on the other the <i>Śrīmad-Bhāgavatam.</i>
The Lord accepted the <i>Bhāgavatam</i> instead of the coins.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">When He was a mere baby crawling in the
yard, one day a snake appeared before Him, and the Lord began to play with it.
All the members of the house were struck with fear and awe, but after a little
while the snake went away, and the baby was taken away by His mother. Once He
was stolen by a thief who intended to steal His ornaments, but the Lord took a
pleasure trip on the shoulder of the bewildered thief, who was searching for a solitary
place in order to rob the baby. It so happened that the thief, wandering hither
and thither, finally arrived just before the house of Jagannātha Miśra and,
being afraid of being caught, dropped the baby at once. Of course the anxious
parents and relatives were glad to see the lost child.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Once a pilgrim <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> was received at the house of Jagannātha Miśra, and
when he was offering food to the Godhead, the Lord appeared before him and
partook of the prepared food. The eatables had to be rejected because the child
touched them, and so the <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> had
to make another preparation. The next time the same thing happened, and when
this happened repeatedly for the third time, the baby was finally put to bed.
At about twelve at night when all the members of the house were fast asleep
within their closed rooms, the pilgrim <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> offered his specially prepared foods to the Deity,
and, in the same way, the baby Lord appeared before the pilgrim and spoiled his
offerings. The <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">
then began to cry, but since everyone was fast asleep, no one could hear him.
At that time the baby Lord appeared before the fortunate <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> and disclosed His identity as K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a
Himself. The <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> was
forbidden to disclose this incident, and the baby returned to the lap of His
mother.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">There are many similar incidents in His
childhood. As a naughty boy He sometimes used to tease the orthodox <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">as</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> who used to bathe in the Ganges. When the <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">as</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> complained to His father that He was splashing them
with water instead of attending school, the Lord suddenly appeared before His
father as though just coming from school with all His school clothes and books.
At the bathing <i>ghā</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṭ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> He
also used to play jokes on the neighboring girls who engaged in worshiping Śiva
in hopes of getting good husbands. This is a common practice amongst unmarried
girls in Hindu families. While they were engaged in such worship, the Lord
naughtily appeared before them and said, “My dear sisters, please give Me all
the offerings you have just brought for Lord Śiva. Lord Śiva is My devotee, and
Pārvatī is My maidservant. If you worship Me, then Lord Śiva and all the other
demigods will be more satisfied.” Some of them refused to obey the naughty
Lord, and He would curse them that due to their refusal they would be married
to old men who had seven children by their previous wives. Out of fear and
sometimes out of love the girls would also offer Him various goods, and then
the Lord would bless them and assure them that they would have very good young
husbands and that they would be mothers of dozens of children. The blessings
would enliven the girls, but they used often to complain of these incidents to
their mothers.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">In this way the Lord passed His early
childhood. When He was just sixteen years old He started His own <i>catu</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">pā</span></i></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṭ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">hī</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> (village school conducted by a learned <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">)<i>.</i> In this school He would simply explain K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a,
even in readings of grammar. Śrīla Jīva Gosvāmī, in order to please the Lord,
later composed a grammar in Sanskrit, in which all the rules of grammar were
explained with examples that used the holy names of the Lord. This grammar is
still current. It is known as <i>Hari-nāmām</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ta-vyākara</span></i></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> and is prescribed in the syllabus of schools in
Bengal.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">During this time a great Kashmir
scholar named Keśava Kāśmīri came to Navadvīpa to hold discussions on the <i>śāstras.</i>
The Kashmir <i>pa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇḍ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ita</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> was
a champion scholar, and he had traveled to all places of learning in India.
Finally he came to Navadvīpa to contest the learned <i>pa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇḍ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">itas</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> there. The <i>pa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇḍ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">itas</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> of Navadvīpa decided to match Nimāi Pa</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇḍ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ita
(Lord Caitanya) with the Kashmir <i>pa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇḍ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ita,</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> thinking that if Nimāi Pa</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇḍ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ita
were defeated, they would have another chance to debate with the scholar, for
Nimāi Pa</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇḍ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ita
was only a boy. And if the Kashmir <i>pa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇḍ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ita</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> were defeated, then they would even be more
glorified because people would proclaim that a mere boy of Navadvīpa had
defeated a champion scholar who was famous throughout India. It so happened
that Nimāi Pa</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇḍ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ita
met Keśava Kāśmīri while strolling on the banks of the Ganges. The Lord
requested him to compose a Sanskrit verse in praise of the Ganges, and the <i>pa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇḍ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ita</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> within a short time composed a hundred <i>ślokas,</i>
reciting the verses like a storm and showing the strength of his vast learning.
Nimāi Pa</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇḍ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ita
at once memorized all the <i>ślokas</i> without an error. He quoted the
sixty-fourth <i>śloka</i> and pointed out certain rhetorical and literary
irregularities. He particularly questioned the <i>pa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇḍ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ita’s</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> use of the word <i>bhavānī-bhartu</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ḥ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">.</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> He pointed out that the use of this word was
redundant. <i>Bhavānī</i> means the wife of Śiva, and who else can be her <i>bhartā,</i>
or husband? He also pointed out several other discrepancies, and the Kashmir <i>pa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇḍ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ita</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> was struck with wonder. He was astonished that a
mere student of grammar could point out the literary mistakes of an erudite
scholar. Although this matter was ended prior to any public meeting, the news
spread like wildfire all over Navadvīpa. But finally Keśava Kāśmīri was ordered
in a dream by Sarasvatī, the goddess of learning, to submit to the Lord, and
thus the Kashmir <i>pa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇḍ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ita</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">
became a follower of the Lord.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">The Lord was then married with great
pomp and gaiety, and at this time He began to preach the congregational
chanting of the holy name of the Lord at Navadvīpa. Some of the <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">as</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> became envious of His popularity, and they put
many hindrances on His path. They were so jealous that they finally took the
matter before the Muslim magistrate at Navadvīpa. Bengal was then governed by
Pathans, and the governor of the province was Nawab Hussain Shah. The Muslim
magistrate of Navadvīpa took up the complaints of the <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">as</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> seriously, and at first he warned the followers of
Nimāi Pa</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇḍ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ita
not to chant loudly the name of Hari. But Lord Caitanya asked His followers to
disobey the orders of the Kazi, and they went on with their <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> (chanting) party as usual. The magistrate then
sent constables who interrupted a <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> and broke some of the <i>m</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">da</span></i></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">gas</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> (drums). When Nimāi Pa</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇḍ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ita
heard of this incident He organized a party for civil disobedience. He is the
pioneer of the civil disobedience movement in India for the right cause. He
organized a procession of one hundred thousand men with thousands of <i>m</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">da</span></i></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">gas</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> and <i>karatālas</i> (hand cymbals), and this
procession passed over the roads of Navadvīpa in defiance of the Kazi who had
issued the order. Finally the procession reached the house of the Kazi, who
went upstairs out of fear of the masses. The great crowds assembled at the
Kazi’s house displayed a violent temper, but the Lord asked them to be
peaceful. At this time the Kazi came down and tried to pacify the Lord by
addressing Him as nephew. He pointed out that he referred to Nīlāmbara
Cakravartī as uncle, and thus Śrīmatī Śacīdevī, Nimāi Pa</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇḍ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ita’s
mother, was his cousin-sister. He asked the Lord whether his sister’s son could
be angry at His maternal uncle, and the Lord replied that since the Kazi was
His maternal uncle he should receive his nephew well at his home. In this way
the issue was mitigated, and the two learned scholars began a long discussion
on the Koran and Hindu <i>śāstras.</i> The Lord raised the question of
cow-killing, and the Kazi properly answered Him by referring to the Koran. In
turn the Kazi also questioned the Lord about cow sacrifice in the <i>Vedas,</i>
and the Lord replied that such sacrifice as mentioned in the <i>Vedas</i> is
not actually cow-killing. In that sacrifice an old bull or cow was sacrificed
for the sake of receiving a fresh younger life by the power of Vedic <i>mantras.</i>
But in the Kali-yuga such cow sacrifices are forbidden because there are no
qualified <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">as</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">
capable of conducting such a sacrifice. In fact, in Kali-yuga all <i>yajñas</i>
(sacrifices) are forbidden because they are useless attempts by foolish men. In
Kali-yuga only the <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana yajña</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> is recommended for all practical purposes.
Speaking in this way, the Lord finally convinced the Kazi, who became the
Lord’s follower. The Kazi thenceforth declared that no one should hinder the <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> movement which was started by the Lord, and the Kazi
left this order in his will for the sake of progeny. The Kazi’s tomb still
exists in the area of Navadvīpa, and Hindu pilgrims go there to show their
respects. The Kazi’s descendants are residents, and they never objected to <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana,</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> even during the Hindu-Muslim riot days.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">This incident shows clearly that the
Lord was not a so-called timid Vai</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ava. A Vai</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ava is a fearless devotee of the Lord, and for the
right cause he can take any step suitable for the purpose. Arjuna was also a
Vai</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ava
devotee of Lord K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a, and he fought valiantly for the satisfaction of
the Lord. Similarly, Vajrā</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">gajī, or Hanumān, was also a devotee of Lord Rāma,
and he gave lessons to the nondevotee party of Rāva</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a.
The principles of Vai</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">avism are to satisfy the Lord by all means. A Vai</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ava
is by nature a nonviolent, peaceful living being, and he has all the good
qualities of God, but when the nondevotee blasphemes the Lord or His devotee,
the Vai</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ava
never tolerates such impudency.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">After this incident the Lord began to
preach and propagate His <i>Bhāgavata-dharma,</i> or <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> movement, more vigorously, and whoever stood
against this propagation of the <i>yuga-dharma,</i> or duty of the age, was
properly punished by various types of chastisement. Two <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> gentlemen named Cāpala and Gopāla, who also
happened to be maternal uncles of the Lord, were inflicted with leprosy by way
of chastisement, and later, when they were repentant, they were accepted by the
Lord. In the course of His preaching work, He used to send daily all His followers,
including Śrīla Nityānanda Prabhu and </span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Ṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">hākura Haridāsa, two chief whips of His party, from
door to door to preach the <i>Śrīmad-Bhāgavatam.</i> All of Navadvīpa was
surcharged with His <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">
movement, and His headquarters were situated at the house of Śrīvāsa </span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Ṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">hākura
and Śrī Advaita Prabhu, two of His chief householder disciples. These two
learned heads of the <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">
community were the most ardent supporters of Lord Caitanya’s movement. Śrī
Advaita Prabhu was the chief cause for the advent of the Lord. When Advaita
Prabhu saw that the total human society was full of materialistic activities
and devoid of devotional service, which alone could save mankind from the
threefold miseries of material existence, He, out of His causeless compassion
for the age-worn human society, prayed fervently for the incarnation of the
Lord and continually worshiped the Lord with water of the Ganges and leaves of
the holy <i>tulasī</i> tree. As far as preaching work in the <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> movement was concerned, everyone was expected to
do his daily share according to the order of the Lord.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Once Nityānanda Prabhu and Śrīla
Haridāsa </span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Ṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">hākura
were walking down a main road, and on the way they saw a roaring crowd
assembled. Upon inquiring from passersby, they understood that two brothers, named
Jagāi and Mādhāi, were creating a public disturbance in a drunken state. They
also heard that these two brothers were born in a respectable <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> family, but because of low association they had
turned into debauchees of the worst type. They were not only drunkards but also
meat-eaters, woman-hunters, dacoits and sinners of all description. Śrīla
Nityānanda Prabhu heard all of these stories and decided that these two fallen
souls must be the first to be delivered. If they were delivered from their sinful
life, then the good name of Lord Caitanya would be even still more glorified.
Thinking in this way, Nityānanda Prabhu and Haridāsa pushed their way through
the crowd and asked the two brothers to chant the holy name of Lord Hari. The
drunken brothers became enraged upon this request and attacked Nityānanda
Prabhu with filthy language. Both brothers chased them a considerable distance.
In the evening the report of the preaching work was submitted to the Lord, and
He was glad to learn that Nityānanda and Haridāsa had attempted to deliver such
a stupid pair of fellows.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">The next day Nityānanda Prabhu went to
see the brothers, and as soon as He approached them one of them threw a piece
of earthen pot at Him. This struck Him on the forehead, and immediately blood
began to flow. But Nityānanda Prabhu was so kind that instead of protesting
this heinous act, He said, “It does not matter that you have thrown this stone
at Me. I still request you to chant the holy name of Lord Hari.”</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">One of the brothers, Jagāi, was astonished
to see this behavior of Nityānanda Prabhu, and he at once fell down at His feet
and asked Him to pardon his sinful brother. When Mādhāi again attempted to hurt
Nityānanda Prabhu, Jagāi stopped him and implored him to fall down at His feet.
In the meantime the news of Nityānanda’s injury reached the Lord, who at once
hurried to the spot in a fiery and angry mood. The Lord immediately invoked His
Sudarśana <i>cakra</i> (the Lord’s ultimate weapon, shaped like a wheel) to
kill the sinners, but Nityānanda Prabhu reminded Him of His mission. The
mission of the Lord was to deliver the hopelessly fallen souls of Kali-yuga,
and the brothers Jagāi and Mādhāi were typical examples of these fallen souls.
Ninety percent of the population of this age resembles these brothers, despite
high birth and mundane respectability. According to the verdict of the revealed
scriptures, the total population of the world in this age will be of the lowest
<i>śūdra</i> quality, or even lower. It should be noted that Śrī Caitanya
Mahāprabhu never acknowledged the stereotyped caste system by birthright;
rather, He strictly followed the verdict of the <i>śāstras</i> in the matter of
one’s <i>svarūpa,</i> or real identity.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">When the Lord was invoking His
Sudarśana <i>cakra</i> and Śrīla Nityānanda Prabhu was imploring Him to forgive
the two brothers, both the brothers fell down at the lotus feet of the Lord and
begged His pardon for their gross behavior. The Lord was also asked by
Nityānanda Prabhu to accept these repenting souls, and the Lord agreed to
accept them on one condition, that they henceforward completely give up all
their sinful activities and habits of debauchery. Both the brothers agreed and
promised to give up all their sinful habits, and the kind Lord accepted them
and did not again refer to their past misdeeds.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">This is the specific kindness of Lord
Caitanya. In this age no one can say that he is free from sin. It is impossible
for anyone to say this. But Lord Caitanya accepts all kinds of sinful persons
on the one condition that they promise not to indulge in sinful habits after
being spiritually initiated by the bona fide spiritual master.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">There are a number of instructive
points to he observed in this incident of the two brothers. In this Kali-yuga
practically all people are of the quality of Jagāi and Mādhāi. If they want to
be relieved from the reactions of their misdeeds, they must take shelter of
Lord Caitanya Mahāprabhu and after spiritual initiation thus refrain from those
things which are prohibited in the <i>śāstras.</i> The prohibitory rules are
dealt with in the Lord’s teachings to Śrīla Rūpa Gosvāmī.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">During His householder life, the Lord
did not display many of the miracles which are generally expected from such
personalities, but He did once perform a wonderful miracle in the house of
Śrīnivāsa </span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Ṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">hākura
while <i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṅ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kīrtana</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">
was in full swing. He asked the devotees what they wanted to eat, and when He
was informed that they wanted to eat mangoes, He asked for a seed of a mango,
although this fruit was out of season. When the seed was brought to Him He
sowed it in the yard of Śrīnivāsa, and at once a creeper began to grow out of
the seed. Within no time this creeper became a full-grown mango tree heavy with
more ripened fruits than the devotees could eat. The tree remained in Śrīnivāsa’s
yard, and from then on the devotees used to take as many mangoes from the tree
as they wanted.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">The Lord had a very high estimation of
the affections of the damsels of Vrajabhūmi (V</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ndāvana)
for K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a, and in appreciation of their unalloyed service
to the Lord, once Śrī Caitanya Mahāprabhu chanted the holy names of the <i>gopīs</i>
(cowherd girls) instead of the names of the Lord. At this time some of His
students, who were also disciples, came to see Him, and when they saw that the
Lord was chanting the names of the <i>gopīs,</i> they were astonished. Out of
sheer foolishness they asked the Lord why He was chanting the names of the <i>gopīs</i>
and advised Him to chant the name of K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a. The Lord, who was in ecstasy, was thus disturbed
by these foolish students. He chastised them and chased them away. The students
were almost the same age as the Lord, and thus they wrongly thought of the Lord
as one of their peers. They held a meeting and resolved that they would attack
the Lord if He dared to punish them again in such a manner. This incident
provoked some malicious talks about the Lord on the part of the general public.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">When the Lord became aware of this, He
began to consider the various types of men found in society. He noted that
especially the students, professors, fruitive workers, <i>yogīs,</i>
nondevotees and different types of atheists were all opposed to the devotional
service of the Lord. “My mission is to deliver all the fallen souls of this
age,” He thought, “but if they commit offenses against Me, thinking Me to be an
ordinary man, they will not benefit. If they are to begin their life of
spiritual realization, they must some way or another offer obeisances unto Me.”
Thus the Lord decided to accept the renounced order of life (<i>sannyāsa</i>)
because people in general were inclined to offer respects to a <i>sannyāsī.</i></span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Five hundred years ago the condition of
society was not as degraded as it is today. At that time people would show
respects to a <i>sannyāsī,</i> and the <i>sannyāsī</i> was rigid in following
the rules and regulations of the renounced order of life. Śrī Caitanya
Mahāprabhu was not very much in favor of the renounced order of life in this
Age of Kali, but that was only for the reason that very few <i>sannyāsīs</i> in
this age are able to observe the rules and regulations of <i>sannyāsa</i> life.
Śrī Caitanya Mahāprabhu decided to accept the order and become an ideal <i>sannyāsī</i>
so that the general populace would show Him respect. One is duty-bound to show
respect to a <i>sannyāsī,</i> for a <i>sannyāsī</i> is considered to be the
master of all <i>var</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">as</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> and
<i>āśramas.</i></span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">While He was contemplating accepting
the <i>sannyāsa</i> order, it so happened that Keśava Bhāratī, a <i>sannyāsī</i>
of the Māyāvādī school and resident of Katwa (in Bengal), visited Navadvīpa and
was invited to dine with the Lord. When Keśava Bhāratī came to His house, the
Lord asked him to award Him the <i>sannyāsa</i> order of life. This was a
matter of formality. The <i>sannyāsa</i> order is to be accepted from another <i>sannyāsī.</i>
Although the Lord was independent in all respects, still, to keep up the
formalities of the <i>śāstras,</i> He accepted the <i>sannyāsa</i> order from
Keśava Bhāratī, although Keśava Bhāratī was not in the Vai</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ava <i>sampradāya</i>
(school).</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">After consulting with Keśava Bhāratī,
the Lord left Navadvīpa for Katwa to formally accept the <i>sannyāsa</i> order
of life. He was accompanied by Śrīla Nityānanda Prabhu, Candraśekhara Ācārya
and Mukunda Datta. These three assisted Him in the details of the ceremony. The
incident of the Lord’s accepting the <i>sannyāsa</i> order is very elaborately
described in the <i>Caitanya-bhāgavata</i> by Śrīla V</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ndāvana
dāsa </span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Ṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">hākura.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Thus at the end of His twenty-fourth
year the Lord accepted the <i>sannyāsa</i> order of life in the month of Māgha.
After accepting this order He became a full-fledged preacher of the <i>Bhāgavata-dharma.</i>
Although He was doing the same preaching work in His householder life, when He
experienced some obstacles to His preaching He sacrificed even the comfort of
His home life for the sake of the fallen souls. In His householder life His
chief assistants were Śrīla Advaita Prabhu and Śrīla Śrīvāsa </span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Ṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">hākura,
but after He accepted the <i>sannyāsa</i> order His chief assistants became
Śrīla Nityānanda Prabhu, who was deputed to preach specifically in Bengal, and
the Six Gosvāmīs (Rūpa Gosvāmī, Sanātana Gosvāmī, Jīva Gosvāmī, Gopāla Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a
Gosvāmī, Raghunātha dāsa Gosvāmī and Raghunātha Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a
Gosvāmī), headed by Śrīla Rūpa and Sanātana, who were deputed to go to V</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ndāvana
to excavate the present places of pilgrimage. The present city of V</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ndāvana
and the importance of Vrajabhūmi were thus disclosed by the will of Lord Śrī
Caitanya Mahāprabhu.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">The Lord, after accepting the <i>sannyāsa</i>
order, at once wanted to start for V</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ndāvana. For three continuous days He traveled in
the Rā</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ḍ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ha-deśa
(places where the Ganges does not flow). He was in full ecstasy over the idea
of going to V</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ndāvana.
However, Śrīla Nityānanda diverted His path and brought Him instead to the
house of Advaita Prabhu in Śāntipura. The Lord stayed at Śrī Advaita Prabhu’s
house for a few days, and knowing well that the Lord was leaving His hearth and
home for good, Śrī Advaita Prabhu sent His men to Navadvīpa to bring mother
Śacī to have a last meeting with her son. Some unscrupulous people say that
Lord Caitanya met His wife also after taking <i>sannyāsa</i> and offered her
His wooden slipper for worship, but the authentic sources give no information
about such a meeting. His mother met Him at the house of Advaita Prabhu, and
when she saw her son in <i>sannyāsa</i> dress, she lamented. By way of
compromise, she requested her son to make His headquarters in Purī so that she
would easily be able to get information about Him. The Lord granted this last
desire of His beloved mother. After this incident the Lord started for Purī,
leaving all the residents of Navadvīpa in an ocean of lamentation over His
separation.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">The Lord visited many important places
on the way to Purī. He visited the temple of Gopīnāthajī, who had stolen
condensed milk for His devotee Śrīla Mādhavendra Purī. Since then Deity
Gopīnāthajī is well known as K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">īra-corā-gopīnātha. The Lord relished this story
with great pleasure. The propensity of stealing is there even in the absolute
consciousness, but because this propensity is exhibited by the Absolute, it
loses its perverted nature and thus becomes worshipable even by Lord Caitanya
on the basis of the absolute consideration that the Lord and His stealing
propensity are one and identical. This interesting story of Gopīnāthajī is
vividly explained in the <i>Caitanya-caritām</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ta</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> by K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">adāsa Kavirāja Gosvāmī.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">After visiting the temple of K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">īra-corā-gopīnātha
of Remu</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ā
at Balasore in Orissa, the Lord proceeded towards Purī and on the way visited
the temple of Sāk</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">i-gopāla,
who appeared as a witness in the matter of two <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> devotees’ family quarrel. The Lord heard the story
of Sāk</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">i-gopāla
with great pleasure because He wanted to impress upon the atheists that the
worshipable Deities in the temples approved by the great <i>ācāryas</i> are not
idols, as alleged by men with a poor fund of knowledge. The Deity in the temple
is the <i>arcā</i> incarnation of the Personality of Godhead, and thus the
Deity is identical with the Lord in all respects. He responds to the proportion
of the devotee’s affection for Him. In the story of Sāk</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">i-gopāla,
in which there was a family misunderstanding by two devotees of the Lord, the
Lord, in order to mitigate the turmoil as well as to show specific favor to His
servitors, traveled from V</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ndāvana to Vidyānagara, a village in Orissa, in the
form of His <i>arcā</i> incarnation. From there the Deity was brought to
Cuttack, and thus the temple of Sāk</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṣ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">i-gopāla
is even today visited by thousands of pilgrims on the way to Jagannātha Purī.
The Lord stayed overnight there and began to proceed toward Purī. On the way,
His <i>sannyāsa</i> rod was broken by Nityānanda Prabhu. The Lord became
apparently angry with Him about this and went alone to Purī, leaving His companions
behind.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">At Purī, when He entered the temple of
Jagannātha, He became at once saturated with transcendental ecstasy and fell
down on the floor of the temple unconscious. The custodians of the temple could
not understand the transcendental feats of the Lord, but there was a great
learned <i>pa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṇḍ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ita</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> named Sārvabhauma Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya, who was present, and he could understand
that the Lord’s losing His consciousness upon entering the Jagannātha temple
was not an ordinary thing. Sārvabhauma Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya,
who was the chief appointed <i>pa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṇḍ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ita</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> in
the court of the King of Orissa, Mahārāja Pratāparudra, was attracted by the
youthful luster of Lord Śrī Caitanya Mahāprabhu and could understand that such
a transcendental trance was only rarely exhibited and only then by the topmost
devotees who are already on the transcendental plane in complete forgetfulness
of material existence. Only a liberated soul could show such a transcendental
feat, and the Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya, who was vastly learned, could understand
this in the light of the transcendental literature with which he was familiar.
He therefore asked the custodians of the temple not to disturb the unknown <i>sannyāsī.</i>
He asked them to take the Lord to his home so He could be further observed in
His unconscious state. The Lord was at once carried to the home of Sārvabhauma
Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya, who at that time had sufficient power of
authority due to his being the <i>sabhā-pa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṇḍ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ita,</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> or
the state dean of faculty in Sanskrit literatures. The learned <i>pa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṇḍ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ita</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">
wanted to scrutinizingly test the transcendental feats of Lord Caitanya because
often unscrupulous devotees imitate physical feats in order to flaunt
transcendental achievements just to attract innocent people and take advantage
of them. A learned scholar like the Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya
can detect such imposters, and when he finds them out he at once rejects them.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">In the case of Lord Caitanya
Mahāprabhu, the Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya tested all the symptoms in the
light of the <i>śāstras.</i> He tested as a scientist, not as a foolish
sentimentalist. He observed the movement of the stomach, the beating of the
heart and the breathing of the nostrils. He also felt the pulse of the Lord and
saw that all His bodily activities were in complete suspension. When he put a
small cotton swab before the nostrils, he found that there was a slight
breathing as the fine fibers of cotton moved slightly. Thus he came to know
that the Lord’s unconscious trance was genuine, and he began to treat Him in
the prescribed fashion. But Lord Caitanya Mahāprabhu could only be treated in a
special way. He would respond only to the resounding of the holy names of the
Lord by His devotees. This special treatment was unknown to Sārvabhauma Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya because the Lord was still unknown to him.
When the Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya saw Him for the first time in the temple, he
simply took Him to be one of many pilgrims.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">In the meantime the companions of the
Lord, who reached the temple a little after Him, heard of the Lord’s
transcendental feats and of His being carried away by the Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya. The pilgrims at the temple were still
gossiping about the incident. But by chance, one of these pilgrims had met
Gopīnātha Ācārya, who was known to Gadādhara Pa</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṇḍ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ita, and from him it was learned that the Lord was
lying in an unconscious state at the residence of Sārvabhauma Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya, who happened to be the brother-in-law of
Gopīnātha Ācārya. All the members of the party were introduced by Gadādhara Pa</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṇḍ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ita to Gopīnātha Ācārya, who took them all to the
house of Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya, where the Lord was lying unconscious in a
spiritual trance. All the members then chanted loudly the holy name of the Lord
Hari as usual, and the Lord regained His consciousness. After this, Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya received all the members of the party,
including Lord Nityānanda Prabhu, and asked them to become his guests of honor.
The party, including the Lord, went for a bath in the sea, and the Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya arranged for their residence and meals at
the house of Kāśī Miśra. Gopīnātha Ācārya, his brother-in-law, also assisted.
There were some friendly talks about the Lord’s divinity between the two
brothers-in-law, and in this argument Gopīnātha Ācārya, who knew the Lord
before, now tried to establish the Lord as the Personality of Godhead, and the
Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya tried to establish Him as one of the great
devotees. Both of them argued from the angle of vision of authentic <i>śāstras</i>
and not on the strength of sentimental <i>vox populi.</i> The incarnations of
God are determined by authentic <i>śāstras</i> and not by popular votes of foolish
fanatics. Because Lord Caitanya was an incarnation of God in fact, foolish
fanatics have proclaimed so many so-called incarnations of God in this age
without referring to authentic scriptures. But Sārvabhauma Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya or Gopīnātha Ācārya did not indulge in such
foolish sentimentalism; on the contrary, both of them tried to establish or
reject His divinity on the strength of authentic <i>śāstras.</i></span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Later it was disclosed that Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya also came from the Navadvīpa area, and it
was understood from him that Nīlāmbara Cakravartī, the maternal grandfather of
Lord Caitanya, happened to be a class fellow of the father of Sārvabhauma Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya. In that sense, the young <i>sannyāsī</i>
Lord Caitanya evoked paternal affection from Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya. Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya
was the professor of many <i>sannyāsīs</i> in the order of the Śa</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṅ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">karācārya <i>sampradāya,</i> and he himself also
belonged to that cult. As such, the Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya
desired that the young <i>sannyāsī</i> Lord Caitanya also hear from him about
the teachings of Vedānta.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Those who are followers of the Śa</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṅ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kara cult are generally known as Vedāntists. This
does not, however, mean that Vedānta is a monopoly study of the Śa</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṅ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kara <i>sampradāya.</i> Vedānta is studied by all
the bona fide <i>sampradāyas,</i> but they have their own interpretations. But
those in the Śa</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṅ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kara <i>sampradāya</i> are generally known to be
ignorant of the knowledge of the Vedāntist Vai</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">avas. For this reason the Bhaktivedanta title was
first offered to the author by the Vai</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">avas.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">The Lord agreed to take lessons from
Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya on the Vedānta, and they sat together in the
temple of Lord Jagannātha. The Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya
went on speaking continually for seven days, and the Lord heard him with all
attention and did not interrupt. The Lord’s silence raised some doubts in Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya’s heart, and he asked the Lord how it was
that He did not ask anything or comment on his explanations of Vedānta.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">The Lord posed Himself before the Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya as a foolish student and pretended that He
heard the Vedānta from him because the Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya
felt that this was the duty of a <i>sannyāsī.</i> But the Lord did not agree
with his lectures. By this the Lord indicated that the so-called Vedāntists
amongst the Śa</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṅ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">kara <i>sampradāya,</i> or any other <i>sampradāya</i>
who do not follow the instructions of Śrīla Vyāsadeva, are mechanical students
of the <i>Vedānta.</i> They are not fully aware of that great knowledge. The
explanation of the <i>Vedānta-sūtra</i> is given by the author himself in the
text of <i>Śrīmad-Bhāgavatam.</i> One who has no knowledge of the <i>Bhāgavatam</i>
will hardly be able to know what the <i>Vedānta</i> says.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">The Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya, being a vastly learned man, could follow
the Lord’s sarcastic remarks on the popular Vedāntist. He therefore asked Him
why He did not ask about any point which He could not follow. The Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya could understand the purpose of His dead
silence for the days He heard him. This showed clearly that the Lord had
something else in mind; thus the Bha</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṭṭ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ācārya
requested Him to disclose His mind.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">Upon this, the Lord spoke as follows:
“My dear sir, I can understand the meaning of the <i>sūtras</i> like <i>janmādy
asya yata</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ḥ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">, śāstra-yonitvāt,</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> and <i>athāto brahma-jijñāsā</i> of the <i>Vedānta-sūtra,</i>
but when you explain them in your own way it becomes difficult for Me to follow
them. The purpose of the <i>sūtras</i> is already explained in them, but your
explanations are covering them with something else. You do not purposely take
the direct meaning of the <i>sūtras</i> but indirectly give your own
interpretations.”</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">The Lord thus attacked all Vedāntists
who interpret the <i>Vedānta-sūtra</i> fashionably, according to their limited
power of thinking, to serve their own purpose. Such indirect interpretations of
the authentic literatures like the <i>Vedānta-sūtra</i> are hereby condemned by
the Lord.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">The Lord continued: “Śrīla Vyāsadeva
has summarized the direct meanings of the <i>mantras</i> in the <i>Upani</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṣ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ads</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> in
the <i>Vedānta-sūtra.</i> Unfortunately you do not take their direct meaning.
You indirectly interpret them in a different way.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">“The authority of the <i>Vedas</i> is
unchallengeable and stands without any question of doubt. And whatever is
stated in the <i>Vedas</i> must be accepted completely, otherwise one
challenges the authority of the <i>Vedas.</i></span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">“The conchshell and cow dung are bone
and stool of two living beings. But because they have been recommended by the <i>Vedas</i>
as pure, people accept them as such because of the authority of the <i>Vedas.</i>”</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">The idea is that one cannot set his
imperfect reason above the authority of the <i>Vedas.</i> The orders of the <i>Vedas</i>
must be obeyed as they stand, without any mundane reasoning. The so-called
followers of the Vedic injunctions make their own interpretations of the Vedic
injunctions, and thus they establish different parties and sects of the Vedic
religion. Lord Buddha directly denied the authority of the <i>Vedas,</i> and he
established his own religion. Only for this reason, the Buddhist religion was
not accepted by the strict followers of the <i>Vedas.</i> But those who are
so-called followers of the <i>Vedas</i> are more harmful than the Buddhists.
The Buddhists have the courage to deny the <i>Vedas</i> directly, but the
so-called followers of the <i>Vedas</i> have no courage to deny the <i>Vedas,</i>
although indirectly they disobey all the injunctions of the <i>Vedas.</i> Lord
Caitanya condemned this.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">The examples given by the Lord of the
conchshell and the cow dung are very much appropriate in this connection. If
one argues that since cow dung is pure, the stool of a learned <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> is
still more pure, his argument will not be accepted. Cow dung is accepted, and
the stool of a highly posted <i>brāhma</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-ascii-font-family: Verdana; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> is
rejected. The Lord continued:</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">“The Vedic injunctions are
self-authorized, and if some mundane creature adjusts the interpretations of
the <i>Vedas,</i> he defies their authority. It is foolish to think of oneself
as more intelligent than Śrīla Vyāsadeva. He has already expressed himself in
his <i>sūtras,</i> and there is no need of help from personalities of lesser
importance. His work, the <i>Vedānta-sūtra,</i> is as dazzling as the midday
sun, and when someone tries to give his own interpretations on the
self-effulgent sunlike <i>Vedānta-sūtra,</i> he attempts to cover this sun with
the cloud of his imagination.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">“The <i>Vedas</i> and <i>Purā</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">as</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> are one and the same in purpose. They ascertain
the Absolute Truth, which is greater than everything else. The Absolute Truth
is ultimately realized as the Absolute Personality of Godhead with absolute
controlling power. As such, the Absolute Personality of Godhead must be
completely full of opulence, strength, fame, beauty, knowledge and
renunciation. Yet the transcendental Personality of Godhead is astonishingly
ascertained as impersonal.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">“The impersonal description of the
Absolute Truth in the <i>Vedas</i> is given to nullify the mundane conception
of the absolute whole. Personal features of the Lord are completely different
from all kinds of mundane features. The living entities are all individual
persons, and they are all parts and parcels of the supreme whole. If the parts
and parcels are individual persons, the source of their emanation must not be
impersonal. He is the Supreme Person amongst all the relative persons.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">“The <i>Vedas</i> inform us that from
Him [Brahman] everything emanates, and on Him everything rests. And after
annihilation, everything merges in Him only. Therefore, He is the ultimate
dative, causative and accommodating cause of all causes. And these causes
cannot be attributed to an impersonal object.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">“The <i>Vedas</i> inform us that He
alone became many, and when He so desires He glances over material nature.
Before He glanced over material nature there was no material cosmic creation.
Therefore, His glance is not material. Material mind or senses were unborn when
the Lord glanced over material nature. Thus evidence in the <i>Vedas</i> proves
that beyond a doubt the Lord has transcendental eyes and a transcendental mind.
They are not material. His impersonality therefore is a negation of His
materiality, but not a denial of His transcendental personality.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">“Brahman ultimately refers to the
Personality of Godhead. Impersonal Brahman realization is just the negative
conception of the mundane creations. Paramātmā is the localized aspect of
Brahman within all kinds of material bodies. Ultimately the Supreme Brahman
realization is the realization of the Personality of Godhead according to all
evidence of the revealed scriptures. He is the ultimate source of <i>vi</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">u-tattvas.</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"></span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">“The <i>Purā</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">as</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> are also supplementary to the <i>Vedas.</i> The
Vedic <i>mantras</i> are too difficult for an ordinary man. Women, <i>śūdras</i>
and the so-called twice-born higher castes are unable to penetrate into the
sense of the <i>Vedas.</i> And thus the <i>Mahābhārata</i> and the <i>Purā</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">as</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> are made easy to explain the truths of the <i>Vedas.</i>
In his prayers before the boy Śrī K</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṛṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a, Brahmā said that there is no limit to the
fortune of the residents of Vrajabhūmi headed by Śrī Nanda Mahārāja and
Yaśodāmayī, because the eternal Absolute Truth has become their intimate
relative.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">“The Vedic <i>mantra</i> maintains that
the Absolute Truth has no legs and no hands and yet goes faster than all and
accepts everything that is offered to Him in devotion. The latter statements
definitely suggest the personal features of the Lord, although His hands and
legs are distinguished from mundane hands and legs or other senses.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">“Brahman, therefore, is never
impersonal, but when such <i>mantras</i> are indirectly interpreted, it is
wrongly thought that the Absolute Truth is impersonal. The Absolute Truth
Personality of Godhead is full of all opulences, and therefore He has a
transcendental form of full existence, knowledge and bliss. How then can one
establish that the Absolute Truth is impersonal?</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">“Brahman, being full of opulences, is
understood to have manifold energies, and all these energies are classified
under three headings under the authority of <i>Vi</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">u
Purā</span></i></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṇ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">a,</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">
which says that the transcendental energies of Lord Vi</span></b><b><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣṇ</span></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">u
are primarily three. His spiritual energy and the energy of the living entities
are classified as superior energy, whereas the material energy is an inferior
one, which is sprouted out of ignorance.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">“The energy of the living entities is
technically called <i>k</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">etrajña</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">
energy. This <i>k</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṣ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">etrajña-śakti,</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;"> although equal in quality with the Lord, becomes
overpowered by material energy out of ignorance and thus suffers all sorts of
material miseries. In other words, the living entities are located in the
marginal energy between the superior (spiritual) and inferior (material)
energies, and in proportion to the living being’s contact with either the
material or spiritual energies, the living entity is situated in proportionately
higher and lower levels of existence.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">“The Lord is beyond the inferior and
marginal energies as above mentioned, and His spiritual energy is manifested in
three different phases: as eternal existence, eternal bliss and eternal
knowledge. As far as eternal existence is concerned, it is conducted by the <i>sandhinī</i>
potency; similarly, bliss and knowledge are conducted by the <i>hlādinī</i> and
<i>sa</i></span></b><b><i><span style="color: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">ṁ</span></i></b><b><i><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">vit</span></i></b><b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">
potencies respectively. As the supreme energetic Lord, He is the supreme
controller of the spiritual, marginal and material energies. And all these
different types of energies are connected with the Lord in eternal devotional
service.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">“The Supreme Personality of Godhead is
thus enjoying in His transcendental eternal form. Is it not astounding that one
dares to call the Supreme Lord nonenergetic? The Lord is the controller of all
energies, and the living entities are parts and parcels of one of the energies.
Therefore there is a gulf of difference between the Lord and the living
entities. How then can one say that the Lord and the living entities are one
and the same? In the <i>Bhagavad-gītā</i> also the living entities are
described as belonging to the superior energy of the Lord. According to the
principles of intimate correlation between the energy and the energetic, both
of them are nondifferent also. Therefore, the Lord and the living entities are
nondifferent as the energy and the energetic.</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">“Earth, water, fire, air, ether, mind,
intelligence and ego are all inferior energies of the Lord, but the living
entities are different from all as superior energy. This is the version of <i>Bhagavad-gītā</i>
(7.4-5).</span></b></div>
<div class="paragraph">
<b><span style="color: white; font-family: "Verdana","sans-serif"; font-size: 11.0pt; mso-themecolor: background1;">“The transcendental form of the Lord is
eternally existent and full of transcendental bliss. How then can such a form
be a product of the material mode of goodness? Anyone, therefore, who does not
believe in the form of the Lord is certainly a faithless demon and as such is
untouchable, a not to be seen persona non grata fit to be punished by the
Plutonic king.</span></b></div>
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<b><span style="color: #33cccc; font-size: 14.0pt;">Om Tat Sat</span></b><br />
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<b><span style="color: #33cccc; font-size: 14.0pt;">(Continued...) </span></b></div>
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<span style="color: yellow;"><b><span style="font-family: "Verdana","sans-serif";">(My humble salutations to<span style="mso-spacerun: yes;">
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<span style="color: yellow;"><b><span style="font-family: "Verdana","sans-serif";">(The Blog is reverently for all the seekers of truth,
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<b><span style="font-size: large;"><span lang="SA" style="color: #ff9900; font-family: Mangal;">नारायणस्तोत्रम्</span></span><span style="color: #ff9900; mso-bidi-font-family: Mangal; mso-bidi-language: SA;"></span></b></h1>
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gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com0tag:blogger.com,1999:blog-1677975695993500877.post-3058920273512289402014-02-13T22:52:00.001-08:002014-02-13T22:52:13.027-08:00Śrīmad Bhāgavata Puranam – Introduction -1<div dir="ltr" style="text-align: left;" trbidi="on">
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<br />
<b><span style="color: #ff9900; font-family: "Georgia","serif"; font-size: 20.0pt;">Śrīmad
Bhāgavata Puranam</span></b><br />
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<span style="color: white; font-family: "Georgia","serif"; font-size: 20.0pt; mso-themecolor: background1;">Śrīmad Bhāgavata Puranam</span><br />
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-outline-level: 2;">
<b><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-themecolor: background1;">What
is the Srimad Bhagvat Puran?</span></b></div>
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<b><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-themecolor: background1;">Srimad Bhagvat Puran</span></b><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-themecolor: background1;"> is the concluding puran written by Bhagvan
Krishna-Dvaipaayan Vyas in his full maturity, after getting inspired from his
spiritual master, Narada Muni. Interestingly, both Bhagvan Krishna-Dvaipaayan
Vyas and Narad Muni are incarnations of Lord Vishnu, but they are playing
transcendental roles for the benefit of human race.</span></div>
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<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-themecolor: background1;">Vyas is a title (<i>vyasyatey iti
vyasah — the one who expands is called Vyas</i>), and Krishna-Dvaipaayan
Vyas was the 28th Vyas (Parashar Muni was the 26th Vyas). His real name
is <b>Krishna Dvaipaayan</b> (<i>dweepay ayanam ashrayah yasya sah
dvaipaayan — he was born in an island</i>). All the major Hindu
scriptures in this 28th chatur-yug of current <i>Vaivasvat manvantar</i> have
been written by Bhagvan Krishna-Dvaipaayan Vyas.</span></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-themecolor: background1;">As a side note, this is the list of
Vyasas in the current<i>Vaivasvat manvantar:</i> In the first Dvâpara, Brahmâ
Himself divided the Vedas; in the second Dvâpara, the first Prajapati Vyâsa did
the same; so S’akra, in the third, Brihaspati, in the fourth, Surya in the
fifth; Yama, in the sixth, Indra, in the seventh, Vasistha, in the eighth;
Sarasvata Risi in the ninth, Tridhama, in the tenth; Trivrisa, in the eleventh,
Bharadvâja, in the twelfth; Antariksa, in the thirteenth; Dharma, in the
fourteenth; Evaruni in the fifteenth; Dhananjaya, in the sixteenth; Medhatithi
in tba seventeenth; Vrati, in the eighteenth; Atri, in the nineteenth; Gautama
in the twentieth, Uttama, whose soul was fixed on Hari, in the twenty-first,
Vâjasravâ Vena, in the twenty second; his family descendant Somaiu the
twenty-third; Trinavindu, in the twenty-fourth; Bhârgava, in the twenty-fifth;
Sakti, in the twenty-sixth, Jâtûkarnya in the twenty-seventh and Krisna
Dvaipâyana became the twenty-eighth Veda Vyâs in the Dvâpara Yugas. In the next
29th Dvâpara Yuga, Asvatthama, the son of Drona will be the Veda Vyâsa.</span></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-themecolor: background1;">In <i>Vishnu Sahasranaam</i>, it
is said:</span></div>
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<span style="color: white; mso-themecolor: background1;"><a href="http://srimadbhagvatam.com/wp-content/uploads/2011/07/vishnu-sahasranaam-origin-of-scriptures.png"><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-themecolor: background1; text-decoration: none; text-underline: none;"><span style="mso-ignore: vglayout;"><img border="0" height="75" src="file:///C:\DOCUME~1\GOPALK~1\LOCALS~1\Temp\msohtmlclip1\01\clip_image001.gif" width="351" /></span></span></a></span><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-themecolor: background1;"></span></div>
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<i><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-themecolor: background1;"><span style="mso-spacerun: yes;"> </span></span></i><em><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-theme-font: minor-bidi; mso-themecolor: background1;">Yog
& samkhya knowledge, sculpture (mundane arts), action, Vedas, scriptures,
realization – all these have come from Lord Janardan.</span></em><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-themecolor: background1;"></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-outline-level: 1;">
<b><span style="color: white; font-size: 24.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-font-kerning: 18.0pt; mso-themecolor: background1;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>Conversation between Vyas ji and Narad ji</span></b></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; mso-outline-level: 2;">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-themecolor: background1;">One
day near the beginning of Kali Yug, Vyas Dev was meditating after finishing his
morning duties at Shamyapras ashram next to Sarasvati river (which
is underground now). Through his transcendental vision, he saw that in Kali
Yug, all embodied beings will lose their physical and internal power. In
addition, they will not have faith in spiritual matters, will be non-sattvic,
will have evil intelligence, and their age duration will be absolutely reduced.
Brahmins, Kshtriyas, Vaishya and Shudras will be overpowered by <i>Rajas</i> and <i>Tamas</i>qualities
of material nature.</span></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<b><i><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-themecolor: background1;">Even after</span></i></b><span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-themecolor: background1;"> authoring 4 <i>Vedas, 108 upanishads — the
knowledge giving portion of Vedas, Vedanta (brahma-sutras), 18 purans
, Itihas (Maharabharat, which includes Bhagvad Gita)</i>, and glorifying the
four goals of human life of <i>artha, dharma, kaam & moksha</i>, Vyas
Dev felt very dissatisfied with his achievements.</span></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-themecolor: background1;">At this juncture, Narad ji comes in and
asks Vyas Dev for the reason for his moroseness, even though Vyas Dev had
realized Brahman and done a series of selfless writings for the betterment of
humankind. Vyas Dev was unable to understand the root cause of his
dissatisfaction and asked Narad ji to guide him.</span></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-themecolor: background1;">Narad ji said that you have not
actually broadcast the sublime and spotless glories of the Personality of
Godhead, Shri Krishn or Lord Vishnu, in your previous scriptures. So any
philosophy that does not satisfy the transcendental senses of the Lord is
considered worthless. Moreover, those words which do not describe the glories
of the Lord, are considered by saintly persons like unto a place of pilgrimage
for crows.</span></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="color: white; font-family: "Georgia","serif"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-themecolor: background1;">In reality, the really intelligent and
philosophically inclined persons should endeavor only for that purposeful end which
is not obtainable even by wandering from the topmost planet Brahmaloka down to
the lowest planet Paatala. So, the intelligent person should strive to get that
only. Narad ji then explains how he was a son of a maid-servant in his previous
life and only after eating left-over prasadam of Vaishnavs and serving them, he
acquired a taste for listening to Hari katha and became a devotee or Lord Shri
Krishna. Thus, he gave the message of expanding upon Bhakti or devotion for
Lord Shri Krishna.</span></div>
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<h1>
<span style="color: white; font-family: "Verdana","sans-serif"; font-size: 12.0pt; mso-themecolor: background1;">Introduction</span></h1>
<div class="paragraph-first">
<span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">The conception of God and the
conception of Absolute Truth are not on the same level. The <i>Śrīmad-Bhāgavatam</i>
hits on the target of the Absolute Truth. The conception of God indicates the
controller, whereas the conception of the Absolute Truth indicates the <i>summum
bonum</i> or the ultimate source of all energies. There is no difference of
opinion about the personal feature of God as the controller because a
controller cannot be impersonal. Of course modern government, especially
democratic government, is impersonal to some extent, but ultimately the chief
executive head is a person, and the impersonal feature of government is
subordinate to the personal feature. So without a doubt whenever we refer to
control over others we must admit the existence of a personal feature. Because
there are different controllers for different managerial positions, there may
be many small gods. According to the <i>Bhagavad-gītā</i> any controller who
has some specific extraordinary power is called a <i>vibhūtimat sattva,</i> or
controller empowered by the Lord. There are many <i>vibhūtimat sattvas,</i>
controllers or gods with various specific powers, but the Absolute Truth is one
without a second. This <i>Śrīmad-Bhāgavatam</i> designates the Absolute Truth
or the <i>summum bonum</i> as the <i>para</i></span><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṁ</span></i><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">
satyam.</span></i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;"></span></div>
<div class="paragraph">
<span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">The author of <i>Śrīmad-Bhāgavatam,</i> Śrīla
Vyāsadeva, first offers his respectful obeisances unto the <i>para</i></span><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṁ</span></i><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">
satyam</span></i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;"> (Absolute Truth), and because the <i>para</i></span><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṁ</span></i><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">
satyam</span></i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;"> is the ultimate source of all energies, the <i>para</i></span><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṁ</span></i><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">
satyam</span></i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;"> is the Supreme Person. The gods or the controllers
are undoubtedly persons, but the <i>para</i></span><i><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṁ</span></i><i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">
satyam</span></i><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;"> from whom the gods derive powers of control is the
Supreme Person. The Sanskrit word <i>īśvara</i> (controller) conveys the import
of God, but the Supreme Person is called the <i>parameśvara,</i> or the supreme
<i>īśvara.</i> The Supreme Person, or <i>parameśvara,</i> is the supreme
conscious personality, and because He does not derive any power from any other
source, He is supremely independent. In the Vedic literatures Brahmā is
described as the supreme god or the head of all other gods like Indra, Candra
and Varu</span><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṇ</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">a, but the <i>Śrīmad-Bhāgavatam</i>
confirms that even Brahmā is not independent as far as his power and knowledge
are concerned. He received knowledge in the form of the <i>Vedas</i> from the
Supreme Person who resides within the heart of every living being. That Supreme
Personality knows everything directly and indirectly. Individual infinitesimal
persons, who are parts and parcels of the Supreme Personality, may know
directly and indirectly everything about their bodies or external features, but
the Supreme Personality knows everything about both His external and internal
features.</span></div>
<div class="paragraph">
<span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">The words <i>janmādy asya</i> suggest that the
source of all production, maintenance or destruction is the same supreme
conscious person. Even in our present experience we can know that nothing is
generated from inert matter, but inert matter can be generated from the living
entity. For instance, by contact with the living entity, the material body
develops into a working machine. Men with a poor fund of knowledge mistake the
bodily machinery to be the living being, but the fact is that the living being
is the basis of the bodily machine. The bodily machine is useless as soon as
the living spark is away from it. Similarly, the original source of all
material energy is the Supreme Person. This fact is expressed in all the Vedic
literatures, and all the exponents of spiritual science have accepted this
truth. The living force is called Brahman, and one of the greatest <i>ācāryas</i>
(teachers), namely Śrīpāda Śa</span><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṅ</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">karācārya, has preached that Brahman is
substance whereas the cosmic world is category. The original source of all
energies is the living force, and He is logically accepted as the Supreme
Person. He is therefore conscious of everything past, present and future, and
also of each and every corner of His manifestations, both material and
spiritual. An imperfect living being does not even know what is happening
within his own personal body. He eats his food but does not know how this food
is transformed into energy or how it sustains his body. When a living being is
perfect, he is aware of everything that happens, and since the Supreme Person
is all-perfect, it is quite natural that He knows everything in all detail.
Consequently the perfect personality is addressed in the <i>Śrīmad-Bhāgavatam</i>
as Vāsudeva, or one who lives everywhere in full consciousness and in full
possession of His complete energy. All of this is clearly explained in the <i>Śrīmad-Bhāgavatam,</i>
and the reader has ample opportunity to study this critically.</span></div>
<div class="paragraph">
<span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">In the modern age Lord Śrī Caitanya Mahāprabhu
preached the <i>Śrīmad-Bhāgavatam</i> by practical demonstration. It is easier
to penetrate into the topics of the <i>Śrīmad-Bhāgavatam</i> through the medium
of Śrī Caitanya’s causeless mercy. Therefore a short sketch of His life and
precepts is inserted herein to help the reader understand the real merit of <i>Śrīmad-Bhāgavatam.</i></span></div>
<div class="paragraph">
<span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">It is imperative that one learn the <i>Śrīmad-Bhāgavatam</i>
from the person <i>Bhāgavatam.</i> The person <i>Bhāgavatam</i> is one whose
very life is <i>Śrīmad-Bhāgavatam</i> in practice. Since Śrī Caitanya
Mahāprabhu is the Absolute Personality of Godhead, He is both Bhagavān and <i>Bhāgavatam</i>
in person and in sound. Therefore His process of approaching the <i>Śrīmad-Bhāgavatam</i>
is practical for all people of the world. It was His wish that the <i>Śrīmad-Bhāgavatam</i>
be preached in every nook and corner of the world by those who happened to take
their birth in India.</span></div>
<div class="paragraph">
<span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">The <i>Śrīmad-Bhāgavatam</i> is the science of K</span><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṛṣṇ</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">a,
the Absolute Personality of Godhead of whom we have preliminary information
from the text of the <i>Bhagavad-gītā.</i> Śrī Caitanya Mahāprabhu has said
that anyone, regardless of what he is, who is well versed in the science of K</span><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṛṣṇ</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">a
(<i>Śrīmad-Bhāgavatam</i> and <i>Bhagavad-gītā</i>) can become an authorized
preacher or preceptor in the science of K</span><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṛṣṇ</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">a.</span></div>
<div class="paragraph">
<span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">There is a need for the science of K</span><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṛṣṇ</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">a
in human society for the good of all suffering humanity of the world, and we
simply request the leaders of all nations to pick up this science of K</span><span style="color: white; font-family: "Tahoma","sans-serif"; mso-themecolor: background1;">ṛṣṇ</span><span style="color: white; font-family: "Verdana","sans-serif"; mso-themecolor: background1;">a
for their own good, for the good of society and for the good of all the world’s
people.</span></div>
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<b><span style="color: #33cccc; font-size: 14.0pt;">Om Tat Sat</span></b><br />
<b><span style="color: #33cccc; font-size: 14.0pt;">
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<b><span style="color: #33cccc; font-size: 14.0pt;">(Continued...) </span></b></div>
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<span style="color: yellow;"><b><span style="font-family: "Verdana","sans-serif";">(My humble salutations to <span style="mso-spacerun: yes;"> </span>H H Sri Swami Srila Prabhupada ji and <span style="mso-spacerun: yes;"> </span>Bhaktivedanta dot Org <span style="mso-spacerun: yes;"> </span>for this devotional collection) </span></b></span></div>
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<span style="color: yellow;"><b><span style="font-family: "Verdana","sans-serif";">(The Blog is reverently for all the seekers of truth,
lovers of wisdom and to share the Hindu Dharma with others on the
spiritual path and also this is purely a non-commercial blog) </span></b></span></div>
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<span lang="SA" style="color: #ff9900; font-family: Mangal; mso-bidi-language: SA;">नारायणस्तोत्रम्</span><span style="color: #ff9900; mso-bidi-font-family: Mangal; mso-bidi-language: SA;"></span></h1>
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</span><span lang="HI" style="font-family: Mangal; line-height: 115%;">नारायण
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</span><span lang="HI" style="font-family: Mangal; line-height: 115%;">पीताम्बरपरिधान
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</span><span lang="HI" style="font-family: Mangal; line-height: 115%;">मञ्जुलगुञ्जाभूष
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gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com0tag:blogger.com,1999:blog-1677975695993500877.post-57070304443472722332013-01-18T21:16:00.004-08:002013-01-18T21:16:56.314-08:00 The Essence of Puranas – Nilamatha Purana -2<div dir="ltr" style="text-align: left;" trbidi="on">
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<strong><sup><span style="color: #ff9900; font-size: 16.0pt;">The Essence of Puranas – Nilamatha <span style="mso-spacerun: yes;"> </span>Purana </span></sup></strong><i style="mso-bidi-font-style: normal;"><span style="font-size: 16.0pt;"><br style="mso-special-character: line-break;" />
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<b><span style="color: white; font-family: Verdana;">12
Worships of Deities coinciding with Month-Star Unions (Constellations) </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Ashaadha
maasey sampraapyam Swati yogam tathaa Dwija, <br />
Vayu sampujanam kaaryam Gandhairmaalyai Dwijotthama/ <br />
Bhurinaa Paramaannecha saktunaa vividhenicha, <br />
Sumanobhirvichitraischa Kusumescha tathaa paraih/ <br />
(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: <br />
Saktan Gorasa saammisraan Brahmanebhyah pradaapayet, <br />
Himam cha sharkaram chaiva shaakam harithatham tathaa, <br />
Chhatro -paanaha maalyaadi Dakshinaayanaavasarey <br />
( milk-mixed grains, ice, sugar, green vegetables, Chhatra, footwear, and
containers with cold water at the Dakshinayana).<br />
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: <br />
Shraavanaayaam samateetaayaam yaa syaat Krishna Ashtami, <br />
Tasyaamutpadyatey Devo Maanushyo Madhusudana/ <br />
Bhaara avataaranaartham hi tasyaantu Dwijasattama, <br />
Ashtavimshey tu sampraaptey Dwaparaantey cha nah shrutam/ <br />
Tatraahani tu kartavyam tasmaatkaala -attadaa param, <br />
Pujanam Devadevasya Devuaaschaiva yathaa vidhi/ <br />
Devaki cha Yashodaacha tathaa pujey Dwijotthama/ <br />
Gandhairmaalyairstathaa Bhakshairyava godhuma sambhavaaih, <br />
Sagorasairbhakshya bhojjaih phalaischa vividharstathaa/<br />
( 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. <br />
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.<br />
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. <br />
Pujaneeya Vitastaa syaattathaa tam dinasaptakam, <br />
Gandhairmaalyaih sanai vedyairdeepa daanaaih sushobhanaih/ <br />
Pataakaabhirvichitraabhee rakta sutraih sa kankanaih, <br />
Phalaischa vividhairBrahman vahni brahmana tarpanaih/<br />
( 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’. <br />
Proktavaan Dwadashagunam swayam mey Madhusudanah, <br />
Budha Shravana samyukaa Dwadashi Dwija saa yadi/ <br />
Atyanta mahati naama tasyaam Sarvamathakshayaam, <br />
Tasyaam snaatwaa Narah Samyang Nadi dwitaya Sangamey/ <br />
Phalamaapnoti yatproktam saanihatyaam Ravigrahey, <br />
Upaanahou tathaa chhatram purnakumbham tathaiva cha/ <br />
Vastra yugmam tathanaadhyam yah prayacchati vai tadaa, <br />
Seshaanaam yadi chet kartaa Shwetadwipey mahiyatey/ <br />
( 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.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">13
Procedure of Koti Homa by the King of Kashmira </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Samvatsarasyaatha
kaaryo Lakshahomo Maheekshitaa, <br />
Kotihomastathaa kaatya Eka yeva Dwijottama/ <br />
Tayorvidhaanam vigneyam Kalpeshvaathaadharvaneshu cha/ <br />
(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. </span></b></div>
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<b><span style="color: white; font-family: Verdana;">14
Some Details of Naga Chiefs and origin of ‘Maha Padma Sarovara’ <span class="style471"></span></span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">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. <br />
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. <br />
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. <br />
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. <br />
<br />
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.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">15
Quick account of Sacred Places in Kashmira <span class="style471"></span></span></b></div>
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<b><span style="color: white; font-family: Verdana;">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: <br />
<br />
Vinayakam tu Gangeyam nistrutam Vardhanadrumaat, <br />
Twam drushtwaa Sarvakalyaaneem siddhimaapnoti Maanavah/ <br />
Yadhaavidhim kaamyavaram tasya Dakshinaapaschimey, <br />
Deshetu kroshamaatrena drushtwaa kaaryaani saadhayet/ <br />
Bhurjaswaami Hidimbesho Lovaarah Shri Vinaayakah/ <br />
Utankesho Guhaavaasi Bhimeshah Soumukhastathaa, <br />
Bhadreaswaro Mahaasyascha Mahaashana gaveshano/ <br />
Poulastyo Girivaasicha Jayeswara Mahehwarou, <br />
Ekaikamebhyo drushtvaa tu Ganesham Susamaahitah/ <br />
Karyasiddhimavaapnoti Puraayam Phalamupaashnutey/<br />
<br />
( 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).<br />
<br />
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: <br />
<br />
Pulastyanirmitam Shakram Bharadwajakritam tathaa, <br />
Kaashyapam kaarnavamaaha Satyam Vaasishtham cha Shatakrutam/ <br />
Drushtwa Swargamaapoti Gosahsra phalam labhet/ <br />
<br />
(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). <br />
Worshipping the Idol of Agni as installed by Maharshi Angirasa would secure the
‘phala’ of accomplishing ‘Diwa’ (Heaven): Agneraangirasam drushtwaa Pratimaam
praapruyaad divam/<br />
<br />
Yama Dharma Raja: <br />
<br />
Thaijasey tu narah snaatwaa drushtwaa pretaadhipam Yamam, <br />
Swargalokamavaapnoti tila dhenu phalam bhavet/ <br />
Snaatwaa tu Pushkarey drushtwaa Surya sutam tathaa, <br />
Sarva paapa vinirmuktah Swargalokey maheeyatey/ <br />
<br />
(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.<br />
<br />
<br />
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. <br />
<br />
Idols of Surya Deva: <br />
<br />
Kartaveeryaarjuna Swaamim drushtwaa tam cha Divakaram, <br />
Maartandam Kashyapa Swamim Vishwagashwakitam Ravim/ <br />
Suchandresham Suchakresham Surabheeswaminam Ravim, <br />
Drushtvaikaikamathai tebhyo Hayadaava phalam labhet/ <br />
<br />
(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 <br />
Gonanda about the strong presence of Tri Murtis in Kashmira Region as follows: <br />
<br />
Brahmaanam varadam drushtwaa Shailarupa dharam swayam, <br />
Vishnu Swamim Hara Swamim Kashapa Swaminam tathaa/ <br />
Drushtwaitaan Swargamaampnoti Bhumi paala Pitaamahaan, <br />
Chakraswami sameepastham Haram drushtwaa Sudarshanam/ <br />
Swayambhuvam Vahnikrutam tathaa vai Pingaleswaram, <br />
Bindunaadeswaram Devam Devam Bhadreshwaram tathaa/ <br />
Chandreshwaram Sajyejeshtham Vaakakhilyeshwaram Harim, <br />
Keshavesham samesham cha Dhoumyesham Varuneshvaram/ <br />
Chakreshwaram Suchandresham Kashyapesham vilohitam, <br />
Kaamesham Savaasishthesham Bhutesham saganeshwaram/ <br />
Suryeshwaram Maha Raja Bhasmesham Vimaleshwaram, <br />
Drushtaikaikamathaitebhyo muchatey Sarva kalbishaih/ <br />
Himachalesham Shankhesham Devam Vaivartileshvaram, <br />
Maha Nandeshwaram Shambhum Varadam Kashyapeshwaram/ <br />
Rajeshwaram Nrisimhesham Bhavesham Dhanadeshwaram, <br />
Sadaa Sannihito Rajan Devo Bhuteshvaro Harih/<br />
<br />
(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)! <br />
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! </span></b></div>
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<b><span style="color: white; font-family: Verdana;">16
‘Nandyopaakhyaana’: Nandeshwara born in human form and back to Maha Deva </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">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: <br />
<br />
Namastey Devadevesha Jagatkaranakaarana, <br />
Trailokyanatha Sarvajna Sarveswara Namostutey/ <br />
Twattonyam naiva pashyaami Jagatyatmin hi kaaranam, <br />
Twayaa Sarvamidam vyaptam Trailokyam sacharaacharam/ <br />
Srashtaa twamasya Sarvasya Samhartaa Paalakastathaa, <br />
Yadonmeelayasey netrey Trailokyasyodbhavastadaa/ <br />
Bhavateeha Jannatha yadaa cha Swapishey Vibho, <br />
Tadaitakhilam Sarvam Trailokyam tu pranashyati/ <br />
Bhumidhrutaa Dharayatitwyedam sacharaacharam, <br />
Twayaa dhrutaa dhaarayanti tathaivaapokilam jagat/ <br />
Twattejasaa jagat sarvam vahnidhaarayati Prabho, <br />
Twattejasaa tathaa Vaayurbhaavayat –sakhilam Jagat/ <br />
Shabdayonim tathaakaasham Jagat dhaarayatey Prabho, <br />
Veeryena tey Mahaabhaagatwam cha proktastathaaparah/ <br />
Twam Buddhistwam tathaivaatmaa Sarvasyaasya prakeertitah, <br />
Avyaktah Purushaschaiva Rajahstatvam tathaa tamah/ <br />
Indriyaaneendriyaarthascha Bhutatanmantra sanjakah, <br />
Jnaataa Jneyam tathaa Kshetram Kshetrajnah Parame -swarah/ <br />
Dhyaataa Dhyeyam tathaa Dhyaanam Yagnaani vividhaanicha/ <br />
Sarvamey tatwamey vaikastatwattah kimapuram Prabho/ <br />
Yannatosi Mahabhaga yetanmey Samshayo Mahaan/ <br />
<br />
(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!). <br />
<br />
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: <br />
<br />
Namastey Deva Devesha Mayaavrutajagatraya, <br />
Yajamaano Mahi swam chathoyaagneendurka Vaayaah/ <br />
Tanavastey Vinirdishtaa yaabhyarvyaptam Jagatriam, <br />
Braahmeem tanum tathaasthaaya Raajaseem twam Jagadguro/ <br />
Lokaansrujaasi Bhutaatmamstava Kaaryam na vidyetey, <br />
Paorusheem tanumaasthyaaya Saatwikeem twam Maheswara/ <br />
Paalayasyakhilam Deva thrailokyam saakshivbat sthitah, <br />
Kaalaakhyaam taamaseem krutwaa jagat samhaarasey tathaa/ <br />
Vrisha rupa dharo Dharmo vaahanatwamupaagatah, <br />
Vaamaardham dayitaakaayam Brahmachari bhavo dhavaan/ <br />
Namah Shashaanka lekhaanka jataabhaara Maheshwara, <br />
Gangaataranga nirdhuta jataabhaara namostutey/ <br />
Tripuraarey Namastestu Namastvandhaka ghaatiney, <br />
Shulaagra bhinna daityaamsha rudhiraadra namostutey/ <br />
Kapaala maaliney tubhyam Parvatidayitaayacha, <br />
Ugraayudhaaya Bhimaaya Bhimaayudha dharaayacha/ <br />
Urdhwa Lingaaya Sheeghraaya Krathaaya Kratanaayacha, <br />
Maangalyaaya Varenyaya Mahaa Hamsaaya meedhushey/ <br />
Bheemaakshaaya Bhusundaaya Vyaala Yagnopapeetiney, <br />
Kshamaswa mama Devesha yan mayaasi na Pujitah/ <br />
Tavaiva Mayaya purvam mohitena Jagatprabho, <br />
Prasannosi dhruvam yena jnaatosi vai mayaa/ <br />
Suprasaadodi Devesha pranatosmi Maheshwara/ <br />
<br />
( 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). <br />
<br />
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: <br />
<br />
Ganeswaratwamaasaadya mayaa saha nivatsyasey/ <br />
Asmaad Yojana maatrena Purvey bhaagey Gano mama, <br />
Twayaa saartham navatsyaami Bhutwaa Bhuteswaro Harah/<br />
Tava Nandina pratishthaanam Vasishtho Bhagavan Rishih, <br />
Kartaa Desho shubhey tasmin mama chaapyuta Bhutaley/ <br />
Sannidhaanam karishyaamastatra nityam vayam Dwija, <br />
Purvotpannah sa Jyeshthesha-statra Lingo mama Dwija/ <br />
Tatraapi Sannidhaanam tey Nityam Vijnaatumarhasi, <br />
Rishikoti Sahasraani madbhaktyaa vaa Dwijottama/ <br />
Tatra samsnaapayanti sma Jyeshthesham tey sadaiva tu, <br />
Brahman Divyena toyenashubheynnottara maanasaat/ <br />
Teshaam tapah prabaavena Bhaktya cha mama Paarshada, <br />
Sodarasya cha Naagastha sthaanamuttara maanasah/ <br />
Swayam praapto Mahaabhaaa tatra ramsyasi nityashah, <br />
Yashmaaddeshaattadhaa yaati Dakshinena Mahaanadi/ <br />
Hiranyayani puraaya jalaa naamnaa Kanaka vaahini, <br />
Jyeshthesho vasati bhutairvasa praakaamyatey Dwija/<br />
<br />
( 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). </span></b></div>
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<b><span style="color: white; font-family: Verdana;">17
The Legend of Kapateshwara in Kashmira </span></b></div>
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<b><span style="color: white; font-family: Verdana;">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: <br />
<br />
Drakshyanti ye Janaah sarvey kaashta rupam samaasthitam, <br />
Kadaachida Dwija Shaardula Sarva kaalaantu no Dwija/ <br />
Ayam cha satatam Nandee kaashtha rupee Gano mama, <br />
Darshanam daasyatey Nrinaam tadanugrahakaamyayaa/<br />
Tena drushtwaacha yaasyanti swasharirena Rudrataam, <br />
Kapatenacha dasyaami naranaam darshanam yadaa/ <br />
Tadaa sanjgnaamavaapyaami Kapateswara ituta, <br />
Thoyasya bahileebhavo Deshosmin Brahmanottama/ <br />
Darshanasya madeeyasya purvarupam bhavishyati, <br />
Ityetat kathitam thubhyam Kapateshwara sambhavam/ <br />
<br />
(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!) </span></b></div>
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<b><span style="color: white; font-family: Verdana;">18
Vishnu Swarupas in Kashmira </span></b></div>
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<b><span style="color: white; font-family: Verdana;">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. <br />
<br />
Devam Shakrakrutam drushtwa Varunena tathaa krutam, <br />
Brahmanaacha Dhaneyshena Yamena cha Harenacha/ <br />
Diwaakarena Somena Vahninaa Pavanena cha, <br />
Kashyapenaatha Bhriganaa Pulastyena tathaatrinaa/ <br />
<br />
( 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’ </span></b></div>
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</span></span></span></b><b><span style="color: white; font-family: Verdana;">Parashurama, his annihilation of Kshatriyas and his connection
with Kashmira </span></b></div>
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<b><span style="color: white; font-family: Verdana;">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: <br />
<br />
Tena paapena tey Putra shareeram kalmasham yadaa, <br />
Tasmaad vrajaswa Tirthaani Paananaartha mihaat –manah/ <br />
Bhavishyaasi yathaavan twam Shuddha dehascha putrakah, <br />
Naapaishyati hi tey taavat karebhyoh rudhiram drudham/ <br />
Yadaa karau virudharau Putra tawa Bhavishyatah, <br />
Tadaa twam nirmaleebhutah tapah kuru yathaa sukham/ <br />
<br />
(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: <br />
<br />
Tushaarachaya sankaasam Swetaambhara vibhushitam, <br />
Mukutenaarka varneyna kundalaschaiva viraajitam/ <br />
Chaturbhujam Chaturbaahum Chaturvedaashrayaanvitam, <br />
Shariradhaaribhih Shaastreyrudeerita jayaviswanam/ <br />
Tam drushtwaa pranato Raajasamtushtaava Madhusudanam/ <br />
<br />
( 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: <br />
<br />
Namastey Deva Devesha pranataarti vinaashana, <br />
Chaturmurti Mahamurti Chaturveda Mahaabhuja/ <br />
Govinda Pundarikaaksha Varaahaadya Namostutey, <br />
Damshtrogrodbhuta Bhubhaaga Samchurnita shilocchaya/ <br />
Twam Sadaiva Varaahosi yenedam dhyaaryatey Jagat, <br />
Karajaagravinirbhinna Hiranyakash purasey/ <br />
Namastubhyam Nrisimhaaya Jwaalaa maalaa kulatmaney, <br />
Trivikramaaya Devaaya Namastey Vijigeeshavey/ <br />
Somabhushita vaktraaya Namoswashirasey Prabho, <br />
Twam Deva Sarva Devaanaam paraagatih/ <br />
Twam Deva Sarvadevaanaam Duhkhitaanaam paraa gatih,
Indriaayaaneendrayarthaascha Maha bhutaani yaanicha/ <br />
Mano Budhistathaivaatmaa Avyaktam Purushodbhavam, <br />
Satvam Rajastamaschaiva Brahma Vishnu Maheswarah/ <br />
Twayaa Sarvamidam Vyaaptam Trailokyam sacaraacharam, <br />
Twayaa vinaa na Pashyaami kinchideva Jagattraey/ <br />
Twattesjasaa Maya Deva nihataah Kshatriyaah Bhuvih, <br />
Koti samkhyascha nihataah Saimhikhya Mahabalaah/ <br />
Sookshmaatisukshmascha Devesha Mahadbhdyopi mahattarah, <br />
Ksheerodakanyaadayita Kamarupa Namostutey/ <br />
Kaamakaamada Kaamaaripujitaagha vinaashana, <br />
Chaturbhih satatam vaktrey Padmajanmaabhi samstuta/ <br />
Kaamoham tey karishyaami Jagatkaarana kaarana, <br />
Stuta Trailokya naathesha Sarvathaiva Namostutey/ <br />
Namah Paarsveshu tey Deva Namastey Sarvatah Prabho, <br />
Parvateshu Samudreshu Lokeshu Gaganey tathaa/ <br />
Namastestu Namastestu Sarvatraiva Namostutey, <br />
Yevam Stutastu Ramena Ramamaah Janardanah/ <br />
Rama Rama Mahabaaho Varam Varaya Suvrata, <br />
Veeryena tapasaa Deva Stotrenaanena Suvrata/<br />
Paritushtosmi tey Vatsa yathaa naanyasya kasyachit/ <br />
<br />
(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.</span></b></div>
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<b><span style="color: white; font-family: Verdana; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">20<span style="font: 7.0pt "Times New Roman";">
</span></span></span></b><b><span style="color: white; font-family: Verdana;">Tirtha Yatras in Kashmira and their rewards </span></b></div>
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<b><span style="color: white; font-family: Verdana;">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, <br />
<br />
Shandilya Madhumatyoschya snaato yah Sangamey Narah Sarva paapavinurmuktah
Swarhalokam sa gacchati/ <br />
<br />
(‘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 <br />
<br />
Kalodakam Nandikundam Shankham Chakram Gadaam tathaa, <br />
Padmam Sa Kapila Tirtham Tirthou Vaatikashandikou/ <br />
Tirthamapsaraam punyam Brahmanah Parameshtinah, <br />
Kripaani tirthamaasadya pratekam Goshtam labhet/ <br />
<br />
( 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. <br />
<br />
Brahmano Yaga bhumischa tatra puraya Mahipatey, <br />
Shakra Tirtham Deva Tirtham Tirtham Brahmana kundika/ <br />
Drushtvaaikaikeyam yaitebhoy Goshatasya phalam labhet, <br />
Hamsadwaram cha Sangamya Swargamaapnotyasamshayam/ <br />
<br />
(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: <br />
<br />
Pada Gavya sarastatra Panchagavyasarah prudhak, <br />
Tatraanye Pancha Bhupaala Punyam Taila Saras –tatha/ <br />
Udvurtana Sarah Punyam Punyam chaapyatasisarah, <br />
Siddharthaka Sarastatra tathaamalakavaarinah/ <br />
Madhuparka Sarah Punyam Punyamrushnodakam tathaa, <br />
Ekamekamayai tebhyo drushtwaa Swarlokamaapnuyaat/ <br />
<br />
(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. <br />
<br />
‘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).<br />
<br />
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). <br />
<br />
Palaashaacha Shilaamaacha Vitastaam yatra gacchati, <br />
Gosavasya phalam tatra prateykam kathitam pura/ <br />
Nadi Kularaaneecha swamujjatey Vithastathaa <br />
tatra Snaathswaa Kulam sheeghram puneetey Maanavottamah/ <br />
<br />
(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. <br />
<br />
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. <br />
<br />
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. </span></b></div>
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</span></span></span></b><b><span style="color: white; font-family: Verdana;">‘Phala Shruti’ of Nilamata Purana </span></b></div>
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<b><span style="color: white; font-family: Verdana;">The
virtuous Brihadashwa concluded his narration of Nilamata Purana to King Gonanda
as follows: <br />
<br />
Kashmirakaanaam Tirthaanaam phalam tey Kathitam mayaa, <br />
Sakalam Nila Vaakyamcha Gamishyaami Sukhi bhava/ <br />
Idam dhaaryam prayatnena yanmayaabhitam tava, <br />
Shrutvaitata phalamaapnoti Dasha Go-daanaam Narah/ <br />
<br />
(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). <br />
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: <br />
<br />
Harasya dayitaa Bhaaryaa Sati Daakshaayani shubhaa, <br />
Saivomaa kathitaa Rajan praapotey Vaivaswatentarey/ <br />
Himadra tanayaa saiva Yamunaa paapanaashani, <br />
Manvantaraantey saivokthaa nourgarishtha Jagattraye/ <br />
Kashmiraa kathitaa Devi Vitastaa saiva nimnagaa, <br />
Pataalaadyutthitaa Devee Shulaghaatita Taranginee/ <br />
<br />
( 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). <br />
<br />
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! <br />
<br />
Further the various prominent Rivers approach The Most Hallowed Vitasta: <br />
<br />
Sindhurtrikoti cha tathaa Vishoka Punyaa Nadi Harshapathaa Shivaa chaiva, <br />
Punyaa Sukhaa Chandravati Sugandhaa Punyodaka kilbisha nashani cha/ <br />
Kulaaranih Paapaharaacha Krishna Nadi Supunyaa Madhumatyaathaapi, <br />
Nadi Paroshani cha tatthaatra Punyaa Praayanti Divyaa varadaam Vitastaam/ <br />
Gangaa Nadi Shambhujataakalaapey Chandrena Devena tathaa vibhinna, <br />
Proktaa Nrilokey Nripa Chandrabhaagaa aayaati punyaam vitataam Vitastaam/ <br />
<br />
(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. <br />
<br />
Shrutwaa Vitasta Mahaatmyam muchyatey sarvakilbishaih,<br />
Shrutwaa Nilamatam Sarvam Dasha Dhenu phalam labhet/<br />
<br />
(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’).<br />
<br />
<br />
SHRIRASTU SHUBHAMASTU SANMANGAANIBHAVANTU</span></b></div>
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<span style="color: #33cccc; font-size: 16.0pt;">Om</span><span style="color: #33cccc; font-size: 16.0pt;"> Tat Sat </span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="color: #33cccc; font-size: 16.0pt;">(End of Nilamatha Purana)</span></b></div>
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<b><span style="color: yellow;">(My humble
salutations to<span style="mso-spacerun: yes;"> </span>the lotus feet of Sri
Chandrasekharendra Saraswathi Mahaswamy ji and also my humble greatulness
to<span style="mso-spacerun: yes;"> </span>Brahmasree Sreeman V D N Rao ji<span style="mso-spacerun: yes;"> </span>for the collection) </span></b></div>
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gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com0tag:blogger.com,1999:blog-1677975695993500877.post-27979960754782253162013-01-18T21:08:00.001-08:002013-01-18T21:08:10.238-08:00 The Essence of Puranas – Nilamatha Purana -1<div dir="ltr" style="text-align: left;" trbidi="on">
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<strong><sup><span style="color: #ff9900; font-size: 16.0pt;">The Essence of Puranas – Nilamatha <span style="mso-spacerun: yes;"> </span>Purana </span></sup></strong><i style="mso-bidi-font-style: normal;"><span style="font-size: 16.0pt;"><br style="mso-special-character: line-break;" />
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<div class="style47">
<b><span style="color: white; font-family: Verdana;">1
Invocation</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">OM SHRI
GANESHAYA NAMAH<br />
SHRI SARASWATI<br />
OM BHAGAVATEY VAASUDEVAYA NAMAH /<br />
<br />
SHRINIVAASAM HARIM DEVAM VARADAM PARAMESHWARAM TRAILOKYANATHAM GOVINDAM
PRANAMAAMYAAKSHARA -MAVYAYAM/<br />
<br />
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.</span></b></div>
<div class="style47">
<br /></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">2
Close Association of Kashmira and Devi Sati </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">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: <br />
<br />
YAIVA DEVI UMA SAIVA KASMIRAA NRUPASATTHMA, <br />
AASEET SARAH PURNAJALAM SURAMYAM SUMNOHARAM/ <br />
KALPAARAMBHA PRABHRUTI YAT PURAA MANVANTARAANI SHAT, <br />
ASMIN MANVANTARYE VISHYAM SUMANO HARARAM /<br />
<br />
(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.</span></b></div>
<div class="style47">
<br /></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">3
Origin of Sati desha (Kashmira) and of Nagas</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">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. <br />
<br />
'Satidevi swayam kaaley tasminnotwam karoti vai, <br />
Manurbhavishyamstasmimstu sarva beejaani Maayaya, <br />
Tadaa sthaapayetey Raajamstaam cha naavam Jagadguruh/ <br />
Matsya rupadharo Vishnum shringey krutwaapakarshati/ <br />
<br />
(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'. <br />
<br />
Nou-dehena Sati Devi Bhumirbhavati Parthiva, <br />
Tasyaam thu Bhumou bhavati Sarastu vimalodakam / <br />
Shadyojanaayatam ramyam tadardhena cha vistrutam, <br />
Satideshamiti kyhatam Devikreedam manoharam/ <br />
<br />
(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! <br />
<br />
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: <br />
<br />
'Namastestu Shaaranga Gadaaaasipaano, Namamstestu tey Danava naashanaaya/
Namastestu tey Padmaja Samstutaaya, Namastestu tey Lokahitey rataaya/ <br />
Namastestu tey Vaasava Nandanaaya, Namastestutey Bhaktavarapradaaya/ <br />
Namastestutey Satpada darshanaaya, Unnidra neela nalinadyuti chaaruvarnam/ <br />
Samtapta haatakanibey vasaney vasaanam, Ksheerodaka kanyaarpita paada padmam/
Devam Prapannosmyanagham Varenyam, Param Puraanam Paramam Sanaatanam/ Tamaadi
devam Pranatosmi Bhaktyaa, <br />
Phanaavalii ratna Sahasraarchitrey <br />
Seshasya bhogey Vimaley viseshye/ <br />
Lokasya sarvaasya tu chintayaanah <br />
shubhaashubham raksha Mamaadyadeva, <br />
Khagapatirati chandabheema vego/ <br />
Mama Kulamaashu vinaashayatyananta, <br />
Kuru Munivara samstutaadya rakshaam/ <br />
Pavana balam vinivaarsva taaksharyam/ <br />
<br />
(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.</span></b></div>
<div class="style47">
<br /></div>
<div class="style47" style="margin-left: .5in; mso-list: l0 level1 lfo1; tab-stops: list .5in; text-indent: -.25in;">
<b><span style="color: white; font-family: Verdana; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">4<span style="font: 7.0pt "Times New Roman";">
</span></span></span></b><b><span style="color: white; font-family: Verdana;">Vishnu killed Jalodbhava as Kashyapa arranged Naga-Manava
cooperation</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">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.<br />
<br />
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: <br />
<br />
Kah Prajaapatiruddhishtah Kashyapascha Prajapatih,<br />
Teynedam nirmitam Desham Kashmiraakyham bhavishyati/<br />
Kam vaari halinaa yasmaddesha -adasmaadapaakruta, <br />
Kashmiraakhyam tatopyasya lokey naama bhavishyati/ <br />
<br />
(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).</span></b></div>
<div class="style47">
<br /></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">5
Origin of River Vitasta and several other Sacred Rivers
in Kashmira</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">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.<br />
<br />
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: <br />
<br />
Namastestu tey Parvataraja kaney, <br />
Namastestu Tubhyamarshivaryajushtey/ <br />
Namesestu tubhyam Harasangalabdha <br />
pavitra bhaavey varadey Vareney supunyatoye <br />
Surayoshitaabhis -chakreeda maanaabhi rupeta theerey /<br />
Devadwijaadyaiva rupaguuhyamaaney susheeta toye vimaley Vishokey, <br />
Yeshaam hi bheetya prapaalayasi twam twad darshanaada Devi vimuktapaapaah/ <br />
Vrittaa naraastey gatasarva paapaah twaam bhaasayantah prabhayaa mahatyaa,
Saptaarchi dagdhasya yathaa shuchitwam twaddarshanaad Devi shuchitvam/ <br />
Sarvam Pavitram bhavateeha taddhat paapam Maheshaai kuru prasaadam, <br />
Papaanaam paavanaarthaaya praarthitaasi Mahanadi/ <br />
Tasmaat paavaya paapaani maa pranashaam vrajaashugey/ <br />
<br />
(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. <br />
<br />
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!</span></b></div>
<div class="style47" style="margin-left: .5in; mso-list: l0 level1 lfo1; tab-stops: list .5in; text-indent: -.25in;">
<b><span style="color: white; font-family: Verdana; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">5<span style="font: 7.0pt "Times New Roman";">
</span></span></span></b><b><span style="color: white; font-family: Verdana;">Chandradeva helped formalisation of Naga-Manava co-existence in
Kashmira (An Outline of Pancha Raatra Vrata Vidhi included) </span></b></div>
<div class="style47">
<br /></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">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. <br />
<br />
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! <br />
<br />
Raatrow deepascha daatavyomaasamekam bahugruhaat, <br />
Yaavatkartikamaasasy Poushaamaaseem Dwijotthama/ <br />
Esha tu Kaumudi naama titthih kaaryaa Shivapradaa, <br />
Tatah Pakshey vyatitotu kartavyaa Sukhashuptik/ <br />
<br />
(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). <br />
<br />
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’: <br />
<br />
Ekaadashaayaam tu kartavyam raathrow jaagaranam tathaa, <br />
Geetai nritthaistathaa vaadyai Brahmaghoshaistathaiva cha/ <br />
Veenaapataha shabdaishcha Puraanaanamcha vaachanaih, <br />
Pushpadhupa pradaanaischa naivedhairvividhaistatha/ <br />
<br />
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. <br />
<br />
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</span></b></div>
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</span></span></span></b><b><span style="color: white; font-family: Verdana;">Worship of various Deities on select occasions in Kashmira Desha </span></b></div>
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<b><span style="color: white; font-family: Verdana;">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!<br />
<br />
Shraaddhas: <br />
<br />
Pousha Krishnaashtameem kaaryam Shraaddham shaakai dwijotthamam, <br />
Maagha Krishaashtati maamseyh Phalgunaasya sitaahtameem/ <br />
Tripupaih kaarayed –shraaddham nityameva samaahitah, <br />
Navameeshu cha taasweva streenaam shaaddham tu kaarayet/ <br />
Shraaddham krutwaa prayatnena Brahmachaari vasennishaam, <br />
Pournaamaasi tu Poushasya Pushyayuktaa yadey bhavet/ <br />
<br />
( 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.<br />
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.<br />
<br />
<br />
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.<br />
<br />
On Magha Shudda Chaturthii, Devi Uma is to be worshipped: <br />
<br />
Uma sampujanam kaaryam tasyaam Sowbhaagyameepsunaa, <br />
Deepaannamaalya dhupaishchaapyadrakena gudennacha/ <br />
Kusumbha lavanaabhyaam cha kumkumaanjana kangkataih, <br />
Kunda pushpaih samaanaathah prayatnaadapi Kaashyapa <br />
Pujyaascha subhagaastratra yoshitastu Pativrataah/ <br />
<br />
(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. <br />
<br />
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.<br />
<br />
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: <br />
<br />
Sampujya gandhamaalyaadi raktavasrtaanulepanaih, <br />
Naivedyairvidhai Brahman vahnibrahmanatarpyoh/ <br />
Bhaktya raatrou tatah kaaryam nrittageethaih prajaagaram, <br />
Shrotavyaah Shiva dharmaascha pradurbhaavaascha tatkrutaah/ <br />
(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. </span></b></div>
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</span></span></span></b><b><span style="color: white; font-family: Verdana;">Phalguna Shukla Paksha Festival </span></b></div>
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<b><span style="color: white; font-family: Verdana;">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. <br />
<br />
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.
<br />
<br />
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: <br />
<br />
Diney Daivajna nirdhushtey Kshetram krutwaa krutwaasuhudbhutah sahrudhrutah,
Pujyayet Pruthivem Deveem Goyugam Surabhim hayam/ <br />
Baladevam Mahadevam Vamadevam Diwaakaram, <br />
Aoushadheesham Nishaanaatham Parjaneyindro Prachetasam/ <br />
Ramam Salakshmanaam Seetaam Sesham cha Dharanidharam, <br />
Brahmaanaam Kashyapa Vahnim Vaayum Gaganameyvacha/ <br />
Maalyergandhaistathaa dhupai naivedyascha pruthak pruthak, <br />
Vahni Sampujanam kaaryam tatho Brahmana Pujanam/ <br />
<br />
(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. </span></b></div>
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<b><span style="color: white; font-family: Verdana;">9
‘Maha Shanti’ in ‘Chaitra Shukla Paksha’ and worship to various Devas <span class="style471"></span></span></b></div>
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<b><span style="color: white; font-family: Verdana;">Chaitra
Shukla samaarambhey prathamehani Kaashyapa, <br />
Pitaamasya kartavyaa tadaa puja vichakshanaih/<br />
Pushpair naanaa vidhair gandhair vastraalankaara dhupanaih, <br />
Hutaashapujanai Brahman Braahmanaanaancha tarpanaih, <br />
Tasminnevaahni kartavyaa Mahaashanti Dwijotthama/ <br />
<br />
(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. <br />
<br />
Worship of Maharshis would be an important part of the Pujas on this historic
day of Chaitra Shukla Prathama: <br />
<br />
Marichimatrayaangeerasou Pulastyam Pulaham Kratum, <br />
Bhrigum Sanatkumaram cha Sanakam cha Sanandanam/ <br />
Dharmam Varishtham Satyam cha Kaamaarthou cha Hutaashanam, <br />
Vasu Rudraamllokapalaamllokaaloka nivaasinah/ <br />
Sudaamanaa Shankhapaadam Ketumantam tathaivacha, <br />
Tathaa Hiranyaromaanaam Dikpaalaamscha pujayet/ <br />
<br />
(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.<br />
<br />
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. <br />
<br />
King Nila suggested to Chandra Deva: <br />
<br />
Bhurbhuvahswarmahaschaiva Janascha Tapasaa saha, <br />
Satyalokastathaa lokaah Pujaneeyaahj Dwijottama/ <br />
Prithivyaapastathaa Tejah Pavanaambarameyvacha, <br />
Manobuddhitathaatmaanaavyaktam Purusham tathaa/ <br />
<br />
(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.<br />
<br />
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’. <br />
<br />
Omkarapurvakam Brahman Ghrutaakshatayavai sthilaih, <br />
Taan pruthak prudhaguddishya deyaa Vipreshyu Dakshinaa, <br />
Brahmanaa bhojaneeyaascha suhrutsambhandi baandhavaah/ <br />
Viseshavaccha bhoktavyam Kaaryamchamadutsuvam, <br />
Pujaneeya Dwijasreshthaa tathaa Jyotishakaa Dwijaah/ <br />
<br />
(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). <br />
<br />
Kathitoyam Mahashaantih Sarvaaghavinisudani, <br />
Sarvotpaata shamani Kaliduhkha pranaashani/ <br />
Ayushpradaa pushtikari dhanasoubhagya vardhini, <br />
Vyaadhi shatru prashamani Rajyaraashtra vivardhini/ <br />
Mangalyaacha Pavitraacha Lokaadwaya sukhaavaha, <br />
Chaitramaasaarambhey ye mayaabhihitaatavaa/ <br />
<br />
(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).<br />
<br />
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: <br />
<br />
Skandasya tatra kartavyaa pujaa maalaih sugandbhibhih, <br />
Gandhaalankaara vaasaamsi kukkutam cha nivedanayet/ <br />
Ghantaamajam kreedanakam naivedyam cha manoharam, <br />
Dhruveyam Chaitra Shashthicha paritoshaastu kaamatah, <br />
Yah karoti gruhey tasya virogah sarva baalakaah/ <br />
<br />
(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.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">10
‘Piscacha’ puja during ‘Chaitra Krishna Paksha’ and importance of ‘Ira’ flowers</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Chaitreymaasi
sitey pakshey pancha dashayaam Dwijottama, <br />
Yoddhum yaati Nikumbhastu pishaachana vaalukarnavey/ <br />
Tasmaatteshaamtu maddhyaahney aikalasya grihey grihey/ <br />
Pujaakarya prayatnena yathaavat tannibodhamey, <br />
Pishaacham mrinmayam krutwaa kaamkshyam cha Dwijasattama/ <br />
Gandhamaalyaistathaa vastrailankaarai prapujayet, <br />
Bhakshaicha lopikaapupairmaamsaaih paanaistathaivacha/ <br />
Ayurvidhairvividhaakaaraih chaatropaanahayashthibhih, <br />
Nribhih shushkanna sampurney sthaayi bhakshya yutey tathaa/ <br />
Kuddaalapitakey chobhey tathaa tasya nivedayat/ <br />
<br />
(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.<br />
<br />
Chaitra Krishna Paksha was also significant of the blossoming of ‘Ira’ flowers.
<br />
<br />
Ira naamaapsaraah purvam shaptaa Shakrena Kaashyapa, <br />
Vishwaavasoh sampprayuktaa Suropasthaana varjitaa/ <br />
Sthaavaratvamanu praaptaa Himavayachalottamey, <br />
Bahudhaa saa vibhaktyaangi Nikumbho nirgatey bahih/ <br />
Yadaajaataa Iraadevi Iraa pushpopa shobhitaa, <br />
Iraavaatey tatho gatvaa naariputra ganaanvitah/ <br />
Suvaasaah swanulipata -angah suchittaha susumaahitah, <br />
Iraasampujanam kuryaat pushparnnair- vichakshanaah/ <br />
<br />
(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. <br />
<br />
Ira pujatey Rudram Brahmaanam Shashinam Ravim, <br />
Shubhaam kareeshineem Durgaam Sarwaastushyanti Devataah/ <br />
<br />
( 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.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">11
Worship of Gautama Buddha as also of Brahmanas on Vaishakha Purnima </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Vishnudevo
Jagannaatho Brahman praaptey Kalou yugey, <br />
Ashtaavamsattamey bhaavi Buddhi naama Jagadguruh/<br />
Pushya yuktey Nishaanaathey Vaishaakhey Maasi Kaashyapa/ <br />
<br />
(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. <br />
<br />
Dinatrayam cha kartavyam Naivedyam Vidhivad Dwija! <br />
Pushpa Vastraadi Pujaa cha daamam deenajanasyacha/ <br />
Pourna--maaseem thu sampraapya Vaikhaasasya Dwijottama, <br />
Madhuyuktaisthilaih kaaryam tadaa Brahmanapujanam/ <br />
Tilaih snaanam tilaihi homam Tilaih shraaddham tathaiva cha, <br />
Maatraadaanam tu kartavyam depa daanam suraalaey/ <br />
<br />
(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).</span></b></div>
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<span style="color: #33cccc; font-size: 16.0pt;">Om</span><span style="color: #33cccc; font-size: 16.0pt;"> Tat Sat </span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="color: #33cccc; font-size: 16.0pt;">(Continued) </span></b><sup><span style="color: #33cccc; font-size: 20.0pt;"> </span></sup></div>
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<b><span style="color: yellow;">(My humble
salutations to<span style="mso-spacerun: yes;"> </span>the lotus feet of Sri
Chandrasekharendra Saraswathi Mahaswamy ji and also my humble greatulness
to<span style="mso-spacerun: yes;"> </span>Brahmasree Sreeman V D N Rao ji<span style="mso-spacerun: yes;"> </span>for the collection) </span></b></div>
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gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com0tag:blogger.com,1999:blog-1677975695993500877.post-76084719151999468612013-01-15T22:00:00.000-08:002013-01-15T22:00:00.870-08:00The Essence of Puranas – Devi Bhagavata Purana -4 <div dir="ltr" style="text-align: left;" trbidi="on">
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<strong><sup><span style="color: #ff9900; font-size: 16.0pt;">The Essence of Puranas – Devi Bhagavata <span style="mso-spacerun: yes;"> </span>Purana </span></sup></strong><i style="mso-bidi-font-style: normal;"><span style="font-size: 16.0pt;"><br style="mso-special-character: line-break;" />
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<b><span style="color: white; font-family: Verdana;">Devi
Bhagavata ‘Phala Sruti’ ( Benefits of Reading
and Hearing) </span></b></div>
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<b><span style="color: white; font-family: Verdana;">While Devi
Bhagavati gave half a ‘Sloka’ or Stanza to Maha Vishnu converted as a
toddler on a banyan leaf floating on water at Pralaya) that ‘<em><span style="font-family: Verdana;">all being witnessed was Her Maya and nothing else
is eternal. </span></em>, Lord Brahma Himself expanded the other half of the
Stanza into Koti (Crore) Stanzas and to teach his Son Suka Muni, Veda Vyasa
transcripted a condensed version of Devi Bhagavata as a Maha Purana into
Eighteen Thousand Stanzas in Twelve Cantos.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">At the
‘Phalasruti’ at the end of Devi Bhagavata Vyasa blessed those who read, hear or
cogitate (Pathanam, Sravanam and Mananam) with excellent guidance, prosperity,
contentment,. Vyasa said that the readers of Devi Bhagavata were eligible for
success in life, good offspring, knowledge and expansion of outlook in life. He
assured that Devis Lakshmi, Sarasvati and Parvati symbolising wealth, wisdom
and Energy respectively would stay together in the house of that person who
would read Devi Bhagavata. No evil spirit could dare enter the premise of that
devotee. Even small fevers and indispositions, let alone longstanding and nagging
diseases would be ever suffered by such readers. Even a few pages of the
Glories of Devi Bhagavati by reading or hearing Devi Bhagavata would certainly
ensure purity of blood and digestive system, warding off blood pressure and
diabetes among others. Indeed during the Navarathras, one’s own reading or
hearing from a good Brahmana would yield excellent well being and
happiness. </span></b></div>
<div class="style47">
<em><b><span style="color: white; font-family: Verdana;">‘Na
mantram no yantram thadapi cha na jane stutimaho /</span></b></em><b><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;"> na cha-ahvaanam dhyanam tadapi cha
na jane stuti kadha / </span></em><br />
<em><span style="font-family: Verdana;">na jane mudraasthe tadapi cha na jane
vilapanam / </span></em><br />
<em><span style="font-family: Verdana;">param jane Matha thwad- anusaranam klesa
haranam.’</span></em><br />
<br />
( From Devyaparadha Kshamapana Stotram by Sri Adi Sankaracharya)</span></b></div>
<div class="style47">
<strong><span style="color: white; font-family: Verdana;">
</span></strong><b><span style="color: white; font-family: Verdana;">I am not conversant with Mantras,
Yantras, Hymns of Praise, Invocations, Meditation, <br />
Stories of
Your Glories, ‘Mudras’( Signs) and implorations ; yet I know that if I
follow You, <br />
I will
certainly overcome my tribulations</span></b></div>
<div class="style47">
<br /></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Gayatri
Sahasramana ( Thousand names of Devi Gayatri) </span></b></div>
<div class="style47">
<b><i><span style="color: white; font-family: Verdana;">Shri
Narada Uvacha: Naamnaam Shubhaanaam Divyaanaam Sarva Paapa vinaashanam,
Srishtaadyo yad Bhagavaataapurvam proktam bramivitey/ Ashtottara Sahasrasya
Rishi Brahmaa prakeertitah, Chhandoshtup tathaa Devi Gayatri Devataa smrutaa,
Halo beejaani tasyaiva swaraah Shaktaya eeritaah/ Anganyaasa
karanyaasaavuchyatey Maatrikaaksharaih , Athaa Dhyaanam pravakshyaami
Saadhakaanaam hitaayavai/ Dhyanam: Raktasweta hiranya neela
dhavalairyuktaam Trinetrojjwalaam, Raktaam Rakta navastrajam Maniganairyuktaam
Kumarimimaam/ Gayatrim Kamalaasanaam Karatala vyaana dwi kundaambujaam,
Padmaaksheem cha varastrajam cha dadhateem Hamsaadhirudhaam bhajey/</span></i></b><b><span style="color: white; font-family: Verdana;"><br />
(Devarshi Narada stated: Herewith follows the delineation of Devi Gayatri’s
Thousand and Eight Names which is highly auspicious as its recital would uproot
blemishes and sins. The narration was originally propounded by Brahma Deva well
before Creation and as such this Stotra’s Rishi was Brahma himself; its prosody
was set in Anushththup Chhanda; Bhagavati Gayatri herself was the concerned
Devata; ‘Hal’ Akshara or the Alphabet concerned is the Beeja or the Seed while
Swara is the Shakti or the Driving Force; the Mother Mantra is of Six Letters
and hence the Anga Nyaasa and Kara Nyaasa are performed likewise. Now for the
facility of Sadhakas or Practitioners, Dhyana or Invocation of Gayatri is
performed as follows: Devi Gayatri ! I visualise you as possessive of
Five Glorious Countenances in Blood Red- Milky White-Golden/Yellow-Blue- Pearl
white complexions, Three Distinct and Clear Eyes illuminating the Five
Faces, Red complexioned Body of dazzle adorned with red garlands
and ornamented with rich and most precious gems, seated comfortably on a soft
Lotus bed-one hand holding a lotus , another a kamandalu or vessel, two
more an Aksha maala or rosary garland and another a Symbol or Abhaya or
protective gesture while another offering benedictions, as She is riding a Swan
as a youthful Kumari. It is to that Unique Goddess that I submit and venerate).
</span></b></div>
<div class="style47">
<em><b><span style="color: white; font-family: Verdana;">Sahasra
Naama:</span></b></em><b><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;">Achintya Lakshanaavyaktaartha maatri Maheshwari,
Amritaarnava Madhyasthaajitaaparaajitaa/ Animaadi gunaadhaaraarka mandala
samsthita, Ajaraajaapaaraadharamaakshasutradharaa/ Akaaraadyhaksharaantaa
Arishadvargabhedini, Anjanaadri prateeksha Anajanaadri nivaasini/
Aditiyajapaavidyaaravinda nibhekshana, Antarvahisthitaavidyaadhvamshini
Antaraatmika/ Ajaa Ajaamukhavaasaaravindanibhaanana, Arthamaatra
arthaadaanaanjana arimandalamardini/ Asuraaghni Amavasyaa
Alakshmidyantyajaraachita, Adilakshmi Adishktyaakrityayataana/ Aditya
padavichaara Adityaaparisevitaacharyaavartanaachara Adimurti nivaashini/ Agneyi
Amari Adyaaradhyaa Ashanaasthita, Adhaara nilayaadhaara Akaashaanta nivaasini/
Aham tatwaa Adyaakshra sumyuktaa Antariksha Swarupini, Adityamandalaagataa
Antardhwaantanaashani/Indira Ishtada Indiraanivekshana Iravati Indrapada
Indrani Indurupini/ Ikshukodanda samyukta Ishusandhana kaarini,
Indranilasamaakara Idapingala rupini/Indraakshi Ishwari Devi Ihatraya
vivarjita, Uma Usha Udunibha Urvaakaphalaanana/ Uduprabha Udumati Udupa
Udumadhyayaga, Urdhaa Uddhakeshi Urdhaadhogati bhedini/ Urdhavaahupriya
Urmimaalaagrandhi dayani Rita Rishi Ritumati Rishi Devanamaskrita/ Rigvedi
Rinahatri Rishimandalacharini, Riddhida Riju –maargastha Rijudharma Rijuprada/
Rigveda nilaya Rijvi Luptadharma pravartini, Lutaadivara Sambhuta Luta divisha
harini/ Ekaakshara Ekamatra Eka Ekakanishtha, Aindri Iravatarudha
Aimushaamikaprada/ Omkara Oshadhi Ota Otaprota nivashini Aurva Auoshadha
sapmanna Aouposhana phalaprada/ Anda madhyasthita Ahamkara nirupini
Chahkaara manu rupini (Visarga swarupini), Katyayani Kaala raatri Kaamakshi
Kama Sundari/ Kamala Kamini Kanta, Kamini Kala kanthini, Kari kumbha stanabhara
Karaveera Suvasini/ Kalyani Kundalavati Kuruksherta nivasini, Kurivinda
dalaakaara Kundali Kumudaalaya/ </span></em>( 1-30)<br />
Achintya Lakshana: Devi Gayatri is of incomprehensible features; Avyakta: She
is undefinable; Artha maatri: Mother of prosperity being an integral
component of Chatur Vidha Purusharthas or the Four Motivations of Moral
Life viz. Dharma-Artha-Kaama- Mokshas; Maheshwari : The Eternal and Paramount
Shakti; Amritaarnava Madhyastha : The One residing in the deepest and the
middle most region of the Ocean of Elixir; Ajita or the Invincible
against the toughest forces of Evil; Aparajita or undefeatable; <br />
*Animadi Gunadhara or the One who is is the unique clutch of several supreme
powers like Siddhis or Achievements-[*‘Anima’ or to miniaturise, ‘Garima’
or turn a body heavy, ‘Laghima’ or to make a body light and weightless,
‘Prapti’ or to accomplish, ‘Prakamya’ or to make a body invisible, ‘Mahima’ or
to increase the body manifold, ‘Ishitwa’ or to attain divine powers, ‘Vashitwa’
or to control other’s actions, etc.];<br />
Arka mandala samstitha or Devi Gayatri is present right inside Surya
Mandala or the Solar Zone; Ajara or she is ageless and thus never of old
age; Aja or Unborn; Apara or She is peerless; Adharma or She is devoid of
any dharma or religious faith or even a caste barrier; Aksha sutradhara or She
possesses a rosary garland as her sign of ‘Japa’ or of repetitive meditation;
Akaaradi Khshakaaraanta or Emblem of Knowledge and Vidya from the Syllables
from the very beginning to the end; Arishadvarga bhedini or One who destroys
the barriers of six enemies in the form of impulses viz. Kama/ Desire,
Krodha / Anger, Lobha or Narrow Mindedness, Moha or Excessive Possessiveness,
Mada or Arrogance and Matsara or Jealousy;<br />
*Anjanadri prateekaasha or The One existing atop Anjana Mountain which is
as high as the Sky itself;[Another allusion is that Devi is like the
Anjanadri where Anjana Devi gave bitrh to Lord Anjaneya as Vayu Putra Hanuman’s
birth place was in the range of the Seven hills viz. Anjanadri,
Garudadri, Narayanadri, Neeladri, Seshadri, Venkatadri and Vrishabhadri to
approach Lord Venkateshwara; Anjanadri Nivasini or Devi Gayatri is reputed to
reside on Anjanadri which is as high as Sky];<br />
Aditi or the Glorious Mother of Devas headed by Indra; Ajapa or She is
the One who performs no Japa or She is the Destination of all Japas herself
especially of the Supreme Gayatri Mantra; Avidya or She needs to learn no
further as She is Vidya Swarupini herself; Aravinda nibheksana or She is
of the Graceful Visage of Lotus- like looks of grace and auspiciousness;
Antarvahistha or Devi Gayatri is of the Resider of Inner Self; Avidya dhwamsini
or the destroyer of Ignorance; Antaraatmika or She is the Inner Consciousness
herself; Aja or the Unborn; Ajamukhavasa or as she has a
Self-Generated Face; Aravinda nibhaanana or She is possessive of Lotus
like radiant Face; Ardhamatara or Vyanjana or of Half Lettered ‘Om’ Swarupa;
Artha daanajna or She is fully aware of the extent of providng
Arthaadi Purusharthas viz. Prosperity and other fulfillments; Arimandala
mardini or the uptooter of enemies but the total clan of the enemies; Asuraghni
or the decimator of Asuras the Evil Forces; Amavasya or Darkness that
gradually follows with brightness till its climax; Alakshmidhyantya -jaarchita
or Devi Gayatri is worshipped by Matangi Devi who is the decimator of Poverty
and Paucity;<br />
*Adi Lakshmi or the very Original materialisation of Prosperity and Abundance
as other Forms of Lakshmis like Dhana-Dhanya-Gaja-Santana-
Veera-Vijaya-Vidya-Ishwarya-Soubhagya- Rajya-Varaadi Lakshmis; <br />
*Adi Shakti or the Adi Para Shakti followed by Tri Devis of Lakshmi-Parvati-Saraswati
and Sati-Durga-Kali-Sita-Radha- Maha Vidya-Nava Durgas-Matrikas viz. Brahmi,
Vaishnavi, Maheshwari, Aindri, Kaumari, Varahi,Chamunda, Narasimhi –[Adi Para
Shakti, Aditi, Akhilandeshwari, Alakshmi, Alamelu, Anasuya, <strong><span style="font-family: Verdana;">Gayatri, </span></strong>Harasiddhi, Ila, Prasuti,
Ptatyangira, Prithvi, Annapuurna, Anumati, Aranyani, Bagalamukhi, Bhadra,
Bhadra Kali, Bhagavati, Bhairani, Bhargavi, Bhavani, Bhuvaneshwari, Brahmani,
Chamundi, Chandi, Chhaya, Chhinnamastaka, Devayani, Kanya Kumari, Danu,
Ishwari, Jagaddhaatri, Jyeshtha, Kaala Raatri, Kali, Kamakhya, Kamalatmika,
Katyayani, Kaushiki, Khemukhi, Kumari, Lajja Gauri, Taarini, Maha Devi, Manas,
Manisha, Matangi, Naina Devi, Nandini, Nava Durga, Ranganayaki, Rati, Renuka,
Rohini, Rukmini, Shachi, Santoshi, Sharanyu, Satyabhama, Savitri, Shanta Durga,
Shashthi, Shatarupa, Sheetala, Sinivali, Swaha, Tara, Tripura Sundari, Tridevi,
Tulja Bhavani, Ushas, Vaishnavi, Vaishno Devi, Mohini, Nila, Nirruti, Parna
Shabari, Vajreshwari, Valli, Varahi, Varuni, Vasavi, Vijaya Durga,
Vindhyavasini, Yami, Yoga Devi and so on.]<br />
Aaakriti or Gayatri is of the Form of Sky or alternatively She manifests
herself in Physical Form; Aayataana or She has a countenance with
resounding laughter or alternatively She is beyond the sufferings of
Samsara; Adityapadavichara or She follows the steps and the movements of Aditya
Deva; Aditya parisevita or she is worshipped by Aditya and other Devas; Acharya
or She is the Role model -Instructor of Vidya; Aavartana or She is the
Creator of the Universe which rotates and revolves; Aachara or of Customary and
Traditional Conduct; Adi Murti Nivasini or the Resider of Brahma Loka; Agneyi
or the Alternate Swarupa of Agni; Aamari or She is of the Celestial Form as the
resident of Amarapuri; Adya or the very Original Maha Maya
swarupini; Aaraadhya or the ever-worshipped; Aasanasthita or She is
always seated in ‘Padmaasana’ or with crossed legs; Adhara nilaya or the One
existent at the hinge of the Universe; Aadhaara or the Supporter of the Universe
herself; Aakaashaanta nivaasini or the One who is spread all over from the
beginning till the end of the Sky; *Aham Tatwa or the One replete with Her Own
Self that emphasises th Basic Idealogy of ‘Aham Brahma’ or ‘ I am Brahma
Myself’; Adyaakshara Samyukta or She is the beginning of Vidya or the very
First Letter of Alphabets viz. ‘Aa’ upto ‘Ksha’; Antariksha Swarupini or She is
of the Form of Sky which is endless and everlasting; Aditya mandalagata or She
is right inside the Solar Enclosure covering Aakaasha and Daharaakaasha;
Antaradhwanta naashani or the smasher of Darkness in which
Invisible Forms of Evil Forces thrive; Indira or of the Swarupa of Devi
Lakshmi; Ishtada or the Fulfiller of desires; Ishta or She is worshipped by all
the Practitioners of Sadhana or Endeavour; Indeevara nibekshana or
Gayatri is of Lotus-like looks; Iraavati or of the alternate Swarupa of
Gaja Lakshmi or alternatively stated of the Form of Iravati River; Indrapada or
She who awarded Indratwa to Indra Deva; Indrani or the Consort of Indra;
Indurupini or of the Swarupa of Chandra Deva with his qualities of coolness and
tranquility; Ikshukodanda Samyukta or the One possessive of sweet sugarcane bow
and arrows; Ishu sandhaana karini or She excels in the art of Archery; Indranila
samaakara or She possesses the Swarupa of the brightness of Indra Nila diamond;
<br />
*Ida pingalika Rupini or Devi Gayatri represents two Nadis’ or Body Tissues
called Ida and Pingala which are the facilitators of the passage of
Praana Vayu or the Vital Energies/ Life Forces as these are the channels of
nerve currents or the flows of consciousness in any physique-*[Pingala is
active as the Solar Nadi corresponding to the right side of a Body or the left
side of the brain while Ida is a dormant Nadi called Lunar Nadi corresponding
to the opposite sides of the body and brain respectively. Ida is a cooling nadi
and Pingala is a heating one; Ida flows through left nostril and Pingala
through the right nostril and breathing thus flows through these nadis. Now, Sushumna
nadi is the most significant of some 72000 nadis in a body most important of
which being Sushumna, Gandhari, Hastajihva, Pusa, Yusaswini, Alambusa, Kuhuh
and Shankhini all of which carry Prana of the Life Energy Flow. But
Pingala-Ida-Sushumna are the major carriers of this Life Force with
Surya-Chandra-Agni as the Adhishtaana Devatas respectively. When ‘Prana’ or the
Life Energy moves into Sushumna and Dhyana or meditation is resorted to, then
the coiled energy named Kundalini passes up along the Sushumna nadi and moves
from chakra to chakra or the 'Shat Chakras' or the Six wheels viz. Muladhara
situated at anus, Swadhishtaana at the genitals, Manipura at the navel point,
Anahata at the heart, Vishudda chakra at the throat, Aagjna Chakra betwixt the two
eye brows called Bhru Madhya and finally at Sahasrara Chakra or the top of
head. In yoga, Pranayama thus travels from Ida-Pingala-Sushumna through the
Shat Chakras meaning thereby the purification of Prana segragating Apana
comprising Ucchvasa-Nishvaasa-Dharana or Inhalation-Exalation
-Retention the whole process being known as Pranayama. Indeed Devi
Gayatri is seated on a white lotus with petals of the nadis and chakras
chanting the Three words of AUM the Pranava pracitising Yoga Dhyana or the
Awakening of Prana through the built in Nadis and Chakras enabling free flow of
Life Energy culminating in Pranava Naada or the Great Resonance!]<br />
Indrakshi or Gayatri has the vision of Indra; Ishwari or She is of the Amsha of
Devi Uma; Devi or Maha Maya; *Ihatraya Vivarjita or She is beyond the bonds of
Life-<br />
[*viz. Praneshana-the bond of Life, Dareshana or the bond of wife, Putreshana
or the bond of progeny, Dhaneshana or the bond of wealth, Sukheshana or the
love of happiness and contentment and Dharmeshana or the quest of Virtue; but
the first three bonds of life above are the strongest ie the Ishatrayas];<br />
Uma or the Life Partner of Shiva; Usha or the beloved of Surya Deva; Udunibha
or She has the sparkle of a Star; Urvakaphaala aanana or She is of the
sparkling countenance of Vishnu in his magnificent Virat Swarupa; Uduprabha or
of the glow of Nakshatras; Udumati or of the features of a dark Sky and Star;
Udupa or the Outstanding Constellation of Nakshatras; Udumadhyaga or Devi
Gayatri is the central and outstanding dazzle of Nakshatra mandali; Urdhwa or
the One conceded as the Peak of the Universe; Urddhakeshi or Her hairstyle is
likened by the heights of mountain ranges; Urdhadhogati bhedini or Devi Gayatri
is the unique leveller of dizzy heights and deep depressions of Nature and
natural phenomena of human psyche; Urdhwabaahupriya or Devi Gayatri is fond of
those who lift their arms and pray-alternatively She likes the ups and downs of
Prakriti and also the tribulations and even levels of Life which cause excitement
and relief of existence; Urmilavakgrandha dayani or She is the Scripter of such
speech pattern like the ups and downs of waves-alternatively She is the
provider of high velocity currents of shattering distresses and uncontrollable
vicissitudes of Life; Ritam or the essence of Truthfulness; Rishi or She is the
Incarnation of a 'Sthita Pragjna' totally unaffected by the lows and heights of
experiences; *Ritumati or She is fully conscious of the evolution and passages
of Ritus or Seasons ranging from Vasanta the Spring Season to Greeshma or
Summer, Varsha or of Rains, Sharad or Autumn, Hemanta or the pre winter and
Sishira the fulfledged winter; Rishi Deva Namaskritah or Devi Gayatri is
worshipped by Rishis and Devatas always;<br />
*Rigveda or She is the Esssence of Rig Veda which is the most ancient Script
available handed down the generations to comprising Hymns of Praise to the
Almighty-[ The Hymns are addressed to vividha Devas especially Indra, Agni,
Soma, Dwadasaadityas, Savitur, Vishnu, Rudra, Mitra Varuna, Ushas, Pushan,
Brihaspati, Dyaus Pita or the Father of Firmament, Prithvi, Surya, Vayu,
Apas (Water), Parjanya or thunder and Rain, Vak or the Word, Sapta Sindhu
Rivers, Ashta Vasus, Ekadasha Rudras, Sadhys, Ahwins, Maruds, Ribhus, Vishva
Devas and so on. Rig Vedas is arranged in ten Mandalas comprising some thousand
hymns in all.]<br />
*Rinahatri or the dissolver of Debts owed by the Beings in the series of their
present and previous births- the Rinas are of the three major types viz.
Deva Rina, Rishi Rina and Pitru Rina; Rishi Mandala Charini or Devi
Gayatri is supposed to be a frequent visitor to the Abodes of Sapta
Rishis or alternatively to the Sapta Lokas of Bhur-Bhuvar-Suvar-Mahar-Janar-
Tapas-Satya Lokas where all Maharshis exist; Riddhida or the Provider of
Abundance; Rijumargastha or Gayatri is right on the path of righteousness-the
Sanatana Dharma of Satya-Shiva-Sundara or Truth-Auspiciousness and Bliss; Riju
Dharma or the Practice of Sanatana Dharma; Rijuprada or the bestower of Virtue
and Nyaya; Rigveda Nilaya or the Store House of Rigveda; Rijvi or the Symbol of
Uprightness and Morality; <br />
* Luptadharma pravartini or Devi Gayatri follows the concealed Dharmas or
Duties of Life [ like Apaddharma, Dharmas by interpretations, Dharmas by
subtleties and Lupta Dharma like pronounciations of Beeeja Mantras with hidden
meanings or those that are out of place normally as also of Pitru Karyas
performed by the principles of Strong Beliefs and approved by Long Standing
Practice; Lutadivara Sambhuta or She is the One who restores the denied
fulfillments];<br />
Lutaarivara sambhutaa or She is of the Mantra Swarupa to cure various concealed
illnesses; Lutaadi visha harini or Gayatri is the perfect antidote of the
poisons of Life-alternatively She is capable of reversing the losses of
Fortunes; Eakaakshara or She represents a single Letter of the Alphabet viz.
OM; Eka matra or She is of one Expression viz. again Om; Eka or She is Singular
and Unique; Ekaaki nishtha or Devi Gayatri is all alone yet is highly disciplined
with self made regulations for the Universe to follow; Aindri or She assumes
the Swarupa of Aindri as she regulates the movements of all the Devas as per
her directives; Iravataarudha or She is the one to override Indra to travel as
per her wishes; Aaimushmika pradaata or She grants boons of Aihika and
Amushmika nature or of worldly fulfillments and the desires there after
to Beings in the Universe as she decides; Omkara or indeed Gayatri is the
unquestioned Omkara Swarupa; Aoushathi or the Outstanding medicine for all the
ills and negative forces of Existence; Ota or Gayatri represents the Concept of
the warp-and woof of the Universe-Space-and Time; <br />
*Otaprokta nivasini or Devi Gayatri exists in the warp and weft of
Bhumi-Akasha-and Kaala maana-[*Brihadaranya Upanishad quoted the conversation
of Gargi Muni and Yagjnavalkya Maharshi: If everything ( Bhumi) is 'otaprokta'
or warp and woof, then what was 'otaprokta' with Bhumi: the question/answer
session went on as follows: water is otaprokta with Air-Air with Antariksha-
Antariksha with Gandhrava Loka- Aditya Loka-Chandra Loka- Deva Loka- Indra
Loka- Prajapati Loka-Brahma Loka and besides this warp and woof there are also
the concepts of Space and Kala maana comprising the Past-Present- and Future
and Gayatri resides in that intangible frame work of Eternity!];<br />
*Aurva or She of the Swarupa of Aurva Maharshi the descendant of Bhrigu
Maharshi-[Kartaveerya's sons desired to uproot the vamsha of Bhrigu as
Prashurama avenged his father Bhrigu's killing as also uprooted the Kshatriya
clan as a whole; in further retaliation the progeny of Kartaveerya sought to
remove the Bhrigu clan but one of the women from Bhrigu's vamsha secretly
secreted the embryo into her thigh (Aurva) from her womb and thus Aurva Muni was
born; the sons of Karta veerya were blinded on seeing the child with the
fires of his looks which threatened to engulf the World when one of the Pitru
Devas of Bhrigu Vamsha descended from Pitru Loka and diverted the flames
to the Oceans now called the Badabagni and the resultant Agni is sgtated to
have a horse face!];<br />
Aoushadhi sampanna or She is the Embodiment of Medicines to cure all
kinds of diseases of Physical and Internal nature viz. the Tapatrayas of Adi
Bhoutika-Adi Adhyatmika and Adhi Daivika Nature; Aoupashana phala prada or She
is the bestower of the fruits on account of deeds of virtue including the
Nitya-Naimittaka-Daana, Japa, Homa, Vrata, Pujaadi and Pitru Karyas involving
Aouposana or iniltial invocations by way of Pranava and Govinda Naama
Smarana; </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">*Anda
madhyasta or Devi is right in the middle of Brahmanda or the Huge Golden Egg
inside which is seated Hiranya Garbha Brahma with the Brahmanda
comprising two parts half of which is Unknown and the other half consists of
Diva or the Urthwa Lokas, Bhumi and Adho Lokas the Space in between
occupying 'Aakaasha' –[*The Universe represents Sapta Lokas of
Bhu-Bhuvar-Swar-Mahar-Jananar-Tapo and Satya Lokas; Sapta Patalas of
Atala-Vitala-Sutala-Talaatala, Mahatala-Rasatala-Patalas; Dasa Dishas, Sapta
Dwipas of Jambu,Plaksha,Salmali, Kuusha,Krouncha, Shaka, Pushkalas; Sapta
Samudras of Lavana, Iksharasa, Sura,Ghrita, Dahi, Ksheera and Suswada Jala;
Sapta Parvatas of Sumeru, Kailasa, Malaya, Himalaya, Udyachala, Agastyaachala,
Suvela and Gandhamadana; Ashta Loka Palakas of
Indra-Agni-Yama-Niruti-Varuna-Vayu-Kubera -Ishanas; Kaala Maana; Nava Graha;
Pancha Bhuta of 'Prithivyaapastejovaayuraakaashas'; Chatur Vedas; Shad Vedangas
of Siksha-Vyakarana-Kalpa Grandha-Nirukta-Chhanas-Jyotishas; Sapta Rishis;
Chatura -ashramas; Yagna Homas, Ashtaadasha Puranas; Chaturdasha Manvantaras
and so on]<br />
*Ahamkara Nirupini or Devi is the Unique Representaion of the Alternate Swarupa
of Paramatma as Maya which further materialised Maha Tatwa or the Great
Awareness which in turn created the Abstract Form of Ahamkara or Ego the Inner
Consciousness which further got transformed as Narayana or 'Apo Naara' who
deposited his virility which further created Brahmanda or the Golden Egg
referred to above;<br />
*Ahamkaara Manu Rupini or Devi Gayatri is thus the Swarupa of Ahamkara which
eventually led to the birth of the Fourteen Manus viz. Swayambhu, Swarochisha,
Uttama, Tamasa, Raivata, Chakshusa, the present Vaivaswata, Savarni, Bhouthya,
Roouchya and four more Savarnyas;<br />
*Katyayani or One of Nava Durgas stated as Nine Manifestations of Durga –<br />
[Viz. Shailaputri, Brahmacharini, Chandraghanta, Kushmanda, Skanda Mata,
Katyayani, Kaala Ratri, Maha Gauri, and Siddhi dhatri was foremost worshipped
by Katya Maharshi as his own daughter and the slayer of Chanda Munda and
Mahishasuras; She was invoked by Devas, Indra, and Tri- Murtis of
Brahma-Vishnu- Maheshwara to destroy the greatest menaces of the times viz.
Chanda-Munda-Mahishasuras; She was the combined Shakti of Devas, Devendra, and
Tri Murtis for the purpose as she was of the refulgence of thousand Surya
Devas, black hair, eighteen hands and a personality which frightened the demons
but of extreme coolness to the virtuous and the noble; Shiva gifted his
Trishula, Vishnu his Sudarshana Chakra, Brahma his kamandalu and Rosary beads,
Varuna Shankha, Agni his arrows, Vayu's bow, Surya's extreme radiance and
anger, Indra's Vajrayudha, Kubera's mace, Kaala's sword, Vishwa Karma's axe and
so on];<br />
Kalaratri was also another manifestation of Nava Durgas; Kamakshi or the Bala
Swarupa Devi; Kama Sundari or the Great Temptress; Kamala or of the Swarupa of
Devi Lakshmi materialised on a huge Simhasana of Lotus Flowers; Kamini or the
Supreme Enchantress that subdued her antagonists by her looks alone; Kanta or
Maya the Embodiment of Womanhood in its extreme Form and Features; Kamada or
the Provider of Kama even to Maha Deva even for a while; Kaalakanthini or She
could retain even Kaala Deva or the God of Death in Her throat;
Karikumbhastanaabhara or Her breasts were like those of elephant's huge
pitchers/ tubs for its drinking water ; Karavira Suhasini or She is full of
smiles akin to the charm of Karavira flowers; Kalyani or the ever flowing
spring of Auspiciousness; Kandalavati or her charisma is enhanced by the
brightness of her Ear rings; Kuruksherta nivasini or She is the resident of
Kurukshetra which was the battle ground that vindicated justice and virtue
against vile and unfairness; Kuruvinda dalaakaara or She is like the beautiful
cuts of a bright red ruby; Kundali or the ear rings that She wears
enhance their radiance; Kumudalaya or Devi Gayatri is like a Lotus Pond which
is full of sticky mud but the provider of flowers known for their pureness and
elegance);<br />
<em><span style="font-family: Verdana;">Kaalajihva Karalaasya Kaalika Kaalarupini
Kamaniyaguna Kanti Kalaadhaara Kumudvati/ Kaushiki Kamalaakaara Kaamachaara
prabhanjani, Kaumari Karunaapangi Kakubantaa Karipriya/ Kesari Keshavanuta
Kadamba kusumapriya, Kalindi Kalika Kaanchi Kalashodbhava samstuta/ Kama maata
Kratumati Kaamarupa Kripaavati, Kumari Kundanilaya Kiraati Keeravahana/ Kaikeyi
Kokila -alaapa Ketaki Kusumpriya, Kamanduladhara Kaali Karmanirmula kaarini/
Kalahamsagati Kaksha Krita Koustubha Mangala, Kasturi tilaka Kamra
Karindragamana Kuhu/ Karpuralepana Krishna Kapila Kuhuraashraya, Kutastha
Kudhaara Kamra Kakusishtaakhila vishtapa/ Khadgaketadhara Kharbha Khechari
Khaga -vaahana, Khatyaanga dharini Khyataa Khagarajoparisthita/ Khalaaghni
Khanditajaraa Khandaakhyana pradaayani, Khandendu tilaka Ganga Ganesha Guha
Pujita/ Gayatri Gomati Gita Gaandhari Ganalolpa Gautami Gaamini Gaadhaa
Gandharvaapsara sevita/ Govinda charanaakraantaa Guna traya vibhavita,
Gandharvi Gahvari Gotraa Gireesha Gahanaa gamih/ Guhaavasa Gunavati Gurupaapa
prashamani Gurvi Guhya Gopatavya</span></em> <em><span style="font-family: Verdana;">Gunadayani/
Girija Guhya- Matangi Garudadhwaja vallabha, Garvaapaharini Goda Gokulashta
Gadaadhara/ Gokarna nilayasakta Guhya mandala vardhini, Gharmada Ghanada Ghanta
Ghora Daanava Mardini/ Ghrini Mantramayi Ghosha Ghana sampada-dayani,
Ghantaarava priya Ghraana Ghrina Santhusta kaarini/ Ghanaari Mandalaa Ghurnaa
Ghritaachi Ghana Vegini,Gjnaana dhaatu mayi Charcha Charchini
Chaaruhasini/ Chatula Chandika Chitra Chitramaalya vibhushita, Chatur bhuja
Chaarudantaa Chaaturi Charitaprada/ Chulika Chitra vastranta Chandramah Karna
Kundala, Chandra haasaa Chaarudaatri Chakori Chandrahaasini/ Chandrika
Chandradhatricha chouri chouracha Chandika, Chanchat
Vaagavaadini Chandra chooda Chora vinashani/ Charu chandana liptangi
chanchat-chamaravijita, Chaarumadhya Charugati Chandila Chandra rupini/ Charu
homa priya Charvaa- Charita Chakrubaahuka, Chandra mandala madhyastha Chandra
Mandala darpana/ Chakravaakastani Cheshta Chitra Charu Vilaasini, Chit Swarupa
Chandravati Chandrama Chandanapriya/ Chodayitri Chirapragnya Chataka Charuhetuki,
Chhtrayaata Chhatradhara Chhayaa Chandra pariccheda/ Chhaya devi
Chhidranakha Chhannendriya Visharpini, Chhandoshtup parishantaa Chhidropadrava
khedini/ Chedhaa Chhatreshvari Chhinna Churika Chhedana priya/ Janani
Janmaraarahita Jateveda Jaganmayi, Jahnavi Jatila Jaatri Jaraa marana varjita/
Jambu dwipa mayi Jihva Janaki Jagati Jara, Janitri Jahnu tanaya Jagatraya
hitaishini/ Jwaala Mukha Japavati Jwaraghni Jitavishtapa/
Jitakrantamayi Jwaalaa Jagriti Jwara devataa, Jwalanti Jalada Jyeshtha
Jayaghosha sphotadinmukhi / Jambhini Jimbhana Jhrumbha Jwaalaa manikya kundala,
Jhinjhika Jhanarirghosha Jinjha maaruta vegini/ </span></em>(31-60)<br />
( Kalajihwa or Devi Gayatri in the Swarupa of Kaala Shakti or of the Power of
Demolition with her long tongue of poison; Karaalaasya or of the frightening
countenance of Karaala Devi; Kalika or of the Alternate Form of Kalika the
devastator of Evil Spirits; Kaala rupini or she is of the Form of Death
and Destruction; Kamaachara prabhanjani or the destroyer of virtueless
animal instincts of perversion; Kaanti or the Unique Fund of Radiance;
Kalaadhara or the Excellence of ‘Chatusshaashti Kalas’ or of a suggestive sixty
four arts ranging from music-dance-painting-poetry to archery, horse riding,
warfare and technology applications; Kumudvati or She is of the softness of a
flower Petal but of high resilience and staying power in muddy surroundings
like that of a Lotus; Kaushiki or the reputed Vindhya Nivasini of
Kaushiki materialised from the body cells of Devi Parvati who assigned the task
of demolishing Sumbha Nikumbha demons; Kamalaakara or She is of the Alternative
Swarupa of Brahma the Creator of Saraswatii; Kaamaachara Prabhanjani or Devi
Gayatri is the constant wiper of the followers of evil shaktis for petty ends for
short term returns and in the long time such Shaktis devour the
practioners without mercy;<br />
[* Kaumari or Gayatri representing Kaumari being one of the Ashta Matrikas viz.
Brahmani, Vaishnavi, Maheshwari, Aindri, Vaarahi, Chamunda, Naarasimhi and
Kaumari while Kaumari stands for Chastity and Purity devoid of envy with
Dwadasha Bhujas or Twelve Hands carrying Bow, Arrows, Axe, Spear, Staff, Water
Jar, Lotus, Ghanta/Bell, Pustaka / Sacred Book, Cock, Tanka or Silver Coins and
Shakti alternatively called the Amsha of Kumara's mother; Karunaapaangi ir Devi
Gayatri is the Symbol of Karuna or Kindness]; <br />
Kakubanta or the Presiding Deity who controls all the Directions; Karipriya or
the One who is fond of Elephants representing Royalty and Authority; Kesari or Devi
Vaishnavi or also as a Lioness identified with Mother Goddess; Keshava nuta or
She is worshipped and prayed to by Keshava Narayana; Kadamba Kusumapriya or
Devi Gayatri is extremely fond of Kadamba Flowers or of a combination of
fragrant flowers; Kalindi or River Kalindi or Yamuna but basically the name of
Surya Deva; Kalika or Gayatri as of the alternate form of Kaali or Mother
Parvati; Kaanchi or Devi Gayatri is also of the Sacred Form of Kamakshi; <br />
*Kalashodbhava Samstuta or She is worshipped by Agastya who was born of a
Kalasha or a Pitcher into which the Veerya or Manhood of Mitra and Varuna as
enticed by Apsara Urvashi was deposited; Kamamata or Devi Lakshmi the
mother of Manmatha is another Form of Gayatri; Kratumati or Gayatri
is the essence of Krathus and Homas; Kamarupaa or She assumes myriad images;
Kripavati or She is the Source of Kindness; Kumari or as already described
above Gayatri is a manifestation of Kumari or one of the Matrikas; Kunda nilaya
or the Resident of Kunda or Lakes or Sarovaras; Kirati or Gayatri as Devi Durga
who was predominantly worshipped in Kirata desha alias Tripura ; Kiravahana or
the rider in darkness or literally meaning Devi who rides over a parrot; <br />
*Kaikeyi or the Epic Warrior who fought demons when King Dasaratha of Ramayana
was about to be killed but his youngest and beloved wife Devi Kaikeyi who
accompanied the King smashed the enemies and saved the King's life-[* As a girl
child princess before marrying King Dasaratha, Kaikeyi annoyed a visiting Sage
to her father's home by smearing the Sage's face in black in his sleep and the
latter cursed the child that her entire life ahead would be painted with such
disrepute that even his son would hate her misdeeds; the child got frightened
but in her innocence offered her plaything ie an iron rod to the Sage to soften
him; the Sage appreciated her innnocence and blessed her that after her
marriage she would save her husband King from death in his battles by using her
hand to act like iron rod; in one of Dasaradha's encounters his chariot got
stuck and she was able to lift the chariot with her iron hand and he fought the
enemies to their death; in return the King granted a wish to her
and Rama was asked to exile to forests in return to her earlier boon; thus
Devi Gayatri got the negative reputation like that of Kaikeyi who was ill
reputed and as a negative character of Ramayana];<br />
Kokilaapana or Devi Gayatri is of Saraswati Swarupa who like Kokila or cuckoo
has the soft and musical voice in chanting Veda Mantras in cadence and
resonance; Ketaki or She is the negation of Ketaki the ill-famed cream coloured
flower unusable for the worship of Shiva as this flower was stated to stand
false witness to Vishnu and Shiva that Brahma discovered Shiva Linga's
height; Kusumapriya or She is indeed fond of all fragrant and beautiful flowers
in Creation; Kamadula dharini or Devi Gayatri is identified as the One to carry
'Mantra Jalas' or Sacred Waters in her vessel ready to reward the Virtuous and
curse the Vicious and the immoral instantly; Kaali or Devi Kaali the destoyer
of the Evil Powers; Karmanirmula or She is merciful to pardon one's past deeds
of depravity provided she is convinced of the remorse and eventual deeds of
virtue; Kalahamsa gati or Devi Gayatri has the gait and grace of the Noblest
Swan in Creation comparable to the most reputed and virtuous Maharshis and Maha
Yogis; Kaksha or the Orbit of Planets or Devi Gayatri is the One who decides
the pathways of Grahas; Krita or One who is of the Swarupa of perfection in
assessing past deeds called 'Praarabdhá' either in the form of Fortune or
misfortune since Devi Gayatri is the essence of justice and virtue; Kautuka
Mangala or She is the Source of Happiness and Auspiciousness; Kastuti Tilaka or
She is beautifully painted with the fragrant 'Kasturi' or the musk of deers on
the foreheads of sensitive women as a mark of attraction and grace; Kampra or
She is like swing in reactions ie. to some she is of a soothing and benign
countenance and to others she looks daggers; Karidrama -gamana or she is
well-poised, steady and cool as of an elephant walk; *Kuhu or She is
independent, serious, studious and responsible and is likened to a bird withe
sweet notes of singing especially on a full moon day- also she is also among
the principal nadis of a human body carrying the Life Energy all over their the
vast net work specifically carrying impulses of male energy; Karpura lepana or
She is fragrant with the smearing of camphor on her physique; Krishna or like
Vishnu's Avatara as Shri Krishna; <br />
*Kapila or She is likened to the Celestial Cow Kapila or the Illustrated
Maharshi Kapila the Originator of Ganga's descendence from Vishnu's feet to the
Earth thanks to the persistent efforts of Bhariradha-Kapaila is also the
propounder of Sankyha Yoga or the concept of Dualism of Paramatma and Devi
Maya; Kuhurashraya or She is always near those who are upright and noble;
Kutastha or the Immovable Inner Consciousness and being the Kutastha Chakra of
the body is the cleanser of blemishes of body, mind and Soul and also the
inducer of meditation and concentration; Kudhara or Gayatri is dynamic,
creative, outspoken and transparent; Karma or the Deed or Action-oriented
apparently to yield excellent end-results; Kukusishthaalkila vishtapa or She is
like the Universe filled up with the joy of the musical voice of Koils or
Cuckoos; Khadgketadhara or She is the warrior against Evil Forces carrying a
powerful sword and a Flag of Victory; Khyata or Devi Gayatri is of Universal
renown; Kharba or of diminutive or Sukshma; Khechari or of Akasha
Swarupa; Khagavahna or of the Form of cloud; Khattvaanga dharini or the carrier
of a sheath and sword; Khyata or the One with Universal Reputation;
Khagarajosparishthita or the One who mounts comfortably on the King of Birds
viz. Garuda Deva and moves about all over ; Khalagni or She is the Fire
devastating the Wicked and the Viscious; Khandita jara or the One who smashes
Old Age and Disease; Kadhaakshinya pradayani or the bestower of kindness to
those who are hungry and thirsty; Khandendu Tilaka or She is the One with half
Moon as her facial ornament; Ganga or the Alternate Swaupa of Devi Ganga;
Ganeshu Guha Pujitam or She is ever worshipped by Ganesha and Kumara Deva;
Gayatri or She indeed is the Mantra of Gayatri her self which is eternally
venerated Universally by all those who seek refuge and solace from it; Gomati
or She is the Alternate Form of Devi Gomati; Gita or She is the Essence of Gita
that Lord Krishna rewarded to Arjuna with and by the latter to the
Posterity that the Lord would appear as an Avatara again and again when Dharma
would be in peril and Evil would gain extreme prevalence; <br />
*Gandhari or She assumed the Form of Gandhari or the Unsung heroine of
Maha Bharata who was an ardent 'Pativrata' of the Blind King Dhritarashtra who
sacrificed her eye sight and folded her eyes with cloth as her husband
was born blind too but at the end with the sorrow of the death of her hundred
sons of ill-repute cursed Krishna with the destruction of Yadavas; Gandhari is
one of the most famed 'Ragas' of Sangeeta or Traditional Music and Gandharai as
also one of most reputed 'Nadis' of human physique next only to Ida-Pingala and
Sushumna naadis; Gana lolupa or Devi is obsessed with various forms of
music; </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">*Gautami or
Devi Gayatri assumes the Rupa of the Sacred the River Gautami or Godavari as
also the wife of Gautama Rishi-[*Sage Gautami secured a boon from Brahma after
severe Tapsya in Dandaka Forest that he should be able to feed any number
of guests with abundant supply of food; Brahma granted a Cow with the help of
which the Sage was able to provide food to several guests daily. Once there was
a long duration famine when Brahmanas and others in huge numbers and were able
to get good food daily; some of the Rishis however got jealous of Gautama,
killed the cow provided by Brahma, created a Maya or Illusory Cow and
made Gautami a victim of Go Hatya or the worst possible sin of killing a cow.
Gautami was upset with the entire episode, gave a curse that the Jealous Rishis
would in the ensuing births in Kaliyuga be born as worshippers of Khudra
Devatas, fake Sages, meat eaters, liquor consumers, womanisers and soo on. Then
he proceeded to perform long Tapasya to Mahadeva and got him pleased to
pull out a ‘Jatajuta’ or coarsed bunch of head hair to materialise a Sacred River
to flow over the dead cow gifted to him by Brahma and get its life revived; the
Sacred River so materialised was named Gautami
whom Gautama married. Till date, men of virtue perform Pitru Tarpana especially
when Brihaspati Graha enters Simha Rasi to achieve Salvation toPitru Devatas
and to themselves too, as assiured by Maha Deva him self- another reference
about Gautami states that Gautami was a Pativrata who was deceived by Indra
assuming Indra''s form and enticed her into bed and when sthe came
to know of the Truth she cursed Indra to carry thousand eyes on his body as a
punishment as he became victim of passion and lust]; <br />
Gamini or She is Devi Gamini or Ever-Mobile; Gaadha or She is not too
difficult to realise as her prayerline is simple enough although the meaning is
too deep and complex; Gandharaapsara sevita or She is worshipped and
revered by Gandharvas and Apsaras; Govinda charana kraanta or She is always in
the protection of Govinda Bhagavan; Gunatraya vibhavita or She no doubt assumes
Trigunas of Satwa-Rajasika-Tamasika features but She is herself far above their
influences; Gandharvi or She is like a woman of Gandharva characteristicsof
excellence in music and singing but she is indeed farther superior of these
disciplines; Gotra or all the Rishis and Rishi Gotras are originated from
Gayatri, Girisha or Bhagavan Shiva; Gamana gaami or the One Ever Moving and
fond of Mobility; Guhanavaasa or the One who seeks her abode's whereabouts are
kept concealed; Gunavati or She has all the Gunas yet she displays none;
Gurupapa pramashani or She seeks to reduce the impact of the most unpardonable
and heinous crimes as she keeps her options open to the perpetrators; Gurvih or
of the Swarupa of an Instuctor and Teacher; Gunavati or of Noble and
Illustrating traits worthy of emulationn; Guhya or Unknown and of confidential
nature; Gopa tatwa or of extreme faith, devotion and dedication; Gunadayani or
She guides her followers about the excellent traits that one needs to practise;
Girija or Devi Parvati;<br />
*Guhya <strong><span style="font-family: Verdana;">Matangi</span></strong> or the
Dark Form of Saraswati -[*the daughter of Matanga Rishi who was actually a
chandala but determined to attain Brahmanatwa the hard way of 'Karmaacharana'
or the studious way of following the rigours and descipline of superior-most
Brahmanas and dedicated to worship Saraswati in the Swarupa of Matangi; among <strong><span style="font-family: Verdana;">Maha Vidyaas</span></strong> are stated to be
Matangi, Kaali, Tara, Shodashi, Bhuvaneshwari, Bhairavi, Chhinna masta, Kamala,
Dhumravati, Bagala Mukhi, Tripara Sundari,Kamakshi, Tulaja Devi, Jambhini,
Mohini and so on.]<br />
Garuda dhwaja vallabha or Gayatri is of the alternate Form of Vishnu whose
carrier is Garuda Deva; Garvaapahaarini or She is the antithesis of Pride
verging on arrogance and is the smasher of One's Self Pride and Feeling of
Superiority; <br />
*Goda or Devi Gayatri s of the Swarupa of Goda Devi-[ *Once a devout Brahmana
who served Lord Krisha in a Temple was in the regular habit of garlanding a
string of fresh flowers as a Sacred Offering to the Idol; one day he discoverd
a baby near a Tulasi Plant and adopted as he was childless; the baby grew up as
the daughter of the Brahmana couple as Goda Devi who prepared the garland daily
praying intensely to Krishna and yearning to marry him one day. After stringing
the garland she used to secretly admire herself as the bride of Krishna and
wearing the garland herself first and to Krishn next after quietly
keeping it back in the basket that her father daily offered to the Idol;
Once the Brahmana noticed some hairs and asked his daughter the reason; she
confessed that she was in the habit of wearing the garland first by herself and
to an idol next; the highly agitated Brahmana chided Goda and prepared
the garland himself being highly repentive of what happened and tried to
garland the with fresh flowers but each time he tried to garland the idol with
the fresh garland, it slipped again and again and when he tried to force, the
Vigraha broke up. The Brahmana grieved so much that he fasted for days together
the one night the Lord appeared in his dreams and advised that a garland as
prepared and worn by Goda be tried again and the miracle happened
when a fresh garland strung by her was adorned by Goda as the Bride and the
broken Vigraha reappeared as the Original and Goda Devi disappeared into the
Vigraha called Ranganatha at Sriranga Temple. That is the Story of Goda
Devi who is famed till date as <strong><span style="font-family: Verdana;">Andal </span></strong>or
the Ruler of the Lord who was the One who wears and offers and is also
reckoned by Viashnavaites as one of the Twelve Alwars or Saints ]; <br />
Gokulashtaka or Devi representing the date of Bhagavan Shri Krishna’s birth
when Gokula celebrated it with great pomp on Krishna Paksha of Shravana
Ashtami; Gadadhara or Her alternate Swarupa as Vishnu or Ganesha or Bala Rama
the weilder of Mace; <br />
*Gokarna nilayaasatka or Devi is fond of staying at the Sacred Place Gokarna
literally meaning that Shiva manifested from the ears of a Cow or Devi
Bhumi where Maha Baleshwara and Tamra Gauri stay-[ * As Ravana got the boon of
accomplishing Shiva’s Atma Linga and was carrying it, Vishnu created an
illusion that there was prodosha time (Twilight) and being a devout Brahmana
Ravana wished to perform worship and asked Lord Ganesha a passer boy in
disguise to hold the Linga for a while but the latter kept the Linga down and
thus prevented Ravanasura to carry it to Lanka ; Ravana tried to pull out the
Atma Linga firmly set in the Earth in desperation but it was broken into pieces
one of which fell at Gokarna which is also the Place where Brahma paid penance
for long];<br />
Guhya mandala vardhini or Devi Gayatri is the Promoter and Preserver of Guhya
mandali or the Secret Place in the Universe as also the Interior Consciousness
or the ‘Antaratma’-the Inner Soul which is dormant but ever-awake; <br />
*Gharmada or Kartikeya reared by Six Krittikas the Celestial Nymphs – Six Stars
of the constellation of Mars- who shared the semen of Shiva and Parvati carried
by Agni who could not bear the heat and energy and dispersed it into the flow
of Ganga and this was stocked in the reeds on the banks and reared in the wombs
of six Krittikas who delivered a single entity of a boy with six heads and six
sets of eyes, noses, ears and mouths as Shanmukha;<br />
Ghanada or the Provider of Impenetrable Clouds that eventually end up in
excessive rains; Ghanta or the Cymbal which is carried by the ‘Ashtadasha Hasta
Dharini Shakti’ to announce her entry into the battle fields with the
Asuras like Mahishasura; Ghora Danava Mardini or Gayatri in her Swarupa of
Anger and Ferocity is the devastator of Danavas; Ghrini Mantra Mayi or She is
of the Mantra to invoke Surya Deva who is the Fund of Brightness and
Sunshine of helpfulness;<br />
* Ghosha or One of the Select few Vedic Women Seekers of Fame mentioned in
Vedas such as Ghosha, Lopamudra, Maitreyi and Gargi-[* <strong><span style="font-family: Verdana;">Ghosha</span></strong> was the grand daughter of
Dirgha Tama and Devi Pakshivat, both being the worshippers of Ashvini
Devatas or the Celestial Physicians; Ghosha who remained a spinster as he had
leprosy too worshipped the twin Ashwinis and authored Hymns of Praise
with the desire of curing her disease and bestowing conjugal happiness and
excelled herselh as a Great Seeker; <strong><span style="font-family: Verdana;">Lopamudra</span></strong>
was the wife of Agastya Muni who originally created her by his Mantra Siddhi
and gave away as the daughter of the King of Vidarbha; she attained
extraordinary knowledge of Rig Veda and entered into enquiries with the Muni
and finally the latter was so impressed and accepted as his life partner with
the distinction of scripting Hymns that defined the rights and duties of men
and women as equal partners of family life; <strong><span style="font-family: Verdana;">Maitreyi </span></strong>was the wife of Yagjnyavalkya who also had
another wife named Katyayani a pious woman but Maitreyi had the unique
distinction of Rig Veda dedicating some ten stanzas accredited to her fund of
knowledgeand acquired the epithet of being a Brahma Vaadini which enhanced the
husband’s erudition; once when Yagnyavalkya decided to renounce his Ashram into
Sanyasa, Katyayani opted for wealth but Maitreyi opted for wealth and
Immortality and the latter secured the same; <strong><span style="font-family: Verdana;">Gargi</span></strong> had the distinction of dominating a Vidvat Sabha
at a Brahma Yagnya performed by Videha the Formless King Janaka the Rajarshi
and embarrassed Yagnyavalya Muni with confusing queries about Amta and
Paramatma such as:‘<em><span style="font-family: Verdana;">where is the layer
above the Sky and below the Earth stated in Sciptures as the symbol of the
Past- Present and Future situated?’</span></em>]<br />
Ghana Sampada dayani or the Bestower of Profuse Wealth; Ghantaarava Priya oe
Devi who is pleased with the resonant and reverberating sounds of huge
bells; Ghrana or the One who is the essence of inhaling power; Ghrini Santushta
dayani or She is delighted with the satisfaction of smelling of fragrances;
Ghanaari Mandala or She is enthused with the views of most powerful enemies in
a congregation so that she could destroy them collectively; Ghurna or She
is like a Whirl wind; <br />
*Ghritachi or Gayatri is of the Alternate Swarupa of Devi Saraswati or
like an Apsara by that name-[* The Apsara was the Spiritual Mother of Drona as
Bharadwaja could not control his virility on seeing her semi nude dance and
deposited in a Drona or a container; she was also the mother of Shuka Maharshi
as Vyasa saw her as a parrot while performing a Yagjna and he spilt his
virility in the Homa Kunda when Shuka was born];<br />
Ghana Vegini or Devi Gayatri is of unusual speed like say as fast as wind or
mind; *Ghana dhatumayi or She is of the Swarupa of the most essential body
tissues or *Dhatus whose synchronised action makes the body parts function-[*
There are seven dhatus of a body viz. Rasa or Plasma, Rakta or blood, Maamsa or
muscles, Medha or fat, Majja or bone marrow, and Shukra or the reproductive
fluid]; <br />
Charcha or the Unique Subject Matter about Existence-Aspects of Existence viz.
Material-Means of Achievement viz Dharma-Artha-Kaama-Moksha-Supreme Power-Ways
and Means to realise and so on; Charchini or Devi Gayatri who formulates the
Guide Lines the Methodology of the Charcha; Charuhasini or She is the
Countenance of Happiness and Bliss; Chatula or a flash like a lightning / Chanchla
like Lakshmi; Chandika or Devi of Mahishasura Mardini Fame; Chitra or
Outstanding, Eminent and Luminous as also being a Nakshatra or Star and
significantly enough the most important ‘Nadis’ of Ida-Pingala-Sushumna
travelling upto the ‘Brahma Randhra’]; <br />
Chitra maalyayi bhushita or She is ornamented with distinct and colourful
garlands; Chaturbhuja or Four Armed; Charudanta or of sparkling teeth; Chaturi
or highly intellectual and wise; Charitaprada or of Most Illustrative and
Distinguished One bestowing excellent training in Good Conduct; ; Chulika
or the Occupant of the most promient status among Devas or alternatively
the ‘Sutra Dhaari’ or the Conductor cum Prompter; ChitraVastraanta or
Distinct Border Line of a Cloth ie. the Beginner and Terminator of the Peculiar
Cloth of theUniverse; Chandrama Karna Kundala or Gayatri Devi has the unique
ear rings akin to the brighteness of Moon; Chandrahaasa or Her smile is as
placid and glittering as that of Moon; Chandrika or She is the typical Moon
Shine; Chandra dhatri or She has Chandra as her Head Ornament; Cha or the Moon
herself or alternatively explained as a conjunction of two existences viz. the
Supreme and Maya or Prakriti; Chouri or Devi of enormous concealed might
or Top Popularity Level yet without publicity; Choura or of Dominance and
Distinction decimating the sins of her followers; Chanchat Vagvadini or She is
of such argumentative capability that confounds even extraordinary imagination
and mental calibre; Chandra chooda or Chandra is her ornament; Chora vinashani
or She uproots any kind of robbery or thefts especially as the antithesis of
‘Arishad Vargaas’ or the common enemies of Kama-Krodha-Lobha-Mada-Matsaraas;
Charu chandana liptangi or Devi is anointed with excellent sandal wood paste all
over her body; Chanchacchaamara veejita or She is worshipped with a cool and
nicely waving hand fan; Charumadhya or She is the Central Figure in excellent
surroundings; Charu gati or Her gait is admirable; Chandila or Devi Durga of
fierce Form; Chandra rupini or Devi Gayatri is of tranquil Form like tht of
Chandra; Charu Homa Priya or She is fond of Agni Homaas with Charu or cooked
rice with ghee; Charva or She is of the Form of Rishi known by that name who
stood for analytical philosophy instead of repeating rituals and tasks of
repetitive nature out of blind faith or ignorance; Charita or Devi has along
standing reputation and proven background; Charu baahuka or She is of the hands
of excellence and proven might – or She is equipped with Sudrshana Shakta;
Chandra mandala madhyasa or She is existent right in the center of the cool and
serene relaxation of Chandra Loka; Chandra mandaladarpana or She is like the
reflecting mirror of Chandra mandala; Chakravakastani or the musical notes in
between the Chakravaka Raaga or She is of the Form of Chakravaaka who has
robust breasts; Cheshta or the Swarupa of Attempt or Effort and Action; Chitra
or Most Distinguished and Extraordinary; Charu -vilasini or the One full
of Happiness and light-hearted playfulness; Chitra Swarupa or of distinctive
and above normal Form; Chandravati or She wears Chandra on her head with the
features of Chandra of being cool, calm and unperturbed; Chandrama or the Moon
Shine; Chandana Priya or She is fond of Sandal wood materials like powder,
paste and scents; Chodayitri or She is the Inspiration, Stimulation and
Motivation of deeds of virtue ; Chirapragna or Ever Knowledgeable and
Experienced with utmost discretion; Chataka or the cloud and rain as also the
chataka bird heralding the season of rains; Charuhetuki or She has excellent
ability to argue and convince; Chhatrayaata or the One who is the source of
solace, shade and succor; Chaatradhara or the provider of relief in seasons of
incessant rain and thunder; Chhaya or the Great Shade in times of extreme heat
and difficulties; Chhanda paricchadha or the One Providing fulfillment of One’s
justified desires; Chaaya Devi or She is the Source of Comfort; Chhidra nakha
or She is of piercing and crooked nails; Chhannendriya visarpini or She is
capable of reversing the spread of canker; Chhandonushtup parishtanta or She
helps to complement the Poetic Meters or the Prosodial cadences of Chhandas or
Anushtup; Chhidropadrava khedini or She is highly sensitive and sympathetic to
natural disasters and provides timely relief to such happenings; Cheda or the
One who provides reliefs by smashing the obstacles; Chhatreshwari or She is
reputed as instant reliever of stresses and strains; Chhinna or Chhhinnamasta
Swarupini and the Smasher of Obstacles and difficulties; Chhurika or She cuts
through difficult knots and bumps- also an Astra named Churika ; Chhedanapriya
or She is popular as the dependable slasher of hard problems and reliever of
complications; Janani or Gayatri is the Supreme Mother of the Universe; Janma
rahita or She neither has birth nor termination; Jataveda or She is of the Form
of Agni or Fire God as also an epithet of Vedas; Jaganmayi or She is the Mother
of Universe and has the knowledge of what Creation-Sustenance-Dissolution
and Creation once again is all about; <br />
*Jahnavi or Gayatri as Jahnavi or Devi Ganga as released by the ears of
Jahnu Muni at the request of Bhagiratha who made unique efforts to bring Ganga
from heavens to Shiva’s Jatajuta or coarsed hair to Earth but drunk by Jahnu
Muni as it plunged the Muni’s Ashram; Jatila or Gayatri is difficult to
understand much less to realise her concealed meaning; Jetri or the
Invincible and never defeatable like Vishnu; Jaramarana Varjita or She
suffers neither age nor death; </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">*Jambu dwipa
vati or She is essentially of the Jambu Dwipa or the Practice of Gayatri
worship and Japa is predominant in this Dwipa-other Dwipas being
Plaksha-Salmaali-Kusha-Krouncha-Shaka-and Pushkala; *Jwala or Devi Jwala one of
the Shakti Peethas where Sati Devi’s tongue fell at the Homa Kunda of
Daksha Prajapati’s Yagna which was destroyed by Maha Deva; Jayanti or Devi as
the Signage of Victory against Evil Energies; Jalashayani or like Narayana She
too floats on the deep waters of Oceans; Jitendriaya or She has total command
of her Physical and Inner Limbs or Personalities; Jita krodha or She keeps
Anger under her control; Jitamitra or She has mastered all the Beings into the
net of her freindship and affectionate awe and respect; Jagat Priya or She is
the One whose love of the Three Worlds is consummate and vice versa; Jwala
mukhi or Devi Gayatri has the countenance of huge flames; Japavati or She is
the Swarupa of Japa or the Unique Gayatri Mantra; Jwaraghni or the destroyer of
Illness both of physical and psycholigical nature; Jalada or the Provider of
esistence and life next only to air; Jyeshtha or of the Swarupa of Jyeshtha
Devi or Jyeshtha Nakshatraa; Jayaghosha sphota dinmuhkhi or She who is of the
Countenance thrilled and animated with the thudding flames of victory; Jambhini
or one of the Maha Vidyas mentioned in respect of Matangi above; Jambhana and
Jrimbha or Manifestaions of Maha Devi and the relevant Kama Mantras
mentioned in Lalithopakhyana in Markandeya Purana; Jwalan Manikya kundala or Devi
is ornamented by fiery ear-rings made of Manikya Jewels; Jinjjika or the sound
of stormy squall; Jhana nirghosha or Devi is like the reverberation of jingling
sounds; Jhinjha maruta vegini or She has the alarming speed of a sandy gale); <br />
<em><span style="font-family: Verdana;">Jhallari Vadya Kushala Nyarupa Nyabhuja
Smita,Tangkabaana Samyukta Tangkini Tangkabhedini/ Tangki gana ghosha
Tangkineeya Mahorasa, Tangkaarakaarini Devi Thham shabda ninaadini/ Damari
Daakini Dimbhaa Dundamaaraika nirjita, Damari Tantra Margastha Danda damaru
naadini/ Dandivarasaha Dimbhalaasat kreedapaaraaya, Dhundi Vighnesha janani
Dhakkahasta Dhilivraja/ Nityajnaana Nirupama Nirguna Narmadanadi,Triguna
Tripada Tantri Tulasi Taruna Taruh/ Trivikrama padaakrantaa Turiya
padgaamini,Tarunaaditya samkaashaa Taamasi Tuhinaa Turaa/ Trikaalasampanna
Trivaalicha Trilochana,Trishakti Tripuraa Turangavadanaatathaa/ Timingilaagila
Teevraa Trisotra Taamasaaguni,Tantramantra Viseshagjna Tanumadhyaa
Triambikaa Trivargaa Trikaala JnaanaDaayani, Tarpanaa Triptida Tripa Tamasi
Tumburastuta/ Taarkshyatha Trigunaakaara Tribhaagi Tanuvallari, Tatkari Tharava
Tanta Dohini Dina vatsala/ Daanaantakari Durgaa Durgaasura nibarhini,Devariti
Divaraatri Droupadi Dundabhiswana/ Devayani Durvasaa Daaridyodbhedini Diva,
Damodarapriya Deepta Digvaasa Digvimohini/ Danda kaaranya nilaya Dandini
Devapujita, Devavandya Divishada Dweshini Danavaakriti/ Deenaanadhastyutha
Deeksha Daivataadi Swarupini/ Dhatri Dhanarudhaara Dhenudhaini Dharmacharini/
Dhurandharaa Dharaadhara
Dhanadaa Dhanyadohini Dharmasheelaa Dhanaadhyaksha Dhanurvedavishaaradaa
Dhrutirdhanyaa Dhrutapadaa Dharmaraajapriya Dhruva, Dhumavati Dhumakeshi
Dharmashastra prakaashini/Nandaa Naadapriya Nidraa Nrunrtuta Nandanaatmika,
Narmadaa Nalini Neela Neela -kanthasamaaashraya/ Narayanapriya Nityaa
Nirmalaa Nirgunaanidhih Niraadhaara Nirupamaa Nityashuddhaa Niranjana/
Naadabindukalatitaa Naadabindukalaatmikaa Nrisimhini Nagadharaa
Nripapannagavibhushitaa/ Narakakleshashamani Naarayanapadodbhava/ Niravadya
Niraakaaraa Naaradapriyakaarini/ Naanaajyotihsamaayukta Nidhida Nirmalaatmika
Navasutradhara Neeti Nandanirrupadravakaarini/ Nandaja Navaratnaadhya
Naimishaaranyavaasini, Nimisheni Nadirupa Neelajeemutanishwana/ Naamamaali
Nishuwanabhaagni Nagalokanivaashini/ Navajambunaada prakhya Naagalookaadidevata,
Nupurakaanticharana Narachittapramodini/ Nimagna raktanayana Nirghaata
sama nishwanaa Nandaanodyanilaya Nirvyaahopachaarini/ Parvati
Paramodaaraa Parabrahmaatmikaparaa Panchakoshavinurmuktaa
Panchapaatakanaashaini Paraachittavidhaana -jnaa Panchikaa Pancharupini,
Purnima Paramaapreetih Paraateja Prakaashani/ </span></em>(61-91)<br />
(Jhallari Vadya Kushala or She has enormous expertise in jingling the sounds of
Cymbols; Nyarupa or Devi is of extremely charming Form; Nyabhuja or She
is of pretty and shapely hands too; Smita or the Ever-Smiling and happy;
Tangka baana Samyukta or She possesses a battle axe and piercing arrows
making hissing sounds; Tankini or She is penetrating and high pitched;
Tangki gana kritha ghosha or She like Rudraganas makes such reverberating
noises announcing the arrival of her powerful army that is famed
for precision and valour; Tanikeeya maha rosha or She is of the Form of huge
offensiveness and spite; Tankaraakrani or She is ruthless in her outlook
against the enemies; Tatha tatha Sarvadani naadini She is energetic and ready
to shout and pounce; Damari or She has a ‘damaru’ or a small sized drum to
caution and scare the enemies-another explanation is that She is the Prime
Shakti of Tantra Shastra; Dakini or the is the antithesis of the Evil
Energies as Dakani Shakti; Dimbha or She as as a Bala is the Pride of Fiery
Action; Dandamaraika nirjita or She is the One who readily subdues her
antagonists;<br />
*Damari tantra margastha or She is the essence of Damari Tantra in which
worship of Shaktis is involved like Damari, Dakini, Dimbha and so on -[*In Maha
Shodasha Tantra for instance the Yoginis included are Amrita, Rakini,
Kalaratri, Khandita, Gayatri, Ghantaakasshini, Narna, Chanda, Chaya, Jaya,
Jhankarini, Jnaana Rupa,Tanka hasta, Tankarini, <strong><span style="font-family: Verdana;">Damari, </span></strong>Lakini, Parvati, Phatkarini, Kakini, Bandhini,
Bhadrakali, Yashaswini, Rakta, Lamboshti, Shakini, Varada, Shri, Shanda,
Saraswati,Hakini, Yakini, Kshamavati. Some others in various other Tantras,
worship with appropriate Mantras is performed to Shaktis like Bherunda, Jatila,
Karala, Karabalika, Ghargara, Ghora, Ghanta, Ghoni, Sugandhika, Handi, Tundi,
Dingima, Manjuranika, Chakkini, Chandika, Charchi, Dindima, Dambhi, Danka,
Patala Devi and so on- The purpose of giving a few names of Shaktis is to
emphasize the fact that there are countless Tantra-Mantras in the Shaktism to
achieve material ends, some to destroy and some for genuine spiritual
purposes];<br />
Danda Damaru naadini or Mother Gayatri is of the sound of the powerful symbolic
instruments of attack against the Evil Powers; Dandeeravaasa or She exists in
such Forms of Decimation as Dandis or powerful Shaktis as sticks of Dindi
drums; Dimbhalasat kreeda parayana or She as a Matrika along with Bala is
excited and exhuberant in battles against enemies; Dhundi Vighnesha
Janani or She is the Mother of Dhundi Ganesha; Dhakka Hasta or She
handles huge double drums heralding the big battles; Dhilivraja or She is
accompanied by fearful Shiva ganaas; Nitya jnaana or She is the eternal knowledge;
Nirupama or the Incomparable; Nirguna or beyond the reach of the Gunas viz.
Satvika-Rajasika-Tamasika characteristics; Narmada Nadi or the Sacred River
Narmada ; Triguna or She is basically a Nirguna but at the same time She is the
Origin of the Three Gunas; Tripada or She expands herself all over the
entire Universe in three steps like Vamana Deva; Tantri or She is of what
Tantra Jnaana and Practice all about; Tulasi or the Alternate Form of Devi
Tulasi worshipped all over; Taruna or She is the representation of womanhood in
its full bloom and maturity; Taruh or She is also the Symbol of Trees and
Plants in the Lord’s creation; Trivikrama Padaakranta or She is at the feet of
Bhagavan Vishnu as Vamana Deva;</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">*Turiya pada
gaamini or She is of the Ultimate Form of Yoga Practice viz. Jaagriti or the
State of Awakening or Full Wisdom-Swapna or the State of Awareness of the
Subtle Body- Sushupti or the State of Inwardness and finally the Turiya pada or
the Ultimate Accomplishment;<br />
Tarunaaditya samkaasha or She is of the effulgence of Mid-Day Sun;
Taamasi or the One with the Destructive Mode of Universal Dissolution; Tuhina
or Devi Gayatri is easily overcome like Snow when Devotees take to earnest and
constant worship and Japa of the Gayatri Mantra; Tura or Devi is the
representation of Sublimity or the State of Union of Paramatma and Jeevatma or
the Almighty and the Inner Consciousness; Trikaala Sampanna or She is indeed
aware of the Past-Present-Future; Trivali or Devi is ornamented with jewellery
as necklaces, girdle at waist and trinkets around ankles; Trilochana or She has
three eyes signifying Creation-Preservation-Dissolution; Tri Shakti or Devi
Gayatri represents ‘Devi Traya’ or three Forms of Energies viz. Lakshmi or
Material Fulfillment, Saraswati or Power of Knowledge and Parvati the Swarupa
of Vitality and Valour; Tripura of Three Worlds viz. Bhumi-Akaasha-Nether
Regions; Tunga or Devi is Lofty and Pre-eminent; Turanga Vadana or the
alternate form of Hahagriva the Incarnation of Vishnu who destroyed the demon
of the same name; Timingila gila or Devi is so mighty amd huge that She could
overwhelm Timingalas which themselves are the swallower of whales; Teevra or
the Sharpest and the Most Severe; *Tristotra or She is prayed to for her three
most dominant faculties of Aishwarya- Vigjnaana- Shakti ie
Opulence-Knowledge-Might; Taamasaaguni or She is of the epithet of Devi Durga
who is of Taamasika characteristic; Tantra Mantra Vishesajna or She is an
oustanding Expert in Tantra and Mantra; Tanumadhya or Devi is slender in the
waist; Trivishtapa or Gayatri is the Swarupa of Swarga; Trisandhya or of Ushah
kaala-Madhyaana- Saayam kaala; Tristani or Devi as Tristani the antithesis of
one of the Rakshasis surrounding Devi Sita seeking to impress Ravanasura’s
magnificence under the Ashoka Tree in the Asura’s custody; Tosha Samstha
the Storage Place of Happiness and Fulfllment; Tala praatapini or Devi is an
expert in slapping her palms in cadence in appreciation of an event or
sight; Tatankini or one of the names of Sacred River Yamuna- another
explanation is that she is an expert in Dhunush Tankara or making
enormous sounds of her bow string; Tushaaraabha or Devi is of the Swarupa
of beautiful and charming view of Snow; Tuhinaachala Vaasini or She is Parvati
the Resident of Himalayas; Tantujaala Samyutaa or She is of the Swarupa of Devi
Sarasvati holding a Veena the stringed musical instrument; Taara haara vali
priya or She is fond of wearing a necklace strewn with Nakshatras or Stars;
Tila homa priya or She is desirous of performing homa karyas with tila/ sesame
seeds; Trilochana priya or She is fond of Bhagavann Shiva the Three Eyed;
Tirtha or She is of the Form of various Tirtha Places adjoning the Sacred
Rivers; Tamala Kusumaakriti or She is of the Form of Sandal wood flower;
Taaraka or She is the deliverer of the Beings from Samsara; Triyuta or the
representaion of Srishti-Sthiti-Samhara or Creation-Preservation-Dissolution;
Tanvi or a slim and gentle woman of Grace-another explanation is Devi Gayatri
is of Sukshma Swarupa or Minutset Form; Trishanku Parivara or She is like King
Harischandra and Lord Rama being of Trishanku Dynasty; *Talodari or She
though of slender waist contains Sapta Pataala Lokas viz. Atala, Vitala,
Sutala, Talaatala, Mahatala, Rasatala and Paataala; Tila bhusha or She has blue
Tila Flowers as her body ornaments; Taatanka priya vaadini or she likes the
sounds of Tamtaka instrument of music or alternatively she likes wearing
Karnapura flowers; Trijata or likes wearing three pleats of her long and thick
black hair or the Practitioner of the Trijata Aghori Mantra for
Devi Lakshmi Sadhana Tantra; <br />
*Tittri or Devi assumes the Form of a butterfly which hops from one flower to
another and collects honey- *[Another explanation is that the famed Yagjnyavalkya
Muni was asked by his Guru Vaishampayana Maharshi was annoyed with him to vomit
what all he learnt and the Muni’s juniors and colleagues took the form of
patridges and picked up the ‘Ucchishtha’or what was coughed up and that portion
of Yajur Veda was called Taittireeya Samhita; subsequently Yagnyavalkya
approached Surya Deva to teach Veda and the latter assumed the form of a horse
(Vaji) and taught a completely different Veda since called ‘Vaajasaneeya’
Shukla Yajur Veda which has the rhythm of a horse gallop since immortalised
thereafter; Devi Gayatri is of both the Forms];<br />
Trishna or Devi is the aspect of Thirst which is never quenched since that
constitutes her compassion to her devtees; Trividha or She is realisable in
three ways viz. Jnaana-Karma-Bhakthi or Knowledge-Rituals-Dedication and
Devotion; Tarunaakriti Gayatri is identified as a woman of youth; Taptakanchana
Samkaasha or She is of the Physical appearance of bright and glittering molten
gold; Tapta Kanchana bhushana or She is ornamented with items made of freshly
molten gold; Traiyambika or of the combined Swarupa of
Lakshmi-Laitha-Saraswati; Trivarga or of three objects of worldly
existence viz. Dharma-Artha-Kaama or Virtue-Prosperity-Fulfillment; Trikala
Jnaanadaayani or She is fully aware of the Present-Past-Future times; Tarpana
or the Essence of Tarpana or the formal offerings of water to Devas-Rishis and
Pitru Devatas; Triptida or She is the Provider of Satisfaction to Devas and
Pitruganas accepting the offerings as also those humans providing the
offerings; Tripta or She is the Symbol of Satisfaction and fulfillment; Taamasi
or Devi of Taamasi Shakti; Tumburastuta or She is eulogised by Tumbura the
Gandharva Singer and Musician; Tarkshya or the Swarupa of Garuda Deva the
vehicle of Bhagavan Vishnu; Trigunaakara or of the crux of the
Satwa-Rajo-Tamasa features; Tribhaagi or She spreads herself across the
Trilokas; Tanuvallari or She is of a thin creeper like physique; Thaatkaari or
She keeps making the high vocal sounds of ‘Thaat’while in battle grounds;
Tharava or She makes reassuring sounds and words to the frightened Beings
seeking access to boat across deep waters; Thanta or Ritual to overcome
obstacles; <br />
*Dohini or one of the Sixty Four <strong><span style="font-family: Verdana;">Yoginis
–</span></strong> Chhaya, Maya, Narayani, Brahmayai, Bhairavi, Maheshwari,
Rudrayani, Baseli, Tripura, Ugratara, Charchika, Taarini, Ambika Kumari,
Bhagabati, Nila, Kamala, Shaanti, Kaanti,Ghatabari, Chamunda, Chandrakanti,
Madhavi, Kachikeshwari, Anala, Rupa, Baaraahi, Nagari, Khechari, Bhuchari,
Betali, Bali, <strong><span style="font-family: Verdana;">Dohini, </span></strong>Dwarini,
Sohini, Sankata Taarini, Kotalai, Anucchaya, Khechamukhi Samuha, Ullaka,
Samsil, Mudha, Dhakinai, Gopali, Mohini, Kamasena, Kapaali, Uttaraayani,
Trailokya Vyapini, Trilochana, Nimaayi, Dakeswari, Kamala, Ramayani, Anadi
Shakti, Balakshatraayani, Braahmani, Dharani, and Matangi];<br />
Deenavatsala or Devi is the provider of succor to the hapless; Daanavaantakari
or the One who terminates Danavas; Durga or Durga Devi whose instinct is to
protect and assure solace as also reprimand or decimate the wicked; Durgaasura
nibarhini or the destroyer of the Asura called Durga; Devariti or She is of the
pattern and practice of Devas; Draupadi or She assumes the Form of Draupadi (
of Maha Bharata) whose cult as a Shakti is prevalent as the Goddess of Revenge;
Dhunda bhishwana or She is of the reveberating sound of a large drum; Devayani
or She assumes the Rupa of *Devayani the daughter of Shukracharya and Jayanti
the daughter of Indra-<br />
*[ Devayani was rejected by Kacha the son of Deva Guru Brihaspati who reached
Sukracharya to learn ‘Mrita Sanjeevani Vidya’ or the Art of Reviving the dead;
Devayani fell in love with Kacha but he rejected her and she therefore cursed
him that the Vidya would not work and he gave a return curse that she would
never be married to a Rishi Kumara. Subsequently she was married to King Yayati
the son of Nahusha. Devayani was famed for her master-mind and came to be
worshipped as a Devata for her mantal calibre];<br />
Duraavasa or Devi Gayatri destroys those who take to wrong ways; Daaridra
bhedini or the choppper of Poverty; Diva or of the Celestial; Damodara Priya or
the beloved of Krishna Bhagavan; Dipta or the personification of Radiance;
Digvaasa or She has all the directions as her clothing and exists in all
Directions; Digvimohini or the One who enchants all the Directions and their
Governors; Dandakaa- ranya nilaya or She is the resident of Dandaka Forests
where Shri Rama and Devi Sita stayed for fourteen long years; Dandini or the
Punisher of wrong-doers; Deva Pujita or Gayatri is worshipped by all the
Devatas as she is the Supreme; Deva Vandya or all the Deva-Devis prostrate
before her; Divishida or the Paramount Shakti of the Celestial Regions;
Dweshini or She hates viciousness and hypocrisy; Danavaakrti or She assumes the
Form of Danavas with their patent qualities of ferocity and brutality;
Deenaanaastuta or She is always prayed to by the helpless and hapless as She is
the Last Refuge to them all; Diksha or She is committed to Discipline and
Restraint in practising Vratas, Sacrifices, Homa Karyas etc. Daivata Divya
Swarupini or She is the quintessence of Divinity and Celestial Magnificence;
Dhatri or like Bhu Devi She is the embodiment of Tolerance and Fortitude;
Dhanurdhara or like Lord Rama She sports bow and arrows to destroy evil
powers; Dhenu or Her symbol is that of a Cow who is an Lasting Provider;
Dhaarini or the Upholder of Three Lokas; Dharmacharini or She is what
Dharma and Nyaya is all about as she is the Origin, Precept, Practice,
Encouragement and Enforcement; Dharandhara or She is totally committed and
dedicated; Dharaadhaarra or She is the support of Bhumi; Dhanada or the Provide
of wealth and Prosperity; Dhanyadohini or the Provider of Food to one’s content
and with surplus to spare; Dharmasheela or She is totally steadfast and deeply
rooted in Dharma; Dhanaadhyhasha or the Presiding Deity of Material wealth like
Kubera; Dhanurveda Visharada or She is an extraordinary expert in
Archery; Dhriti or She is of Bhu Devi Swarupa; Dhanya or She is the Form of Blessings
to all; Dhaanya or the Personfication of excellent Crops and
Foodgrains, Dhrutapada or of firm and decisive footsteps and She is established
and deep rooted in the highest region of Dharma; Dharma Raja Priya
or She has a liking of Yama Dharma Devata; Dhruva or She is Firm and Fixed One
like Dhruva the Pole Star; <br />
*Dhumavaati or She is like the Maha Vidya Swarupinis including Dhumavati
representing Destructive Smoke, besides Matangi, Kaali, Tara, Shodashi,
Bhairavi, Bagala, Kamala, Bhuvaneshwari, Chhinnamasta and so on; <br />
Dhumakeshi or She is also like Shakti Dhumakeshi or the Smoke-haired; Dharma
Shastra Prakashini or Devi Gayatri is the outstanding publisher of Dharma
Shastra; Nanda or She is of the characterisa -tion of happiness and
alternatively like Nanda Gopa the foster father of Vaasudeva; Nanda Priya or
She likes Nanda; Nidra or She is of Yoga Nidra-or alternatively She isNidra
Devi the personification of Sleep of the Beings in the Universe; Nrinuta
or the One who is praised and glorified by one and all; Nandanaatmika or She is
the essence of joy; <br />
*Narmada or She is an alternate Form of the Sacred River Narmada-[King Puruktsa
the Son of the famed Mandhata of Surya Vamsha of the yore married Devi Narmada
the sister of Naagas of Rasatala; Nagaas were torminated by Gandharvas as the
latter were after the Precious Ratnas / Jewels from their hoods; Nagas prayed
to Vishnu and Mandhata assured that his son Purukutsa would uproot the vicious
Gandharvas attacking the Nagas; the grateful Nagas gifted Devi Narmada to
Purukutsa and gave a boon that whosoever bathed in Narmada River or even
recited a Shloka would never ever be affected by Sarpa Visha or the Poison of
Snakes; the relevant Stanza is: <em><span style="font-family: Verdana;">Narmadaayai
Namah Pratar narmadaayai Namo Nishaa, Namostu Narmadey tubhyam traahimaam
Vishah Sarpataah/ - </span></em>incidentally, Purukutsa was the ancestor of
Harischandra-Bhagiratha-Ambarisha-Ikshwaku- Shri Rama : Source Vishnu Purana]; <br />
Nalini or She is like the Lotus the core of Purity and Cleanliness; Nila
or Devi Aditi the mother of Devas as also the mother of Radha Devi; Nilakantha
Samashraya or She is with Parama Shiva always; Narayana priya She is of the
Swarupa of Lakshmi the beloved of Narayana; Nithya or She is eternal
irrespective of periodical dissolutions of the Universe; Nirmala or Devi
Gayatri is of Spotless Tranquility; Nirguna or She is beyond Tri Gunas or of
faculties and characteristics of Satvika-Rajasika-Tamasika nature; Nithi or She
is the Unique Deposit of every thing and any thing in the Creation of ‘Charaachara
Jagat’; Niraadhara or She requires no support since She is the Outstanding
Support herself; Nirupama or She is peerless; Nitya Suddha or the Lasting
Embodiment of Spotlessness, Transparency and Clarity; Niranjana or Devi
Gayatri is flawless, fearless and serene; Naada bindu kalaateeta or Gayatri is
far beyond the Omkara Naada and of Bindu or the Nothingness; Nrisimhini or the
Shakti Swarupa of Nrisimha Deva who is the Symbol of Ferocity and Retribution
as also of Protection and Compassion; Nagadhara or Devi Parvati the bearer of
Mountains; Nripanaaga Vibhushita or She is of the Swarupa of Maha Deva who is
ornamented with Kings of Serpents; Naraka klesha Shamani or She is the One who
assuages the severity of the tortures of hells by way of retributions of wrong
doings; Narayana padodbhava or Gayatri is like Devi Ganga who originated by the
Sacred Feet of Bhagavan Narayana; Niravadya or the Supreme, Pure,
Unaffected by Gunas and transcendental; Niraakara or Devi Gayatri has neither a
shape nor Physicla Form; <br />
*Narada Priya Kaarini or She is enthused with Devarshi Narada -*[‘Na’
represents Knowledge and ‘Da’ implies the Provider. Narada was the Brahma
Maanasa Putra but he refused his father’s instruction to become a House Holder
and expand progeny and an angry Brahma gave a curse to Narada to become a Loka
Sanchari, Kalaha Priya, a Yogi, a
quixotic-glibly-dreamy-frivolous-talkative-much-married Gandharva and in
suceesive births as a son of a servant maid and also as a woman by him self.
When Narada replied to Brahma that simply beacause he did not wish to become a
Samsari and preferred to devote his life to Narayana, Brahma lashed away
several curses and that was blatantly unfair; Brahama then relented and negated
the curses that Narada’s michievous, frivolus, vagabondish, talkative, romantic
nature would be tempered with the objective of Loka Kalyana or for Universal
Benefit and in his successive births he would be a Great Musician as a Singer,
Veena Player, a Veda-Vedanga Exponent, and a Parama Bhakta of Narayana;
incidentally, Narada retaliated Brahama’s curses that Brahma would never be
worshipped in the entire Universe by way of
Stotra-Kavacha-Mantra-Puja-Vrata-Agni Homas for the next three Kalpaas; the
exception however is at Pushkara where Devi Gayatri is venerated too];<br />
Naana Jyoti Samaakhyata or Devi Gayatri is worshipped by innumerable
illuminations all over the Universe; Niddhida or the Bestower of Funds of
Dharma-Artha-Kama-Moksha besides prosperity, Knowledge, Fame, Progeny,
Longevity and over-all fulfillment in One’s Life; Nirmalatmika or She is of
Pureness devoid of predilections and prejudices; Nava Sutra dhara or She
represents a new Yagjnopavita changed from time to time; Neeti or the
Symbol of Morality; Nirupadrava haarini or She is the Source of hassles and
tribulations of Life on account of ‘Taapatrayas’ of Adhi Bhoutika or Physical
Nature-Adhyatmika or Manasika or Psycholgical nature and Adhi Daivika or of
Praakritika Occurences created by Nature; Nandaja or She is the alternative Form
of Lord Krishna / She is the Outcome of Spiritual Joy and Contentment; </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">*Nava
Ratnaadhya or Devi is magnificently ormamented with the Nine Gems-[*Manikya or
Ruby, Mukta or Pearl, Vaidurya or Coral, Marakata or Emerald, Pushyaraga or
Topaz, Vajra or Diamond, Nila or Saphire, Gomedhika or Garnet, Vaidurya
or Cat’s Eye; it is stated that the above Gems are worn for offsetting /
protecting the effects of
Surya-Chandra-Mangala-Budha-Guru-Shukra-Shani-Rahu-Ketu Grahas respectively in
the order afore mentioned]
<br />
*Naimisharanya Vasini or Devi Gayatri is reputed to be the resider of Naimisha
Forest-[ * The Naimi Forest has attained the reputation of being Symbolic of
Hindu Dharma for the reason that while Dwapara Yuga was nearing to an end and
Kali Yuga was to be entered into, Brahma released the Kaala Chakra or the Wheel
of Time called Manonmaya / Maya Chakra to assess the impact of the change-over
of the Yugas. This Chakra travelled all over the Universe and finally broke
down at a Place when Brahma decided to take up ‘Punah Srishti or a Fresh
Creation as the break down was caused due to the ‘Nemi’or the rim of the wheel
broke down and the ‘Safety Zone’ was thus discovered. This hallowed Land was
utilised for Brahma Yagjna too and later on Veda Vyasa settled to execute
division of Veda Vedangas and scripting Puranas and continues to be the
Illustrious Tirtha Place ever since; incidentlly the Chakra Tirtha there where
Suta Muni addressed Sages and conducted Yagnas after their Sacred Baths is
stated to be legendary as it is fathomless for the experiments by
Britishers to seek the depths upto one thousand metres gave up; the belief of
that ‘Mairavana’ the son of Ravanasura who reigned Patala Loka kidnapped Rama
and Lakshmana to Patala and Hanuman rescued them after killing Mairavana and
returned to Naimisha even in the Treta Yuga. Little wonder Devi Gayatri resided
at Naimishaaranya where Lalita Devi’s Temple is there even now and Yagnya Homas
are performed besides thousands take bath in the Chakra Tirtha especially on
Full Moon days and Solar/Lunar Eclipses];<br />
Navanita priya or like Bala Krishna, Devi Gayatri too melts away like butter by
the sincere offerings by devotees; Naari or Devi Gayatri is the Ideal
Representation of womanhood; Nila jeemuta nishwana or Devi Gayatri appears
reclined on thick black clouds while making thunderous sounds and rains ;
Nimisheni or Her Nimisha or twinkling of an eye is stated to be the
Creation-Sustenance and Termination of the Universe; Nadi Rupa or She is of the
Form of a Sacred River; Nilagriva or She is of the incarnation of Shiva the
blue throated; Nishishwari or of the Goddess Form of dark night; Naamaavalih or
Devi Gayatri has an illustrative thousand names; <br />
*Nishumbhagni or Devi Gayatri in the the destroyer of Nishumba-[* As Maha Devi
Kaushiki / Ambika in response to the appeal from Indra and Devas decided to
kill the Asura brothers Shumbha and Nishumbha who became invincible and
tormented Tri Lokas, She decimated the followers of the demons first viz.Chanda
and Munda, Dhumra Lochana, Raktabija etc.and finally She destroyed the brothers
having assured the Devas that she would reappear again and again as
Vindhyachala vasini, Rakta Dantika, Shataakshi, Shakambhari, Bhima Devi,
Bhramaramba and so on as per Markandeya Purana]<br />
Nagaloka Nivasini or Devi Gayatri resides in Naga Loka too; *Nava Jambu Nada
prakhya or S he is famed like the Jambu Nadi or River which formed
the Juices of Jambu Phala or Fruits of Kapitha or Wood Apples of the
Jambu Trees on Meru Mountain as the fruits were of the size of elephants; Naga
lokaadhi Devata or She is the Paramount Goddess of Naga Loka; Nrupuranta
charana or She has her feet adorned by laces studded with jewels; Narachitta
pramodini or She is amused with the mental frame work and psychology of human
beings; Nimna Rakta nayana or She possesses blood-red and thoughtful eyes
looking down; Nirghaata Sama Niswana or She has her normal breathing
sound in a pounded and striking manner; Nandanodyana Nilaya or She resides in
Nananodyanas or Gardens named as Nandanas; Nirvyohopacharini or Devi
Gayatri is always in the mode of rejection of Samsara as against Ayuha or
Acquirement and Achievement; Parvati or Devi Gayatri as Devi
Parvati Swarupa; Paramodara or She is of the Highest Form of Compasion;
Para Brahmatmikaa Para or She is far beyond the comprehension of even Para
Brahma; *Panchakosha vinirmukta or She is devoid of the Five Sheaths of Human
System-[* The Five Layers are akin to those of an Onion viz. Annamaya Kosha or
Food based-Praanamaya kosha or based on Vital Air-Manomaya Kosha or based on
mental faculties-Vigjnana maya kosha or based on knowledge and the receptive
wisdom and Anandamayakosha or basis of the gratification]; <br />
*Pancha Paataka vinashini or She is the destroyer of the Five heinous Patakas
viz. Murder, Theft, Intoxication, Adultery and abuse of Guru]; Para
Chitta or of Transcendental Thoughts; Vidhanajna or She believes in Procedures
and Methodology; <br />
*Panchika Pancha Rupini or Devi is of Five Means of Swarupas-[*viz.Pancha
Bhutas of ‘Prithivyaapastejovauraakaas’ Earth-Water-Fire-Air-Sky; Pancha
Ahamkaras or ‘Mano Buddhi Siddha Angara Ahamkaras’ or Mind, Thought,
Understanding, Mental Caliber, Excitement or Sensitivity and Self-Image; Pancha
Tanmatras or Light, Sound, Taste, Smell and Consciousness; Pancha Karmendriyas
of Eyes, Nose, Tongue, Mouth and Skin; and finally Pancha Jnaanendriyas or
Sense Organs for Seeing, Hearing, Tasting, Eating and Touching]<br />
Purnima or Devi Gayatri is always of Full Moon Form; Parama or She is the
Supreme; Preetih or She the One immensely liked by all; Paraateja prakaashini
or She is of Outstanding Luminosity); <br />
<em><span style="font-family: Verdana;">Puraani Pourushi Punya
Pundarikanibheshana, Paataala Taalanirmagnaa Preeta Preeti Vivardhani/ Paavani
Padasaahiyta Peshala Paapanaashani,Prajapati Parishrantaa Parvata Stana
Mandala/ Padmapriya Padmasamsthaa Padmakshi Padmasambhava, Padmapatra
Padmapaadaa Padmini Priyabhashini/ Pashupaasha Vinurmuktaa Purandhari
Puravaasini, Pushkala Purusha Parva Parijata kusumapriyaa/ Pativrata
Patirvataangi Pushpahasaparayana, Prajnaanavatisuta Poutri Putrapujyaa
Payaswini/ Pattipaashdhara Pankti Pitrulokapadaayani, Puraani
Punyasheelaa
Praanataarti vinaashani/
Prithujanghaa Prithubhujaa Prithupaada Prithyodari Pravaala Shobhaa Pingakshi
Peetavasa Prachaayala/ Prasavaa Pushtidaa Punyaa Pratishtha Pranavaagatih,
Pancha varnaa Panchavaani Panchika Pinjarasthitaa/ Paraamayaa Paraajyoti
Parapreethi Paraagati, Paraakshastha Pareshani Paavani Paavakadyutih/
Punyabhadra paricchedya Pushpahaasa Prithudari, Peetangi Peetavaasanaa
peethashayya Pishaachini/ Peetakriya Pishcachaghni Paataalaakshi Patukriyaa,
Pancha bhaksha priyaakaaraa Putanaa praanaghaatini/ Punnagavana madhyastha
Punya Tirtha nishevitaa, Panchaagni ( Panchangi)cha Paraashaktih Paramaahlaada
kaarini/ Pushpa kandasthitaa Pushaa Poshitaakhila vishtapaa, Paana priyaa
Pancha Shikha Pannagopari shaayini/ Pancha mantratmikaa Prithivi Pathika Pitru
dohini, Puraana nyaaya meemamsa Paatali Pushpa gandhini/ Punyapraja Paraadaatri
paramaargyaika gochraa, Pravaalaa shobhaa Purnasaa Pranavaa Pallavodari/
Phalini Phalaa Phalguh Phut Phalakaakritihkaari, Phanindra bhoga
–shayanaa Phani mandala manditaa/ Balabalaa Bahumataa Baalatapa nibhamshukaa,
Balbhadra priya Vandyaa Yadava buddhi samyuktaa/ Bandidevi Bilavati
Badishaaghni Balipriyaa, Baandhavi Bodhitaa Buddhirbandhuka Kusumapriyaa/ Bala
Bhanu Prabhaakaaraa Braahmi Brahmana devata, Brihaspati stutaa Vrindaa
Vridavana Viharini/ Baalaakini Bilaahaaraa Bilavaasaa Bahudakaa, Bahu netraa
Bahupadaa Bahukarnaavitamsikaa/ Bahubaahu yutaa Beeja rupini Bahurupini,
Bindunaada kalaateetaa Bindunaada Swarupini/ Baddha godhaangulitranaa
Badaryaashrama vaasini, Bridaarakaa Brihadskandhaa Brihati Baana paatini/
Vrindaadhyakshaa Bahunutaa Vanitaa Bahu vikrama, Baddha Padmaasanaashina
Bilvapatra talassthita/Bidhidruma nijaavaasa Badisthaa Bindu darpanaa, Baalaa
Baanaasanasanavati Bada -baanala vegini/ Brahmaanda bahirantahsthaa Brahma
kankini sutrini, Bhavaani Bheeshanavati Bhavini Bhayahaarini/ Bhadrakaali
Bhujangaakshi Bhaarati Bharatataashayaa, Bhairavi Bheeshanaakaaraa Bhutidaa
Bhutimaalini/ Bhaamini Bhoganirataa Bhadradaa Bhurivikramaa, Bhutavaasaa
Bhrugulataa Bhargavi Bhusuraarchitaa/ Bhaagirathi Bhogavati Bhavnasthaa
Bhishagvaraa, Bhaamini Bhogini Bhaashaa Bhavani Bhuridakshinaa/</span></em>
(92-120)<br />
( Puraani or the very Original; Pourushi or the One with Courage and
intrepidity; Punya or the embodiment of Punya or the accumulated merit or
rewards of virtuous deeds; Pundareeka nibheshana or She has the benign looks of
a lotus; Paataala taala nimnagnaa or She is engrossed with the affairs of
Paataalaadi Lokas; Preeta or the chatacterisation of Fondness and attachment;
Preeti vivardhini or She is the promoter of affections; Paavani or the embodiment
of Sacredness; * Pada Sahitya or Devi Gayatri is the Originator of
comprehensive knowledge of vocal and instrumental music, Natya or dance
and literature for instance in reference to the music and dance
forms the details of Pallavi, Anupallavi, Muktaiswara, Charana etc. or in
the case of Literature the erudition of Chhandas / Prosody, diction, and so
on];<br />
Peshala or charming and skillful; Paapanaashani or the instant destroyer of
sins; * Prajapati or of the Swarupa of Prajapatis or the sons of Brahma
created with the duty of expanding progeny as also as the Caretakers of the
Fourteen Bhuvanas like Daksha Prajapati-<br />
[* viz. Daksha, Prachetas, Pulaha, Marichi, Kashyapa, Bhrigu, Atri,
Vasishtha, Gautama, Angirasa, Pulastya, Kratu, Prahlada and Kratu
as per Maha Bharata];<br />
Parishraanta or Devi despite of her briskness of thought and action, She
tends to relax at the time of Universal Destruction and Punah Srishti;
Parvata Stana Mandala or Gayatri like Bhu Devi manifests huge mountains like
her breasts; Padmapriya or her fondness of Lotuses is well-known; Padmaasana-
sthaa or She is comfortably seated on a magnificent Lotus; Padmaakshi or Her
eyes and vision are crystal clear; Padma Sambhava or Being Brahmani she is
manifested from a Lotus Flower; Padmapatra or She is like a lotus leaf on which
drops of water are never absorbed just as She is totally unaffected by the
happenings of the Universe; Padmapada or Her every step is as soft and delicate
as of a Lotus; Padmini or Gayatri like a Lotus herself reflects the prime most
category of Padminis of Universal Womanhood; Priya bhashini or Her
conversation is sonorous and sweet; Pashu paasha vinirmukta or She is the
Unique One who could tear away the shackles of Samsara by humanity comparable
to animals; Purandari or She is of the Swarupa of Indrani- another explanation
is that Devi Gayatri is like the model womanhood as a superior ‘Grihini’ or
Householder ; Puravasini or She is the Resident of Kundalini; Pushkla or
She is surfiet with every thing and also the bestower; Prurusha or the
Adi-Sanaatana-Sarva vyaapa-Niraadhaara-Avyakta-Shaswata-Niraakaara-Prakriti-
Purusha; Parva or a Phase of Kaalamaana comprising the Cycles of Eternal Time
like Kalpa-Yuga and such other Creations-another explanation is that She
is of Punya Parva Swarupini; Parijata Kusumapriya or She is affectionate
to Parijata Flowers once a Speciality of Swargaloka but Lord Krishna fetched
from there and planted in the backyard of Devi Rukmini; <br />
*Pativrata or Devi Gayatri as Prakriti is preoccupied and engrossed with Maha
Purusha in many forms as Parvati to Shiva-Lakshmi Devi to Vishnu-Saraswati to
Brahma and so on; Pativratangi or Her entire body, mind and soul is fully
committed to the Purusha Swarupa concerned-[* An explanation of a Parivrata
refers to <strong><span style="font-family: Verdana;">Ahalya</span></strong>
though She slept with Indra but she had her husband Muni Gautama was genuinely
on her mind and when turned into a stone due to Gautama’s Shaap Rama purified
her too for her dereliction due to her ignorance; <strong><span style="font-family: Verdana;">Draupadi</span></strong> though she married Pancha
Pandavas since all the Pandavas were of the Amsha of Indra whose virility was
distributed to Devi Kunti through Yama Dharmaraja to beget Yudhishtara, Vayu
Deva to beget Bhima, Arjuna from his (Indra’s ) own and Ashwini Kumars
from Devi Maadri as Nakula and Sahadeva apart from the fact that
Draupadi was Indra’s better half viz Sachi Devi who was originallyYagneshani
the daughter of Agni as clarified in Markandeya Purana ; Devi <strong><span style="font-family: Verdana;">Sita</span></strong> despite Ravana’s pressure
tactics had only Rama always; Devi <strong><span style="font-family: Verdana;">Tara</span></strong>
the wife of Vaali but the Tradition of Kishkindha allowed Sugriva to marry
after Vaali’s death as approved by Rama himself and <strong><span style="font-family: Verdana;">Mandodari</span></strong> of course was a fixation
on Ravanasura despite his infatuation with Sita; <strong><span style="font-family: Verdana;">Anasuya</span></strong> the wife of Atri and the
the illustrious Kardama Prajapati ; <strong><span style="font-family: Verdana;">Sumati</span></strong>
who was an outstanding Pativrata who adored her husband a Leper and even
prostrated before a woman whom her husband desired to sleep with]; <br />
Pushpahaasa paraayana or She is accustomed with the practice of flowery smiles;
Pragjnaavati Suta or the happy child of wisdom and judgment; Poutri or the One
with maturity and dignity; Putrapujya or as all the Beings on Creation are her
own progeny they all worship her with great veneration and admiration;
Payaswini or the Sacred River at Chitrakoot Mountains in Madhya
Baharat-alternatively stated She is the Provider of nectar like milk to one and
all; Pattipashadhara or She carries a sharp spear and noose; *Pankti or
Devi Gayatri’s representation of Vedic Meters –[Viz. Gayatri, <strong><span style="font-family: Verdana;">Pankti, </span></strong>Anushtup, Brihati,Viraj,
Trishtup, and Jagati made of 24-28-32-36-40-44-48 syllables; these are also the
Seven horses tied to Surya Deva’s chariot];<br />
Pitruloka pradayani or She bestows residence in Pitru loka; Puraani or
She is the Original most; Punyasheela or the one with only Punya or the
fruits of what the virtuous existence of Beings is all about; Pranataatri
vinashani or She destroys the obstacles of those who prostrate befote her;
Pradyumna janani or She she is of the Form of Devi Rukmini the Prime wife of
Lord Krishna; Pushta or the Symbol of excellent health and happiness; Pitamaha
parigraha or She is the better half of Lord Brahma; Pundarika puraavaasa of She
is the resider of Pundarika pura or the Abode of Vishnu Swarupa as Pandu Ranga;
Pundarika samaanana or She is like the countenance of a Lotus; the Prithu
jangha or Gayatri constitutes her lower shin as Bhumi; Prithu Bhuja or Her
hands are like those of Bhu Devata; Prithupada or Bhumi’s feet are like those
of Gayatri’s; Prithyodari or her belly is like that of Bhudevi; Pravala
shobha or of the brightness of corals among the Jewels; Pingakshi or She
is of brown eyes; Peetavasa or her clothing is of yellow complexion;
Prachaalaya or She is an exponent of the Veena the stringed instrument of
music- another version of the concerned Sahasra naama is Prachaapala or of
unpredictable nature; Prasava or the Generator or the Creator of the
Universe; Pushtida or the Provider of good health; Punya or the Symbol of
good returns of good deeds; Pratishtha or She is of established and long
standing fame; <br />
*Pranavaagatih or She is the pathway of Omkara the representation of the
Eternal Cosmic Vibration comprising the Panchaakshara viz. ‘A kaara-U kaara- M
kaara- Bindu-Naada’ or the Omkaara; <br />
Pancha Varna or Devi Gayatri possesses five countenances with Pancha
Varnas of white-yellow-red- blue and green; Pancha Vaani ; Panchika or as
already explained above Devi is of Panchika Swarupini -comprising Pancha
Bhutas, Pancha Ahamkaras, Pancha Tanmatraas, Pancha Jyananendriyas and Pancha
Karmendriyas; Panjarasthita or She is of the Swarupa of Devi Parvati like a
Parrot in the embrace of Shiva in a cage- another explanation is that She is
the Life Energy in a Body compared to a mere cage; Para Maya or Devi Gayatri
is the Supreme Maya or Prakriti the alternate Swarupa of Maha Purusha;
Paraajyoti or the Ultimate Form of Lumonosity; Parapreeti or the Utmost Bliss;
Paraagati or the Path towards the Ultimate Destination; Paraakshastha or She is
Absolute and Total; Pareshaani or She is the Supreme Administator insisting on
the Practice of her Laws; Paavani or the Form of Sacredness and Purity;
Pavaakaadyutih or She is of the Swarupa of Agni the Purifier; Punyabhadra or
She versatile in keeping Punya or the Result of Virtue adequate and intact;
Paricchedyaa or She is totally distinct as her characeristics and features are
outstanding- another explanation is that She is able to assess and define the
stock of Punya or the fruits of virtuous deeds perfectly; Pushpahaasa or She is
of flowery smiles; Prithudari or of the appearance or Bhu Devi; Peetangi or of
yellowish physical parts; Peeta vasana or She is robed in yellow; Peeta shayyaa
or Her resting place or bed too is of yellowish complexion; Pischachini
or She keeps around her super natural Shaktis like Shakini, Daakini and
Pishachini; Peetakriya or Baala is Peeta Rupini and her worship is akin to that
of Icchaa Shakti-Jnaana Shakti-Kriya Shakti; Pishachaghni or Devi Gayatri is
the destroyer of the Super natural powers like Pischaachas; Paatalaakshi or Her
eyes and vision tend towards Paataala Loka-another explanation is Devi’s eyes
are like of ripe roses; Patukriya or Actions are tough but befitting; *Pancha
bhaksha priyaachara or She is used to enjoy Pancha bhakshyas-[Comprehensive
meals comprising Bhakshya-Bhojya-Lehya-Choshya-Paniyaas or Fried or
other sweet accompanist embellishments, Cereals and Pulses, Tongue
teasing preparations that are licked, Choshya or treated
preparations like paayasaas and Paaniyaas or sweet or sour juices etc]; <br />
Putanaa Praana ghaatim or She like Bala Krishna who decimated Putana and
other dangerous trouble makers despatched by the villianous King Kamsa; Punnaga
vana madhyastha or She is right in the middle of the gardens of Kambhoja
or Naaga Champa trees and flowers; Punya Tirtha nishevita or She is of the
Swarupa worshipped at all Punya Tirthas; <br />
*Panchaagni or Devi Gayatri is of Panchagni Swarupa –[* The Panchagnis are
Garhyapatya Agni for cooking in homes-Aavahaniya to invoke Surya Deva-Dakshinagni
or Atmosphric Agni in the form of Lightnings or that which is invoked in
Dakshina disha, Saabya and Avaastya for Vedic Purposes; Agnis various Synonyms
include Anala, Bhuriteja, Chitra bhanu, Havya vahana, Hutaashana,
Jaateveda, Jwala, Parthiva, Paavaka, Plavanga, Rudra garva, Hiranya krita,
Shikhee, Vaishwanara, Vibhavasu and so on; Sapta Jihvaas or tongues of Agni are
stated to be Hiranya, Kanaka, Rakta, Arakta, Suprabha, Bahurupa, Sattee;
another version is Vishwa murti, Sphalini, Dhhumavarna, Manojava,
Lohitasya, Karaalasya and Kaali; the Agni Swarupas for performing offerings are
as follows viz. for Nitya Karma the type of Agni is called Prabha-Pushpa homa /
Bahurupa-Anna and Kheera homa / Krishna Agni- Ikshu homa/ Paraaga-Padm homa/
Suvarna or Lohita-Bilwa homa /Shweta-Tila homa/ Dhumni-Kaashtha or wooden
pieces of various trees / Karaalika-Pitru homa/Lohitasya and Deva homa
/Manojava; (Narada-Markandeya-Bhavishya Puranas)]; <br />
* Panchaangi or Devi Gayatri is of Panchanga Swarupini viz. <em><span style="font-family: Verdana;">PARA</span></em> or the Ablolute Supreme- <em><span style="font-family: Verdana;">Vyuha </span></em> or in the Forrms of
Vaasudeva, Samkarshana, Pradyumna and Aniruddha- <em><span style="font-family: Verdana;">Vibhava </span></em> or in the Form of Incarnations-<em><span style="font-family: Verdana;">Haarda </span></em> or present in the hearts
of those who assimilate the Existence and Meaning of Paramatma-<em><span style="font-family: Verdana;"> Archa </span></em>or worship in whatever form
either of Niraakara or Aakara manifested in Idols and by means of Bhakti,
Prapatti or Rituals ie Karma or Jnaana or Vairagya through Tapas, Yoga etc.; <br />
Paraashakti or Devi Gayatri is the Supreme Shakti Swarupa; Paramaahlaada
kaarini or the One who provides the elevated happiness; Pushpakaanda
sthita or She is present in the branches of trees with clusters of fragrance
and charming flowers; Pusha is well nourished as also the Pushya
Nakshatra; Poshitaakhila vishtapa or She is the Preserver of the three
worlds; Paanapriya or She is delighted in drinking ‘Amrita’; <br />
*Pancha Shika or the five tufts on the top of the head-[That is the Place of
the Cerebral Nucleus (Sahasrara) representing intellect, memory,
farsightedness, duty and knowledge-another explanation is that a Brahmana by
birth attains the status of a Dwija or twice-born once the
Five Duties are taken up viz. Gayatri Dhyana and Japa-Yagnopaveeta-<strong><span style="font-family: Verdana;">Pancha Shikha-</span></strong> Yagnya- and Veda
Pathana and most significantly the practice of Brahmacharya or Celibacy];<br />
Panngoparishyini or She like Bhagavan Narayana rests comfortably on Adi Shesha;
Pancha matraatmika or Devi is of Five Tanmatras of Light-Sound-Taste-Smell and
Consciousness; Prithvi or Devi is of Bhumi Swarupa; Pathika or Traveller all over
/ A woman immersed in sweet thoughts in the absence of her dear husband; <br />
*Prithudohini or She like the reputed Prithu Chakravarti in the lineage of
Chakshusa Manu was of the bestower of endless materials to the Beings in the
Universe-[ The illustrious Monarch of the Bhuloka after whose name
Priththvi came to be known by his name Prithu was an ideal and most
virtuous Administrator endeared by human beings and Maharshis alike; in his
regime where were no physical ailments, mental tensions and natural calamities
and was the very first performer of Rajasuya Yagna as a Symbol of
Invincibility across the Globe as a Chakravarty ie whose Chariot could be
obstructed by any force on Earth; he controlled Bhu Devi to such an extent that
She tried to escape from his rigours by assuming the form of a cow but he
chased and forced her to yield as much milk as various Beings in whatever form
that they desired; Prithu himself milked her and milked food grains to his
population- it is stated that the concept of eating food as from grains earlier
since the practice was food by way of consumption of fruits, vegetables and
milk only; Devatas milked Bhu Devi as Cow who yielded Pushtikaahara or heathy
food, Pitru Devas secured ‘Swadha’ as milk, Rishis secured milk as Vedas;
Nagas obtained milk in the form of poison; Asuras secured Maya or Illusions;
Yakshas the art of Antardhana or of Disppeareance; Gandharvas sought Fragrance
as milk, Rakshasas opted for blood; Mounains preferred ‘Aoushadhis’ and so on
thus satisfying all the Beings]; <br />
*Puraana Nyaya Meemaamsa or analysis and research of the Orthodox Sciences of
Justice and Virtue from the Ashtaadasha Maha *Puranas-Nyaya Shastra-and
Meemaamsa or Assessment ; [* Ashtaa -dasha or Eighteen Maha Puranas are Brahma-
BrahmaVaivarta-Brahmanda-Bhagavata-Vishnu-Matsya-Kurma-Varaha-Vamana-Shiva-Linga-Skanda-Markandeya-Agni-Narada-Padma-Bhavishya-Garuda
Puranas ; besides there are Eighteen Upa Puranas viz. Devi Bhagavata-Sanat
Kumara-Narasimha-Brihannaaradiya-Shiva Rahasya-Durvaasa-Kalki-Vamana-Bhargava-Varuna-Saamba-Nandi-Surya-
Paraashara-Vasishtha-Ganesha-Hamsa; besides there are any number of Minor
Puranas like Sthala-Tula / Kaveri, Ganga, Maagha- Vaishakha-Nilamata and
so on; Nyaya Meemaamsa constitutes a part of Shaddarshanas or Six Darsshanas
besed on Vedas, Upanishads and other Scriptures and the Darshanas are Nyaya,
Vaiseshika, Sankhya, Purva Meemaamsa, Uttara Meemaamsa or Vedanta and Yoga];</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">*Paatali
pushpa gandhini or Devi is like the fragrance of Paatali flower- [It is said
that
Paatali-Karaveera-Jaaji-Sampangi-Vangula-Vakula-Mandaara-Parijaata-Bandhuka
-Ashoka and such other flowers which are fallen on ground, carried by the
wicked, torn, dried, packed in cloth, buds, over blossomed are unworthy
for worship of the Lord or Devi]; <br />
Punya Praja or She is the Supreme Mother of Persons with Punya or of fruitful
achievements; Paraadaatri or She is of the Supreme Saviour and Uplifter;
Paramargyaika Gochra or She could be realised only by extraordinary means;
Pravala Shobha or She is the brightness of Coral one of the Gems; Purnaashaa or
the Fullfillment personified; Pranava or the Omkara Swarupini; Pallavodari or
Devi has the belly of a soft bud - an epithet of Manmatha the God of Love;
Phalini or She is like the essence of fresh fruits; Phala or She indeed is the
Outstanding and the most luscious fruit; <br />
*Phalgu or the Sacred River of Phalgu - near Gaya-where Pinda -pradana is
performed especially in the Pitru Paksha is performed in the Krishna Paksha of
Ashwin month; <br />
Phut kaari or the hiss of a serpent as Devi is like the Swarupa of Lord
Balarama the Incarnation of Adi Sesha himself; Phalakaakriti or She is of the
Form of a Shield which protects -She is also like the piercing top of an arrow
that destroys ; Phanindra bhogashayana or Devi is comfortably reclining in the
luxurious bed of a curled up King of Sarpas; Phanimandala mandita or She is
resplendent in the Naga Loka; Balabaala or She is mighty Shakti Swarupa in the
incarnation of Baala ; Bahumata or She is venerated by all; Balaa tapa
nibhaamshuka or Gayatri enhances the brilliance of Tapas or Deep Meditation of
Balaa Shakti; Balibhadra priya or She is fond of Balabhadra in the Swarupa of
Devi Revati; Vandya or She is venerated by one and all; Badava or She is like
the huge flames of forests; Buddhi samanvita or She is the Unique Fund of
knowledge and maturity; Bandi Devi or She is worshiped by devotees
kept in complete bondage of Samsara;<br />
*Bila Vati or Baala Devi like Kamakshi who meditated in Kamakoti Maha Bila or
the Great Sacred Cave of Bliss as scripted by Sage Markandeya in the
Annexture of Markandeya Purana titled Kamakshi Vilasa; Bandishaaghni or
She demolishes the hooks that charm the attractions of Samsara; Bali priya or
She likes sacrifices and oblations or alternatively She is soft-minded to Bali
Chakravarti who gave away three feet of land to Vamana Deva in a
self-destructive mode of charity while the Incarnation of Vishnu asssumed his
Virat Swarupa and occupied Tri Lokas instead; Baandhavi or She that binds all the
Beings in existence-alternatively stated She is a close relation to one
and all; Bodhita or She who is the one advised and instructed; Buddhi or
the essence of understanding and discernment; Bandhuka Kusuma priya or She
likes pale-yellow trumpet flowers; Bala bhanu prabhaakaara or Gayatri is just
like the brightness of Rising Sun; Braahmi or of the power of Lord Brahma;
Brahmana Devata or the Unique and daily venerated Goddess by the entire
Brahmanaas; Brihaspati Stuta or Gayatri is deeply worshipped by the Deva
Guru Brihaspati; <br />
*Vrinda or Gayatri is of the manifestation of Devi Radha as Vrinda as
vividly described in Brahma Vaivarta Purana in which Krishna
was the Supreme Purusha - not Krishna as human incarnation- and Radha as
Prakriti the Goddess of Goloka and Raasa Mandali; <br />
Vrindaavana Viharini or She is Radha again as human incarnation who was the
Queen of Brindavana Gardens; Baalaakini or Gayatri is of of the characteristics
of a teen age girl or alternatively a garland of Vakula flowers; Bilaahara or
She enjoys Satvika Aahara or alternatively Devi Gayatri once pleased
could instantly demolish past sins; Bilaavasa or She stays in a cave; [Bahudaka
or like a Jeeva Nadi or an ever flowing River She glitters with the speedy flow
of water]; Bahunetra-Bahupaada or She has countless eyes and feet ie She
visions every thing and She has enormous mobility all over the Tri Lokas; Bahu
karnaavatamsika or She hears and absorbs each and every happening all
over the Universe; Bahu baahu yuta or She is equipped with innumerable hands to
bless, reward, provide and also punish;<br />
* Beeja Rupini or Devi Gayatri in her many manifestations as several
Shakti-beejas for eg. as Saraswati / Vaag Devi the Beeja Rupa is
‘Aim’; Lakshmi Beeja as ‘Shreem’; Kamaraja beeja as ‘Kleem’; Tara beeja as
‘treem’; Kaali beeja as ‘kreem’; Bhuvaneshwari Beejas as Aim-Hreem-Shreem and
so on; Bhu rupini or Devi Gayatri assumes several Swarupas; *Bindunaada
kalaateeta or Devi Gayatri is beyond Bindu or Zero or Nothingness-Naada or the
premordial or very original Shabda or Sound-Kalaateeta or of the various
aspects of Universal Existence; Bindu naada Swarupini or Gayatri is the essence
of the very original mystic sound of OM; Baddha godhangulitraana or She has the
shoulder and finger shield of archery or alternatively She has the cover of
Godha Charma around her fingers in context of archery; Badarya-ashrama vaasini
or the One who resides at an Ashram or hermitage at ‘Badari’ the Sacred
Tirtha of Badari Narayana; Brindaaraka or Her abode is at Brindara; <br />
*Brihat Skandha or the Gigantic Aggregation of various aspects of Existence- [*
Adhikaari Skandha-Sadhana Skandha-Pushti Skandha-Purushartha Skandha-Sthiti
Skandhi-Vasana Skandha-Niraasana Skadha-Nirodha Skandha-Aashraya Skandha-Mukti
Skandha and so on];<br />
* Brihati or the Seven Vedic Meters and the Seven Horses of Surya’s chariot
–[*viz. Gayatri, Brihati, Ushnik, Jagati, Trishtup, Anushtup and Pankti];
Baanapaatini or she rains arrows against enemies; <br />
Vrindaadhyaksha or Devi is the presiding Deity of Brindavana; Bahu nutaa or the
One prayed who is to by innumerable followers; Vanita or the Symbol of
Supreme Womanhood; Bahuvikrama or She has overcome several by their
devotion and dedication; Baddha Padmasanaasina or She is always in the squatting
positon with crossed legs with feet raised on thighs resembling a lotus;
Bilwapatra tala stitha or She is seated under a bilwa tree; Bodhi druma
nijaavaasa or Devi Gayatri is settled under a Bodhi( Peepul) Tree which is a
symbol of Self-Realisation as in the case of Gautama Budhha; Bandisthaa or She
is situated right in Samasara but totally detached from it-[Balistha or She is
famed as High Form of the most Valiant] ; Bindu Tarpana or She is delighted
with the Tarpana of Bindu or the central dot of Shri Chakra; Bala or
Gayatri assumes the Swarupa of Kanya Shakti; Baanaasana- vati or She is seated
on powerful arrows as also holding a Power driven Bow and arrrows; Badabaanala
vegini or She is rapid in her spread like huge flames; Brahmanda bahirantastha
or She is present all over alike inside and outside the Universe; <br />
*Brahma(na) kankana sutrini or Devi Gayatri represents Brahma Kankana Sutra as
a symbol of Brahma Vidya Prachara as also as a security before initiating any
auspicious Project signifying the warding off of any possible obstacles and the
Kankana is tied with a turmeric cotton thread around the right hand wrist or
even as copper or golden bracelet - [ Three allusions are offered as
under: *(1) In the Poorvanga or Preparatory Stage of Upanayana, the Procedure
comprises the following viz. Anugjna or permission and blessings from
elders-Vighneswara Puja-Sankalpa or the Vow-Udaka Shanti or Punyaah
Vachana-Mantra Japa-Ankura Arpana or initiating the germination of Nava
Dhanyas-Praadhi shara bandham or <strong><span style="font-family: Verdana;">Kankana
Dharana-</span></strong>Abhyudaya Shraadam or Naandi Shraadham; in fact Brahma
Kankana dharana is a preparatory part of Yagnas;- 2) an alternate
explanation of Brahma Sutra relates to Lord Brahma’s bestowing a Golden
bracelet to Skanda Kumara before the latter made the Sankalpa to demolish
Tarakasura when Vishnu gifted a Jaya Mala or Victory Garland, Brahma a Suvarna
Kankana, Ganga a pot of Amrita, Twashta Prajapati a cock, Varuna Deva a
snake of Shakti, Vayu a Mayura or Peacock, Indra a Banner, Kubera a huge
army of Yakshas etc.-3) yet another explanation of <strong><span style="font-family: Verdana;">Brahma Sutras</span></strong> as based by
Badarayana / Vyasa Maharshi consisting of Samanyaya or Synchronization and
Coordination- Avirodha or non-encounter-Saadhana or Paths of Accomplishment and
means thereof-and finally Phala or Achievement; incidentally the Prasthaana
Traya or the Three Paths of Realisation are Dualism or Distinction of
‘Atma’ or Individual Soul and Paramatma-Qualified Dualism or ‘Atma’
joining Jeevatma and then merging into Paramatma- and Absolute
Non-Dualism or Advaita ie. Atma merging with Paramatma or the Singular
Paramatma]; <br />
Bhavani or Gayatri as an incarnation of Parvati; Bheeshanavati or the Sign of
ferocity; Bhaavini or She is emotional and sensitive yet straight forward;
Bhaya haarini or the smasher of fear and apprehensions; *Bhadra Kaali or
Gayatri is of the Blessed Swarupa of the Three Eyed, Eighteen Handed Shakti of
Blue Complexion who was born of Rudra’s heightened fury when Devi Sati
performed self-immolation in Yagna Kunda out of desperation as Daksha
accused her husband Parama Shiva and along with Veerabhadra
devastated Daksha Yagna ; Bhujankaakshi or She possesses
penetrating eyes of a poisonous snake ready to pounce to death with anger and
revenge; Bharati or the incarnation of Devi Saraswati; Bharataashraya or the
Idealogy and Aspiration of Bharati; Bhairavi or one of the Maha Vidyas
mentioned above representing the wrath of Rudra as the Kriya Shakti or the
Energy of Action; Bheeshanaakaara or Devi is of extreme ferocity too and
vengefulness against villany and viciousness; <br />
*Bhutida or one of the hundred and thirty Pitruganas , nine of whom are stated
to be responsible to safeguard Dasa Dishas or the Ten Directions viz.
Vishwa-Vishwabhuk, Aaradhya, Dharma, Dhyana, Shubhanana, <strong><span style="font-family: Verdana;">Bhutida,</span></strong> Bhutikrit and Bhuti
providing prosperity and contentment as per Markandeya Purana; however Linga
and Shiva Puranas emphasise that among the Shakti Swarupas are Bhutida;<br />
Bhutimalini or Devi Gayatri represents the garlands of prosperity and fame;
Bhamini or She gets angry and annoyed at times- or alternatively Bhamini
is alluded to Devi Satyabhama the consort of Lord Krishna; Bhoganarata or Devi
is a Represenation of comfort and luxury in the company of Bhuvaneshwara while
enjoying the offerings so devotionally dedicated to her; Bhadrada or She is the
assurer of security and propitiousness; Bhuri Vikrama or She is the
personification of Valour and courage; Bhutavaasa or She exists with and within
all the Praanis or Beings; <br />
*Bhrigu lata or Devi Gayatri is like the renowned Bhrigu Maharshi and his
lineage-[*Bhrigu’s son Chyavana Maharshi married Sukanya the daughter of
King Saryati who was the son of Vaivaswata Manu; Chyavana begot Pramati
who with Apsara Ghritachi gave birth to the illustrious Ruru and so on; Bhrigu
was the Manasika Putra of Lord Brahma and was among the Sapta Rishis; he was
deputed by the Rishis as to who should be the most eligible among Tri Murtis to
be the Chief Guest at the Purnaahuti or the Grand Finale at the Yagna; Bhrigu
was turned out from Brahma loka as Bramhma was busy; access was denied to Maha
Deva as the latter was busy with Devi Parvati; and finally Vishnu was told that
he was in Yoga Nidra; an angry Bhrigu barged in and hit Vishnu on his chest;
Vishnu apologised to Bhrigu and exclaimed that the Muni’s sacred and soft feet
might have been hurt against Vishnu’s hard chest; Bhrigu was
overcome with Bhagavan’s spontaneous and maganimous reaction and Vishnu was
delared to be the best; but Lakshmi was hurt and cursed Bhrigu that Brahmanas
as a clan would become paupers; a repentant Bhrigu prayed to Lakshmi when she
softened down. Bhrigu then scripted ‘Bhrigu Samhita’ on Astrology the pioneer
of its kind as a post Script of Jyotisha as one of the Six Vedangas];</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Bhargavi or
Gayatri is the Form of Bhargavi Shakti one of Lakshmi Swarupas;
Bhusurarchita or She is primarily worshipped by Brahmanas the sons of Bhudevi;
Bhagirathi or She is Ganga who descended from Vishnu paada down to Earth
entirely due to the arduous efforts of King Bhagiratha; Bhogavati or the Sacred
River by that name as also the essence of Luxuries; Bhavanastha or She exists
in future as well as the present and past or eternally; Bhishagvara or She is
the most reputed Vaidya or Physician to cure the ills of one’s existence;
Bhogini or the Form of Fortunes and Happiness;. Bhasha or She is the Language,
Expression, Script and Thought; Bhavani or Devi Parvati; *Bhuridakshina or
abundant dakshinas or gifts / gratifications to Brahmanas who conduct various functions
like Yagnas, Homa kriyas, Samskaras, Vratas, Pitru Karyas or any such Vedic and
traditional tasks of faith as Bhagavan Vishnu asserted that any Dakshina given
to Brahmanas would reach Him only);<br />
<em><span style="font-family: Verdana;">Bhagatmika Bhimavati Bhavabandha
vimochani, Bhajaneeya Bhutadhatriranjita Bhuvaneshwari/ Bhujangavalaya Bheema
Bherundaa Bhagadheyani, Maataa Maayaa Madhumati Madhujihvaa Madhupriya/Mahadevi
Mahaa bhaagaa Malini Meenalochana, Mayaateeta Madhumati Madhu maamsaa
Mathudravaa/ Maanavi Madhusambhutaa Mithlaapura vaasini, Madhukaitabha samhatri
Modini Meghamaalini/ Mandodari Maha Maya Maithili Masrunapriya,
Mahalakshmirmahaakaali Mahakanyaa Maheswari/ Maahendri Merutanaya Mandaara
kusumarchita, Manju Manjeera charana Mokshadaa Manju bhashini/ Madhura draavini
Mudraa Malaya Malayanvita, Medhaa Maakata shyaamaa Maagadhi Menakaatmaja/
Mahamaari Mahaveera Mahaashyaama Manustuta, Matrikaa Mihiraabhaasa Mukundapada
vikrama/ Moolaadhaarastha Mugdhaa Manipoorakavaasini, Mrigaakshi Mahishaarudhaa
Mahishasura mardini/ Yogasanaa Yogagamyaa Yogaa Youvanakaash –raya, Youvani
Yuddha madhyasthaa Yamuna Yugadhaarini/ Yakshini Yogayuktaa cha Yaksharaaja
prasutini, Yatraa Yaanavidhaanajnaa Yaduvamsha samudbhavaa/ Yakaaraadi
hakaaraantaa Yajushi Yagnarupini, Yamini Yoga nirataa Yaatudhaana bhayankari/
Rukmini Ramani Ramaa Revati Renukaa Ratih, Roudri Roudra priyaakaaraa Rama
maataa Ratipriya/ Rohini Rajyadaa Revaa Ramaa Rajiva lochana, Raakeshi Rupa
sampanna Ratna simhaasasthitaa/ Rakta malyaambara dharaa Rakta Gandhaanulepana,
Rajahamsa samaarudhaa Ramyaa Rakta balipriya/ Ramaneeya Yugaadhaara
Raajitaakhila bhutalaa, Rurucharma paridhanaa Rathini Ratna maalikaa/ Rogeshi
Rogashamani Raavini Romaharshini, Ramachandra padaakraantaa Ravanaccheda
kaarini/ Ratnavastra paricchinna Rathasyaa Rukma Rukma bhushanaa,
Lazzadhidevataa Lolaa Lalitaa Lingadharini/ Lakshmi Lolaa Luptavisha Lokini
Loka vishrutaa, Lazzaa Lambodari Devi Lalanaa Lokadhaarini/ Varada
Vanditaa Vidyaa Vaishnavi Vipulaakritih, Vaaraahi Virajaa Varshaa Varalakshmi
Vilaasini/ Vinata Vyoma madhyasthaa Vaarijaasana samsthitaa, Vaaruni Venu
sambhutaa Veetihotra Virupini/ Vayamandala madhyasthaa Vishnurupaa Vidhipriyaa,
Vishnupatni Vishnumati Vishaalaakshi Vasundharaa/ Vaamadeva priyaa Velaa
Vajrini Vasudohini, Vedaakshara pareetaangi Vaajapeya phalapradaa/ Vbasavi
Vaamajanani Vaikuntha nilayaa Varaa, Vyaasapriyaaa Varmadharaa Valmiki
parisevitaa/ Shaakambhari Shivaa Shaantaa Sharadaa Sharanaagatih, Shaatodari
Shubhaachaaraa Shumbhaasura vimardini/ Shobhaavati Shivaakaaraa Shankaraartha
sharirini, Shonaa Shubha -ashayaa Shubhraa Shiraassandhaana kaarini/
Sharaavati Sharaanandaa Sharajjyotsnaa Shubhaananaa, Sharabhaa Shulini Shuddaa
Shabari Shuka vaahanaa/ Shrimati Shridharaanandaa Shravanaanda daayani,
Sharvaani Sharvari vandyaa Shadbhaashaa Shadritupriyaa/ Shadaadhara sthitaa
Devi Shanmukha priya kaarini, Shadrupa Sumati Suraasura namaskritaa/ Saraswati
Shada -adhaaraa Sarva Mangala kaarini, Samaganapriyaa Sukshmaa Savitri Saama
sambhavaa/ Sarva vaasaa Sadaanandaa Sustani Saagaraambara, Sarvaishvarya Priyaa
Siddhih Saadhu bandhu paraakramaa/ Saptarshi mandalagataa Somamandala
vaasini,Sarvagjna Saandrakaruna Samaanaadhika varjitaa/ Sarvottungaa Sanga
heenaa Sadgunaa Sakaleshtadaa, Saraghaa Surya tanaya Sukeshi Somasamhatih/
Hiranya varnaa Harini Hreemkari Hamsa vaahini, Kshoumavastra pareetangi
Kheerabdhi tanayaa Kshamaa/ Gayatrichaiva Saavitri Parvati cha Saraswati,
Vedagarbhaa Varaarohaa Shri Gayatri Paraambikaa/ </span></em>( 121-155)<br />
Bhagatmika or Gayatri is the Soul of splendour; Bhimavati or She is fuming and
incensed on battle fronts ready to charge and destroy evil energies however
extraordinary they might be; Bhavabandha vimochani or She is unique in smashing
the tough and harsh bonds of Samsara; Bhajaniya or She is always worthy of
litanies and supplications; Bhutadhaatri ranjita or She is the prime
reason of existence and upkeep of all the Beings in Creation; Bhuvaneshwari or
the Shakti due to whom the Universal evolution is made possible and the various
Beings are sustained without hassles; Bhujangavalaya or Gayatri like a mighty
coiled serpent encircles and controls the worlds in her hands; Bhima or the
ferocious against the demons; </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">*Bherunda or <strong><span style="font-family: Verdana;">Lalitha Devi’s fifteen Nitya Swarupas</span></strong>
being the Limbs or Lalitha who is basically the Form of Pure Consciousness-[
The Nitya Swarupas are: <strong><span style="font-family: Verdana;">Kameswari</span></strong>
obsessed with desire with Five Forms of Kamadeva viz. Kamaraja, Manmatha,
Kandarpa, Makara and Manobhava-<strong><span style="font-family: Verdana;">Bhagamalini</span></strong>
of flowering yoni in the phase of Bright Moon as a wet, restless and
passionate- <strong><span style="font-family: Verdana;">Nityaklinna</span></strong>
surrounded by Fourteen Shaktis viz. Kshobini, Mohini, Leela, Nitya, Niranjana,
Klinna, Khedini, Madanaatura, Mahadrava, Dravini, Vidhana, Madavila,
Mangala, Manmathaartha, Manashwini, Moha, Amoda, Manonmayi, Maya, Manda and
Manovati-<strong><span style="font-family: Verdana;"> Bherunda </span></strong>surrounded
by Shikhini, Nilakanthi and Roudri Shaktis being the Chief Administrator of
Betalas with three eyes, eight arms with body of molten gold-<strong><span style="font-family: Verdana;">Vahnivasini</span></strong> or the Resider in Agni
surrounded by Jwalini, Vishphulingini, Mangala, Samanohara, Kanaka, Ankita,
Vishwa and Vividha-<strong><span style="font-family: Verdana;">Maha Vajreshwari </span></strong>who
is gold throned, ornamented with red rubies and adorned by red flowers,
floating in the ocean of blood and drunk with red wine- <strong><span style="font-family: Verdana;">Duti </span></strong>or Shiva Duti surrounded by
Rishis; <strong><span style="font-family: Verdana;">Twarita</span></strong>
or Totaala Devi representing swiftness and speed being a Sadhaka Devi or the
Provider Shakti of auspiciousness and Benevolence , accompaneid by Jaya and
Vijaya Maha Shaktis , surrounded by Eight Types of Maha Sarpas viz.
Ananta, Kulika, Vaasuki, Shankhapaala, Takshaka, Maha Padma, Padma and
Karkotaka, as also surrounded by Shaktis viz. Humkari, Khechari, Chandi,
Chedini, Kahepani, Strikari, Dumkari, Kahemakari all of whom are like Ashta
Loka palikas; <strong><span style="font-family: Verdana;">Kalaa Sundari</span></strong>
with Six faces and twelve arms surrounded by Kinnaras, Yakshas and Gandharvas
being the Source of Jnana, Kala, Vaata Kapha Sleshmas etc, besides being
accompanied by Agni-Surya-Chandras ; <strong><span style="font-family: Verdana;">Nitya
</span></strong>like Rising Surya surrounded by Dakini,Shakini and Rakini like
Shaktis and Deha Dhatus bestowing good health; <strong><span style="font-family: Verdana;">Nilapataaka </span></strong>or the Flagship of Blue Sapphire and
the Ruler of Yakshinis and sixty Chetakas with innumerable Siddhis like Khadga
Siddhi or the achivement of an Invincible Sword, Anjana Siddhi or Distant
Vision, Paduka Siddhi or Instant Tavel of Distances etc; <strong><span style="font-family: Verdana;">Vijaya Nitya </span></strong> or the dreadful
wearer of garlands of human skulls; <strong><span style="font-family: Verdana;">Sarva
Mangala Nitya</span></strong> the Ruler of Chatusshashthi Kalaas or Sixty Four
Art Forms besides thirty eight Male Shaktas and as many female Shaktis; <strong><span style="font-family: Verdana;">Jwalamaalini </span></strong>or the Wearer of Flame
Garlands with Six Faces and Twelve Arms being the Reliever of Fears and finally
<strong><span style="font-family: Verdana;">Chitra Nitya</span></strong> the
provider of boons;- Another explanation of Ghanda Bherunda was the double faced
mythological bird referred to in Puranas which was a manifestation of Lord
Shiva as it became impossible to restrain and tranquilize the fury of
Lord Narasimaha after decimating the then biggest menace in Trilokas viz. the
Danava Hiranyakashipu];<br />
Bhagadheyani or Gayatri is the Provider of Excellent Prosperity; Maata or the
Singular Mother of the Universe; Maya or the Mula Prakriti Swarupa; Madhumati
or the Only Source of Nectar; Madhu Jihwa or the one with the Tongue of Nectar;
Madhu Priya or the One totally delighted with the drink of nectar ; Maha Devi
or Moola Prakriti; Maha Bhagaa or the Incomparable benefactor of fortune;
Malini or Gayatri who wears different kinds of garlands ranging from flowers to
jewels and even to skulls as per the manifestations of Devis and Shaktis
as required; Meenalochana or She assumes the looks and eyes sparkling and
likening to fishes in waters; Mayaateeta or far beyond the realms of Maya or
delusions; Madhumati or She is engrossed in drinking honey or sweet liquors;
Madhu maamsa rupa or She has the profile of One engaged in consuming wine
and meat; Madhudrava or She is pleased with the offerings of honey / wine;
Manavi or She assumes human form; Madhu Sambhuta or She comes to human form in
the Chaitra Maasa or at the beginning of the Year formally; Mithilaa -pura
vasini or Devi Sita the spouse of the Epic Hero Shri Rama; Madhukaitabha samharti
or Maha Shakti who decimated Madhu Kaitabha Demons; Modini or She is the Emblem
of Happiness; Megha maalini or She is surrounded by clouds as though She is
wearing a necklace of clouds; <br />
*Mandodari or Devi Gayatri assumes the Form of Mandodari the soft bellied wife
of Ravanasura the Epic Villian of Ramayana and the daughter of Mayasura- [ She
is reckoned as one of the Select Pancha Kanyas or the Five illustrious maidens
of the yore viz <em><span style="font-family: Verdana;">Ahalya Drupadi Kunti
Taraa Mandodari tathaa, Panchakanyaa smarennityam Maha Pataka naashanam/</span></em>];<br />
Maha Maya or the Almighty Maya or Prakriti Swarupa; Mythili or Devi Gayatri
takes to the Swarupa of Devi Sita too; Masrunapriya or She is fond of sweet and
soft materials to eat; Maha Lakshmi Maha Kaali Maha Kanya Maheswari or Devi
Gayatri assumes the Premier Forms of Devis representing Prosperity,
Destruction, Virginity and Might respectively; Mahendri or of the Swarupa of
Devi Shachi the consort of Indra Deva; Merutanaya or She takes the Form of the
daughter of Meru Mountain; Mandara Kusumarchita or She is worshipped with
Mandara Flowers; Manjumanjeera charana or She is adorned with jingling
ornaments of ankles; Mokshada She is the Unique Shakti who is capable of
bestowing Salvation;Manjubhashini or Devi has an outstanding soft and
sonorous voice; Madhura -dravini or Devi is used to drink sweet liquids or She
talks in low, sweet and melting tones of voice; <br />
*Mudra representative gestures of hand-palm fingers expressing thoughts, ideas
and actions-[ like Abhaya Mudra symbolising Protection and fearlessness, Anjali
Mudra or expression of respect and reverence, Jnaana-Chin-Yoga Mudra displaying
Dhyana and Meditation etc.]; Malaya or She as Kalyani who resides at
Malayaachala ( vide the description of Siddha Peethaas in Devi Bhagavata
Purana); Malayaanvita or She possesses the fragrance of ‘chandana’ or the paste
of Sandalwood tree bark ; Medha or the Essence of Buddhi or Mental
capacity; Marakata Shyaama or or the complexion of Marakata gem;
Magadhi or She who is specially worshipped in Magadha desha; Menakatmaja or
Devi Parvati; Mahamaari or She is of the Swarupa of Mahamaari Shakti; Maha
Veera or the One with Supreme Valiant Form of Shakti; Mahashyaama or She is the
colour of thick blue clouds ready to rain; *Manustuta or Gayatri is prayed to
by the successive lineage of all the Fourteen Manus[ viz. Syayambhu-
Swarochisha-Uttama-Tamasa- Raivata- Chakshusa-the present Vaiaswata-Savarni-
Bhoutya-Rouchya and four more Savarnyas]; *Matrika or Gayatri is of the Ashta
Matrika Swarupini of Brahmi, Vaishnvi, Maheshwari, Aindri, Kaumari, Vaarahi,
Chandika and Narasimhi’; Mihiraabhaasa or She is of the effulgence of Surya
Deva; Mukunda pada vikrama or Devi Gayatri is the follower of the footsteps of
Bhagavan Vishnu;</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">*Muladharasthitaa
or She is of the Kundali Swarupa or the Life Force as the coiled energy
shining at the Moolaadhara at the base of the spine in a human body which
symbolises memory and the sense of Time and Space and the merger point of
Ida-Pingala-Sushumna-<br />
[*Kundalini is the dormant cosmic energy in the form of a coiled serpent
which that needs to be aroused by Yogi techniques especially the Laya Yoga by
meditation blocking senses when the Kundalini Shakti needs to travel upwards
from Moolaadhara at the base of the spine through the most significant Nadis or
Body tissues viz. Ida-Pingala-Sushumna besides of course the other relevant
nadis as the Sushumna Nadi extending from Mooladhara chakra between the anus
and genital right upto the Brahma Randhra on the top middle point of Head
through the other chakras viz.Swadhishtana below the navel symbolising
Reasoning- Manipura chakra at the navel point / Solar plexus signifying will
power-Anahata Chakra near the heart standing for recognition or sense of
awareness-Vishuddhi Chakra at the neckpoint or throat signifying celestial Love
above human bonds-Agnya chakra between eye brows signifying celestial
Vision-and finally Sahasraara Chakra or State of Bliss or the Sukha
Mandala. In other words the Cosmic Energy in the Kundalini needs to traverse in
the Yogic Path from Mooladhara through the various Nadis especially the
Ida-Pingala-Sushumna through the other Chakras of
Swadhishtana-Manipura-Anahata-Vishuddha-Agjnya-Sahasraara upto Brahma Randhra];
<br />
Manipura nivasini or Devi exists in Manipura Chakra or Sacral plexus; Mrigakshi
or Devi Gayatri’s eyes surpass in their sparkle far superior to those of the
liquid eyes of a deer; Mahishaaroodha or Devi like Lord Yama Dharma Raja is
carried by a buffalo; Mahishasura Mardini or Devi Gayatri assumes the Swarupa
of Durga in annihilating the notorious Mahishasura; Yogaasana or Devi is
comfortably seated in Yogaasana with crossed legs and thighs there on; Yoga
gamya or She aims at the acccomplish-ment of Yoga; *Yoga or She is what Yoga is
all about-[*Yoga sadhana is the Practice of physical exercises and alignment of
the body limbs and the inner consciousess deriving not only physical fitness by
way of memory power, health, longevity and various direct benefits of good
sight and hearing, good digestion, correctives of deficiencies of limbs like
diabetes, blood pressure, cholesterol, weight control, epilepsy etc, by
harnessing the Karmendriyas and Jnaanindriyas but also by pursuing the path of
Realising the Supreme. The most significant Yoga is that of ASHTANGA YOGA is
not only a Physical Exercise but a Spititual Experience and Discipline
comprising Yama-Niyama-Asana-Prana yama-Pratyahara- Dharana-Dhyana-Samadhi: <em><span style="font-family: Verdana;">Yama</span></em> comprises Ahimsa or Non-Violence,
Satya or Truthfulness, Asteya or non stealing, Brahmacharya or celibacy, and
Aparigraha or non- greediness; <em><span style="font-family: Verdana;">Niyama </span></em>comprising
Shoucha or Purity, Santosha or Contentment, Tapas or austerity, Swadhyaya or
Self Teaching or Inrtrospection and Ishwara Pranidhana or inquisitiveness of
Divinity; <em><span style="font-family: Verdana;">Yogasana</span></em> or the sitting
posture of a yogi which serves five purposes viz. normal activity of limbs,
exercise of limbs, mental energy, intellectual enhancement and Spiritual
Awareness- there could be many postures of Asanas while standing, forward
bending, supine or prostrate, inverted, abdomnal or lumbar, twisting, back
beding, balancing and on on but the Padmasana is the most popular for Ashtanga
yoga; <em><span style="font-family: Verdana;">Pranayama</span></em> or control of
breathing- the methods being Sahita Kumbhaka or retention techniques for
physical and mental soundness, Surya bhedi Pranayama or inhalation (Puraka)
through right nostril and exalation (Rechaka) through the right nostril for
good digestion and removing impurities of body and mind, Ujjayi Pranayama
or travel of breathing between nose and heart to control cough and cold besides
removal of impurities, Bhramari or concentrated and fixed pattern of breathing
to improve concentration and will power, Murccha Pranayama is an extreme form
of breath retention which only yogis could perform as it would be a near unconsious
state and finally Kewali Pranayama is temporary stoppage of breath; <em><span style="font-family: Verdana;">Pratyahara </span></em>is extraction and
suppression of senses from karmendriyas and Jnanendriyas; <em><span style="font-family: Verdana;">Dharana </span></em>or retention of that stage for
long durations; <em><span style="font-family: Verdana;">Dhyana </span></em>or
immersion of the Self in deep meditation and <em><span style="font-family: Verdana;">Samadhi </span></em>or the climactic stage of trance];<br />
Youvanaashraya or She is always surrounded by the youthful; Youvani or She is
the essence of youth; Yuddha madhyastha or She is right in the centre stage of
battles against the forces of vice and the evil; Yamuna or She is of the
Sacred form of River Yamuna; Yuga dharini or She sustains the cycle of
Yugas; Yakshini or She is of the Yakshini Swarupa or Devi represents the
benevolent Supernatural Powers headed by Lord Kubera who also controls the
malevolent Yakshas; Yogayuktaa or She is with and around the Yoga Practioners;
Yaksharaja prasutini or She is the Mother of Kubera the King of
Yaksha-Yakshinis; Yatra or She is the traveller to all Punya Tirthas and
Kshetras to which all the devotees are lined up to and grants their wishes;
Yana vidhaanagjna or She is a unique exponent and expert of the Science of
Flying and aeroplanes; Yaduvamsha samudbhava or She is of the lineage of King
Yadu and his clan to which Bhagavan Shri Krishna was born into; Yakaraadi
Kshakaaraanta or She is the Alphabets which the total Vidya or knowledge
is drawn from; Yaajushi or She is the manifestation of Yajurveda; Yagjna rupini
or Devi Gayatri is the Swarupa of Yagjnas; Yam ini or She is the Profile of
Nights and Darkness too besides being the Fund of Splendour and Brightness;
Yoga nirata or She is the high Practitioner of Yoga; Yatudhana bhayankari or
She is the One who frightens Rakshasas to their core;
Rukmini-Ramani-Raama-Revati-Renuka-Sati or Deva Gayatri is at once of the
manifestations of Rukmini the Prime Spouse of Lord Krishna, Ramani or the
provider of happiness, Raama or the giver of bliss to yogis, Revati the wife of
Bala Rama, Renuka or the Mother of Parashurama and Rati the beloved of
Manmatha; Roudri or She is the female counterpart of Bhagavan Rudra;
Roudrapriyakara or She likes to assume the Form of Rudra Deva; Ram Maata or
Devi as Koushalya; Ratipriya or She is like Rati Devi the spouse of Manmatha;
Rohini or She is like Rohini Devi the mother of Balarama known as Samkarshana
as his virility was transferred from the womb of Devaki Devi to that of Rohini;
Reva or Devi is like the the Sacred River Reva; Rama or Gayatri is of Devi
Lakshmi Swarupa; Rajivalochana or She has the charming eyes of a Lotus; Rakeshi
or She retains Chandra on her forehead; Rupa sampanna or She is the embodiment
of beauty and grace; Ratna simhasana sthita or She is comfortably seated on a
Golden Throne studded with precious gems; Rakta maalyaambara dhara or She is
adorned with blood red garlands and clothes; Raktagandha -anulepana or She is
attractively smeared with red paste of sandalwood all over her body; Raja hamsa
samaarudha or She is being carried nicely on a Swan King with opulent luxury;
Rabha or Devi is like Rambha the Celestial Damsel of Glory; Raktabalipriya or
Devi Gayatri is thrilled with the flows of Sacrifical blood of fallen demons on
battle grounds; Ramaniya yugaadhaaa or She is the hold and hinge of Yuga
Chakras or Cycles; Ranjitaakhila bhutala or She is the grandeur and dignity of
the entire Bhu Loka; Rurucharma paridhana or She wears the skin of the Golden
Deer; Rathini or the Rider of a Magnificent of Chariot; Ratnamaalika or She
wears exquisite garlands of precious gems; Rogeshi or the Principal Deity of
those who suffer from ailments so that they are instantly cured; Roga shamani
or She is the High Therapist and Physician; Raavini or Devi is like a
roaring and frightful lioness to the wicked; Romaharshini or She is such that
even by her very thought her admirers and devotees are enraptured;
Ramachandra padaakranta or She merely follows the foot steps of Shri Rama the
human incarnation of Vishnu; Ravanaccheda kaarini or Devi is like Sita who
indeed was the root cause of the annihilation of Ravanasura; Ratnavastra paricchinna
or She is splendidly dressed up in the robes decorated with precious gems;
Rathastha or She travels seated admirably in a celestial chariot; Rukma
bhushana or She is festooned with grand golden ornaments; Lajjadhi Devata or
She is the Goddess of Modesty and Humility; Lola or of wobbly and attraactively
featured capriciousness typical of a youthful maiden; Lalitha or Tripura
Sundari the quitessence of sweetness, softness, beauty and grace; Linga dharini
or Gayatri wears the Outstanding Emblem of Bhagavan Shiva in Linga Swarupa;
Lakshmi or She is the emblem of Goddess of Maha Lakshmi in several auspicious
images of abundance of Dhana-Dhanya-Vidya-Santana-
Keerti-Veera-Vijaya-Gaja-Aishwarya- Soubhagya-Rajya-Vara Lakshmis; Luptavisha
or the Great Absorber and antiseptic form of Poisons; Lokini or the Virat
Swarupini of Trilokas; Lokavishruta or of Univerasally Glorious Goddess of
Supremacy; Lajja or Devi the Symbol of Modesty; Lambodari or the One with
Ginantic Belly to cover up Tri Lokas; Lalana or the empowerment of
womanhood and the Shakti Swarupa Maya; Lokadharini or the One who holds and
sustains the Lokas; Varada or the boon bestower; Vandita or the Saluted and
worshipped; Vidya or Saraswati; Vaishnavi or the Shakti of Vishnu Bhagavan and
the Ashta Matrika Swarupini; Vimalaakriti or the Profile of Purity; Vaarahi or
the Matrika Shakti the Consort of Varaha Deva or Bhu Devata; Viraja or Devi
Viraja the Homa Rupini as also the Viraja Nadi; Varsha or
Samvatsara Rupini or the Form of Showers; Varalakshmi or Devi Lakshmi the
Fulfiller of Desires; Vilasini or She who grants Mental Contentment; Vinata or
Devi of the Form Vinata the Mother of Garuda the carrier of Vishnu and Aruna
the charioteer of Surya besides the entire population of the aviation
species ; Vyoma madhyastha or Devi Gayatri is situated in the center of Akasha
or the Sky; Varijasana samsthita or Devi is seated on the High Seat of Lotus;
Vaaruni or Devi Gayatri is of the Vaaruni Shakti the Goddess of Rains; Venu
sambhuta or She is displayed from Venu or Flute the musical favourite of Lord
Krishna; Veetihotra or Gayatri is a significant expression of Homa Karyas;
Virupini or She is a distinct form of Appearance; Vayu mandala
madhyasthaa or She is situated in the mid region of the Zone of Air; Vishnu
Rupa or She is of the profile of Vishnu; Vidhi Priya or the beloved of Brahma
the Creator and Destiny Maker of all the Beings; Vishnu Patni or the alternate
Swarupa of Lakshmi Devi; Vishalaakshi or the Broad Visioned Devi Parvatil;
Vasundhara or Bhu Devi;<br />
*Vamadeva Priya or the beloved of Vama Deva viz. Devi Parvati-[As
Mahadideva split into Parama Shiva and Para Shakti, Parama Shiva
assumed ‘Pancha Mukhas’ or Five Faces viz. <strong><span style="font-family: Verdana;">Sadyojata</span></strong> the West Faced propagating Parama Shiva
Shakti associated with Brahma signifying Earth; <strong><span style="font-family: Verdana;">Vamadeva</span></strong> the north facing sustaining the aspect
of Parama Shiva associated with Vishnu signifying Water; <strong><span style="font-family: Verdana;">Aghora</span></strong> the South faced assumed the
destructive aspect of Parama Shiva associated with Rudra signifying Agni or
Fire; <strong><span style="font-family: Verdana;">Tatpurusha</span></strong>
facing East representing Rishis and Yogis signifying Vayu or Air; <strong><span style="font-family: Verdana;">Ishana</span></strong> facing Ishanya or North East
sustaining the aspect Parama Shiva sustaining his form of Universal Existence
representing Ether and signifying the Concealed Meaning of Parama Shiva; Vama
Deva Swarupa’s <strong><span style="font-family: Verdana;">Ekadasha Rudras</span></strong>
are Ajayapada, Ahirbudhnya, Virupaksha, Raivata, Hara, Bahurupa,
Trayambika, Savita, Pinaki and Aparajita]; <br />
Vela or Devi Gayatri is the Administrator of Kala Maana or the Cycle of Time;
Vajrini or Gayatri in the form of a Vajraayudha the destructive weapon first
ulilised by Indra to destroy Vritraasura materialised by the back bone of
Maharshi Dadhichi; Vasudohini or Gayatri as Vasudevi / Bhudevi bestows
considerable wealth by way of Food Grains and other material; Vedakshara
paritangi or each and every body part of Gayatri is consummate with
Vedaaksharas or innumerable Letters of Vedas; Vajapeya phalaprada or worship to
Gayatri excels the returns of executing Vajapeya Yagjna; Vasavi or Indrani;
Vamajanani or the Mother of Vama Maharshi; Vaikuntha nilaya or Gayatri as of
Lakshmi resides in Vaikuntha; Vara or One glorious Forn of Ashta Lakshmis as
Vara Lakshmi; Vyasa Priya or Devi Gayatri is companion of Veda Vyasa; Var ma
dhara or She wears a body shield and armoury as She appears in battle
fields; Valmiki parisevita or She was worshipped by Valmiki Rishi the
Illustrious Scripter of the ever reputed epic of ‘Ramayana’; Shakambhari
or Shakti Swarupini the benefactor of agriculturl produce of foodgrains, fruits,
Vegetables, and flowers; Shiva or the Supreme manifestation of auspiciousness
and contentment; Shanta or the Flagship of Tranquility; Sharada or the
Vidya-Jnana swarupini Saraswati; Sharanaagati or the Last Refuge of Security
and Assurance; Shatodari or the effulgent bellied; Shubhaacharya the One with
high descipined form of propiciosness; Shumbhasura Mardini or the annihilator
of Shumbha and Nishumbha brothers; Shobhavati or Devi Gayatri is the
personification of Magnificence and Splendour; Shivakara or the everlasting
bestower of auspicouus- ness; Shankaraartha Swaripini or Arthanaarishwari
Devi; Shona or the One with the features of blood red profile; Shubhaashaya or
the Unique Deposit of Propitiousness; Shubhra or the Emblem of Cleanliness;
Shira sandhanakarini or She aims right at the heads of the Danavas and
other Evil Forces; Sharavati or the celebrated Saviour with the flows of speedy
arrows; Sharananda or She secures immense pleasure in releasing arrows and
smashing enemies; *Sharadjjyotsnaa or Devi Gayatri is lustrous like the Full
Moon of Sharad / Autumn Season commencing from Aswiyuja to Kartika Months;
Shubha -anana or Gayatri possesses the face and looks surfiet with
auspiciouness; Sharabha or She is like a Deer strolling around freely; Shuddha
or the Full Profile of Purity; Shulini or Shakti with a deadly spear ready to
bounce the Evil; <br />
*Shabari- the Parama Bhakta of Lord Shri Rama-[ * Shabari was the
daughter of a hunter who developed aversion of killing hunted animals in
forests for food and left her home in search of peace till he reached Matanga
Rishi whom she considered as her Spiritual Guru and continued to stay in his
Ashram; as the Rishi died eventually She was asked by the Rishi to patiently
waited with unwavering devotion for the arrival of Rama whom she met finally
and worshipped him in person by offering him fresh fruits but only ensuring
that they were sweet enough only after tasting them; Rama was too happy to
enjoy the pre-tasted fruits and blessed her to attain Salvation]; <br />
Shuka vahana or She moves about with a bright and colourful parrot as her
carrier to places; Shrimati or Devi Gayatri the Signage of womanhood with
brightness and happiness; Shridharaananda or She is the provider of joy to
Bhagavan Vishnu; Shravanaanada daayani or She confers extreme pleasure of
hearing about her grandeur and sublimity as also her Sacred deeds; Sharvani or
Bhaganan Shiva’s Prakriti Shakti ie. Devi Parvati; Sharvari Vandya or She is
venerated at the Pradosha Kaala of the evenings or thereafter; <br />
*Shadbhaasha or Gayatri is acclaimed as Shad Bhasha Swarupini- or Six Vedangas
viz. Siksha and Sangeeta, Kalpa Grandha, Vyakarana, Nirukta Varnana, Chhandas
Shastra, and Jyotisha- another explanation is that She is an expert of
Sanskrit, Praakriti, Magadhi, Paishachi, Souraseni and Apabhramsha;<br />
*Shad Ritupriya or She is fond of and active during all the Six Seasons-[The
Rithus are Vasanta or Spring Season viz. Chaitra and Vaishakha or mid February
to mid April; Greeshma or Summer or Jyeshtha-Ashadha ie.last April
to last June; Varsha or Monsoon during Shravana and Bhadrapada approx end
July-end August; <strong><span style="font-family: Verdana;">Sharad </span></strong>or
Autumn viz. Ashwiyuja and Kartika ie end August to end October approx.; Hemanta
or Pre Winter during Margaseersha to Pushya approximating last week October
to last week of December; and Sishira or Winter viz. Magha and Phalguna ie last
week of Dec to mid February
approx.] <br />
*Shadaadhaara Sthita Devi or based on Moolaadhara, Gayatri is hinged on Shat
chakraas or Six Wheels viz. Swadhshtana-Manipura-Anahata-Vishuddha-Aagjna-Sahasrara
Chakras; *Shanmukha Priya karini or Devi Gayatri has immense liking for Lord
Subrahmanya the Six Headed destroyer of Tarakasura-[* His six heads and faces
are stated to reprsent Six Chakras mentioned above- The Six Countenances also
represent Six Attributes of Maha Deva viz. Jnaana or Knowledge, Vairagya or
detachment, Bala / Might, Kirti or highly esteemed Fame and Glory, Sree or
wealth and Aishwarya or Magnificence-the Six faces also represent Pancha
Karmendriya and Jnanendriys plus Buddhi. Incidentally, the names of His
consorts are Valli and Daivayani; He married Valli the Gandharva way -without
the consent on both sides that is Shiva- Parvati and her foster daughter of a
Hunter King- since he desired her but having tested with her qualities again
and again. Daivayani is the daughter of Indra as the latter gifted her in
gratitude since Shanmukha destroyed Tarakasura]; <br />
Shadangarupa sumati or the Six Countenanced and Nobility incarnate Kumara
worships Devi Gayatri; Suraasura Namaskrita or Devi Gayatri is venerated
by Deva-Danavas too; Saraswati or Gayatri is another Rupa of Vagdevi;
Sadaadhara or She is the fulcrum point of all Beings always; Sarva Mangala
karini or She is the benefactor to one and all; Saamagana Priya or She is
particularly pleased with the rendering of Saama Veda; Sukshma or Devi is so
minute in her appearance that one’s sensory organs including Mind fail to
realise her; Savitri or Gayatri is renowned as Bhagavati Savitri too; Saama
sambhava or Gayatri is stated to emerge from Sama Veda; Sarvaavasa or She
exists in all Beings in Srishti; Sarvaananda or Devi is so splendid that She is
placid and warm to everybody; Sustani or Her figure is well curved and
excellently shaped; Sagarambara or She has the appearance of Oceans but
supports the Sky as well; Sarvaishwarya priya or She loves being the deposits
of all kinds of fortunes and abundances; Siddhih or She is the manifestation of
all Siddhis or Accoplishments like for instance the Ashta Siddhis like Anima-Garima-Laghima-Prapti-Prakamya-Mahima-Ishitwa-Vashitwa,
as explained above; Sadhu bandhu parakrama or She displays her heriosm for the
sake of the Virtuous and Noble; <br />
*Saptarshi Mandalagataa or Devi Gayatri some times soujorns in the Sapta
Rishi Mandala which is above Bhur-Bhuvar-Swar Lokas-Antariksha-Surya
Mandala-Chandra Mandala-Shukra-Budha-Mangala-Guru-Shani Mandala where the well
wishers of the Lokas beneath reside as the Sapta Rishis viz. Marichi, Angirasa,
Atri, Pulasthya, Pulaha, Kratu and Vashishtha; [ The Saptas Rishis are subject
to revision by Yugas];<br />
Soma Mandala Vaasini or some time Devi resides in Soma Mandala as per her
choice and convenience too; Sarvagjna or She is Omni-Scient; Sandra Kuruna or
Gayatri is replete with Unreserved Compassion; Samanaadhika varjita or She is
fully non-discriminatory; Sarvottunga or She is the common occupant of all the
species; Sanagaheena or She has no special interest in any except among her
keen followers; Sadguna or She is the Signage of all Noble features and
qualities ; Sakaleshtada or She is ready to fulfill all the desires of anybody;
Saradha or she is ommipresent including honey bees and flies; Sutya tanaya or
She is of the Swaupa of Yamuna Devi the daughter of Surya Deva; Sukeshi or She
is possessive of gorgeous hair style; Soma samhati or She has of the unique
brigthness of several Moons; Hiranya varna or Devi’s physical complexion is
golden; Harini or is distinct with the yellowish colour of a golden deer;
Hreemkari or Gayatri is of the Beeja Swarupa called ‘Hreem’-‘H’ is stated to
represent Maha Deva and ‘R’ for Para Shakti ; Hamsa Vahini or an illustrious
Swan is Devi’s Carrier; Kshouma Vastra Pareetaangi or Devi Gayatri is
magnificent in the apparel of bright silks; Ksheerabdhi Tanaya or Devi Gayatri
like Shri Lakshmi is famed as the daughter of considerable eminence; Kshama
or Devi Gayatri is the embodiment of Forgiveness and Tolerance; Shri
Gayatri chaiva Savitri Parvaticha Saraswati or Shri Gayatri is also the same
manifestaton of Savitri, Parvati and Saraswati; Veda Garbha
Varaaroha Shri Gayatri Parambika: Devi Gayatri is celebrated all over the
Universe as the Veda Garbha or the very Originator of One Veda which was
further divisioned and edited subsequently into four Vedas as Rik-Yajus-Saama-
Atharvarvana branches; Vararoha or the Outstanding Bestower of Boons; Shri
Gayatri or Maha Devi Gayatri; Paraambika or the Supreme Maha Shakti Mother!)<br />
<strong><span style="font-family: Verdana;">Phala shruti</span></strong><br />
<em><span style="font-family: Verdana;">Iti Saahasrakam naamnaam Gayatryaschaiva
Narada, Punyadam Sarva Paapaghnam Maha Sammpatti daayayakam/ Evam
naamnaani Gayatryaa sthotoshotpatti kaarinih, Ashtamyaamcha Visheshena
Pattitavyam Dwijjai saha/ Japam krutwaa Homa Pujaa Dhyanam kritwaa visheshtah,
Yasmai kasmai na daatavyam Gayatraastu visheshitah/ Subhaktaaya Susishyaaya Vaktavyam
Bhusuraaya vai,Bhrashtebhyah Saadhakebhyascha Bandvebhyo na darshayet/
Yadgruhai likhitam Shastram Bhayam tasya na kasyachit, Chanchalaapi Sthira
bhutwaa Kamalaa tatra tishthati/ Idam rahasyam paramam Guhyaad Guhyaataram
Mahat,Punyapradam Manushanaam Daridranaam Nidhi pradam/ Mokshapradam
Mumukshaanaam Kaaminaam Sarva Kaamadam, Rogaadvyai muchyatey Rogi Baddhow
muchyet bandhanaat/ Brahma hatyaa suraapana suvarnasteyino Naraa, Gurutalpa
gato vaapi vaapi Paatakaan muchyatey sakrit/ Asatpreetagrahaaschaivaabhakshaad
viseshitah, Paakhandaanruta Mukhyebhyah pathanaadeva muchyatey/ Idam
rahasyamamalam mayoktam Padmajodbhava,Brahma Saayujjyadam Nrinaam Satyam na
Samshyah/</span></em><br />
( Narada! This Sahasra naama of Bhagavati Gayatri is very significant, provider
of Maha Punya, reliever of all the sins committed and abundant prosperity. This
is the best way of making Gayatri happy especially if it is sincerely read and
heard in the company of Brahmanas on Ashtami Tithis. If this deed is
accompanied by Japa- Homa-Puja-and Dhyana the effort secures manifold benefits.
However there should be a word of precaution that Gayatri Sahasra Naama should
not be instructed in a formal manner to a non deserving person but
required to be taught to ideal devotees and sincere Brahmanaas, let alone even
close relatives who are not committed. Indeed there needs to be no publicity
about it as it might be counter productive. Those who practise the
rendition and interpretation of the Sahasra Naama suffer no fear and
apprehension; a wavering Lakshmi would settle down in their homes for good;
human beings would turn out to be highly virtuous and those from abject poverty
would gradually become prosperous; Yogis and Seekers would traverse on the Path
of Salvation with firm foot steps; persons steeped in illnesses would recover
rapidly and those in imprisonment would insantly released. Even thos who
might have committed the proverbial Pancha Maha Patakas or Five inexcusable
sins [viz. Brahma Hatya, Sura Paana or Intoxication, Suvarna Chourya or thieving
especially of gold, Guru Patni Gamana or adultery especially with the wife of
Guru and keeping company or abetting of any of these vices] could be rescinded
by the reading, hearing and absorbing the meaning of Gayatri Sahasra Naama.
Acceptance of disqualified offerings as renumerations, consumption of forbidden
eats and drinks, indulgence in untruth and ingratitude, waywardly and errant
behavior verging on impropriety and anti-socialism could be quashed too by the
recourse of Devi Gayatri Sahasra Naama!</span></b></div>
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<em><b><span style="color: white; font-family: Verdana;">Muktaavidruma
Hema Nila Dhavalacchaayairmukhairtryakshanaih, Yuktaamindu nibaddha Ratna
Makutaam Tatwaartha Varnatmikaam/ Gayatrim Varadaamayaankushankushaah Shubhram
Kapaalam Gunam, Shankham Chakramathaaravindu yugalam hastairvahahanteem bhajey!</span></b></em><b><span style="color: white; font-family: Verdana;"><br />
(May we sincerely meditate and worship Devi Gayatri with Five Faces of
the complexions of Pearls,Corals, Golden Yellow, Blue Nila and Milky White; She
is Three Eyed representing Tri Lokas-Trigunas and Three Actions of
Srishti-Sthithi-Samhara; She is ornamented with a gem-studded headgear with a
Symbol of Half Moon; She is possessive of Eight Arms adorned with Varadaabhaya
Mudra or a Protective Hand Sign, Ankusha or Goad; Gada or Mace, Shankha or
Conch Shell, Chakra or the Mighty Disc, Kapaala Gunam or a Skull and two Lotus
Flowers each signifyinng Suhbhrata or Purity and Vidya or Knowledge and Wisdom).</span></b></div>
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<span style="color: #33cccc; font-size: 16.0pt;">Om</span><span style="color: #33cccc; font-size: 16.0pt;"> Tat Sat </span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="color: #33cccc; font-size: 16.0pt;">End of Devi Bhagavatam </span></b></div>
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<b><span style="color: yellow;">(My humble
salutations to<span style="mso-spacerun: yes;"> </span>the lotus feet of Sri
Chandrasekharendra Saraswathi Mahaswamy ji and also my humble greatulness
to<span style="mso-spacerun: yes;"> </span>Brahmasree Sreeman V D N Rao ji<span style="mso-spacerun: yes;"> </span>for the collection) </span></b></div>
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gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com1tag:blogger.com,1999:blog-1677975695993500877.post-42081296834933745572013-01-15T21:47:00.002-08:002013-01-16T03:05:43.719-08:00 The Essence of Puranas – Devi Bhagavata Purana -3<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><sup><span style="color: #ff9900; font-size: 16.0pt;">The Essence of Puranas – Devi Bhagavata <span style="mso-spacerun: yes;"> </span>Purana </span></sup></b><i style="mso-bidi-font-style: normal;"><span style="font-size: 16.0pt;"><br style="mso-special-character: line-break;" />
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<b><span style="color: white; font-family: Verdana;">External
and Internal Ways of Worship </span></b></div>
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<b><span style="color: white; font-family: Verdana;">In the
context of performing worship to Devi Bhagavti, two principal approaches were
mentioned, the external and internal.The former kind is two fold again ie.
Vedik and Tantrik. The Dharmik route is as per Vedic precepts and meditating
Devi Bhagavati with ‘Karma’ or Sacrifice with ‘Jnana’( Knowledge) and
‘Bhakti’ or devotion. Maha Deva Himself created Tamasic Sastras like Vama,
Kapalik, Koulak, Bhairava and so on.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">He also
created five ‘Agamas’ viz. Shaiva, Vaishnava, Saurava, Sattva and Ganapathiya.
The ‘Varnashrama’ method is followed according to the precribed principles and
worship Maha Devi acordingly. Another route in external worship way, is to
follow the routine of waking up in the early hours of pre-dawn, pray to Maha
Devi in the form of Kundalini Fire situated at Mooladhara travelling upto
Sushumana Nadi, after morning ablutions and ‘Sandhyavandana’ as also ‘Agni
Homa’, settle down after ‘Asana’, ‘Sankalp’, ‘Bhutha Sudhhi’ ( purification of
body elements through respiratory control) and perform ‘Matrika Nyasa’. The
‘Nyasa’ is to be executed by arranging the seed Mantra of Hrilleka- ‘HRIM’ by
arranging the word ‘Ha’ in ‘Mooladhara’, ‘Ra’ in the heart, ‘I’ in the middle
of the eyebrows and finally the full word ‘Hrim’ at the top of the head. The
‘Nyasas’ over, one should set up the four principles of Dharma ( Virtue),
‘Jnana’ ( wisdom), ‘Vairagyam’ ( detachment) and ‘Vaibhogam’ ( Prosperity) in
the four directions of East, South, West and North and retain the image
in the Centre of Maha Devi as seated on ‘Pancha Prethas’ viz. Brhama,
Vishnu, Rudra, Sadasiva and Maheswara underneath. Maha Devi’s seat is over and
above the ‘Pancha Bhutas’( Five Elements viz. Earth, Water, Effulgence, Air and
Sky) and ‘Pancha Avasthas’ or Five States of Existence , viz. ‘Jagriti’ (
awakenness), ‘Swapna’ (Dreaming), ‘Sushupti’ ( Deep Sleep), ‘Turiya’ (
Happiness), ‘Ateetha rupa’<br />
( the status of Bliss). One should meditate with concentration by way of
‘Japam’ (recitation of Devi’s names),‘Argham’ Offer water with ; sprinkling
water with ‘Astra Mantram Phut’ for purifying the worship material as also the
self, execute ‘prana prathishtha’( instal Life), ‘Avahana’( Invocation),
‘Arghyam’( Offering Water), ‘Deepam’ ( lighting of oil-soaked cottom wicks),
Pushpam <br />
( offering flowers), ‘Naivedam’ ( offering elaborate eats) and various
other Services to Maha Devi especially ‘Kshamarpana’, finally
distribution of ‘Prasad’.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Having
described the worship methodologies of Worship, Devi blessed Himavata with Her
‘Avatar’ as Parvati to be born to him and be married to Lord Shankara and
the Holy Couple would beget Lord Subrahmanya or ‘Shadanana’ who was destined by
Devi to exterminate the most ferocious demon of the times and re-establish
‘Dharma’ once again.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Brief
description of Oceans, Dvipas, Mountains and Rivers </span></b></div>
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<b><span style="color: white; font-family: Verdana;">King
Priyavrata, the eldest son of Svayambhu Manu, who ruled the entire Earth for
eleven Arbuda years ( one Arbuda has ten million years) measured the length and
breadth of Earth by his highly luminous chariot. He woke up early mornings, and
he found that one side of his bed was bright with sunshine and the other
was dark. He drove by his chariot and perform ‘pradakshina’ (circumabulation)
the Earth seven times by his mystical powers and ensured that his chariot’s
course was lit up as the day.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Also, there
were <b><span style="font-family: Verdana;">Seven Oceans </span></b> viz.
Ksaroda( Salt water), Ikshuraba ( Sugar cane juice), Sura ( Wine), Ghitoda (
Ghee), Kshiroda ( Milk), Dadhi Mandala ( Curd) and Jalodhi ( Water) and the
gaps of Land formed between the Oceans were <b><span style="font-family: Verdana;">Seven ‘Dvipas’</span></b> (Islands) viz. Jambu Dvipa,
Plaksha Dvipa, Salmali Dvipa, Kusa Dvipa, Krouncha Dvipa, Saka Dvipa, and
Pushkara Dvipa. <b><span style="font-family: Verdana;">Jambu Dvipa</span></b>
is like a lotus and has a lakh yojanas of area ( one Yojana has an esimated
eight miles or 13 km) containing nine Varshas in north and south of the Dvipa
and has eight lofty mountains being the dividers of the Varshas and the center
of the Varshas is called Ilavarta and famous <b><span style="font-family: Verdana;">Sumeru</span></b> mountain is at the center of Ilavarta. This
mountain is as high as one lakh yojanas with its top has an area of thirty
yojanas, which was stated to be the place for most revered Sages performing
meditation. On the north of Jambu Dvipa are the mountains of Nilagiri, Svetha
Giri and Rsringavayu. On the South of Ilavarsha are the three mountain ranges
of Nishadha, Hemakuta and <b><span style="font-family: Verdana;">Himalayas</span></b>
as these formed the borders of Kimpurushas and Bharat Varsha. On the West of
Ilavrata are the Malyavan mountains and to the East are Gandhamadana and Nila.
In two other Varshas of Jambu Dvipa viz. Ketumala and Bhadrasva are the
mountains of Mandara, Suparvsvak and Kumuda. Atop Mandara are the heavenly
trees of mangoes of divinely taste and thereunder is River Arunodaya on the
banks of which Devas and Sages make group prayers to Devi Aruna for prosperity,
health and happiness. On the east of Meru are two mountains Jathara and
Hemakuta, on the West are Pavamana and Pariyatra; to the South of Meru are <b><span style="font-family: Verdana;">Kailasa </span></b>and Karavira; North
Sringagiri and Makaragiri; on top of Sumeru are nine Cities viz. Manovati, <b><span style="font-family: Verdana;">Amaravati, </span></b>Tejovati, Samyamani,
Krishnagana, Shraddhavati, Gandharvati, Mahodaya, and Yasovati besides
Brahmapuri, the Abode of Brahma; of these, Indra stays at Amaravati, Fire God
at Tejovati and the rest are the homes of Lokpalakas. Devi Ganga (<b><span style="font-family: Verdana;">Ganges) </span></b> originating from
Vishnu pada ( His feet) passes through Dhruva Mandala, Chandra loka, Brahma
loka from where gets divided into four channels (‘Dharas’) viz. Sita,
Alaknanda, Bhadra and Chaturbhadra; one channel goes around Sumeru, then to
Gandhamadan range, Bhadresvara and finally into Salt Ocean in East; another
channel falls from Malyvan range to Ketumaheswara and submerges in Western
Ocean; yet another channel of Ganges transformed as Alaknanda flows from
Brahmaloka to Girikuta mountain and forests to Hemakunta in Bharat Varsha and
joins the Southern Ocean and finally the Triloka Pavani Ganga named Bhadra
falling from Sringavan mountain flows through the Northern Kuru Region. Many
other rivers flow through the ‘Karma Bhumi’ and integrate the culture of
Truthfulness and Virtue. ‘Adi Purusha’ and various Devas worship Devi Bhagavati
at various <b><span style="font-family: Verdana;">Varshas </span></b>(TimeDistance
Capsules) like Ketumala Varsha and Nava Varsha. In Ilavrita Varsha, Deva
Rudra born out of Brahma’s eyebrows, resides only along with women and any male
entering the region would automatically get converted as a female; this is the
exclusive place of Rudra’s worship to Maha Bhagavati. Similarly in Harivarsha,
worship is targetted to Lord Narasimha when Lakshmi prays to Him by
saying Om Hram Hrim Hrum, Namo Bhagavate Hrishikesaya. In Hiranmaya Varsha,
Kurma Svarupa ( Tortoise), Lord of Yoga is worshipped by Aryama, the Ruler of
Pitris who meditated as: Om Namo Bhagavatey Akuparaya. In Uttara Kuru Mandala,
Lord Varaha ( The Gret Boar) is worshipped and Devi Prithivi praises the Lord
praying ‘Om Namo Mantra Tattva Lingaya Yajna kratave’. In Kimpurusha
Varsha, the worship of Mahapurusha Rama is led by Lord Hanuman by saying Om
Bhagavatey Uttama Slokaya, as endorsed by Devi Sita. <br />
<b><span style="font-family: Verdana;">Bharata Varsha</span></b> is of
the most noteworthy and relevant region of contemporary interest.Among the most
important <i><span style="font-family: Verdana;">mountains</span></i> are:
Malaya, Mangalaprastha, Mainaka, Chitrakuta, Risabha, Kutaka, Kolla,
Sahya,Devagiri, Rishyamuka, Srisaila, Venkata, Mahendra, Varidhara, Vindhya,
Suktiman, Riska, Pariyatra, Drona, Gobardhana, Raivataka, Kakubha, Nila,
Gaurmukha, Indrakila, Kamagiri and so on. <i><span style="font-family: Verdana;">Rivers
</span></i>( besides Ganga) are Tamraparni, Chandravasa, Kritimala, Vatodaka,
Vaihyasi, Kaveri, Vena, Payasvini, Tungabhadra, Krishnaveni, Sarkara, Vartaka,
Godavari, Bhiramati, Nirbindhya, Payosnika, Tapi, Reva, Surasa, Narmada,
Sarasvati, Indus, Andha, Charmanvati, Sone, Rishikulya, Trisama, Vedasmriti,
Mahanadi, Kausiki, Yamuna, Mandakini, Gomati, Sarayu, Saptavati, Susama,
Chandrabhaga, Marudbhridha, Askini and Visva. Persons given birth to in Bharata
Varsha are stated to be highly fortunate as they have excellent and maximum
opportunities to enjoy the ‘Iham’ ( of the present birth) and ‘Param’
(Post-life celestial pleasures). They could certainly reap the advantage of the
short but significant life time by enjoying all round happiness, fame and
freedom, provided they follow the righteous path, devotion and sacirifice. At
the same time a regulated Dharmic life would ensure heavenly bliss after their
inevitable mortal termination. It is the controlled and moderate life style
without excesses of anything except Virtue coupled with awareness of Super
Energy and maximum investment of the time and opportunity are the hall marks of
a life worth living till the end.<br />
Besides Jambu Dvipa, there were som Upa Dvipas also around Bharata Varsha, viz.
Lanka, Svarnaprastha, Chandrasukara, Avartana, Ramanaka, Mandoprakhya,
Harina, and
Panchajaya.
<br />
Beyond the Seven Dvipas aforementioned viz. Jambu Dvipa, Plaksha Dvipa, Salmali
Dvipa, Kusa Dvipa, Krouncha Dvipa, Saka Dvipa and Pushkara Dvipa, is situated ‘<b><span style="font-family: Verdana;">Lokaloka’. </span></b>This Land, between Loka
and Aloka, is an open space of gold and there is no living being existing, as
it would be converted into gold. The rays of Sun, Polar Star and Planets pass
through the Lokaloka. Beyond the Lokaloka mountain is a radiant route passing
through an oval shaped golden egg and the Sun born out of it, called
Hiranyagarbha, helps demarcate the Sky, Heaven, Earth and so on.</span></b></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Sun,
Planets, Dhruva, Sisumara, Skies and Sub-Terrain </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Meru mountain
is in the North of the Dvipas and Varshas and hence when a person finds Sun
rise, that direction is known as East since Meru exists to the left of the Sun.
Existence of <b><span style="font-family: Verdana;">Sun </span></b>(
Surya) is eternal but one feels that He sets or rises since what is Sunrise to
one is Sunset for another in the exactly opposite direction. Within 15 ghatikas
or six hours, Sun travels 22.70 million Yojanas (one Yojana is 8 miles or
13 km) which is the distance from Indrapuri to Yamapuri</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Sun’s chariot
travels at the speed of 14.2 million yojanas a Muhurtha ( There are 30
muhurtas in a day). The Chariot driven by Arunadeva has seven horses named
after the ‘Chhandas’ viz. Gayatri, Usnih, Anushtubh, Jagati, Brihati, Trishtubh
and Pankti and Aruna Deva sits facing the Sun God. On the Chariot sit sixty
five thousand Valakhilya Rishis of thumb size chanting Veda Mantras, besides
innumerable Sages, Apsaras, and Devatas. Sun’s chariot has 28 million miles
long and 7 million miles wide. It takes two months for Sun to cover two
constellations ( Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio,
Capricon, Aquarius, and Pisces) of Zodiac covering each of the six seasons in a
year, viz. Vasanta Ritu, Greeshma Ritu, Varsha Ritu, Sarad Ritu, Hemantha Ritu
and Sisira Ritu. The path of Sun at the end of the first half of a year changes
upwards called ‘Uttharayana’ and when Sun moves downwards is ‘Dakshinayana’.
When Sun with Earth and Heaven takes a complete circuit of Zodiac, it then
takes a full ‘Vatsara’. A Vatsara denotes the movement of Sun by three kinds of
speed viz. Seeghra, Manda and Samanya or fast, slow and normal in five time
frames viz. Samvatsara, Parivatsara, Idavatsara, Anuvatsara and Idvatasara. <b><span style="font-family: Verdana;">Moon </span></b>( Chandra) is situated one
lakh yojanas higher than the Sun and is regulated by Sun’s movements and speed
as also cooresponds to the Dark and Bright phases of ‘Krishna Paksha’ and
‘Sukla Paksha’ or the Dark and Bright movements of Sun. Moon is the Lord of
Nights and is symbolic of medicinal plants, good health and fulfiller of
desires during the Sukla Paksha of a month ending Pournami, human desires,
‘Sankalspas,’and good health corrsponding to Manonmaya and Annamaya; while
‘Sarvomaya’ provides happiness from Devas and nourishment to ‘Pitru
Devatas’.<b><span style="font-family: Verdana;">‘Venus’ </span></b>(Sukra)
is two lakh yojanas above Moon and traverses along with or ahead or
sometimes behind Sun and is invariably beneficient to all including humans and
denotes success, prosperity, good rains and health. <b><span style="font-family: Verdana;">Mercury </span></b>or Bhudha, the son of Moon,
is again situated two lakh yojanas above the planet of Venus. His velocity too
assumes the three stages of Seeghra, Manda and Samanya. When this planet is
away from Sun, there would be bad times of natural calamities, like
‘Ativata’ ( huuricanes, sand cum hail storms etc), ‘Abhra pata’(meterioc falls
from the skies) or ‘Akala’ ( drought). <b><span style="font-family: Verdana;">Mars
</span></b>or ‘Mangal’, the son of ‘Pridhvi’ or Earth is two lakh yojanas
above Mercury and is generally considered as a manvolent Planet travelling
three fortnights in each Rasi when its motion is not retrograde, creating
tension, mischief and ill-health. <b><span style="font-family: Verdana;">Jupiter
(</span></b> Guru) too is two lakh yojanas above Mars, who passes through
each Rasi once a year and is beneficient<br />
when his motion is not retograde. <b><span style="font-family: Verdana;">Saturn
</span></b>( Sani) son of Sun again above two lakhs yojanas above Jupiter
and is invarialbly a malefic planet, creating unrest, confusion, and miseries,
taking thirty months to pass through each Rasi. Some eleven lakh yojanas
higher than Saturn is <b><span style="font-family: Verdana;">Sapta Rishi </span></b>Mandala
( the Great Bear) who is kind and just to those to practise a virtuous living.<br />
<b><span style="font-family: Verdana;">Dhruva Mandala ( The Pole Star) </span></b>is
thirteen lakh yojanas above the Sapta Rishi Mandala where Bhagavan Vishnu’s
Holy Feet rest and is the permanent residence of Dhruva (the Illustrious son of
King Uttanapada, who performed unprecedented Tapasya since he as a
child was spurned by his step mother and also by the consent of his father and
was guided by Narada Muni to please Narayana Himself and carved a prize
position as a Pole Star on the skies far above the Sapta Rishi Mandala). Maha
Vishnu Himself made the exclusive dispensation for Dhruva by making him the
pivot of all the planets, Stars and innumerable luminary bodies as the Pole
Star! It is believed that the ‘Zodiac’ or the Jyotish Chakra firmly holds on
all the heavenly bodies and the central position of the axis is in the Dhruva
Mandala. <b><span style="font-family: Verdana;">‘Sisumara’</span></b>,
literally meaning the killer of a Child has the body of a dolphin held
integrated by the Union of Prakriti Shakti and Purusha. The contents of the
Sisumara Chakra or the dolphin like body includes the Pole Star at the tail,
which was also witnessed at the tail position by Lord Brahma, being prayed by
Indra, Agni and Dharma. The waist of the dolfin like body of Sisumara contains
the Sapta Rishi Mandala. As the coil of the dolphin like body rests on the
right side, the fourteen Uttarayana Nakshatras from Abhijit to Punarvasu are
found on the left side and fourteen Dakshinayana Stars from Pushya to
Uttarashadha on the right side. Sisumira’s back is the Holy Ganges named Ajaviti.
Punarvasu and Pushya on the loins on either side. Ardra and Aslesha form the
right and left feet; Abijit and Uttarashadda form the right and left nostrils;
Sravana and Purvashaddha right and left eyes; Dhanishtha and Moola right and
left ears; Magha and the remaining Dakshinayana stars form left side bones;
Mrigasira and the rest the right side bones of shoulderes. Agasti forms the
upper jaw and Yama the lower jaw, Mars the face, Saturn the organ of
generation; Brihaspati the shoulder humps; Sun the breast, Narayana the heart,
Moon the mind, Aswini Kumars the nipples, Mercury the Pana and Apana airs; Rahu
the neck; and Kuber all over the body. Thus the Sisumara is the composite body
of Devas and Bhagavan Himself. One should meditate it in the morning, noon and
evening. <br />
<b><span style="font-family: Verdana;">Rahu Mandala</span></b> is
situated an Ayuta ( ten thousand) yojanas or eighty thousand miles under the
Sun. Keeping the ancient enmity between Rahu on one hand and Sun and Moon on
the other, periodical Solar and Lunar eclipses do take place as visible to
human beings on the Skies as Rahu takes vengence since Sun and Moon complained
to Maha Vishnu in the disguise of Mohini Devi at the time of distribution of
‘Amrit’ the everliving elixir, since Rahu a Danava swapped the Devas queue by
deceipt and Vishnu administered His Sudarsana Discus to and cut Rahu’s head who
was revived as he had already consumed the elixir and was made one of the
Planets. Underneath the Rahu Mandala are the Lokas of Siddhas, Vidyadharas and
Charamas admeasuring an Ayuta Yojanas.Yakshas, Rakshasas, Piscachas, Pretas and
Bhutas reside on the <b><span style="font-family: Verdana;">Antariksha</span></b>
where fierce winds blow and clouds appear too. Thereunder is <b><span style="font-family: Verdana;">Earth </span></b> measuring hundred
yojanas or 80,000 miles. Below the Earth , there are the sub terranian places,
called the <b><span style="font-family: Verdana;">Bilva Svarga </span></b>comprising
seven Regions known as Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala and
Patala, where Daityas, Danavas, and Snakes live in. Atala is known for physical
lust as Bala the Danava Maya yawned thus emerging Pumschali ( unchaste women),
Svairini or adultress and Kamini or woman of lust and these with the help of
Hatakarasa ( love potion) enjoy eternal lust. Vitala is known for Hataka or
gold jewellery and Sutala is the region of Bali the Danava King who conquered
Indra and Devas but Vamana suppressed him and Bali created Bilva Swarga.
Talatala is the land of magic powers. Mahatala is the land of fierce multi
headed snakes like Kaliya and Taksha and Rasatala is the region of
Daityas, Danavas and Asuras, the progeny of Kadru and Patala is the place of
Vasuki, the Chief of powerful and vengeful snakes and deep down underneath is
Bhagavan Anantha Deva Himself!</span></b></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">‘Naivedyas’
(Offerings) for worship of Devi Bhagavati </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">With a view
to mitigate the sins being committed either knowingly or otherwise and the
imminent eventuality of having to visit the hells for suitable punishments, the
devoted persons tend to perform worship to Devi Bhagavati as ‘Sva
Dharma’. In this context, offerings to Devi are made at various worship times
and the details of ‘Naivedyas’ as recommended by Nara Narayana Sages, (the sons
of Dharma) to Narada for the benefit of posterity.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">The
‘Naivedyas’ after the worship be given away to pious Brahmanas and the
prescribed material and the resultant benefits are stated to be certain.During
the ‘Sukla Paksha’ period or the first half of a month after full Moon, the
worship on Pratipada or the first day be provided with rice and ghee as
Naivedya for security from ongoing diseases. On Dvithiya day, the material of
Naivedya be sugar for longevity. Let milk be the product on the Tritiya day for
temporary ailments. On the Chaturdhi day, the Naivedya might be a cake of
flour for removal of obstacles. Plantains be offered on the Panchami day to
improve intelligence. Honey would be the product for Naivedya to
Bhagavati on the Shasthi day for enhancing body beauty; rice and jaggery be
offered on Saptami day for clipping mental sorrows. Coconut is offered to Devi
on the Ashtami day for freedom from repentance. On the Shukla Navami day , naivedyam
is offered as fried rice for contentment in life and happiness there after.
‘Til’ or sesame is offered on the Dasami day for warding off fear of death. On
Ekadasi Maha Devi would be pleased with the offering of ‘curd’ and well
flattened and parched rice or grain be offered on Dwadasi day. Grains are
offered as Naivedyam on the Trayodasi to seek blessings for progeny and on
Chaturdasi blessings from Siva are bestowed by Devi for an offer of fried
barley or such other grains. Finally, ‘Payasam’ (made of rice, milk and sugar)
should be offered to Devi to uplift ancestors ( Pitrus) to higher regions on
the full moon day or Pournami. Additionally, if daily homas are also performed,
the items offered to Devi would destroy all evil forces. As a rule on Sunday,
‘Payasa’ Naivedyam is offered; Monday: Milk; Tuesday: Plantains; Wednesday:
fresh butter; Thursday: Sugar candy (Gud); Friday:white sugar; and cowmilk
butter on Saturday.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Worshipping
under Madhuka Tree, the monthwise offerings on each Sukla Tritiya or third day
after full Moon must be: In Chaitra month Madhuka Tree be worshipped and
offered ‘Naivedya’ of Five kinds of Food; in Vaisakha it should be ‘Gud’or
Jaggery, Jyeshtha: honey; Ashadha: White butter; Curd in Sravana; Sugar in
Bhadrapada; Paysa in Poushya month; milk in Kartik; Pheni in Margasirsha; Dadhi
Kurchika in Pausha; butter made of cow milk in Magha and Coconut in Phalguna
month.During these twelve months, Devi Bhagavati likes to be addressed by these
names viz. Mangala, Vaishnavi, Maya, Kalaratri, Duratyaya, Maha Maya, Matangi,
Kali, Kamalavasini, Siva, Sahracharana, Sarva Mangala Rupini. Great emphasis is
laid on worship under Madhuka Tree as not only a sure shield of ailments,
family troubles and health problems but also a proven provision of escape
from hells after one’s life.Under the Madhuka Tree, one shoul pray to Maha
Bgagavati as Maha Devi, Mahesvari, Maha Mangala Purini, Moksha Pradayani, Mada
Dhatri ( Source of Supreme Delight), Maha Moha, Minakshi, Marma Bhedini and
Madhurya Rupa Shalini ! </span></b></div>
<div class="style47">
<span class="style471"><b><span style="color: white; font-family: Verdana;">[Generally speaking any of the following items are liked by Devi
Bhagavati : Gur, honey, ghee, milk, curd, butter, ‘kushmanda’, Modaka, Panasa,
Plantain, Jambu, mangoe, Sesamum, oranges, pomegranate, Amalika, Ladu,
Vatapathra, etc.]</span></b></span></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Portrayal
and manifestations of Prakriti </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Maha Muni
Narayana, the son of Dharma, explained the broad outline and features of
‘Prakriti’ to Maharshi Narada. Of the word Prakrit, the prefix
‘Pra’ stands for Superior or Excellent and ‘Kriti’ denotes Creation. A closer
focus on the word reveals ‘Pra’ for Satva Guna, ‘Kri’ Rajo Guna and ‘Ti’ for
Tamo Guna. Satva is pure and transparent; Kri for Rajo Guna or of mixed quality
and Tamo Guna, the hider of Real Knowledge.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">The act of
creation was the product of ‘Paramatma’the Super Energy, one side of that
being Prakriti and the other side is ‘Purusha’. Paramatma by His Yoga or
Maha Shakti ( the Holy Ghost) divided Himself into two parts, one a Purusha and
another the Prakriti. The ‘Mula Prakriti’ which emerged thus manifested into
five major Forms, viz. Durga, Radha, Laxmi, Sarasvati and Savitri. <b><span style="font-family: Verdana;">Durga</span></b> or the better half of Siva is
the Highest Shakti, Narayani, Vishnu Maya and Parabrahma, worshipped by
Brahma, Devas, Siddhas, Sages and devotees, being the Prime Energy, the Omni Fire
and the Omni Light. She is praised by Vedas and Shastras as the Maha Maya, the
Cause of Causes. The second among the Shaktis is <b><span style="font-family: Verdana;">Lakshmi</span></b>, who is of ‘Suddha Tatva’
which is far superior to Satvika Guna, and is the bestower of prospertity
and happiness. She is indeed the source of life, free of greed, anger,
meanness, vanity and lust. She is the strength of Maha Vishnu, Rajya Lakshmi
for Royalties and Griha Lakshmi for Householders, representing ‘Ashta Lakshmis’
viz. Adi Lakshmi, Dhana Lakshmi, Dhanya Lakshmi, Dhairya Lakshmi, Santhana
Lakshmi, Vidya Lakshmi, Gaja Lakshmi, Vijaya Lakshmi. She is also the
embodiment of ‘Soundarya’ (Beauty), ‘Aishvarya’ or Great Prosperity, ‘Kirti’
Lakshmi ( Fame), ‘Sahasa’ Lakshmi ( Enterprise), ‘Vanijya’ Lakshmi (
Business and Trade) and ‘Daya’ Lakshmi. The third manifestation of Shakti is <b><span style="font-family: Verdana;">Sarasvati</span></b>, the Goddess of ‘Vidya’
(Learning), intelligence, memory, ingenuity, wisdom, literature and poetry,
Music and fine arts, argument, Vedas and Vedangas, Vyakarana ( Grammar), Mantras
and Tantras, Gayatri, mental faculties, discipline, knowledge, devotion, and
anything to do with Godliness. <b><span style="font-family: Verdana;">Radha </span></b>is
another manifestation of Shakti, who is a symbol of pure love, dedication, high
quality of devotion and infatuation. She is the queen of Ras Leelas ( Group
dances) with several Gopikas and as many Krishnas with ecstatic singing and
body movements, quite unaware of public gaze; but the Ras Leelas are hall marks
of bhakti and Krishna consciousness, of Sankhya yoga or practice of Dvaita
the essence of which sums up the union of ‘Atma’ and ‘Paramatma’ or Praktiti -
Purusha and of the confluence of Mula Prakriti and Shiva Shakti. Prakriti Radha
is far beyond the Gunas of Sattva, Rajas and Tamas verging on Nirguna or the
reality position of ‘Thaadatmya’ (oneness). She has no ‘Ahamkara’ whatsoever as
even remote traces of egoistic nature would rapidly erode the purity and
sincerity of selfless attachment, let alone the feelings of bliss.The next
Shakti is <b><span style="font-family: Verdana;">Savitri or Gayatri</span></b>,
who is essentially based on ‘Japam’ or repetitive recitation of Short Mantras
to attain concentration and mental fixation on the part of Devas, other
extra-territorial beings, Sages and humans. Residing in Brahma Loka and being
an embodiment of Suddha Tatva, Her demeanor is of crystal clear nature and is
the bestower of power of mind; She is the Sarva Siddhi Pradayani and
contributor of happiness in the current life and sponsor of bliss therafter.
She also provides Saubhagya and Good Fotune to those who pray to Her on
lasting basis. Apart from these basic Shakties, Marshi Narayana gave very many
other Shakties like<b><span style="font-family: Verdana;"> Tulsi Devi </span></b>who
is the consort of Vishnu, the Shakti of sin-burning nature and bestower
of well deserved boons; <b><span style="font-family: Verdana;">Mansa Devi, </span></b>the
daughter of Ananta Deva and disciple of Shankara, a noted Siddha Yogini,
a Great Tapasvini and devotee of Lord Vishnu; a sixth part of Mula
Prakriti and hence called <b><span style="font-family: Verdana;">Shasthi
Devi,</span></b> being the leading of Sixteen Matrikas who is celebrate,
protects every child from Evil forces at the time of birth as an invisible
Yogini and is worshipped on the sixth day after birth ( hence the name of
Shashthi Devi) and again on the twenty first day; She is also worshipped
in Vaisakha Month for the continued protection of a growing child. <b><span style="font-family: Verdana;">Mangala Chandi </span></b>is another extension
of Mula Prakriti who visits each and every household always and is pleased with
worship on Mangalavar (Tuesdays). In the forms of Durga and Kali, She killed
the evil brothers of Sumbha and Nikumbha, as the foolish Demon brothers who did
severe Tapasya to secure boons of longevity, except from Women; little did they
realise that Shakti is the eternal source of strength and the Primeval Energy
unparalleled. <b><span style="font-family: Verdana;">Vasundhara Devi </span></b>or
Earth too is a manifestation of Mula Prakriti, bearing the entire burden of
humanity and sourcing countless boons even without asking for. She is the Great
Provider including food, shelter, water, fruits, flowers, gems and
jewels,metals, and the greatest support for all. Her patience is eternal and
distinctive. Indeed, existence is indeed impossible for any activity and the
bounty of Nature is an inborn boon to humanity as a whole. There are other
ramifications of Prakrtiti, viz. <b><span style="font-family: Verdana;">Svaha
Devi</span></b> the wife of Agni or Fire without whom no Rituals, Yajnas
are possible nor Dikshas and Dakshinas; the name of Deva Pitr’s husband <b><span style="font-family: Verdana;">Svadha Devi’s</span></b> has to be used in
every Homam by all Sages and humans as the Sacrifices are rendered futile
otherwise.<b><span style="font-family: Verdana;"> Svasthi Devi </span></b>,
wife of Vayu Deva, has to be remembered at any function to ensure its fulfilment
as also to bless the persons responsible for performing the function; <b><span style="font-family: Verdana;">Pushti </span></b>the wife of Vighnewara and
the Goddess of nourishment to ensure strength of humans; <b><span style="font-family: Verdana;">Tusti </span></b>the wife of Ananta Deva to
safeguard heakth; <b><span style="font-family: Verdana;">Saptati </span></b>wife
of Isana Deva to save from the pangs of poverty;<b><span style="font-family: Verdana;"> Dhriti </span></b>wife of Kapila Deva to develop the quality of
patience; <b><span style="font-family: Verdana;">Sati </span></b>the
wife of Satya Deva to ensure the bonds of affection of every household; <b><span style="font-family: Verdana;">Pratishtha, </span></b>the wife of Punya Deva
to distinguish a person from the normal beings to a celebrity; <b><span style="font-family: Verdana;">Kirti Devi </span></b>the wife of Sukarma to
bestow fame and name; <b><span style="font-family: Verdana;">Kriya Devi, </span></b>and
the Goddess of action and endeavour the wife of Udyoga or enterprise.Besides
there are parts of Mula Prakriti like Dharma Devi, Niralamba or without
support, Priti or (contentment), Sukha ( Happiness), Sraddha or faith, and
Bhakti or devotion. Prakriti’s manifestations also included Rohini wife of
Moon, Sajna of Sun, Satarupa of Manu, Sachi of Indra, Arundhati of Vasishtha,
Devahuti of Kardama, Prasuti of Daksha and so on.</span></b></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Prakriti
and Purusha- Integrated Concepts </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Sage Narayana
described to Narada that both Prakriti and Purusha are reflections of each
other – the two sides of the same coin. Mula Prakriti or Maya and Para Brahman
or Purusha are the Eternal Entities in perfect union, like fire and blazing;
Sun and rays, gold and ornaments, earthen pots and earth. They are inseperable
but independent. From the word, Sakti, emerges ‘Sa’ as affluence and
success , while ‘Kti’denotes energy and strength. </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">The word
‘Bhaga’ denotes prosperity and joy and added to that is ‘van’ or vati’, again
the two suffixes referring to Purusha and Prakriti respectively. Either of the
Entities has the facility of being physically manifested or not and has freedom
of action or in latent.The decisions taken by either of them by a kind of
Supreme Computer whose readings are always hundred percent accurate and
instant. The decisions are taken on the basis of empirical data of interplay of
three gunas, and the stored or current accounts of good or bad actions of each
and every animate or inanimate being. But physical manifestations apart, either
Prakriti or Purusha has no shape nor features, Gunas or aspects, sex, age,
beginning or end, time, feelings, prejudices, or any such ‘vikaras’ or of
recognisable distinctions. The very concept of Prakriti or Purusha itself is a
mind-born delusion of wide spread ‘Super Net’ called Maya! It
was in the scenario of Prakriti and Purusha as Entities, neither separate
nor dependent, that Sage Narayana delineated to Maharshi Narada the <b><span style="font-family: Verdana;">Genesis of Tri Murthies </span></b> At
the time of ‘Brahmanda Pralaya’ ( Ultimate Universal Dissolution), there was a
Golden Egg born of Mula Prakriti afloat on water as the life time of the
previous Brahma was over. [Brahma’s age is one hundred Brahma years comprising
two Parardhas; His one day equals 1000 cycles of four yugas or one Kalpa, and
there are fourteen Manus in each Kalpa. At the end of one Maha Kalpa of
Brahma’s day and night, there is a kalpa pralaya. At the end of two such
Parardhas or hundred Brahma Years, there is a Brahmanda Pralaya; as now,
Brahma’s age is 155.52 trillion human years or the first day of His 51st year].
As the Golden Egg ( ‘Brahma’ or huge + ‘Anda’ or Egg) broken into two parts,
there emerged a boy of dazzling radiance of million Suns, Who was thumb-
sucking and hungry for milk, without a mother or father, but would soon be the
‘Virat Swarupa’ Maha Vishnu. The Boy grew fast bigger and bigger as there were
innumerable Universes in His skin pores with one ‘Vaikuntha’ above all the
Universes. In each such Universe, there are God-heads corresponding from the
Trinity down- ward. One could imagine a huge Hall of mirrors arranged in a
manner that there are various combinations of Brahma, Vishnu and
Maheswara on an infinite scale. In each such mirror, there are multiple
‘Srishties’ (Creations) to the last details: there are thirty million
Devas including Dikpalas, Planets, Bhurloka, Earth, Patala Lokas, Human beings,
residents of the upper and lower regions of Earth, Sages, Devils, Raksashas,and
so on. In another scenario, Virat Swarupas of Vishnu giving birth to Brahma
from His navel over the lotus stalk and the cosmos, from Brahma’s mind
the Manasa Putras like Sanaka Kumaras, from His forehead the Eakadasa Rudras
and thus the process of multiple Creations including Vedas and other
Scriptures, human beings, animals, birds, Evil Forces and so on.The Multiple
Virat Rupas also create Vishnu the Preserver and Siva as the Destroyer. Thus at
the instance of Devi Bhagavati and Maha Bhagavan-the Prakriti and Purusha-was
born the Virat Swarupa -Maha Vishnu- who in turn replicated endless Universes,
as many Virat Swarupas of the replicated Universes paid immediate
allegiance to Prakriti and Purusha</span></b></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Worship
of Vidya Devi Sarasvati- ‘Puja’, ‘Kavacha’ and Hymns</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Sage Narayana
described the methodology of worship of Devi Sarasvati, the powerful
manifestation of Mula Prakriti, the Goddess of Knowledge, Mental Faculties,
Memory, ‘Mantras’, Literature and Fine Arts. Her symbol is ‘Veena’ (Lute) and
Books; Her ‘Vahana’(Vehicle) is ‘Hamsa’ (Swan) and Her male counterpart is Para
Brahma. On every Sukla Panchami of Magha month and on the day of commencing
education, the worship of Sarsvati is to be performed as per Kanva Sakha Yajur
Veda hymns, if possible.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Being clean,
wearing white clothes, white flower garlands, white sandal paste and using
white conchshell, one performs Ganesh Puja first, ‘Kalasa Puja’( Vessel with
pure water and an inverted Coconut representing the Deity), then Sarasvati
Vandana and ‘Shodasa Upacharas’ or sixteen types of Services like ‘Avahana’
(Welcom), ‘Asanam’(Seat), ‘Padyam’( Sprinkling Holy water), ‘Arghyam’(A kind of
welcom drink), ‘Achamaniyam’( Settling down offer of water), ‘Panchamrita
Snanam’( mix of milk, curd, butter, honey, and sugar), ‘Vastra dvayam’ ( two
sets of clothing), Sacred Thread or ‘Yagnopaveetham’, ‘Abharanam’ ( ornaments),
‘Gandham’ (Sandal paste), ‘Pushpa Puja’ ( worship with flowers, preferably
white),‘Agarbatti dhoopam’ (incense stick burning),‘Deepa darsana’ ( showing of
lights of cow ghee soaked vicks), ‘Neerajanam’(Showing of Camphor light),
‘Naivedyam’or offerings of eatables including fruits, ‘MantraPushpam’( Vedic
Chanting) and ‘kshmapana’( seeking forgiveness of procedural defects of
worship).Devi Sarasvati is pleased with the recitation of the Root Mantra, ‘Aim
Kleem Sarasvathyai Namah’. Sage Narayana gave this Seed Mantra to Rishi Valmiki
on the banks of Ganges and at the time of Solar Eclipse, Sage Bhrigu gave it to
Sukracharya at Pushkara Tirtha; Brahma gave it to Bhrigu at Badarika Ashrama,
Surya gave it to Yajnavalkya and so on. It is said that any one recites the
Mantra four lakh times would attain Siddhas. </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Brahma gave
the highly energetic <b><span style="font-family: Verdana;">Sarasvati
Kavacham </span></b>– kind of defence armour -to a select few and its
‘Vidhana’ or procedure is also provided by Prajapati Brahma Himself. The
Kavacha was composed in Brihti Chhandah and its ‘Viniyoga’or application is for
acquiring spiritual knowledge and fulfillment of desires. The Kavacha says:- Aim
Srim Hrim Sarasvathyai Svaha: May my entire head be protected; Srim
Vagdevathyai Svaha: my forehead; Aim Hrim Sarvasvatyai Svaha: to protect my
ears always; Aim Srim Hrim Bhagavatyai Sarasvathyai Svaha: to protect my eyes;
Aim Hrim Vakvadinyai Svaha to protect my nose always; Aim Hrim Vidyadhisthratri
Devyai Svaha to protect my lips always; Aim Hrim Brahmayai Svaha to protect my
teeth; Aim-a single word, to proctect my neck; Aim Srim Hrim to protect
my throat; Srim to protect my shoulders; Aim Hrim Vidyadhistatri Devyai Svaha:
my chest; Aim Hrim Vidyadhiswarupaya Svaha: my navel; Aim Hrim Klim Vanyai
Svaha: my hands; Aim Sarva Varnatmikayai Swaha: my feet; Aim Vagadhisthatri
Devayai Swaha: my body; Aim Sarva Kantha Vasinyai Svaha:my east; Aim
Sarvajibhraga Vasinya Svaha: my South East; Aim Hrim Klim Sarasvathyai Budha
jnanayi Svaha : my South; Aim Hrim Srim Svaha : my West; Aim Sarvam bikaiya
Svaha:my North West; Aim Srim Klim Gadya Vasinyai Svaha : my North; Om
Hrim Sarva Pujithayai Svaha:my Top; Aim Pusthaka Vasinyai Svah: my Below;Aim
Grantha Bija Svarupayai Svaha:my Sides. </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Sarasvathi
Stotram</span></b><b><span style="color: white; font-family: Verdana;"> was
performed in all earnestness by Sage Yajnavalka as he was cursed by his Guru
Sage Vysampayana; the Guru committed a serious crime of killing a Brahmana and
was atoning for the sin for long time by paying penance and Yajnavalka offered
to perform the penance all by himself, and the Guru became furious and asked
him to vomit all the Mantras of Yajurveda and quit his Ashram. Yajnavalka
prayed to Surya Deva who no doubt gave back the same Veda Mantras but asked to
pray to Devi Sarasvati to return his memory. It was in this context that the
Sage meditated the Devi by various hymns that She affixed to Vedas the three
significant letters ‘Anusarga’, ‘Visarga’ and ‘Chandravindu’; He recited as per
this Substance: “She is the ‘Vyakhya’( exposition) of all ‘Sastras’ and
the Presiding Deity of the annotaions of these Shastras; that She is the Super
Mathematician and invented the count of Numbers and Time; that She is
responsible for finalising ‘Siddhanthas’ ( Definite Conclusions) in guiding
enlightened Rishis and Human experts); that She is the mammoth Sakti to provide
Memory, Knowledge, Intelligence and Imagination and power of Speech; that She
resolved arguments of Bhu Devi and Anantha Deva, the doubts of Maharshi Veda
Vyasa and Sage Valmiki about certain doubts of ‘Purana Sutras’, guided Indra
and Deva Guru Brihaspati on some critical explanations about ‘Sabda Sastra’;
that Vishnu, Mahesa and Brahma prayed to Her and so did Devas, Manus,
Maharshis, and of course innumerable humans for their own advantages.” As
Yajnavalkya thus meditated and sang potent Hymns to Devi Sarasvati, She blessed
him with sharp memory and Spiritual Knowledge to and he became an Illustrious
and erudite Sage remembered for ages for his contribution of fifteen solid
chapters of Vedas called ‘Vajasniya Samhitas’! Even if an ignoramus prays
sincerely the Goddess Sarasvati for a year regularly, he or she would turn
intelligent for sure; a dumb person would gain power of speech and an
illiterate would secure the capacity and strong will to get educated</span></b></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Maha
Vishnu’s Directives to Sarasvati, Ganga and Tulasi </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Sage Narayana
narrated to Muni Narada the Origins of Sarasvati, Ganga and Lakshmi, the
original spouses of Maha Vishnu. A serious trouble arose among the three about
their superiority ending up in mutual curses by Sarasvati and Ganga to
become rivers, while Lakshmi was somewhat neutral, thus landing Maha Vishnu in
a fix. </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Finally, He
gave them the judgment that half of Ganga be converted as a ‘Jeeva Nadi’ ( Ever
flowing River) in Bharata Varsha to be brought from Vaikuntha, the Abode of
Maha Vishnu and another half to be retained in the ‘Jatajuta’ or the thick
netted hairs of Maheswara; Half of Sarasvati too be a River visible physically
only in parts ( Badarikashram for eg.) and as an ‘Anthar Vahini’elsewhere and
another half as the Better Half of Brahma Deva; a part of Lakshmi as Tulsi
Devi, a Holy Plant bestowing blessings to devotees, another part as River Padma
and the remaining half of Herself as the better half of Maha Vishnu. Maha
Vishnu ordained that the verdicts as above would be in force till the end
of Kali Yuga. Accordingly, River Ganges was brought down from Vishnu’s
feet (‘Vishnupada’) partly to Earth in Bharata Varsha as Bhagiradhi due
to the Tapsya of Bhagiradh to purify the ashes of his ancestors. Devi Sarasvati
descended from Vaikuntha to Bharta Varsha and is thus known as Bharati; She is
called Brahmi as a dear one to Brahma; as Vani, She presides over Speech; She
is Sarasvati as she is visible everywhere in ‘Saras’ (Water Body) and purifies
human sins, especially as Rivers. [At ‘Brahma Kapala’ on the banks of the
Holi River at Badari, one performs worship to ancestors till date by way of
‘Pinda pradana’]. Devi Tulasi descended from Vaikuntha as the daughter of King
Dharmadhvaja and appears in each and every household of Believers and
Bhaktas in Bharata Varsha and is worshipped daily, especially by women seeking
favours.[ Even the attractive fragrance of Tulasi leaves keeps evil spirits
away, purifies the air and the leaves have definitive medicinal properties]. In
all these manifestations of Devis-be it as Holy Rivers or Holy Plants- the
purifying qualities are instant by mere ‘Darsana’ ( Seeing) or ‘Sparsana’ (
Touch). Indeed, these manifestations are ‘Pratyaksha Devis’( Ready Evidences)
in this Kali Yuga as Dharma( Virtue) and ‘Nyaya’( Justice) are highly
discounted, especially as the ‘Kala Chakra’ ( Cycle of Time ) rolls by.</span></b></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Universal
Dissolution and Revival of Bhu Devi ( Earth) </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">As the
impact of Kali Yuga intensifies, significance of Vedas, Sastras, Holy
Scriptures, Puranas would eventually diminish. Sraddhas, Tarpanas, Devotion,
Yoga, Rituals, Vratas, austerities and all Godly acts would disappear. The
Institution of Marriage, Property Rights, Temples, Purity of Thought and
Action, Celibacy, Chastity, Respect for Elders, Family Ties, Concepts of Social
System and Culture would vanish. </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Deceipt, Ego,
Falsehood, Cruelty, and Utter Lawlessnness would prevail. Nature too would not
cooperate as rivers, water bodies and crops would be affected. Earth quakes,
Famines and Outbreaks of Endemics and Epidemics would be the order of the day.
As the Kali Yuga reaches the peak, the whole world would be full of Atheists;
trees would be of the size of a hand and men and women would be of thumb
size. Lord Vishnu would then incarnate as Kalki and ride over a high long horse
killing persons left and right with a long sword over three days and nights and
disappear, when never-ending rain would start and the whole world would be
submerged in water, indicating the commencement of a Pralaya <br />
( The Great Dissolution). The entire Earth would disappear as there would be
water only all over. Two Danavas, Madhu and Kaitabha, who would initially give
tough time to Maha Vishnu Himself, get into their own trap as Vishnu would
offer a boon to the brothers and they in their bravado would reply that
they would give a boon instead! Then Vishnu grabs the opportunity and asks for
the boon of the death of Danava brothers and they agree to be killed only where
there is no water; Maha Vishnu expands His thighs and so do the bodies of
Danava Brothers but Vishnu’s expansion of thighs would be limit-less and
the bone-marrow of the killed Danavas gets mixed with the Earth lifted by Virat
Svarupa from deep waters and hence Her name as ‘Medini’.Virat Svarupa’s skin
pores get merged with the mixture, which after ‘Panchikarana’ or the combine of
five elements viz. one fourth each of four other ‘Bhutas’<br />
( Elements) viz. Light, Water, Wind and Sky, besides Earth mix up. Thus emerges
Maha Prithvi or the Great Earth.That is the re-incarnation of <b><span style="font-family: Verdana;">Bhu Devi</span></b>. Along with Prithvi, come
mountains, Seven Seas, Seven Islands, Forests, Sumeru, the Sun, the Moon, other
Planets, Indra Loka, Brahma Loka, Vishnu Loka, Siva Loka, Seven Heavens, Seven
Nether Lokasa down to Patala, Dhruvatara and so on as also Bharata Varsha, its
Rivers, Sacred Places and so on.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;"> In the
ages of yore in Varaha Kalpa, Brahma requested Maha Vishnu to take the
incarnation of a <span class="style471">Boar ( Varaha) to rescue the Earth from
sinking down to Patala by Demon Hiranyakasipu and thus Bhu Devi is known as </span><b><span style="font-family: Verdana;">Varahi </span></b><span class="style471">the
female form of Earth. From their union was born Mangala Deva ( Planet of </span><b><span style="font-family: Verdana;">Mars)</span></b><span class="style471">. Goddess
Varahi is traditionally worshipped at Ambuvacha (Jataka) Ceremony, when
Foundation Stone is laid before construction, when one enters a new house, as
tilling is taken up anew, and digging of a well or tank is commenced and so on.
She is worshipped by the Seed Mantra: </span><i><span style="font-family: Verdana;">Om
Hreem Klim Sreem Vasundharayai Svaha.</span></i><span class="style471"> Maha
Prithvi is a memorable example of Patience in carrying the mammoth load of all
living and non living entities, the Provider of Grains, Fruits, Vegetables,
Flowers, Precious Stones and Metals and is directly responsible for
life of all species including those in Seas, Rivers and waterbodies as also
vast multitude of non moving objects. Sins perpetrated on or in the offensive
of Mother Earth are to be considered as those that attract lowest-grade
punishments post-life. </span></span></b></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Worship
to Devi Ganga </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">A King of
Solar Dynasity Asamanja performed severe ‘Tapasya’( meditation) to Bhagavan
Sankara for sons and Queen Vaidarbhi delivered a mass of flesh. Asamanja prayed
to Sankara again and he appeared in the form of a Brahmana and cut the flesh
into thousand pieces that turned as so many sons. As they attained youth, the
King asked them to accompany a Sacrificial Horse for performing Asamanja’s
‘Asvamedha Yagna’. </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">The sons
found the Horse was missing on the way, suspected and misbehaved with
Sage Kapila in Yoga, who burnt all the thousand of them into ashes. It
was the Grandson of Asamanja and the son of Ansuman- the illustrious
Bhagiratha, who made persistent efforts to meditate Devi Ganga, Vishnu and
Sankara and finally succeeded in bringing the Holy River from Vishnu’s
feet to Sankara’s head and down to Bhu Loka and purified the ashes of the
thousand Sagara ‘Putras’(Sons) and relieved their tormented souls to
Heavens.The Holy River flowing as a ‘Jeeva Nadi’ till date across the entire
‘Aryavarta’ from Gangotri to the Bay of Bengal, is a unique land mark of
Bharata Varsha, blessing lakhs of devotees for bathing and purifying their sins
at several points dotting from Haridvar, Varanasi, Prayaga and Patna. Even a
mere bathing in the River washes off several sins, and performing it with a
‘Sankalpa’or resolve especially on a day when Sun passes from one Zodiac Sign
to another bestows significance thrice over. Bathing on a New Moon day
according to Rituals provides further importance and on the day when Sun
changes course into the ‘Dakshinayana’ phase is definitely beneficial
while bathing on the day of ‘Uttarayana’ course would be twice over in
destroying accumulated sins.‘Ganga Snan’during the ‘Chaturmasya’ period, on
‘Akshaya Tritiya’ or ‘Akshaya Navami’, during ‘Parva’days of ‘Dussehra or
Vasanta ‘Navaratras’, especially on the Tenth day, Pongal days, ‘Magha Sukla
Saptami’, ‘Bhishma Ekadasi’, Sri Rama Navami, Solar or Lunar Eclipse days, and
Maha Varuni day are good examples of the Sacred Bathing in Ganga. Let alone the
bathings, especially on a few of the days mentioned above, even a sincere and
hearty shout of Ganga, Oh Ganga would bestow fulfillment of one’s material
desires, even from a distance.<br />
Maharshi Narayana explained to Narada the mehodology of Worship to Ganga
in brief: one should have a hearty bath in Ganga, don clean clothes, be seated
on the banks of the River to perform the daily Sandhyavandana first and invoke
the blessings the Six Devatas viz.Ganesha, Sun, Agni, Vishnu, Siva and Sivani.
Do worship Ganesha to remove the obstacles, Surya Deva for good health, Agni
Deva for purification, Vishnu for wealth and power, Siva for knowledge and
Sivani for salvation. Then, imagine a mental image of Ganga Devi in
fulfledged form with ‘Ashta Hasta’ ( Eight hands) fully decorated with a
smiling face, ornaments, flower garlands, and armoury and above all an ‘Abhaya
Mudra’ or a protective posture of two hands- one to provide security and another
for giving away boons. The ‘Dhyanam’ or meditation is to be highly concentrated
and serious without mind wavering on any other object or thought, excepting the
Image of Ganga, in physical form to facilitate ‘dhyana’ or meditation. Then
perform the Shodadasa Sevas viz. ‘Asana’, Padya’, ‘Arghya’, ‘Snana’, ‘Anulepaya
( Ointment), ‘Dhoopa’( Inscence), ‘Dipa’( Light)’, ‘Naivedya’ ( Offer of Food
Items), ‘Tamboola’ ( betel leaves and nuts), ‘Paniya’ (cool water), ‘Vastra’ (
clothing), ‘Abharana’( Ornaments), ‘Pushpa’ (flowers), ‘Gandha’( Sandal Paste),
‘Achamaniya’ (water for sipping) and ‘Arati’ ( Camphor lighting). Thereafter,
the devotee should render ‘Stotras’ ( Hymns) to say that in Vaikuntha the
River is six lakh yojanas wide and four times that in length; in Brahma Loka,
thirty lakh yojanas in width and five times that in length; in Dhruva Loka it
is one lakh yojanas in width and seven times as long and so on. She travels
through Chandra Loka, Surya Loka, Indra Loka, Tapo Loka, Janar Loka, Mahar
Loka, and Kailasa. From Indra Loka onward, the River is known as Mandakini; She
has a width of hundred yojanas and ten times more of length. [At the Himalayas
She is known as Jahnavi. From an Ice cave at Gangotri where it touches down
into Bharata Varsha, at 10,360 feet above Sea level , She is called
Alaknanda and merges into the main stream of Ganges coming from another
direction of Himalayas from Sukhi; the junction is at Dev Prayag and Ganga in
fulfledged form turns south west to Haridwar.] </span></b></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Worship
to Devi Tulasi and ‘Salagramas’ </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Traditionally
a passionate devotee of Narayana, Deva Savarni’s son Vrishadhvaja turned out to
to be a fanatic of Maha Deva to the extent of criticising Narayana. Surya Deva
felt hurt not because of Vrishadhvaja’s devotion to Maha Deva but of the
remarks against Narayana. Sun God cursed the devotee that he would be poor
forthwith. This irritated Maha Deva and wished to punish Surya Deva, but
Narayana pacified Maha Deva saying that the Trinity were of the same status
after all. </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Maha Deva no
doubt reconciled but desired to punish Vrishadvaja for his foul mouth. But
Vrishadvaja died and so did his son Rathadvaja. The latter had two pious sons,
Dharmadvaja and Kusadvaja who worshipped Maha Lakshmi and became Kings. Maha
Lakshmi blessed Kusadhvaja with a pious daughter Kamala who became a yogini
called <b><span style="font-family: Verdana;">Vedavati</span></b>.
While at her Tapasya, Ravana confronted Vedavati and made amorous
approaches touching her hands. She became furious and cursed him that soon
enough he and his family would be destroyed; thus saying she immolated
herself in Yoga Fire. Eventually, Maha Vishnu and Lakshmi incarnated as Sri
Rama and <b><span style="font-family: Verdana;">Sita</span></b> and
were destined to undergo on ‘Vanavasa’ <br />
( Forest Life), during which period Agni Deva in the form of a Brahmana
informed that soon Ravana would plan to kidnap Sita Devi and desired that a
fake Sita would be replaced by the original as advised by Devas and that this
secret should not be made known even to Lakshmana. Thus the original Sita was
protected by Agni and Ravana mistook the fake Devi all along. As Ravana
died and Fake Sita was put to ‘Agni Pariksha’( the FireTest), Agni Deva
replaced the real Devi instead. Chhaya Sita was asked to practise Tapasya at
Pushkara Tirtha and reappear in Dvapara Yuga as <b><span style="font-family: Verdana;"> Draupadi</span></b> in Dvapara Yuga. Thus Vedavati
was known as <b><span style="font-family: Verdana;">Trihayani</span></b>,
the root cause of destroying Evil Doers in three Yugas.<br />
<br />
<b><span style="font-family: Verdana;">Devi Tulasi </span></b>was the
daughter of Dharmadvaja and she too turned out to be a Tapasvini, performing
extremely severe sacrifices like meditation with ‘Panchagni’ or Fires on five
sides of her body - on four direcions and on top. Lord Brahma knew her desire
of wedding Narayana Himself. He explained to her that she was fully aware that
She was a ‘Jatismara’ ( person having knowledge of previous birth), that
she was Devi Tulsi Gopi in her previous birth as a maid of Radha desirous to
have union with Krishna in a ‘Rasakreeda’( dance performance) which was not
liked by Radha who cursed her to quit but Krishna advised her to take a fresh
birth as the daughter of Dharmadhvaja as a Tapasvini. Brahma in turn explained
to Tulsi that there was a Gopa ( Cow boy) named Sudama who was of Krishna’s
‘Amsa’ ( a part Extension) - also a ‘Jatismara’- as he too was cursed by Devi
Radha to become a demon now called Sankhachooda. After marrying him, Brahma
said that she would eventually attain union with Krishna as the latter would
curse Tulsi to become a Sacred Tree to be prayed to all over the world. Brahma
blessed Tulasi to become a Siddha to secure a good husband and also
taught to her Radha Mantra, Radha Kavacha, Radha Stora and the method of Radha
Worship to conquer her confidence and in the long run she would secure
Krishna Himself. At the same time, Sankhachooda too got enamoured of
Tulsi and, with the blessings of Brahma, married her in Gandharva
style. But as the Demon tormented Devas and drove them away from their seats,
they went in a deputation to Brahma and further on to Sankara who approached
Maha Vishnu. But the latter explained that in his earlier birth the demon was Krishna’s
Rasa Parishad Chief Attendant Sudama who was cursed by Devi Radha to become a
Danava and as a Jatismara, he knew he had the Narayana Kavacha to protect
himself, but Mahesvara could terminate him by a ‘Sula’weapon that would be
provided by Himself ( Vishnu) and that He also would spoil the chastity of the
demon’s wife Tulsi, who too was a Gopi and again a Jatismari. Thus planned Maha
Vishnu and asked Devas to get ready for the Deva-Danava War. Maheswara pitched
His huge tent on the banks of River Chandrabhaga, sent an Emissary,
Chitraratha, who was taken aback by the strength of the Danava King’s mammoth
army of three koti ( Crore) warriors surrounding the Danava King and another
seven crore moving outside. The Emissary cautioned the Demon that besides
Devas, Brahma and Maha Deva under the commandership of Skanda would all
be on battle and the demon’s army would only be fodder to the killing
sprees of the Devas side of the battle, more so since Vishnu Himself gifted a
powerful ‘Sula’ to Mahesha to terminate the Danava King.; as such it still
would not be too late for the Danavas to withdraw to Patala. But the Demon King
invited all the force to fight the next morning itself! In the hundred year
long battle that followed, Devas and Danavas fought close- tooth to tooth and
nail to nail; Mahendra pitted against Vrishaparva, Bhaskara to Viprachitti,
Agni to Gokarna, Kubera to Kalakeya, Visvakarma to Maya, Yama to Samhara,
Varuna to Vikumka, Budha to Dhritaprishtha, Sani and Raktaksha, Eleven Rudras
to Eleven Bhayankaras and so on. The Danava King utilised a Shakti Arrow which
made Kartika senseless and Bhadra Kali made such a roar which frightened
thousands Danavas to death. Brahma used Brahmastra which proved ineffective.
Siva desired to use ‘Pasupathastra’, but a Brahmana appeared and stopped its
usage since that would destroy the whole world. Then the Brahmana ( Maha Vishnu
Himself) spread His Vishnu Maya and influenced Sankhachooda to part with his
Narayana Kavacha and finally terminated the Danava King by the ‘Sula’ gifted by
Narayana to Mahesvara. Meanwhile Vishnu Maya was spread again and Devi Tulasi
was made to believe that the Danava King Sankachooda won the battle and Maha
Vishnu assuming the form of the King was cheated as Tulsi welcomed him and got
her chasitity spoilt simultaneously. But she got suspicious in their
union and being afraid of a curse from her, revealed Himself. She was overcome
by grief as her beloved husband lost his life and worse still her chastity was
affected. <i><span style="font-family: Verdana;">Thus Tulsi cursed Vishnu to
turn as a stone.</span></i> <br />
Maha Vishnu consoled her and asked her to assume an extra-terrestrial form as
His wife, as the entire drama was enacted by Himself and assured her that she
would be His better half in Vaikuntha besides Maha Lakshmi and as a Tulsi Tree
would bestow boons to her devotees in the entire Universe. Whatever
happiness that He would receive from the ‘Abhisheka’( Mantra filled bathing) of
Himself thousand times would be bestowed by offering a single leaf of Tulasi;
that the benefit of giving away as offerings of several cows would be equated
to an offer of a Tulsi leaf; if a dying person is administered a Tusi leaf ,
[preferably with Ganges Water], his access to heavens is assured; whoever
drinks Tulasi leaf water daily gets the benefit of performing horse sacrifices;
Plucked Tulasi leaf kept in the night in a house wards off evil spirits and bad
dreams; decorating Tulasi leaves on a Deity is propitious and gifting items
along with the leaves is considered as auspicious to the donor and the
receiver alike. Contrarily, plucking Tulasi leaves in the nights, particularly
on a full Moon or the twelfth day of a month <br />
( Pournami or Dvadasi), or twilight timings, mid-days, while applying oil,
during impure days of ‘Asuchi’, or while donning dresses is strictly prohibited
as it attracts great sins. Worship to Tulasi ( Holi Basel) done with pure
body and heart in a formal manner would certaily bring about excellent peace of
mind and spiritual contentment. The every place of Her puja is a Brindavan or a
Garden of several plants / trees. She is worshipped by the Eight names as
Brinda, Brindavani, Visvapujita, Visvapavani, Tulasi, Pushpasara, Nandani and
Krishnajivani. She is worshipped by the ten worded <b><span style="font-family: Verdana;">Seed Mantra:</span></b> Srim Hrim Aim Kleem
Brindavanai Svaha.</span></b></div>
<div class="style47">
<span class="style471"><b><span style="color: white; font-family: Verdana;">As regards Tulasi’s curse to Vishnu to turn as a stone, the Lord
consented to become a Stone or </span></b></span><b><span style="color: white; font-family: Verdana;">‘Salagram’</span></b><span class="style471"><b><span style="color: white; font-family: Verdana;">worthy of
performing worship as a Symbol of Vishnu and such special Stones are available
on the banks of River Gandaki, whose Principal Deity is Tulasi Herself. Such
Stones are natural formations of various sizes, forms, convolutions and
‘Chakras’(circular formations) , embodying armoury or ornaments of the Lord and
are kept at Puja Mandirs (Worship Places) of individual households for Daily and
Regular Pujas or at Public Places of Devotion.But care must be taken that the
Salagram, Conchshell and Tulasi leaves are placed and worshipped all together,
lest separation of any of the three items is warned is considered as a great
blunder, as it might yield negative results. Normally males perform the
Salagrama Puja. Further, the Pujas ought to be performed with all purity and
devotion with Vedic Mantras by way of milk ‘Abhishekas’, flowers, Tulsi leaves,
lighting, Naivedyas and such other ‘Sevas’ ( services). Since the Pujas are to
be done </span></b></span><i><b><span style="color: white; font-family: Verdana;">daily
</span></b></i><span class="style471"><b><span style="color: white; font-family: Verdana;"> and there should not be failures on that count, and if
necessary, the person(s) could be different, but the Puja be performed on a
regular basis. </span></b></span></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Yamadharmaraja
briefs Savitri – on Karma, Bhakti, Charity, Sins, Hells and ‘Vratas’ </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">First
worshipped by Lord Brahma, then by Vedas and subsequently by Sages and learned
persons, Savitri is an expansion of Devi Bhagavati Herself born as a human and
later immortalised. King Asvapati of Bhadradesa and Queen Malati prayed
to Devi Savitri under the tutorship of Sage Vasishtha as they were issueless.
After the long Tapasya, there was a Celestial Voice whispering to the King that
he should practise Gayatri Mantram ten lakh times;</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">it was at
that time that Sage Parasara appeared and told that even ten Gayatri Japams
would destroy the sins of a day and night; one hundred Japams of a month; one
thousand of a year’s; one lakh of a life time; ten lakhs of previous birth;
hundred lakh japams of all births and ten times of that would destroy all the
sins and open Celestial Gates. The japam is to be performed with the palm
of right hand like a holeless bowel in the shape of a snake head counting the
Gayatri Mantra from the right hand middle finger drawn towards the index finger
from top to bottom and also with the help of a rosary. Daily japam according to
the procedure at dawn, noon and dusk would bestow radiance of body and
concentration of mind. A Brahmana by birth devoid of ‘Sandhya vandana’ is
denied the acceptance of Pujas by Devas and even the ceremonies of ‘Pithu
Devatas’ are not approved. As the King Asvapati performed the ten lakh japa as
required by the Celestial Voice and the couple performed Savitri Worship as per
rites by the Seed Mantra of ‘ Srim Hrim Klim Savitrai Svaha’, Devi Savitri made
Her Appearance in Physical Form and blessed the couple with a daughter- an
extension of Herself and also a son later.The couple named their daughter too
as Savitri. As time passed, Savitri came of age and was wedded to Satyavana, a
Prince of great virtues and maturity. When the young couple were happy and
together at a nearby garden, Satyavana fell down from a tree and died
instantly. Lord Yama appeared in a thumb size form and started dragging away
his dead-body soul and Savitri too followed. She questioned Lord Yama as to why
he was dragging his body like that. Dharmaraja replied that her husband’s life
term was completed as per his ‘Karma’. She replied that as she was fond of her
husband, she would like to follow him but Lord Yama disagreed as her Karma was
not yet ripe enough to die and that she could not enter His abode in her body
form. The sincere and innocent way of Savitri’s queries at her young age
impressed Yamaraja and thus explained in detail the Theory of Karma with
its variations of ‘Sanchita’, ‘Prarabdha’ and ‘Vartamana’. As Savitri kept on
asking many questions, Dharmaraja kept on providing explanations on various
issues like Duties, ‘Bhakti’ ( Devotion), ‘Sat’ (Truth) and ‘Asath’ (
Illusion), ‘Brahma Jnana’, the Five Elements, the cause and effects, the
effects of sensory organs, the interplay of Gunas, Tatvas, and ways and
means of Siddhis, and ‘Sayujya’ or Liberation. Yama Dharmaraja was so impressed
with the depth of Savitri’s spiritual knowledge and her searching queries as
though she was testing His capacity, that he himself offered to bestow boons to
her excepting that of giving back her husband’s life, to which she replied that
she as a ‘Pativrata’ ( embodiment of devotion to husband) would like to beget
hundred sons of hers by Satyavana, that her parents too should beget hundred
sons, her father-in-law should regain his eyesight as also his lost
Kingdom and that she should live for one lakh years before entering ‘Vaikuntha’
along with her husband! As Lord Yama had already made of up his mind perhaps,
he said : ‘let it be so’.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">As Devi
Savitri’s curiosity was not still satisfied-apparently to guide the posterity-
She desired to know further about <b><span style="font-family: Verdana;">Bhakti</span></b>
viz. the Prakrithik ( manifested) and Nirgunaik ( Formless) types, ‘Nishmaka
Bhakti’( Desireless) and ‘Sakamaka Bhakti’(Aimed at a materialistic end).
Those who perform the former kind according to their ‘Varnashrama Dharma’ and
as per the intensity of the Bhakti, reach the higher lokas. There is also another
route of charity which too is precious.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Charity</span></b><b><span style="color: white; font-family: Verdana;"> without desiring return-gain certainly
deserves appreciation from Gods. For eg. if a place meant as a Deva’s residence
( a <b><span style="font-family: Verdana;">Temple)</span></b> is made
available, the merit of that charity is as much as the number of particles thus
donated would entitle the person a residence of as many number of years in the
region of that God; if a tank is donated, the particle-period ratio is followed
in Janar loka; similarly if a well of four thousand ‘dhanus’ or ‘Hastas’( hand
long ) is given away, tenfold merits are gained; for seven wells, the merit is
as good as that of a tank. If ‘kanya daan’ or performing a wedding of daughter
gives the ‘punya’ of ten wells and if she is given away with ornaments, then
the merit is double. If one plants an <b><span style="font-family: Verdana;">‘
Asvattha’ Tree</span></b> for God’s purpose, the person is blessed
with ten thousand years in ‘Tapas Loka’ and if a flower garden is donated he
lives in Dhruva Loka. ‘<b><span style="font-family: Verdana;">Annadana’
</span></b>without caste distinction is a charity of high order.
Similarly charities to Brahmanas of ‘Godana’( cow) takes one to Chandra
Loka for one Ayuta or ten thousand years, a white umbrella gives access to
Varuna Loka, garments to a diseased one to Vayu loka, a salagrama with garments
to Vaikuntha, Lights to Agni loka, a good Site or orchard to Vayu loka
and grains and jewels to a Brahmana again to Vaikuntha and so on.<br />
<br />
<b><span style="font-family: Verdana;">Pujas </span></b> performed
on Siva Ratri, Krishna Ashtami, Rama Navami, Nava Ratras to Durga Devi,
Ekadasis to Maha Vishnu, Sankranti to Sun, Krishna Chaturdasis to Savitri, Sukla
Magha Panchami to Sarasvati yield immense merits too.<b><span style="font-family: Verdana;">‘Yagnas’</span></b> open doors to higher
realms of Devas without any doubt. Several kinds of Sacrifices had been
performed since times immemorial, like Rajasuya Yaga and Asvamedha Yaga in the
lead. But ‘Devi Yagna’ is indeed the best and the most fruitful, as told by
Dharmaraja to Savitri. In the days of yore, Maha Deva Himself performed
Devi Yagna before killing Tripurasura,; Vishnu, Brahma and Indra executed
several times, and the revived Daksha Prajapati did it as an atonement; Dharma,
Kasyapa, Kardama, Manu, Sanatkumara, Ananta, Kapila, Dhruva and so on were all
benifited by the Devi Yagna. Having prefaced thus, Yamadharma Raja taught the
methodology of the Devi Yagna to Sati Savitri and asked her to go home along
with her husband and live happily spreading the glories of Devi Bhagavati and
finally submerge with Her.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Before her
leaving, Yamadharmaraja told Savitri about the descriptions of various <b><span style="font-family: Verdana;">Sins </span></b> that human beings commit
and the kind of reckoning that they have to undergo in designated hells after
death. It is said that those whose life-account is clear need not visit <b><span style="font-family: Verdana;">Hells </span></b>, but it is extremely rare
that such humans ever existed. </span></b></div>
<div class="style47">
<span class="style471"><b><span style="color: white; font-family: Verdana;">As Sati Savitri heard what Dharmaraja described about sins that
human beings perform and the consequences in various hells, She was curious to
know how to understand the unfailing route of reaching Maha Devi .
Yamaraja explained that let alone himself, but even Sun God his father, Brahma
the Principal Agent of Vedas, Maha Vishnu or Mahesvara and even Maha Bhagavati
Herself would not perhaps comprehend Her own Glories! As ‘Maya’ or Mula Sakti,
She is Prakriti and Maha Purusha Herself. Being eternal and formless, She
defies definition and description. She is Matter and Matterless, Time and
Eternity, Extremely near and always beyond, Form or Illusion, Space and
Energy, ‘Sakara’ and ‘Nirakara’and ‘Saguna and ‘Nirguna’. But one thing
is certain and that is that Super Power is indeed existent and real. As such,
devotion to that Super Power, which one recognises as Devi Bhagavati, is
sufficient; the mere awareness is adequate and not necessarily of attainment of
‘Mukti’ (Salvation) by ‘Salokya’ (identify the Super Power as of
one’s own Planet)’,‘Sarupya’ (as of being of the same form) , ‘Samipya’( as
being very near) and ‘Nirvana’ or Salvation. In other words, Devi Bhagavati
prefers that Her devotees merely seek routes of devotion to Her by means of
good ‘Karma’ or action, Service ( Pujas), Charity, Bhakti ( devotion),
‘Yajnas’; She does not insist on Mukti by Salokya, Samipya, ‘Sarsti’ ( having
equal opulence to Her) or Nirvana (Oneness). [‘Salokya Sarsti Samipya
Sarupaikatvam api uta / diyamanam na grihnanti vina mat sevanam janah’ ; My
devotees do not accept Salokya, Sarsti, Samipyakatvam (one ness), even if
offered these liberations, except their service to you’!] Thus exhorted
Yamaraja to Savitri and blessed her to serve and spread sense of devotion to
one and all by living happily for one lakh years along with her husband and entire
family and finally reach ‘Mani Dvipa’ or the abode of Bhagavati. Meanwhile,
Savitri </span></b></span><b><span style="color: white; font-family: Verdana;">Vratas
</span></b><span class="style471"><b><span style="color: white; font-family: Verdana;"> be performed for fourteen years on the Sukla Chaturdasi of
Jyeshtha Month; on Bhadra Sukla Ashtami to perform Maha Lakshmi Vrata for
sixteen years; a Vrata on any Tuesday of a month on Devi Mangala
Chandika; a Vrata on every Suklashtami on Shashthi Devi; on Manasa Devi on
every Samkranti day; on every Karthika Pournami evening after fast through the
day to Radha Devi; and again every Pournami day, after day-long fast to
Vishnu Bhagavati. Savitri is the Presider of </span></b></span><b><span style="color: white; font-family: Verdana;">Gayatri </span></b><span class="style471"><b><span style="color: white; font-family: Verdana;"> </span></b></span><b><span style="color: white; font-family: Verdana;">Mantra, </span></b><span class="style471"><b><span style="color: white; font-family: Verdana;">( the Center of
Surya Mandala or Solar Orbit) and is the Mother of Vedas.</span></b></span></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Worship
to Maha Lakshmi and Her Partial Extensions </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">The foremost
worship to Devi Maha Lakshmi was performed by Maha Vishnu Himself, followed by
Brahma and Maha Deva. Also Svayambhu Manu, Indra, various Celestial Bodies, the
entire Sagehood, humanity, Sub Terrain regions and indeed the whole Universe
without exception are devoted to the Goddess for Prosperity, Happiness and
Wellbeing of varying kinds- Dhana, Dhanya, Kirti, Vidya, Svasthya, Ayush, Punya
and Moksha.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Be that as it
may, Sage Durvasa once visited Vaikuntha to pray to Maha Vishnu who out of
appreciation gifted a Parijata Flower to the Sage. On return from Vishnu,
Durvasa met Indra and gifted the Flower to Indra, as the Sage felt that Indra
would be the best of Devas who deserved the gift. But out of vanity and
intoxication of power, Indra gave the Sacred Flower to elephant Iravata, not
comprehending the consequences. The sordid happening offended Devi Lakshmi and
She as the Rajya Lakshmi of Indraloka left for Samudra Deva ( Ocean of Kshira),
Her father. She declared that She would leave a place as a general rule, where
there was scant respect for Maha Vishnu, where there was no worship of Maha
Deva too, where Ekadasa Pujas were not performed, Brahmanas were not respected,
girls of marriageable age were left unwedded for long, where purity of body and
mind were poor; where no fastings, pujas, Vraths, regular Sandhyavandans were
performed and so on. Thus as She left, the chain reaction shook away all
concerned right from Vishnu to Durvasa and Indra. The final impact was on Indra
who sought the counsel of Deva Guru Brihaspati, both visited Brahma and finally
to Maha Vishnu Himself. Maha Vishnu who apparently planned the episode to teach
lessons to the persons concerned, advised the hard solution of Churning the
‘Kshira Sagara’ and involved Demons and Devas for the mammoth task by utilising
Sumeru Mountain as the Churning Rod, Ananta Deva as the powerful string and
Himself as the Kurma (Tortoise) Avatara. In the drama, Mahadeva also got a role
of devouring the powerful poisonous fire ‘Halahala’ in His throat, thus giving
Him the name of ‘Neela greeva’. Various Sacred Objects emerged in the process
of churning- the Ucchaisvara Horse, Kalpataru (Tree), Sacred Cow ‘Kamadhenu’,
most significantly Maha Lakshmi Herself and finally ‘Dhanvantari’ the God of
‘Vaidya’ or of Medicine emerging with the Pot of ‘Amrit’, the Celestial Drink
of Eternal Life of Youth. Indra was humbled and Maha Vishnu advised Maha
Lakshmi to re-inter Indraloka once again. Coming fully to senses, Indra
executed sincere ‘Puja’formally by offering the traditional ‘Shodasopacharas’
the sixteen services of comfortable seat on a bejewelled carpet, Ganges water
with sandal paste, flower perfumed scents, silky clothes to wear, excellent
ornaments of gold and jewels, agarbathi ( Incense)‘Dhupa’, camphor and ghee
soaked vick lighting, variety of luscious fruits, main-course food dishes,
sugarcane and other juices, ‘payasam’ (boiled rice, cow milk, sugar and
dry fruits), other Sweets, garlands, ‘Achamaniya’( mouth rinsing with perfumed
water), water to drink Ganga water and betel leaves with scented dry nuts as a
digestive material. Thereafter, Indra meditated Maha Lakshmi with the Seed
Mantra as Brahma taught him viz. <i><span style="font-family: Verdana;">Om Srim
Hrim Kleem Aim Kamala vasinayi Svaha </span></i> for hours together with
earnest concentration. By the power of this Siddha Mantra, several illustrious
personalities fulfilled their desires, like Kubera with unparalelled wealth;
Daksha Savarni Prajapati and Mangala became Emperors of Seven Islands;
Priyavrata, Uttanapada and Kedararaja became Emperors and Great Siddhas too. As
Maha Lakshmi relaxed after the Puja so graciously, then Indra eulogised Her to
say that She was Rajyalakshmi to Kings and Griha Lakshmi to house holders,
Aditi or the Mother Figure to Devas, Surabhi born of Ocean, Embodiment of
‘Suddha Tatva’, the ‘Svaha Svarupa’ or the offer of Sacrifices to Agni; ‘Svadha
Swarupa’,or food offerings to the anxiously awaiting ‘Pithris’ of dead
persons; ‘Dakshina Svarupa’ (the Fees paid to Sages and Brahmanas to perform
Mantra-filled Sacrifices, Vratas, and Pujas), Bestower of the Best Boons to Mankind
viz.‘Dharma (Virtue), ‘Artha’ (Wealth), ‘Kama’ ( Fulfilment) and ‘Moksha’
(Salvation) and so on. Who ever recites the Siddha Mantra, Siddha Stotra and
‘Sree Suktam’ thrice a day would indeed be blessed with the Four Boons of Life.<br />
<br />
While Narayana Maharshi narrated the above to Devarshi Narada, the latter
raised three doubts regarding the significance of three ‘Svarupas’ or Formats
of Svaha, Svadha and Dakshina in the Siddha Stotra of Indra afore mentioned.
About <b><span style="font-family: Verdana;">Svaha Devi, </span></b>Devas
complained that they were not properly receiving the Ghee oblations in the Fire
pit of various Sacrifices and Brahma prayed to Devi Prakriti. The solution was
that a part of Prakriti would beget a child from the burning power of Fire by
name Svaha Devi and that she would deliver three sons viz. Dakshinagni,
Garhyapatagni and Avahayagni. Whenever Sages, Brahmanas or Kshatriyas recite
Mantras, the terminal component of the Mantra ought to be ‘Svaha’ or otherwise
the entire act of the Fire Sacrifice of pouring Ghee as also the potency of the
concerned Mantra would be futile like a serpent without poisonous fangs. Even
during ‘Dhyana’ or meditation the last word has to be Svaha. As regards <b><span style="font-family: Verdana;">Svadha Devi,</span></b> Sage Narayana informed
the origin to Narada that Brahma Deva created Seven Pitris viz. </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">‘<i><span style="font-family: Verdana;">Kavyahonala Somo Yamaschairyama thatha Agnivastha
Barhisadah Somapah Pitri Devatah’ </span></i>or Kavya, Anala, Soma, Yama,
Agnivastha, Barhisada and Somapa. The daily duties of Brahmanas are bathing,
Trisandhya, Sraddha upto the stage of Tarpanam with ‘Savya Dharana of
Yagnopaveeta’ or normal wearing of the Holy Thread as against ‘Pracheenaveeti’
or the way worn while praying to immediate Pitris of three generations of
father, grand father and great grand father. Salutations to Svadha Devi are
thus a must while performing daily rites like Tarpanams and most certainly on
Shraddha Days. Like in the case of Svaha Devi and Svadha Devi, <b><span style="font-family: Verdana;">Dakshina Devi </span></b>too is of Maha
Lakshmi’s partial extension. Without rendering prayers to Her to absolve the
shortcomings by the Master of any Yajna, Shraddha, Vrath, formal worship
or any such other activities in which Sages or Brahmanas are involved, the
fruits of the prayers are quite incomplete.<br />
<b><span style="font-family: Verdana;">Sashti Devi (</span></b>
Devasena) is one of the Shodasa (Sixteen) Matrikas*, the Manasa Putri or
mind-born daughter of Brahma, the better half of Skanda, the Sixth Formation of
Devi Prakriti, a Siddha Yogini and the boon-giver of sons who have no sons,
wives who have no wives and wealth to the needy. Basically, She is the Goddess
of children. Once, King Priyavrata, the son of Dharma and Grand son of
Svayambhu Manu performed ‘Putrakama Yajna’ being intensely craving for a son.
He was no doubt blessed by a son but with scant life and protruded eye balls.
Priyavrata was unable to experience the situation and readying himself to end
his life but then appeared Sashti Devi, took the child on Her lap and the
miracle of normalcy happened instantly.Being ever grateful, Priyavrata
popularised the Devi’s worship in all the three worlds since when a new born
child’s sixth day Her worship commenced and observe various formalities as a
child grew including Nama Karana ( Name- Giving) on the twenty first day the
‘Annaprasana’ ( feeding morsels of rice and milk) after six months and so on as
the Laws of the Kingdom. Also Her worship after a child’s birth and other
ceremonies or after recovery of a child’s illness became popular as formal
pujas with the Mantra on the lips of the parents <i><span style="font-family: Verdana;">Om Hrim Shasthi Devyai Svaha.</span></i> [The Sixteen <b><span style="font-family: Verdana;">Matrikas </span></b>are Gauri, Padma, Sachi, Medha,
Savitri, Devasena, Vijay, Jaya, Svadha, Svaha, Mataro, Lokamatra, Hrishti,
Pushtistatha, Tushti, Atmakuladevata. The Original Sapta Matrikas are Brahmi,
Mahesvari, Vaishnavi, Indrani, Kaumari, Varahi, and Chamundi]. <br />
<b><span style="font-family: Verdana;">Mangala Chandika </span></b>known
for the constant worship by Mangala ( Planet of Mars), the son of Bhu Devi, is
also a high devotee of women all over the Universe. She was worshipped foremost
by Maha Deva Himself, as She was the Prime Shakti as Chandi, an Extension of
Durga, with whose active involvement that the ferocious Tripurasura was
annihilated, with Maha Vishnu Himself was the carrier as a huge bull. Soon
after victory, Maha Deva worshipped Chandi Devi out of gratitude formally with
‘Shodasa upacharas’ and meditation of the Mula Mantra: <i><span style="font-family: Verdana;">Om Hrim Srim Kleem Sarvapujaye Devi
Mangala Chandike Hum Phat Svaha.</span></i> After Maha Deva,
Mangala Graha worshipped on Tuesdays <br />
( Mangalvar each week), then King Mangala of Manu’s clan, the inhabitants of
the Sub Terrain Regions, and all the women elsewhere as also men desirous of
Victory in various tasks. She wards off all Evils and Spirits and is an epitome
for bravery and success.<br />
<b><span style="font-family: Verdana;">Mansa Devi </span></b>the
mind born daughter of Sage Kasyapa is also known as Manasa Krida Shakti
or Mind- Play Energy, often playful within Herself. She is worshipped by
Krishna and as a Siddha Yogini having a thin body owing to contant
Tapasya, thus known therefore as Jata Karu as Sage Jata Karu too was too
thin. Popular as Jagad Gouri illustrious for fair colour and charm, Manasa Devi
is a unique Deity highly popular in the Sub Terrain world, especially Snakes
and other species of the under world and also on earth, Heavens and Brahmaloka.
She is named as ‘Shaivi’ as an ardent devotee of Shiva, as a ‘Vaishnavi’ as is
a Bhakta of Maha Vishnu ; as Nagesvari as the Saviour of Serpents when
Janamejava executed the Naga Yajna after Parishith’s mortal end following a
curse by a son of a Sage’s son; as Naga Bhagini or Vishahari as a sure curer of
poison by snake bites; as Maha Jnanayuta or the Possessor of Great Knowledge;
as Mrita Sanjivini as the Revivor from Death and Astika Mata or the mother of
Sage Astika. Thus Mansa Devi is acclaimed as Jaratkarupriya, Jarat Karu, Jagad
Mata, Siddha Yogini, Shaivi, Vaishnavi, Nagesvari, Visha hari, Mahajanayuta,
Mrita Sanjivini, Astika Mata and Mansa Devi.<br />
[ Mansa Devi Temple in Haridvar in Uttarakhand is situated atop Shivalik
Hills by a rope way naned ‘Udan Khatola’ and is famous for fulfilling the
desires of lakhs of Devotees]. The twelve lettered Seed Mantra after
worship by Sixteen Services of Ahvana, Aseena, Sugandha, Padya, Dhupa,
Deepa, Pushpa, Abharana, Panchamrita, Vastra, Paniya, Phala, Chamara, Naivedya,
Achamaniya and betel Tamboola, followed by Stotra and Dhyana. The Seed Mantra
is: <i><span style="font-family: Verdana;">Om Hrim Srim Klim Aim Manasa Devyai
Swaha.</span></i> </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Devi
Surabhi </span></b><span class="style471"><b><span style="color: white; font-family: Verdana;">was Bhagavan Krishna’s own creation along with Her calf from His
left side, as the Lord desired to drink milk during the union with Devi Radha.
Krishna Himself milked Surabhi in a jar and sipped with Radha which
tasted like elixir. The jar became bigger and bigger to an extent that
the milk far overflowed as a stream first and finally as a ‘Kshira Sagara’(an
Ocean of Milk). From Devi Surabhi’s body pores millions of Cows emerged along
with calves and since then the Universe has witnessed the presence of plenty
not only for milk but its by- products, especially butter and Ghee as the
latter are significant for the Yajnas as offerings into Firepits. So much so,
every household could keep cows and calves as one of the sources of prosperity
and dignity. Sri Krishna the World’s most renowned cowherd keeper prayed to
Devi Surabhi by the seed mantra: </span></b></span><i><b><span style="color: white; font-family: Verdana;">Om Surabhai namah</span></b></i><span class="style471"><b><span style="color: white; font-family: Verdana;"> and the
Go-Puja (worship of Cows) is a part of Hindu Faith, as is in vogue in
households and temples. It is customary that the Food offerings on Shraddha
days in terms of ‘Pindas’ to Pitris are fed to cows before taking the food
themselves. Also cows in households are symbols of Lakshmi ( Wellness) and
Dharma ( Virtue).</span></b></span></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Worship of
Devi Radha and Devi Durga</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">The highest
manifestaions of Mula Prakriti are Devis Radha and Durga, told Sage Narayana to
Narada Muni. Radha ( Maha Lakshmi) represents ‘Prana’ or Life while Durga
provides ‘Buddhi’ or Awareness ( Jnana). The entire Universe is originated and
guided by these two Shakties. The Mula Mantra to invoke Devi
Radha-Radhinoti or the Fulfiller of Desires- is <i><span style="font-family: Verdana;">Om Sri Radhayi Svaha </span></i>is indeed a powerful one, handed over
from Krishna (Maha Vishnu) Himself to Brahma downwards. </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">First and
foremost, the ‘Ashta dala’ ( eight-petalled) Lotus be arranged to accommodate
the eight forms of Radha Shakti be invoked one by one: clock-wise East of the
petal be seated Malavati with Devi Radha in the Center, Madhavi on South East
corner, Ratna Mala in South, Susila on South West, Sasikala on West, Devi
Parijata on North West, Parvati on North and Sundari on North East. Outside
this Region be seated the Sapta Matrikas Viz. Brahmi, Mahesi, Vishnavi,
Indrani, Kaumari, Varahi and Chamundi.On the Bhupuras –the Entry points of the
‘Yantra’ be placed the ‘Ashta Dikpalas’ Indra in the East, Agni in South East,
Yama in South, Niruti in South West, Varuna West, Kubera North and Easana in
North East, besides the Armoury of Devi be also accomodated in the outside
region. Then each of the Sevas like Avahana, Asana and so on to the Devi Radha
and the various Deities arranged in the Yantra be performed by reciting the
Mula Mantra at each of the Sixteen Services be executed. Therafter, recitation
of Thousand Names ( Sahasra Namas) of Devi be performed diligently as also the
Radha Stotra.<br />
As regards worship to Durga, another part of Mula Prakrti, Maha Deva and Maha
Vishnu lead the list and whoever is faced even with highly insurmountable
problems are successful in their overcoming these, provided the prayers are
sincere and truthful. The Mula Mantra of Devi Durga states: <i><span style="font-family: Verdana;">Om Aim Hrim Klim Chamundayai Vicchhe.</span></i>
Brahma, Vishnu and Mahesa are the Rishis of this Mantra; Gayatri, Usnik and
Anushthup are the ‘Chhandas’; Maha Kali, Maha Lakshmi and Sarasvati are the
Deities; Raktadantika, Durga and Bhramari are the Seeds ( Bijas); Nanda,
Sakambhari and Bhramari are the Shaktis; Dharma ( Virtue), Artha ( Prospertity)
and Kama ( Desires) are the application prospects; consider the devotee’s head
represents the Rishis of the Mantra, mouth as the Chhandas, and the heart as
the Deities; Shaktis as the right part of the devotee’s body and the left part
as the Bija of the Mantra. Thus fixing the above, the devotee must perform
‘Kara Nyasa’ as follows: </span></b></div>
<div class="style47">
<i><b><span style="color: white; font-family: Verdana;">Aim
Hridayaya Namah, Hrim Sirase Svaha, Klim Sikhayam Vasat, Chamundayai
Kavachayi Hum, Vichhe Netrabhyam Voushat, Aim Hrim Klim Chamundayai
Karatalaprushthabhya Phut. </span></b></i><b><span style="color: white; font-family: Verdana;">Then Anga Nyasam be performed by touching the body parts concerned
as follows: <i><span style="font-family: Verdana;">Aim Namah Sikhaya, ( touch
the tuft), Hrim Namah ( touch the right eye), Klim Namah ( left eye), Cha Namah
( right ear), Mum Namah ( left ear), ndam (nostrils), Vim Namah ( on the
face),Chhe(Prushtha), then, Aim Hrim Klim Chamundayai Vicche( the whole body)</span></i>
Dhyanam to Durga should follow to say that She as Chamundi with ten hands and
ten weapons,viz. Khadga (Axe), Chakra (discus), Gada ( Mace), Bana ( Arrows),
Chapa ( Bow), Parigha, Sula ( Spear), Sword, and Kapala; that She is three eyed
Maha Kaliwith black colour, frightening to Rakshasas,with ten faces and ten
feet. In case of Maha Lakshmi, She has twenty hands with a
thunderbolt, water pot, Kamandalu, Padma ( lotus), Pasa (noose), Surapatra (
pot for liquour), Ghanta( Bell), Sudarsana <span class="style471">(Cutting
wheel), Shakti ( Weapon) and a Danda ( rod) in addition to those of
Chamundi’s ten hands and accompaniments; and as Sarasvathi with ten
hands and armoury as of Chamundi. All the Deities be thus worshipped as
per Yantra of a Triangle with an eight petal lotus format and with twenty
four leaves, placing Brahma and Sarasvati on the East, Vishnu and Lakshmi in
Niruti, Sankara and Parvati in the Vayavya corner, Lion in the North of the
Devi, on the left side of the Devi, as also Mahisha in a corner. In the Central
place be seated the Deities viz. Jaya, Vijaya, Ajita, Aghra, Mangala and other
Pita Shaktis; then worship Nandaja, Sakambhari, Raktadanta, Siva, Durga, Bhima,
and Bhramari. Do worship later on the eight petals with the following
viz. Brahma, Mahesvari, Kaumari, Vaishnavi, Varahi, Narasimhi, Aindri and
Chamundi. Further worship on the twenty four leaves be performed with:Vishnu
Maya, Chetana, Buddhi , Nidra, Hunger, Shadow, Shakti, Thirst, Shanti, Species
( Jati), Modesty, Shanti, Faith, Lakshmi ( Wealth), Fortitude, Vriti, Sruti,
Kirti, Smriti, Daya, Tusti, Pusthi (Nourishment) , Bhranti and Matrikas.
On the corners of Bhupura or entry points of the Yantra be worshipped Ganesha,
Kshetrapalakas, Vatuka and Yoginis. Outside of the Yantra be worshippped to
Indra and other Devas along with their weapons. Mula Prakriti be worshipped
compositely according to Chandi Patha or Saptasati Stotra. Indeed this method,
if followed, Mula Prakriti as Durga would indeed be beneficial for the
attainment of the ‘Chaturvidha’ or four types of ‘Paramarthas’ of Dharma,
Artha, Kama and Moksha!</span></span></b></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Sakti
‘Rupas’ ( Images) during Manvantaras </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Variations of
Primordial Shakti appeared during the tenures of successive Manu Periods as
related to interesting happenings. The first Manu Svayambhu meditated hundred years
to Adi Shakti by means of ‘Vakbhava Mantra’, given to him by Brahma. She
appeared, blessed and disappeared towards the direction of Vindhya mountain and
took the image of <b><span style="font-family: Verdana;">Vindhya Vasini </span></b> to
bless the people around.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Sage Narada
visited the King Vindyadri and sowed seeds of jealousy in the King’s mind as
quite a few other mountains were far more popular than the Vindhyas, especially
Meru the biggest and tallest, which had the privilege of Suryadeva
circumambulating the Sumeru as a major land-mark for facilitating time,
days and nights, months, years and so on. Out of extreme envy, Vindhya Raja
grew up and up to surpass the height of Sumeru and thus the routine track
of Sun God was terminated and He had to change His course leaving half of
the Universe as dark. As there was utter chaos and disorder, Devas, Indra and
Brahma visited Vishnu, who in turn sought the advice of Praktritk Maya and
accordingly, despached Agastya Muni from Varanasi to Vindhyas.The King of the
Mountain reverentially bent to reach the feet of the Muni and Agasthya asked
Vindya raja not to get up till he returned from Southern Bharat. Agasthya had
not returned to cross Vindhyas as the Mountain continues to be bent still.
During the reign of the second Manu Sarvochisa, there was the appearance of
Goddess <b><span style="font-family: Verdana;">Taruni Jagadhatri, </span></b>whose
blessings made the Period completely foe-less. Similarly the second and third
Manus-Uttama and Tamas- too secured the blessings of Devi Bhagavati not only to
reign peacefully but to maintain the line of succession. In fact, Tamasa Manu
conducted Nava Rathras during Spring and Autumn Seasons dutifully and Goddess <b><span style="font-family: Verdana;">Devesi </span></b>blessed the Manu and his
Subjects. The fifth Manu, the younger brother of the previous, named Raivata
deeply meditated <b><span style="font-family: Verdana;"> Kama
Devi</span></b> and attained Siddhis for himself as also to several of his
Subjects. The Sixth Manu Chakshusa prayed to <b><span style="font-family: Verdana;">Vakbhava Devi </span></b>or the Goddess Sarasvati who nodoubt
appeared before the First Manu, but the current Manu declared Her as Manu
Clan’s Goddess and prayed to Her thrice a day as also encouraged his Subjects
to worship, build temples, hold regular Pujas and Spiritual Congregations and
so on. The Seventh Manu Vaivasvata Sraddha Deva too practised austerities and
secured full blessings of Devi Bhagavati. The Eighth Manu, Savarni, was the
illustrious son of Surya Deva and had the knowledge of previous births; in his
immediate last birth he was King Suratha and was a great devotee of Devi Maha
Maya. He was quite accomplished as an erudite, art-loving and virtuous King but
his Ministers conspired and allowed enemies to gain his Kingdom. Suratha
reached Sage Sumedha’s hermitage and scenting the King’s previous background,
the Sage taught him how to practise Maha Maya’s devotion. Sumedha described the
evil deeds of the demon brothers Madhu and Kaitabha who were born from Vishnu’s
ear-wax, secured Maha Maya’s boons of Voluntary Death or ‘Svachhanda Maranam’;
were puffed up by arrogance challenged Brahma to fight; the latter
ran for help to Vishnu who was in Yoga Nidra at that time of Pralay, but
was woken up by <b><span style="font-family: Verdana;">Tamasi Bhagavati, </span></b>Vishnu
fought the Demon brothers but in vain. Maha Bhagavati gave a plan to Vishnu to
give boons to the Demons so that they would say that they would give boons
instead to Vishnu; the Demons fell in the trap; Vishnu asked them to give
the boon of their death, they agreed to be killed provided there was any space
left dry at Pralaya when there was no dry space at all; but Vishnu expanded His
thigh-space to kill the demons finally, thanks to Maha Maya who stage managed
Vishnu’s victory. Similarly, Sage Sumedha described the Stories of Mahishasura
and Sumbha and Nisumbha and finally King Suratha was blessed by Maha Bhagavati
to reappear as the Manu Savarni now. </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Very
interestingly, after the eighth Manu Savarni, his predecessor the seventh Manu
Vaivasvata’s six sons all became sucsessive Manus from the Ninth to Fourteen,
thus virtually dominating the clan of Manus; they were Kasura, Prisadra,
Nabhaga, Dista, Savyati and Trisanku! They were all very virtuous and spiritual
and practised Tapasya only by drinking water, breathing air and the smoke of
fire for twelve years and chanting the Vakbhava Mantra which all of the
previous Manus did. Finally, Devi Bhagavati appeared in the form of <b><span style="font-family: Verdana;">Bhramari Devi </span></b>granted their boons
to become invincible, excellent Kings, fathers of many sons, and famous all
over. Devi Bhramaramba also blessed them as an additional boon of
becoming Manus one after another! They became Daksha Svavarni, Meru Savarni,
Surya Savarani, Chandra Savarini, Rudra Savarani and Vishnu Savarni.An
extremely vicious Demon, named Aruna was actually responsible for innumerable
atrocities all over the Universe as he was given the boons of deathlessness
from wars, men, women, animals or reptiles or Devas. As Brahma granted the
wishes, the Demon Aruna tormented one and all and pushed out Devas from their
Seats of Power. Lords Brahma,Vishnu and Maha Deva became insufficient to subdue
the Daitya. A Celestial Voice was heard that Aruna would continue to be
invincible as long as the Demon would recite Gayatri Mantra; Brihaspati was
sent to the Demon’s abode to prevent reciting the Gayatri Mantra and he did so
by arguing with Aruna that Gayatri was indeed a typical Deva Mantra commended
by Vedas-the Enemy Scriptures- better be avoided for there are many other
praises to Almighty through the proven means of Sacrifices instead of following
the Deva’s way. Fully convinced, Aruna Demon stopped reciting Gayatri Mantra.
That was the auspicious time when Maha Devi appeared as Bhramara Devi with
attracting crores of black bees, aptly named as Bhramara Devi, who nipped the
Demon’s neck with least resistance. The Devas had no bounds of joy and relief
and prayed to Her with reverence and devotion that She was the ‘Kutastha
Chaitanya’ or the Immovable and Everlasting Super Consciousness, the least
disturbed by but actively involved in the processes of ‘Srishti’ (Creation),
‘Stithi’ (Existence) and ‘Laya’( Destruction); She was Kalika, Sarasvati,
UgraTara, Madoghra, Bhairavi, Tripura Sundari, Matangi, Dhoomavati, Sakambhari,
Chhinnamasta, Destroyer of countless Demons and saviour of Trinity, Indra and
Devas, and Sages, Maharshis, Rajarshis and the entire Universe
always.</span></b></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Emphasis
on Dharma and Right Living </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">While the
Golden Rule is that one should conduct daily life according to the dictates of
one’s own interior conscience, it is most likely that such responses might,
more often than not, either mislead or not clear owing to family, social or
even self-imposed limitations. That is why the Set Regulations of ‘Srutis’
(Vedas), ‘Smritis’( Sastras), and Puranas should be the Best
Guide to Dharma, as tempered with ‘Loukya’( Commonality) to the barest minimum
possible.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Indeed the
Guidelines are determined by the Principle of ‘what traffic could bear’ or when
one should not be considered as a complete oddity to the extent of social
ostracization. At the beginning of the day when one wakes up and prays the
Almighty, an honest review of the previous day by way of Soul searching would
indeed be an excellent barometer. While doing so, the best posture would be
‘Padmasana’ or squatting with right foot on the left lap and vice versa, chin
down with tongue down the palate and perform ‘Pranayama’ practising ‘Dharana’or
holding the breath. Pranayama is of six types, viz. Sadhuma ( when breathing is
unsteady), Nirdhuma ( when breathing is somewhat controlled), Sagarbha (
concentrated with Mantra), Agarbha <br />
( without Mantra), Lakshya ( when a deity is targetted) and Alakshya ( without
a target). Pranayama is the simple and ideal Yoga consisting of the Pranava
Mantra OM ( A+O+M), the three words eah word standing for Puraka,
Kumbhaka and Rechaka respectively; in other words, use the Ida Nadi (pressing
the left nostril), perform Puraka by counting A ( Vishnu) thirty times and
Kumbhaka O ( Siva) sixty times; then Rechaka by the Pingala Nadi
counting M ( Brahma) by counting sixty times thus performing one
Pranayama in full. <br />
The next step is indeed arduous and is possible only through active assistance
of an Expert Yoga Teacher. Once a few Pranayamas are performed like
this, one could take up the action of ‘Shatchakra Bheda’ or perforating
the six chakras ( Plexuses) or the nerve centers or Lotuses through which the
life forces pass viz. ‘Muladhara Chakra’ or half way between anus and linga
mula ( Sacral Plexus) with its Lotus having four petals, ‘Svadhishtana Chakra’
or Linga Mula (Prostrate Plexus) with its Lotus having six petals; Navel (
Solar Plexus)-Manipura Chakra- with its Lotus having ten petals, Heart (Cardiac
Plexus) -Anahata Chakra- with its Lotus having twelve petals, Throat or
larengeal and pharengeal Plexus as Visuddha Chakra having its Lotus with
sixteen petals; and Forehead ( between the eyebrows) or the Carvenous Plexus
named ‘Ajna Chakra’ with two petals of Lotus represented by the letters ‘hum’
and ‘ksham’ placed in opposite directions of the center, standing for Brahma.
After breaking the Six Chakras, the Yogi seeks to carry the Kundalini Shakti to
Brahma Grandha thus attaining Salvation. The blessings and guidance of a Guru
is a must to take up a life-venture as this. Also excellent control of various
body parts is a pre-condition, besides strengthening mental regulation and that
is possible through ‘Sadachara’( Ideal Life style). Following ‘Varnashrama’
discipline especially among Brahmanas enables to adopt the required and
conditioned life pattern! </span></b></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Significance
of ‘Rudrakshas’ and Bhasmas </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">The origin of
Rudrakshas [dark beads of Tree, termed Elaeocorpus Ganitrus in Latin language]
or Lord Siva’s tears, extensively used as Prayer Rosaries, goes back to Maha
Deva’s killing Tripurasura, who sought to destroy the Universe and whom
all the Devas, Brahma and Vishnu failed to control. Maha Deva concentrated with
His eyes wide open for several years together to create a very highly potent
weapon by name ‘Aghora’ with which to annihilate the Demon and in the process
trickled tears which produced a stream from where sprang a Rudraksha Tree.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">The Rudraksha
Seeds are of thirty eight varieties. From Lord Shiva’s right eye, signifying
‘Surya Netra’ (Sun God), emerged from the Trees that yielded twelve kinds of
yellow colour seeds;from His left eye, signifying ‘Soma Netra’ (Moon) came
sixteen varieties of white coloured beads, and from the Lord’s third eye on His
forehead representing ‘Agni Netra’ ( Fire) came ten varieties of black colour.
The white variety of the beads are meant for wearing by Brahmanas, the red
colour by Kshatriyas and the black coloured beads by Vaisyas and others. ‘Eka
Mukhi’ Rudrakshas represent Siva Himself the wearing of which washes off even
the worst sin of a killing a Brahmana’; two faced one represents Deva and
Devi destroying two kinds of sins among ‘Pancha Paatakas’; the three faced bead
representing Agni Deva removes the sin of killing a woman; the four faced
Rudraksha representing Lord Brahma terminates the sins of killings in
general; the five faced bead is like Rudra removing sins of consuming
prohibited material or places; the six faced one is the six headed Kartikeya washing
off ‘Brahma hatya’; the seven faced Rudraksha stands for ‘Ananga’ or ‘Manmatha’
removes the sin of stealing gold and other valuables; the eight faced bead
represents Lord Vinayaka who not only removes the sins of illicit relations but
also provides plenty of food, Vastras, gold and so on ; Lord Bhairava is
manifested in the nine faced bead standing for Contentment and destruction of
several sins; the tenth faced bead represents Janardana obliterating the ill
effects of Planets and demolishing the evil impact of Spirits like Pisachas,
goblins and the like; the eleven faced Rudraksha stands for Ekadasa Rudras
bestowing the benefits of horse sacrifices, Vajapeya Sacrifices and gifting
several cows; ‘Dwadasa Adityas’ or Twelve Suns [Ansa, Ariman, Bhaga, Daksha,
Dhatri, Indra, Mitra, Ravi, Savitri, Surya and Yama] are denoted by the twelve
faced Rudraksha which yields the advantage of Gomedha and Asvamedha Sacrifices,
fearlessness from cruel animals and armed enemies, attainment of kingships, and
dissolution of sins of killing elephants, horses, deer, cats, snakes, mice,
frogs, assses and such other animals. It is said that a thirteen faced
Rudraksha is a great rarity representing Kartikeya and if available would
absolve even patricidal and matricidal sins, attainment of ‘Ashta
Siddhis’ and the capability of creating gold, silver and precious stones, thus
qualifying consummate happiness. Wearing a fourteen faced Rudraksha which
perhaps is an almost impossibility is like wearing Siva Himself! Meditation ( Japam)
is to be performed by using a twenty seven bead, or fifty four bead or one
hundred eight bead rosaries and wearing a hundred and eight rosary is a
constant protection of Maha Deva Himself. <i><span style="font-family: Verdana;">Wearing
one- faced, five- faced, eleven- faced or fourteen- faced Rudrakshas is highly
recommended</span></i>. He who holds thirty on neck, fourty on head, six each
on ears, twelve each on hands, sixteen each on arms, one each on eyes, one on
hair or crown, and hundred and eight on breast totalling two hundred and fifty
one become Maha Deva Himself. It is stated that wearing even one bead at
the time of bathing would be meritorius and similarly at the time of death too,
if a rosary of beads is worn, Lord Kartikeya would halt and lessen the impact
from Yama Dootas. Medical values of wearing Rudraksha malas (rosaries) are said
to be immense in warding off depression, stress, diabetes, cancer, heart
and blood related diseases. Close contact of body parts like head, heart, neck,
ear and hands assures protection from ill health. All vedic acts are to be
accompanied by wearing Rudraksha Malas like Sacrifices, Vraths, Pujas, holy
baths, Shraddhas, Solar and Lunar Eclipses, Uttarayana and Dakshinayana
‘Samkramanas’(entry timings), and Full Moon and New Moon days or Pournami and
Pradhama days.However one should not touch or consume wine, meat, tobacco,
onion, garlic and such impurities as also during mating, since these constitute
atrocious insults to Maha Deva. However, Sage Narayana quoted Maha Deva
telling Kartikeya that any human being irrespective of caste or even animals or
other species carrying Rudrakshas would be immune from sins as an ass carrying
a load of the beads died on way but had salvation! <br />
<br />
<b><span style="font-family: Verdana;">Use of Bhasma </span></b>(
ash), preferably by the Fire oblation performed by Brahmanas themselves
or atleast by burnt remains of cow dung, is to be smeared on forehead ,
shoulders and chest is as important as wearing Rudrakshas. Soon after bath, the
use of Bhasma mixed with water drops as three curved lines be applied first as
two top lines by the middle finger and ring finger from left to right and then
the lowest line by the thumb from right to left. The applications of bhasma is
to be done thrice a day, before the Tri-Sandhya Gayatri Japas. While applying
the Bhasma thus, three pranayamas be preceded and ‘Dhyanam’ of Panchamukha (
Five faced) Maha Deva viz. ‘<i><span style="font-family: Verdana;">Isana’ (
facing South East named Eswara), ‘Tatpurusha’ ( facing East named Maha Purusha
or Tamasika), ‘Aghora’ (facing South named Siva with destructive cum
regenerative Power), ‘Vamadeva’ ( facing North, known as Preserver and healer)
and ‘Sadyojata’</span></i> <i><span style="font-family: Verdana;">( facing west
representing Siva of Creative Power). </span></i>[ The ‘Panchamukha Dhyanam’
to be performed as per the relevant portion of ‘Maha Nyasam’viz. <i><span style="font-family: Verdana;">1)Om Bhurbhuassuvah-Sadyojatham prapadyami Sadyojatayavy
namo namah/ bhave bhave nati bhavebhavasvaam bhavodbhavayam namah 2)Om
Bhurbhuvassuvah-Vamadevaya namo jyeshthayanamo Sreshthaya namo Rudraya namah
kalaya namah kalavikaranaya namo bala vikaranaya namo balapramathanaya
namssarva bhuta damanaya namo manonmanaya namah; 3)Om
Bhurbhuvassuvah-Aghorebhyo -thaghogorebhyo ghorathata- rebhayah/
sarvebhyassarva sarvebhyo namaste astu Rudra rupebhyah 4) Om
Bhurbhuvassuvah-Tatpurushaya vidmahe Maha Devaya Dhimahe-Tanno Rudrah
Prachodayat 5)Om Bhurbhuvassuvah-Esanasarva vidyanam Eswara Sarva Bhutanam
Brahmadhipathih Brahmanodhipathi Brahmaassivome astu Sadasivom. </span></i>Thereafter,
relevant Mantras be recited to say that each of the Panchabhutas is Bhasma viz.
Fire is Ash, Earth is Ash, Water is Ash, Ether is Ash and Radiance is Ash. Then
apply Bhasma as prescribed above. If Bhasma is not applied, Brahmanas are not
entitled to perform ‘Sandhavandana’or Gayatri Japam. Contrarily, no sin could
enter the body once Bhasma is applied as prescribed. This is why Brahmanas take
care to apply the Tripundra by the use of the three fingers as the ring finger
represents as A, the middle finger represents U and the fore finger represents
M from the Pranava Mantra OAM. At the same time however, any person
irrespective of caste could use ‘Vibhuti’ ( not the Bhasma as disinguished
above ie. from Yajna fire or from dried cow dung burnt) and the application of
vibhuti has far reaching beneficial impact. However, care should be taken not
to apply it on unclean bodies and while spitting, sneezing, coughing, using
toilet and after washing off , be reapplied with clealiness ensured,
since Vibhuti is Maha Deva Himself.</span></b></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Method
of ‘Sandhya Vandana’ and worship of Devi Gayatri </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">‘Sandhyopasana’
to be performed thrice a day in the morning, midday and evening is must to
the Brahmanas. The timings in the morning are the best
when stars are still visible, medium when they disappear and inferior after the
Sun has risen; at midday; and in the evening as Sun is disappearing is the
best, when Sun has disappeared the timing for Sandhya is medium and inferior
when Stars are visible. If for any reason, it is not performed, Prayashitta
Mantra be recited. </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Normally, the
duration of the morning and evenings take two ‘dandas’ each or forty eight
minutes. In case the Sandhya vandana is nor performed the Brahmana becomes bad
and would become a dog in the next birth. The best form of Sandhya is when it
is carried out on a river bank in a temple before Devi, the one executed
in an enclosure of cows is of medium value and done in a household is of
inferior nature. As Devi Gayatri is the Presiding Deity of Sandhya and as She
is the Originator of Vedas, Sandhya is as good as meditating all Gods and other
prayers might be optional.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Sandhya
vandana</span></b><b><span style="color: white; font-family: Verdana;"> is to
commence with ‘Achamana’( Taking water into the right palm and sipping it
thrice) as an opening action of Sandhya saying <i><span style="font-family: Verdana;">Om </span></i> <i><span style="font-family: Verdana;">Kesavaya svaha, Om Narayanaya Swaha and Om Madhavaya Svaha </span></i>while
washing the hands; continue to recite <i><span style="font-family: Verdana;">Om Govindaya namah / om Vishney namah; </span></i>touch the lips with
right thumb from right to left saying <i><span style="font-family: Verdana;">Om
Madhusunanayh /Om Trivikramaya namah; </span></i>after wiping the lips, say <i><span style="font-family: Verdana;">Om</span></i> <i><span style="font-family: Verdana;">Vamanaya
namah / Om Sridharaya namah;</span></i> sprinkle water on the left hand to say
<i><span style="font-family: Verdana;">Om</span></i> <i><span style="font-family: Verdana;">Hrishikesa namah; </span></i>then say <i><span style="font-family: Verdana;">Om Padmanabhya namaha </span></i>and sprinkle
water on legs; <i><span style="font-family: Verdana;">Om Damodaraya namaha </span></i>sprinkle
water on head; <i><span style="font-family: Verdana;">Om Sankarshayana
namah </span></i>touch mouth with the three fingers of the right hand; <i><span style="font-family: Verdana;">Om Vasudevaya namah /Om Pradyumnayana namah </span></i> touch
nostrils with right forefinger; <i><span style="font-family: Verdana;">Om
Aniruddhaya namah /Om Purushottamaya </span></i>touch eyes with right thumb
and ring finger; touch both the ears saying<i><span style="font-family: Verdana;"> Om Adhoksaya Namah / Om Narasimhaya namah; </span></i>Touch
navel, right thumb and little finger and say<i><span style="font-family: Verdana;">
Om Achyutaya namah</span></i> ; say <i><span style="font-family: Verdana;">Om
</span></i> <i><span style="font-family: Verdana;">Janardanaya namaha </span></i>while
touching breast with palm; then <i><span style="font-family: Verdana;">Om
Upendrayana Namah </span></i>touch the head ; and finally <i><span style="font-family: Verdana;">Om Haraye Namaha </span></i>/ <i><span style="font-family: Verdana;">Om Sri Krishnayana Namah </span></i>touching the
two arm roots. Then perform <u>Achamana</u> by sipping pea size drop of water
from the hollow of right hand palm, with the fingers tight and drawing the
thumb and little finger together, silently recite Pranava Mantra and <u>Pranayama</u>
comprising the processes of Puraka, Kumbhaka and Rechaka three times minimum
and reciting Om Bhu, Om Bhuvah, Om Svah, Om Mahah, Om Janah, Om Tapah, Om Satyam,
followed by Gayari Mantra : Tat Savithuh Varenya Bhargo Devasya Dheemahi
Dhiyoyona Prachodayat Om Apojyoti Rasomritam Brahma Bhur Bhuvavatsuvarom. This
would be followed by <u>Aghamasana Marjana </u>Mantra: <i><span style="font-family: Verdana;">Om Apohishtha mayo bhuvah tana Urje tadhatana Maheranaya
Chakshase/ yovassivatamo rasah tasya bhajahathehanaha usiteerivamatarah/
tasma aranga mamavaha/ Yassyakshayaya jinvadha Apojana yadhachanahah.</span></i><br />
[ Paramatma! As you are kind to accept our prayers, do favour us with the means
of our existence like Food and so on; do bless us with your endless kindness
our sincere desire to have Your divine appearance which is blissful eternally].
Marjana Mantra is to be used along with Pranava, Vyahritis viz. Om Bhu,
Om Svah etc. and Gayatri Mantra. Then follows <u>Achamana Mantras preceding
morning, mid-day and evening Gayatri Mantras </u> viz. Suryascha
mamanuscha manu patayascha manu krutebhyaha papebhyo rakshantam etc; Apah
punantu prithiveem tha punatumam punantu BrahmanasrutirBrahma punatunam etc;
Agnischa ma manuscha manupatayascha manu kritebhyah papebhyo rakshantam
etc.respectively preceding morning, mid-day and evening Gayatri Mantra. Later
on, <u>Punah Marjana Mantra </u> viz. Hiranya varnassuchaha pavakaya
sujataha etc. <u>Papa vimochana Mantra </u>follows. The next step is <u>Arghya
pradana Mantras</u> relevant to morning :Udyantamantam aditya mabhidhyanan etc.
while performing ‘Pradakshina’; noon time: Hagumsasuchishadva surantariksha
etc. and evening: sama sankalpa as morning west faced. The Common <u>Pradakshina
Mantra </u>for morning, noon and evening is: Udyantamastam Adityamabhidhyayan
kurvan etc. Thereafter Achanamam and <u>Sandhyanga Tarpanam</u> is as
follows:- Morning: Sandhyam Tarpayami, Gayatreem Tarpayami, Brahmeem Tarpayami
and Nimrujeem Tarpayami; Mid day: Sandhyam Tarpayami, Savitreem Tarpayami,
Roudreem Tarpayami and Nimrujeem Tarpayami; Evening: Sandhyam Tarpayami,
Sarasvateem Tarpayami, Vaishnaveem Tarpayami. Then the <u>Key invocation or
‘Avahana’ </u>to Gayatri Devi and other manifestations of the Super Energy is
as per the following Mantra: <i><span style="font-family: Verdana;">Omithyekaksharam
Brahma Agnirdevataa Brahmaityarsham Gayatram Chhandam Paramatmam saarupam
Sayujyam viniyogam Aayatu varada Devi Aksharam Brahma Sammitham Gayatreem
Chhandasammatedam Brahamajushasvame adahnat kurutey papam thadahnat
pratimuchyatey yadratrya kuruthye papam tadratyat pratimuchyatey Sarvavarnye
Maha Devi Sandhya Vidye Sarasvati Ojosi Sahosi balamasi bhraajosi Devaanam
dhaamanamasi Visvayurssarvamasi Sarvaayurabhi bhurom Gayatrimavahayami
Savitrimavahayami Sarasvatimavahayami Chhandarshinamavahayami Sriyamavahayami
Gayatrya Gayatichando Visvamitr Rishi Savita Devatagnirmukham Rudrassikha
Pridhiviyoni Pranapana vyanodana samanasaprana sveta varna Samkhyaya Sa Gotraa
Gayatri Chaturvigamsat AksharaTripada Shutkuscchih Pancha Sirshopa Nayane Viniyogaha.</span></i>
[ The word OM is Para Brahma, Agnihotra is Devata, Brahma is Rishi, Paramatma
is Svarupam; this Mantropasana is the fruit of Salvation. Gayatri Mother, we
are your meditators, kindly fulfil oue desires. You are the Mother of Vedas and
Vedantas; let our sins committed during the day and night be abolished at once.
You are the Energy of our limbs and sensory organs, the entire source of our
Being.We have the honour of inviting you to our prayers as Lakshmi, Sarasvati,
Savitri, Vedas and their Meters, Visvamitra and other Rishis. Gayatri Mantra’s
Chhandas or Meter is Gayatri Herself, Rishi is Visvamitra, Sun is the Deity,
Fire is the Face, Brahma is the head, Vishnu is the heart, Rudra is the tuft,
Earth is the Creative Force, the Five types of Air,viz. Prana, Apana, Vyana,
Udana, Samana; Fair Complextion, Samkhyaya Gotra, Comprising Twenty four
Letters, three feet or steps, Six Stomachs, Five Faces ( Manas, Buddhi, Chitta,
Ahamkara and Pragna indicative of five directions of north, east, west
and north plus the above)]. After the Ahvana or welcome, <u>Sroutachamana </u> and
Apohishta Mantra, <u>Anganyasa </u> is presented. The Mantras are as
follows: <i><span style="font-family: Verdana;">Om Bhu padabhyam Namaha ( touch
legs),Om bhuvah Janubhyam Namah(touch two knees), Om Svaha </span></i>Katibhyam<i><span style="font-family: Verdana;"> namah (touch hip),Om Maharnabhyai namah ( navel),
Om Janat hridayaya namah ( heart), Om Tapah Kanthyaya namah (throat), Om satyam
Lalataya namah ( forehead). </span></i><u>Karanyasa</u> of the six body parts
is executed viz. <i><span style="font-family: Verdana;">Om tatsavithuh :
Brahmatmane Angushtham Namah Hridayaya namah; Varenyam Vishnatmane
Tarjaneebhyam namah Sirase Svaha; Bhargo Devasya Rudratmaney Madhyamabhaym
Namah Sikhaya vashat; Dhimahi Satyatmaney Anamikabhyam NamahaKavachaya hum;
Dhiyoyonah Jnatatmane Kanishthikabham Nanah Netra trayayavoushat</span></i> ; <i><span style="font-family: Verdana;">Prachodayat Sarvatmane Karathala prushthabyam Namah
Karathala prushthabhyam namah Astraya phut /Bhurbhuvassoromiti Digbandhah.</span></i>
<u>Gayatri Mantra Japa Samkalpa </u> is then made. <u>Main Dhyanam </u>is
as follows: <i><span style="font-family: Verdana;">Muktavidruma hema nila
dhavala chhayirmukhayir streekshanayir yuktamindu nibaddha ratna makutam
tatvartha varnatmikam Gayatrrem varadabhayam kuskasassubhramka palam gadam
sankham chakra dharavinda ugalam hastyirvahanteem bhaje. </span></i>[Devi
Gayatri’s five faces are white like pearl; one is red like coral, second is
yellow like gold, third is blue like neelam, fourth white like milk, and the
fifth is of ‘trinetra’ or three eyed. We meditate Her gem studded headgear with
half- moon like jewel on Her Head, and eight hands with Benedictine mudras,
‘Ankusam’, Gada (mace), Sankham, Chakram, Skull, and TwoLotuses.] The<u> Mudra
Dharana </u> or performing Twenty four Mudras, as taught by Guru
would be next step in the Gayatri vandanam. The relevant Mantra is: <i><span style="font-family: Verdana;">Sumukham Samputamchaiva vitatam vistrutam tadha/
dvimukham trimukhamchaiva chatuh Pancha mukham tadha Shanmukhotho mukhamchaiva
vyapakaamanjalim thadha sakatam Yama Pasamcha gradhitam sanmukhom pralambam
mushtikam chaiva Matsyah Kurma Varahakou Simhakrantam Mahakrantham mudgaram
pallavam tadha.</span></i> <u>Lamityadi Pancha Puja </u>to Five Elements viz.
‘Lum’ Prithivi tatvatmane Tripada Gayatri Devatayi Namah-Gandham parikalpayami;
‘hum’ Akasa tatvatmane Pushpam samarpayami; ‘yam’ Vayu tatvatmane Dhupam
aghrapayami; ‘Ram’ Vahni deepam darshayami; ‘Vam’ Amrita tatvatmane Amrita
Naivedyam; and ‘Sum’ sarvatvatmake Sarvopachara Pujaam parikalpayami namah.
Before performing Gayatri Japam, the permission of Guru be obtained.[ The
word-by-word meaning of Gayatri Mantra is: Om : Almighty God; Bhur ( Embodiment
of Vital Energy); Bhuvaha ( Destroyer of Suffering);Svaha ( Embodiment of
Happiness); Tath ( That Almighty); Savitur ( Bright like Sun); Varenyam ( The
Supreme); Bhargo ( demolisher of Sins); Devasya ( the Divine Force); Dhimahi (
May receive); Yo ( Who); Na ( Our), Prachodayat ( Let inspire in right
direction). In other words : Oh Almighty, You are the Creator of Life, Slayer
of Sorrow, Bestower of Happiness and Creator of the Univerese. May we receive
Your Supreme Energy to raze our sins and guide us in our intellect in the
right direction.] While performing Gayatri Japam mentally, one should not shake
head and neck or show teeth.The number of the Japam could be hundred and eight
times or fifty eight timed or at least ten times.The Japam is not performed
while bathing, for Gayatri is like Fire or ‘Agnimukha’. Soon after the
Japam, recite the Mantra of ‘Mukta vidruma hema neela etc.’ keeping a mental
picture of Gayatri as just mentioned earlier and then <u>perform Eight
Mudras </u> reciting <i><span style="font-family: Verdana;">Surabhi
Jnana yonischa nischa sankham chakram cha Pankajam Linga nirvana mudraschyeshta
Mudrah prakirtithah.</span></i> <u>‘Triachamanam’ </u>- Achamanam thrice-
follows and then proposing <u>‘Suryopasthanam’</u> or taking leave of Sun God
in the morning and afternoon Sandhyas and in the Evening Sandhyas propose <u>‘Varunopasthanam’</u>
as per Mantras relevant to morning, mid-day and in the evenings respectively. <u>Dik
devata namaskaram</u> or salutations to the Deities in charge of six directions
of East, South, West, North, Upper and Nether Regions is executed followed by
concluding Dhyanam, <u>Tri achamanam</u> and the <u>concluding and formal
Salutation from Brahma downward : </u> <i><span style="font-family: Verdana;">Aa
Brahma lokadaseshadaa lokaloka parvatat / ye santhi Brahmanaa Devasthebhyo
nityam Namonamaha.</span></i> Ae tatbhavam tat Parameswara arpanamastu.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Gayatri
Punascharana</span></b><b><span style="color: white; font-family: Verdana;">
is a step forward from simple and regular Tri Sandhya Gayatri to higher
category, after reciting Gayatri Japa by twenty lakh times. This has to
be executed in the presence of a Guru at a Holy Place, Temple or River
bed and afer stringently following dietary and other restrictions such as prohibited
months, days, Stars, Tithis, and so on. Similarly, those who have a penchant
for Vaisva Deva Worship by way of <b><span style="font-family: Verdana;">Five
Yajnas</span></b> viz. Deva Yajna, Brahma Yajna, Bhuta Yajna, Pitri
Yajna and Manushya Yajna. Other stringent penances are to practise <b><span style="font-family: Verdana;">Vrats </span></b>viz. Prajapatya Tapta
Krichchra, Santapana, Para Krichchra and Chandrayana. The Prajapatya Vrata of
the four mentioned is for twelve days of which food is taken first three days
as one mid-day meal, next three days as evening a day, further next three days
any one meal unsolicited and the final round of three days without food at all.
Santapana Vrat is for two days, first day consuming cow’s urine, dung, milk,
curd, ghee and water of kusa grass and the second day on full fast. Tapta
Krichchra Vrat is for twelve days, each three days consuming hot milk, hot
water and hot ghee and final three days only air respectively during each three
days duration.The Ati Krichchra Vrat is to eat one mouthful food a day for
three dayas and next three daysful fast. Para Krichchra Vrat is to abstain food
for twelve days. Chandrayana Vrath is to decrease one mouthful a day from the
day after Amavaysa, which would be a complete fast, to Pournami and increase
mouthfuls each day during the next fortnight. To repeat Gayatri twenty four thousand
times is as good as one Tapta Krichchira and sixty eight times is equal to one
Chandrayana. <i><span style="font-family: Verdana;">Simply performing Gayatri
hundred times each along with Pranayama during morning and Evening Sandhyas
would qualify him for destroying sins. </span></i>If he accomplishes three
thousand Gayatri Japas during the ‘Trisandhyas’ every day and offers Arghya to
Sun God, even Devas would worship him, let alone co-human beings. Sage
Narayana enlightened Narada Muni and through him the posterity about the twenty
four letterd <b><span style="font-family: Verdana;">Gayatri related Rishis. </span></b>The
twenty four Rishis are: Vama Deva, Atri, Vasishtha, Sukra, Kanva, Parasara, and
the family of Visvamitra, Kapila, Saunaka, Yajnyavalka, Bharadvaja, Jamadagni,
Gautama, Mudgala, Veda Vyasa, Lomasa, Agastya, Kausika, Vatsya, Pulasta, Manduka,
Durvasa, Narada and Kasyapa. The twenty four <b><span style="font-family: Verdana;">Chhandas </span></b>are Gayatri, Usnik, Anushthup, Bhrihati,
Pankti, Trishnup, Jagati, Ati Jagati, Sakkari, Ati Sakkari, Dhriti, Ati Dhriti,
Virat, Prastara Pankti, Kriti, Prakriti, Akriti, Vikriti, Samkriti, Akshara
Pankti, Bhu, Bhuva, Svaha and Jyotismati. The twenty four Gayatri related
<b><span style="font-family: Verdana;">Devathas </span></b>are Agni,
Prajapati, Soma, Isana, Savita, Aditya, Brihaspati, Mitravaruna, Bhagadeva,
Arya, Ganesha, Tvasta, Pusha, Indragni, Vayu, Vamadeva, Mitra Varuni, Visva
Deva, Matrika, Vishnu, Vasudeva, Rudra Deva, Kuvera and the twin Awini Kumaras.
The twenty four Gayatri related <b><span style="font-family: Verdana;">Saktis
</span></b>are : Vama Devi, Priya, Sathya, Visva, Bhadravilasini, Prabha
Devi, Jaya, Santa, Kanta, Durga, Sarasvati, Vidruma, Visalesa, Vyapini, Vimala,
Thamopaharini, Sukshma, Visvayoni, Jaya, Vasa, Padmalaya, Parasobha, Bhadra and
Tripada. <b><span style="font-family: Verdana;">Tattvas </span></b>are
Pancha Bhutas ( Earth, Water, Fire, Air, Sky); Panchendriyas or Sensory Organs
( Smell, taste, form, sound, touch); male organ, anus, legs, hands, tongue, eyes,
skin, ears, speech, Life giving vital Energy and five types of Prana,
Apana, Vyana, Udana and Samana. The twenty four <b><span style="font-family: Verdana;">Gayatri Mudras </span></b> have been aleady described as
Sumukham, Samputam, Vitatham, Vistrutam, Dvimukham, Trimukham, Chatur -mukham,
Panchamukham, Shanmukham, Adho -mukham, Vayapakam, Anjalim, Sakatam, Yamapasam,
Gradhitam, Sanmukon mukhamVilambam, Mushtikam, Matsyam, Kurmam,
Varahakam,Simhakrantam, Mahakrantam, Mudgaram and Pallavam.<br />
<b><span style="font-family: Verdana;">Gayatri Kavacham </span></b>(
Protective Armoury) which is a certain means of obliterating sins, is to
precede Anganyasa, Karanyasa and Dhyanam as in the prepages. The Text of
Kavacham reads as follows: May Gayatri protect my frontage, Savitri Dvi
my rightside, Sandhya my backside and Sarasvati my leftside. May Devi
Parvati protect my abode, Jalasayani my south east, Yatudhana Bhayankari the
south west, Pavana Vilasini my north west and Rudrarupini Rudrani my north
east. May Brahmani safeguard my top and Devi Vaishnavi secure my nether
regions. May the Word ‘Tat’ in the Gayatri Mantra defend my legs, ‘Savituh’
guard my knees, let ‘Varenyam’ shield my loins, and ‘Bhargah’ my navel. May the
Word ‘Devasya’ protect my heart and ‘Dhimahi’my neck, ‘Dhiyaha’ ensure safety
of my eyes, ‘Yah’ my forehead, ‘Nah’ my head and ‘prachodayat’ my tuft on the
rear side of my head. An alternative version is:let the word ‘Tat’ safeguard my
head, ‘Sa’ my forehead, ‘Vi’ my eyes, ‘Tu’ my cheeks, ‘Va’ nostrils, ‘re’ my
mouth, ‘ni’ my upper lip, ‘yah’ my lower lip, ‘Bha’ my entire face, ‘rgo’
cheeks, ‘De’ my throat, ‘va’ shoulders, ‘Sya’ my right hand, ‘Dhi’ my navel,
‘ma’ my throat,’hi’ my belly, ‘Dhi’ naval, ‘Yo’ loins, ‘yo’ anus, ‘nah’ my
thighs, ‘pra’ my knees, ‘cho’ my shanks, ‘Da’ my heels , ‘ya’ my legs and ‘at’
my sides. This powerful Gayatri Kavacham wards off all evil forces from the
physiques of the readers and the listeners alike, provides immense peace of
mind, huge contentment life long and finally divine bliss at the
termination of life.<br />
<br />
<b><span style="font-family: Verdana;">Gayatri Hridaya, </span></b> explicitly
mentioned in Atharva Veda, is the core of Gayatri, the Mother of Vedas and its
‘Pathanam’(reading), ‘Sravanam’(hearing), ‘Uccharanam’ ( reciting) or ‘Mananam’
( meditating) is of excellent value. Maha Vishnu Himself is the Sage of the
Mantra, it is in Gayatri ‘Chhanda’ and its Devata is Maha Gayatri Herself. The
‘Nyasa’ or the alignment of the Deity and meditator has to
visualize the person’s head as that of Gayatri, the twin Asvini Devatas as the
two rows of teeth, Sarasvati as the tongue, Brihaspati as the neck, ‘Ashtavasus’
or th Eight Vasus as represented on the person’s chest, Parjanya or
Varuna Deva on the heart, Akasa on the belly, Antariksha on the navel,
Indra and Agni as the loins, Brahma as Vijnana on hip joints, Kailasa and
Malaya mountains as thighs, Visvadevas on the knees, Visvamitra on the shanks,
Sun’s two movements to North and South viz. Uttarayana and Dakshinayana on the
anus, Earth on legs, Vanaspati on fingers and toes, Rishis on body hairs,
Muhurtas on nails, Planets on bones, Rithus or Seasons on blood and flesh,
Years on twinklings of an eye, Sun and Moon as day and night. ‘ Gayatri, may I
seek your shelter; do protect me from my sins.’</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Gayatri
Stotra </span></b><span class="style471"><b><span style="color: white; font-family: Verdana;"> was explained by Sage Narayana to Narada as follows: ‘ Devi
Gayatri is the Mother of the Whole Universe and the Primeval Energy that is
all- pervading and all-knowing. She is the Time, Space and distance. She is
Sandhya, Sarasvati, Savitri, Brahmi, Vaishnavi and Rudrini. She is seen by
ascetics as Brahmani riding Hamsa, Sarasvati riding Garuda and Savitri riding a
Bull. They find Rigveda manifested as Savitri, Yajurveda as ‘Antariksha’ (
Outer Space) and Samaveda as Rudraloka-all evident by Gayatri. She is Brahmani
in Brahmaloka, Vaishnavi in Vishnuloka and Rudrini in Rudraloka. She is Durga
Devi noticeable by the Ten Rupas as Varenya, Varada, Varishtha, Varavarnini,
Garishtha, Varada, Vararoha, Nilaganga, Sandhya, Moksha, and Bhoga
Mokshada. She is Bhagiradhi on Earth, Bhogavati in Patala and Mandakini in the
Milky Way ( Heavens). She is the all enduring Earth in Bhuloka, Vuyu Sakti (Air
Energy) in Bhuvarloka, TajoSakti ( Power of Light) in Svarloka, ‘Siddhi’
in Maharloka, Jana in Janaloka, Tapasvini in Tapar Loka,Truth in Satyaloka,
Lakshmi in Vishnuloka, Gayatri in Brahmaloka and Gauri in Rudraloka. She is Om
Mahat Tatva Prakriti and Samyavastha Prakriti. She is Tri Sakti combined
vix. Icchha Sakti (Will Power), Kriya Sakti (Power of Action), Jnana
Sakti (Power of Knowledge). She is the various Rivers
like Ganga, Yamuna, Vipasa, Sarasvati, Sarayu, Devika, Sindhu, Narmada,
Iravati, Godavari, Kaveri, Kausiki, Chandrabhaga, Gandaki, Tapini and Gomati;
She is Kundalini, Muladhara, Vyapini, Madhyasana and Manonmayi in
Brahmarandhra.</span></b></span></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Mani
Dvipa the Abode of Devi Bhagavati </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">‘Sandhyopasana’
to be performed thrice a day in the morning, midday and evening is must to
the Brahmanas. The timings in the morning are the best
when stars are still visible, medium when they disappear and inferior after the
Sun has risen; at midday; and in the evening as Sun is disappearing is the
best, when Sun has disappeared the timing for Sandhya is medium and inferior
when Stars are visible. If for any reason, it is not performed, Prayashitta
Mantra be recited. </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Being far
superior to Kailasa, Vaikuntha and Goloka, the Sarvaloka or Mani Dvipa is the
residence of Devi Bhagavati in whom the entire Creation rests! Indeed She
resides everywhere and anywhere but notionally at Mani Dvipa and the
description is transcripted in detail by Maharshi Veda Vyasa apparenly for the
consumption of mortals to carry conviction into their consciousness. Surrounded
by ‘Sudha Sagara’ ( The Ocean
of Nectar), Manidvipa has
a strong iron enclosure of several Yojanas far and wide with four gates well
guarded by Devas and Devis. Within the First Enclosure, there is an Enlosure of
white metal made of an amalgam of zinc and tin/copper which touches Heavens and
is hundred times higher than the walls of the outer Enclosure.This Enclosure is
interspersed with gardens and forests with a wide range of trees and plants,
flowers with intoxicating fragrances, luscious fruits along with streams of
fruit juices and gregarious animals and birds of staggering variety. The third
Enclosure is made of copper with a height of seven yojanas comprising several
‘Kalpavrikshas’, with golden leaves/ flowers and fruits yielding gems,
fulfilling desires of any imagination.The King of the Gardens along with
the wives Madhu Sri and Madhava Sri maintains an excellent Spring Season, where
Gandharvas reside, rendering divinely songs and music. The Fourth Enclosure
made of lead with its wall height is again seven yojanas and within the
Enclosure are the Sanatanaka trees with flowers whose fragrance reaches as far
as ten yojanas and fresh fruits providing sweet juices of great quality and its
King with the two queens Sukra Sri and Sudha Sri always maintains enjoyble mild
summer where Siddhas and Devas reside here.The Fifth Enclosure made of brass
with a spread of ten yojanas is maintained by its Chief as a perennial Rainy
Season accompanied by twelve of his wives,viz. Nabha Sri, Nabhyasya Sri,
Sravasya, Rasyasalini, Amba, Dula, Niranti, Varidhara, Abhramanti, Megha
Yantika, Varshayanti, and Chivunika. The Trees grown in the Gardens of this
Enclosure are Hari Chandana. The Sixth Enclosure is made of walls with
five-fold irons and its Gardens grow Mandara Trees and creepers; the wives of
its Chief are Isalakshmi and Urjalakshmi maintaining the Season of Autumn. Here
again Siddhas reside with their wives. The Seventh Enclosure of seven Yojanas of
length is made of Silver, its Chief maintaining Hemanta ( dewy) Season
with his two wives Saha Sri and Sahasya Sri with Parijata as its main tree and
flowers. The Eighth Enclosure is made of molten gold with Kadamba garden in the
center with Tapas Sri and Tapasya Sri as the wives of the King and the fruits
of the trees yield honey that is consumed aplenty by Siddhas and wives who are
the inhabitants and the season again is dewy. The ‘Navavarana’ or the Ninth
Enclosure is made of Pushparaga gems of Kumkum (saffron) colour which is
abundant all over inside the Enclosure like forests, trees, rivers, flowers,
lotuses, ‘Mandapas’ ( Halls), pillars and so on. All the ‘Dikpalakas’ of
High Regency reside in the Eight Directions of the Enclosure, with the
thousand eye bodied <b><span style="font-family: Verdana;">Indra in the East
</span></b>in Amaravati on Airavata with Sachi Devi, ‘Vajra Ayudha’
or thunderbolt, the Celestial Apsarasas and the rest; <b><span style="font-family: Verdana;">Agni Deva in South East </span></b>with his
two wives Svaha and Svadha , his Vahana and other belongings; <b><span style="font-family: Verdana;">Yama Dharmaraja in the South </span></b> with
his ‘Yama danda’ ( his Symbol the Celestial Rod) along with Chitragupta; <b><span style="font-family: Verdana;">Nirruti in the South West</span></b>
with his axe and wife representing Rakshasas’; <b><span style="font-family: Verdana;">Varuna Deva in the West </span></b>with his wife Varuni and
‘Pasa’ ( the noose), drinking Varuni honey and with the King of Fishes as his
Vahana (Vehicle) and surrounded by aquatic animals; <b><span style="font-family: Verdana;">Vayu Deva in the North West </span></b>with
his wife, forty nine members of his Vayu family along with groups of Yogis
adept in Pranayama and other practices along with his Deer Vahana; the King of
Yakshas and Unparallelled Possessor of Gems and Jewels <b><span style="font-family: Verdana;">Kubera in the North</span></b> along with his
two Shaktis Viriddhi and Riddhi and his Generals Manibhadra, Purnabhadra,
Maniman, Manikandhara, Manisvargi, Manibhushana and Manikar Muktadhari; <b><span style="font-family: Verdana;">Rudra Deva in the North East </span></b>with
other Rudras who are angry and red eyed, armed and mighty, frightful and
revolting, fiery mouthed and detestably distorted, some times ten
handed or thousand handed, odd number footed and odd number mouthed; in the
company of Bhadrakalis and Matriganas, Rudranis and Pramadhaganas making
‘Attahasas’ or reverberating screeches and so on. Tenth Enclosure made of
Padmaraga Mani inside which are the Sixty four ‘Kalas’ like Pingalakshi,
Visalakshi, Vriddhi, Samriddhi, Svaha, Svadha and so on each of these having
hundreds of akshouhini strong armies and individually each of these ‘Kalas’
have the unimaginable Power of destroying a lakh of ‘Brahmandas’(Universes)!
The Eleventh Enclosure is made of Gomeda Mani and within this are the
sin-destroying and beneficent Maha Shaktis viz. Vidya, Hri, Pushti,
Prajna, Sinivali, Kuhu, Rudra, Virya, Prabha, Nanda, Poshani, Riddhida, Subha,
Kalaratri, Maharatri, Bhadra Kali, Kapardini, Vikriti, Dandi, Mundini, Sendhu
Kanda, Sikhandini, Nisumbha Sumbha Madini, Mahishasura Mardini, Rudrani,
Sankarardha Saririni, Nari, Nirayani, Trisulini, Palini, Ambika and Hladini.
The Twelfth Enclosure made of Diamonds and is the dwelling place of
Bhuvaneswari, and is surrounded by Eight Shakties viz. Anangarupa, Ananaga
Madana, Madanantara, Bhuvana Vega, Bhuvana Palika, Sarvasisira, Ananga
Vedana and Ananda Madana; each of these Main Atteandants of Bhuvaneswari has a
lakh of Attendants.The Thirteenth Enclosure is made of Vaiduryas and the
Residences of Eight Matrikas viz. Brahmi, Mahesvari, Kaumari, Vaishnavi,
Varahi, Indrani, Chamunda and Mahalakshmi.The Fourteenth Enclosure made of
Indranilamani, which is the Most Auspicious Place of the Sixteen Petalled Holy
Lotus with Sixteen Maha Shaktis resident viz. Karali, Vikarali, Uma,
Sarasvati, Sri, Durga, Ushas, Lakshmi, Sruti, Smriti, Dhriti, Sraddha, Medha,
Mati, Kanti and Arya. The Fifteenth Enclosure made of ‘Mukta’ or Pearls inside
which reside Eight Shaktis Ananga Kusuma, Ananga Kusuma Tura, Ananga Madana, Ananga
Madanatura, Bhuvanapala, Ganganavega, Sasirekha, and Gangana Vegarekha. The
Sixteenth Enclosure which is made of Marakatha (Vaidurya) is hexagonal of
Yantra Shape, and on the eastern corner of the Center is the Brahma with
Devi Gayatri with Vedas, Sastras and Puranas as well as their Expansions; on
the Western corner is Maha Vishnu and Savitri along with ther own Expansions;
on the North Western corner is Maha Rudra and Sarasvati with Rudra and Parvati
Expansions and Sixty four Agamas and all Tantras; on the South Eastern
side is the abodes of Kubera and Maha Lakshmi; on the Western corner side are
the Couple of Madana and Rati Devi and on the North Eastern side are Ganesha
and Pushti Devi. The Seventeenth one is made of Prabala (Red like Saffron) Devi
Bhagavati’s five Elements viz. Hrillekha, Gagana, Raktha, Karailika, and
Mahochuchusma; and finally, the Eighteenth Enclosure is built with Navaratnas (
Nine Jewels) with Bhagavati in the Center with ‘Pancha Amnayas’ (Eastern Amnaya
is Creation by Mantra Yoga, Southern is Maintenance by Bhakti, Western is
Pralay by Karma Yoga, Northern is Grace by Jnana Yoga and Urdhva Amnaya is
Liberation); ten Maha Vidyas (Kali,Tara, Chhinnamasta, Bhuvaneswari, Bagala,
Dhumavati, Matangi, Shodasi and Bhairavi) and Avataras viz. Bhuvanesvaris
Pasamkusavari, Bhairavi, Kapala, Amkusa, Paramada, Sri Krodha ,
Triptavasarudha, Nityaklinna, Annapurnesvari and Tvarita .<b><span style="font-family: Verdana;">Ratnagriha</span></b> or the Crown Palace of
Mula Prakriti or Maha Devi Bhagavati is beyond the Eighteenth Enclosure, built
of Chintamani Gems with thousands of pillars built by Suryamani Gems or
Vidyutkantamani Gems. Four huge ‘Mandapas’ or halls each with thousand pillars
in the Palace are made of kaleidoscopic and artistic mix of ‘Navaratnas’ ( The
Nine Gems) viz. Mukta, Manikya, Vaidurya, Gomeda, Vajra, Vidruma, Padmaraga,
Nila and Marakatas with dazzling lights and exhilarating perfumes suited to the
Themes of the Halls designated as Shringara, Mukti, Jnana and Ekanta.In the
Central place of each of the Halls, there is a Very Special Chintamani
Griha or the Sanctum Sanctorum on a raised platform with a plank supported by
the four legs of Brahma, Vishnu, Rudra and Mahesvara and the plank is Sadasiva
Himself! The Maha Tatvas [ refer to earlier pages on Trinity’s Prayers to Bhagavati]
are the stair cases leading to the Upper Chambers. Mula Prakriti and Maha
Purusha constitute two halves of the Physical Formation of Maha Devi cum
Maha Deva with Five Faces of Each Half, with corresponding three Eyes and four
arms and armoury , one hand reserved exclusively for providing boons. The
Attending Sakhies are those surrounding the ‘Ardhanarisara’ are Icchaa Sakti,
Jnaana Sakti and Kriya Sakti who are always present with the Maha Bhagavati
along with Lajja, Tushti, Pushti, Kirti, Kanti, Kshama, Daya, Buddhi, Medha,
Smriti and Lakshmi in their physical Forms. The Nine Pitha Shaktis Jaya,
Vijaya, Ajita, Aparajita, Nitya, Vilasini, Dogdhri, Aghora and Mangala are at
the constant Service. Devi Bhagavati is simultaneously present in all the Mandapas;
enjoying Vedas, Hymns of Praise, and Music in Shringara Hall; freeing
Jivas from bondages in Mukti Hall; rendering advice and instructions in Jnana
Hall and conducting consultations in Ekanta Mandapa with Ministers like Ananga
Kusuma etc.on matters of vital significance related to Creation, Preservation
and Destruction of Evil.Indeed the inhabitants of Mani Dvipa are all those who
have attained Samipya, Salokya, Sarupya and Sarsti. They have no Arishdvargas
to overcome, no tatvas to gain, no gunas to regulate, no Yogas to perform, no
ambitions or desires to fulfil. They have no concepts of time, death, age,
distance, body, mind, light, season or the ‘Tapatriyas’. Human beings normally
tend to describe the negativity of life always but the Eternal State of Perfect
Equilibrium is some thing utterly unimaginable! Maharshi Veda Vyas assured that
reading, listening or imagining about Mani Dvipa and of the Glories of Devi
Bhagavati would provide peace of mind, contentment and fresh springs of hope,
purpose and direction of life. Especially so, when new projects are launched
and new actions are initiated as also when apprehensions, obstacles, diseases,
tragedies or even the facing of death are envisaged by anybody.</span></b></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">King
Janamejaya perfoms Devi Yagna </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">From the
state of intense mental agitation arising out of his father’s untimely death
and strong resolve to perform ‘Sarpa Yajna’ to release Parikshit’s soul to the
narration of Devi Maha Bhagavatha by Veda Vyasa and the channelisation of his
thinking process, King Janamejaya prostrated before the Illustrious Vyasa with
enormous gratitude and relieved mind with the determination to perform Devi
Bhagavati’s Yajna. Veda Vyasa himself initiated the Devi Mantra to the King and
conducted the ensuing ‘Navaratras’ with dedication. </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Devarshi
Narada who came to the King on the completion of the Maha Yagna, informed that
during his visit to Devaloka the soul of Parikshith which had hitherto been
tormented had not only been freed but was on way to Mani Dvipa and that King Janamejaya
had carved a name for himself too in the Devalokas!</span></b></div>
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<span style="color: #33cccc; font-size: 16.0pt;">Om</span><span style="color: #33cccc; font-size: 16.0pt;"> Tat Sat </span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="color: #33cccc; font-size: 16.0pt;">(Continued)</span></b></div>
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<b><span style="color: yellow;">(My humble
salutations to<span style="mso-spacerun: yes;"> </span>the lotus feet of Sri
Chandrasekharendra Saraswathi Mahaswamy ji and also my humble greatulness
to<span style="mso-spacerun: yes;"> </span>Brahmasree Sreeman V D N Rao ji<span style="mso-spacerun: yes;"> </span>for the collection) </span></b></div>
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gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com0tag:blogger.com,1999:blog-1677975695993500877.post-24396486049333099582013-01-15T21:36:00.002-08:002013-01-16T03:03:03.176-08:00The Essence of Puranas – Devi Bhagavata Purana -2 <div dir="ltr" style="text-align: left;" trbidi="on">
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<b><sup><span style="color: #ff9900; font-size: 16.0pt;">The Essence of Puranas – Devi Bhagavata <span style="mso-spacerun: yes;"> </span>Purana </span></sup></b><i style="mso-bidi-font-style: normal;"><span style="font-size: 16.0pt;"><br style="mso-special-character: line-break;" />
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<i style="mso-bidi-font-style: normal;">
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Burden
of Evil on Earth and the Role of ‘Maha Maya’</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Maharshi Veda
Vyasa described to King Janamejaya in reply to the above and similar questions
about the experience of Mother Earth in bearing the very heavy load of Evil
Persons even in the ‘Dvapara Yuga’ itself and in ‘Kali Yuga’ it surely
would be far worse! Assuming the form of a cow, ‘Bhu Mata’ (Earth) wailed that
ferocious Kings like Jarasandha, Sisupala, Kamsa, Naraka, Salva and Kesi were
ruling and there appeared to be no relief forthcoming in the near future.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">She
approached Indra, Brahma and finally to Lord Vishnu who told Brahma that the
Trinity were responsible for the ‘Srishti, ‘Stithi’ and ‘Laya’ ( Creation,
Preservation and Destruction ) and were certainly not independent by
themselves, as they were carrying on with their own duties. The Decider
would have to determine as to how the understandable problem of Bhu Devi
(Earth) be tackled, since her difficulties were genuine. ‘Let us all pray to
Her and we have to follow Her Instructions’, said Lord Vishnu. On making a
group prayer, the Prime Force Maha Maya appeared on the horizon with all Her
splendour and made an order that as a first step, Sage Kasyapa be born as
Anaka Dundhubhi Vasudeva ( there were the joyous sounds of drums at the time of
his birth), along his wife Aditi as Devaki; Vishnu as Krishna; The Supreme Maha
Maya Herself to be born as Yashoda; Maha Maya to send Vishnu as Her Avatar to
the prison and arrange Dundhubhi Vasudeva to transfer Krishna to Yashoda, the
wife of Nanda who would be the foster mother of Krishna; She Herself would
transfer Ananta Deva (Balarama) from Devaki to Yashoda; both Krishna and
Balarama as they grew would destroy a number of Evil Forces; the Pandavas would
be born as part incarnations of Yama Raja as Dharma Raja, Vayu Deva as Bhima,
Indra as Arjuna, and Asvini Kumaras as Nakula and Sahadeva; the incarnate of
Vasuki would be born as Bhishma; remnant forces of Evil would all be destroyed
at the Battle of ‘Maha Bharata’ at Kurukshetra by arranging several situations
of extraordinary nature at the battle field; and even far before the Great
Battle right from the stage of Kuru Vamsa and the contemporary timed-dynasties!</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Thus the
pointed queries of King Janamejaya raised to Maharshi Veda Vyasa could be
squarely answerable by the fascinating explanations of the actions
of Maha Maya most of which were ‘situational adjustments’[*]created by the
Players in the Large Dimension Dramas themselves as influenced by Her Maya;
while the rest of the explanations were reflections of Maha Bhagavati’s Supreme
Illusion! The following Pages would unravel or disentangle the ‘knots’ to some
of the queries made by the King. [* The explanation as to why all the
Pandava brothers married the same lady was due to Arjuna’s breaking the
‘Matsya Yantra’and Draupadi was to select only Arjuna but that would not be
permissible when the elders were not married yet; the ‘Dharma Sandeha’( The
riddle of virtue) was solved by Arjuna’s mother, Draupadi herself, King
Drupada, Arjuna’s other brothers, Bhishma and other elders of Kuru Vamsa and
the Sages who attended the function. Another query of Janamejaya related to
Bhishma’s ‘Pratigna’ ( the Great Vow of life) neither to accept Kingship nor
marry lest next generation might claim the throne and the need to perpetuate
the dynasty was important; as per Sastras such situations be overcome to let
the widows of erstwhile Kings be married to any Brahmana and as such Veda Vyasa
was instructed by his mother Satyavati and he could not disobey his mother.]</span></b></div>
<div class="style47">
<span class="style471"><b><span style="color: white; font-family: Verdana;">Maha Maya’s assurance to lighten the burden of Bhu Devi was thus
taking shape. Vasudeva and Devaki were born, linked with their earlier births
as Sage Kasyapa and Aditi. Kamsa who was Kalanemi in his previous birth killed
‘Sadgarbhas’or the six sons of successively. Sadgarbhas were traced back
to the good six sons of Sage Marichi and his wife Urna in the first Manvantara
of Swayambhu Prajapati. They laughed at Lord Brahma as He became passionate to
His own daughter Sarasvati and Brahma cursed them to be born to Danavas. Thus
they were born to Demon Kalanemi. In their subsequent birth, the six of them
were born to Hiranyakasipu but were very virtuous and prayed to Brahma,
who was happy that they were devotional. Brahma named them‘Sadgarbhas’ and gave
them boons of longevity. As Hiranyakasipu realised that they were not giving
heed to his words, he banished them to Patala to be born again as Devaki’s six
sons killed by Kamsa who was Kalanemi in his earlier birth. [ In the previous
pages it was described that the fetus to be born to Diti from Sage Kasyap was
cut by Indra’s thunderbolt into seven pieces and were reborn to Devaki in her
previous birth’s Aditi; Kamsa killed six sons and the seventh flew away and
warned Kamsa. Apparently, these were the incidents repeated in two separate
‘Yuga’ births]. Then the transfers of Krishna
and Balarama followed suit. Karna was born to Kunti and Sun God; Drona was part
incarnation of Brihaspati and Asvathama of Rudra Deva; Virat was part incarnate
of Maruts; Dhritarashtra was Daitya Hamsa in his earlier birth; Kripa and Krita
Varma were Maruts; Duryodhana was Kali;Sakuni was Dwapara; Dhrushtadyumna part
incarnate of Agni (Fire); Pradyuman of Sanat Kumara; Drupada a part incarnate
of Varuna; Druapadi was of Lakshmi; Kunti was Siddhi; Madri was Dhriti;
Gandhari was Mati; Sisupala was Hiranyakasipu earlier; Jarasandha was Demon
Bipracchati; Salya was Prahlada; Demon Kesi was Hayasira in his previous birth
and so on</span></b></span></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Lord
Krishna’s ‘Leelas’ ( Miracle Acts)</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">The transfer
of Lord Krishna from Mathura
to Gokula by Vasudeva was a mystery. A heavenly voice was heard that Vasudeva
should hurry up to Gokula, that the heavy gates were all opened, the strong
force of guards were put to slumber, the River Yamuna which was in spate under
a spell of cyclone would give way, he should deposit Devaki’s Krishna on the
bed of Yashoda (while Rohini would have already given birth from Lord
Balarama) and pick up the female child back to the prison in Mathura as though
nothing happened as Kamsa would visit the prison to throw away the female child
of Yashoda to skies which warned that indeed the eighth child of Devaki was
safe elsewhere to kill him eventually.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">The
frightened Kamsa despatched his associates to locate and destroy the child one
by one including Putana, Baka, Vatsa, Dhenuka, Pralamba, Sakata, Kesi and so
on. It was a sport for Krishna and Balarama to
terminate the many Demons thus sent by Kamsa. As time passed, the miracle acts
of Lord Krishna included the punishment to the mighty and poisonous serpent
Kaliya ; the lifting aloft of the Govardhana Mountain by a little finger; the
‘Vimochana’( Relief) of a curse by Narada to the two sons of Kubera viz.
Nalakubara and Manigreeva who converted as tall trees Yamala and Arjuna in the
backyard of Nanda as mother Yashoda tied Him to a grinding stone placed in
between the trees since he was highly mischievous; and finally the
opening His mouth to Yasoda as He was eating pebbles and sand and
demanding His mouth to be opened wide only to witness the Whole Universe in it.
</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">As though his
final days drew near to his end, Kamsa sent Akrura to Gokula to invite Krishna
and Balarama to Mathura.
On their entry into the City there was an enthusiastic welcome to the heroes of
Gokula by onlookers- men, women and child. They broke the bow ‘Indra Dhanush’
easily, killed Kuvalayapidana the ferocius elephant, put an end to the powerful
wrestlers Chanura, Mushtika, Sala and Tosala and finally shattered Kamsa with
ease. The parents were released from prison and installed the maternal grand
father Ugrasena back to the throne. Thread Ceremony was performed to the two
boys who having taken the vow of celibacy moved into the hermitage of Muni
Sandipana to learn Vedic knowledge, martial arts, Artha (Finance) and
Administrative skills for twelve years, returned to Mathura. Kamsa’s father-in-
law Jarasandha tried to kill Krishna and
Balarama in seventeen battles and they were able to resist the high and mighty
opponent mostly by mental alertness and planning. Jarasandha engaged
Kala-Yavana ( the Black Yavana) of Mlechyas of foreign origin whose warriors
far outnumbering those of Mathura were ruthless and sinful not used to the
Regulations of ‘Dharma Yuddhas’ or Disciplined Battles, terrorising innocent
men, women and children alike. Krishna led Kala Yavana into a cave where Sage
Muchukunda was in deep slumber for centuries and mistaking him for a false and
wily Krishna Himself kicked Muchukunda, who got the boon from Indra that who
ever woke him up by force would be burnt off. Thus cleverly getting rid of Kala
Yavana, Krishna got rid of the menace of Jarasandha till he was killed in a
duel with Bhima of Pandavas as Jarasandha was destined to die in Bhima’s hands.
But before Jarasandha’s end, he kept on tormenting Yadavas as Krishna’s
killing Kamsa was never forgotten. Thus Krishna
and Balarama decided to create another place Dvaraka as a beautiful port City
which was constructed afresh by Visvakarma the Divine Architect. Having shifted
to Dvaraka from Mathura, Yadavas and allies had a comfortable and peaceful
time.Meanwhile, Lord Krishna desired to marry Rukmini and vice versa but her
powerful brother Rukmi who hated Krishna since he was in the camp of the
deceased Kamsa, Sisupala and Jarasandha, preferred her marrying Sisupala
instead. At the time of her marriage with Sisupala, Krishna
eloped with Rukmini defeating the armies of the friends of Rukmi. In course of
time, Krishna acquired seven other queens viz.
Jambavati and Satyabhama in the context of winning Syamantaka Jewel and the
rest of them viz. Kalindi, Mitravinda, Lakshmana, Bhadra and Nagnajiti. </span></b></div>
<div class="style47">
<span class="style471"><b><span style="color: white; font-family: Verdana;">Rukmini begot Pradyumana and at his name-giving ceremony just ten
days of his birth, Danava Sambara stole the child and threw him away in a
sea knowing the boy was Krishna’s son. The
child was devoured by a big fish and a fisherman gifted the fish to Demon
Sambara again, who in turn gave it to Mayavati the cook in charge. As the fish
was cut, a crying infant was seen and Narada who appeared there to give the
link of her earlier life as Rati Devi, the wife of Manmadha and the infant in
the stomach of the fish was Manmadha himself! After opening the third eye which
burnt Manmadha, Lord Rudra was upset about the interruption of His meditation
since the Demi-God of Love despatched flowery arrows on Lord Rudra to
notice Parvati Devi who was at that time worshipping Him being desirous of
marrying Him so that the end result should be the birth of Lord Muruga
who only could destroy the Demon Taraka! When Rati Devi wailed that the cause
of Universal Benefit took away her husband’s life, Lord Rudra appreciated the
situation and gave the boon of Manmadha’s rebirth as Pradyumna the son of Krishna and Rati Devi herself as Mayavati. Indeed,
whether Lord Krishna was aware or not of the past, present and future but
surely was covered up by ‘Maya’ and cried incessantly and addressed Maha
Maya through sincere prayers that She should kindly restore his missing son
Pradyumna soon. Maha Bhagavati Maya appeared and assured that Danava Sambara
stole the child and would be restored when Pradyumna attained the age of youth.
King Janamejaya raised a very pertinent question to Veda Vyasa as to how Lord
Krishna being the incarnation of Maha Vishnu Himself had to pray to Maha Maya
Devi to ascertain the where- abouts of His son! Veda Vyasa explained that once
a human life is assumed the qualities of human beings are bound to be acquired
automatically even to Incarnations more so because of the cover of Maya.
Qualities like hunger, thirst, sleep, fatigue, fear, kindness, anger, pride,
pleasure, pain, disease, old age, death are the natural phenomena of each and
every human. Lord Rama in a far earlier incarnation too was ignorant of whether
He had to go on forest life on the eve of His becoming the heir apparent;
whether Lady Sita fancied for the golden deer and Rama left running to fetch it
and lost sight of Sita from the hermitage since Ravana abducted her; whether on
return to Ayodhya as Emporer Rama had to banish her on the flippant words of a
washerman! Such were the situations that even ‘Avatara Purushas’had to go
through once they were made as human beings. Similarly, Lord Krishna had to
face the instant event. Indeed Maha Devi’s supremacy is eternal and undisputed!</span></b></span></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Lord
Krishna prays to Maha Deva</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">As the
seniormost Queen Rukmini secured illustrious sons like Pradyumna who was the
Demi-God of Love Manmadha himself in his earlier birth as evidenced by
Narada, other Queens like Jambavati were desirous of ideal sons to be born from
Krishna, who too was expressive of the same kind of desire. Krishna thus
approached the Great Sage Upamanyu, who was not only an expert of Vedas but a
noted devotee of Lord Maha Deva with extraordinary mystic powers to initiate
and guide Krishna in ascetic practice.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">[ Sage
Upamanyu was one of the three disciples of Sage Ayodhaumya named Aruni and
Veda, besides himself. The Guru who assigned Upamanyu the duty of taking cows
out for grazing asked him as to how was he so healthy and Upamanyu told that
what ever was received as alms was consumed by him. The Guru asked him not to
receive alms further. But the student was still healthy and the
reason was the milk of the cows taken out for grazing. The Guru forbade that
too and asked Upamanyu not to eat fruits nor drink water even. Finally, the
student ate tree leaves and of the leaves some were poisonous and he became
blind and fell in a deep well.The Guru prayed to Aswani Kumars to heal Upamanyu
and the Kumars gave a medicine, but the disciple refused it unless approved by
his Guru. Aswinis argued that his Guru never took permission from the Guru’s
Guru and hence the medicine be taken;but Upamanyu said that who would rather
continue to be blind but would never take the medicine without the Guru’s
permission. Aswini Kumars were so pleased that Upamanyu imbibed the full
knowledge of Vedas and Sastras at once, besides reviving his eye sight.] </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Sri Krishna
learnt from the Sage Upamanyu the Holy ‘Pasupati Mantra’, shaved his head and
performed Tapasya to Lord Pasupatinath by subsisting on fruits in the first
month, water in the second and third months and on air only standing on one leg
later. In the sixth month, Lord Shiva appeared before Him seated on ‘Nandi’ the
bull along with Devi Girija, when Maha Vishnu, Brahma, Indra and many Devas
also accompanied. Sri Krishna prostrated before Maha Deva and Maha Devi and
secured boons of getting sixteen thousand more wives, each getting ten sons all
of whom very virtuous and valiant. Maha Devi too spoke that after living for
hundred years, Krishna and Balarama would leave the mortal bodies and return to
their own abodes; also, following a curse of Sages, their dynasty of Yadavas,
Vishnis and Andhakas would be destroyed. Further, after Krishna’s ‘Niryana’ or
demise, His wives would be plundered by robbers of their valuable jewellery as
cursed by Sage Ashtavakra and great misfortune would befall on Yadu
Vamsa. Thus prophesied Maha Devi and these future events were precisely as per
one’s own ‘Karma’. Having seen the vision of Holy Appearences, Sri Krishna
bowed out of immense adoration, showed reespect to His spiritual Guru
Sage Upamanyu and returned to Dvaraka happy with the boons, still awestruck
with the memorable experience that He had!</span></b></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Supremacy
of Maha Deva Over Maha Vishnu </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">King
Janamejaya was still unconvinced as to why Sri Krishna had to pray to Maha Deva
Siva, as He Himself was a fulfledged Incarnation of Maha Vishnu. Maharshi Vyasa
had already explained the position and further clarified as follows: Sri
Krishna was an Incarnation of Maha Vishnu but not Maha Vishnu Himself.Any human
‘Avatara’ was to be considered in the context of a human being and could not,
repeat not, be imagined other-wise as human features, qualities and
action-reaction pattern or cause and effect syndrome ought to be similar,
although perhaps the impact of Maha Maya might be less pronounced in the
context of Incarnations as in the case of ordinary human beings.This fact was
described and emphasised in the earlier pages.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">The
subsequent clarification was also explained fairly emphatically that the
‘inter-se’ superiority of Lord Vishnu over Lord Maha Deva was not of such
consequence or relevance, since all prayers reach the Eternal Paramatma; [ <i><span style="font-family: Verdana;">Akaasaat patitam Thoyam Yadha Gacchati Sagaram,
Sarva Deva Namaskarah Kesavam Pratigachhati</span></i> or Just as water
falling from the sky converges into the Sea<i><span style="font-family: Verdana;">,
</span></i>all the prayers to various Gods finally reach Almighty]. Thus one
might infer: ‘Sivaya Vishnu Rupaya , Siva Rupaya Vishnavey, Sivasya Hridayam
Vishnuh Vishnyoscha Hridayagum Sivah’ or both Godheads are just the same and
their hearts are the same. However if this explanation sounded nebulous the
definite reply would be that the seniority position clearly was : Brahma,
Vishnu and Siva signifying ‘Srishti’,‘Sthithi’and ‘Laya’ in that order or the
functions of Creation, Preservation and Destruction. Veda Vyasa further
explained that the Word ‘A’ meant Formation, ‘U’meant Protection and ‘M’ meant
Demolition, reflecting the Three Characteristics of Satvika Guna, Rajasika Guna
and Tamasika Guna. Most importantly, Veda Vyasa stated that the emphatic stress
while pronouncing the last word or the Half Word ‘M’ of ‘OM’ stood for Maha
Maya Bhagavati Herself. The speciality of the terminating half letter ‘M’was
that it was not pronounced as a distinct and separate word, signifying thereby
that the Half Word was ‘Maya’ or ‘Maheswari’ which had no Entity yet the ‘Most
Distinctive’! [ ‘Vyakta Avyakta Swarupini’ or ‘Saguna-Nirguna Embodiment].
Sages confirmed that Vishnu was superior to Brahma and Maheswara was superior
to Vishnu but in ‘Turiya’ State or of pure consciousness, beyond the three
earlier States of ‘Jagrata’ ( waking concious-ness), ‘Svapna’ ( dreaming) and
‘Sushupti’ ( dreamlessness), the finality has no concept of superiority or
otherwise)! ‘Moola Prakriti’ created the Trinity, the entire Universe
with living or non living entities and most interestingly the feature of
‘Ahamkara’ from Brahma downward to a blade of grass, not realising that Maha
Bhagavati was the ‘Karanam-Kaaranam- Kartha’( Performance, Purpose and
Performer or Action, Act and Actor) all by Herself! The role played by ‘Yoga
Maya’ was thus unique as human beings upwards to various Devas of multi-levels
or potencies experienced the Ego problem or Ahamkara rooted deep down in the
inner consciousness whereas the actuality was different. Thus Maharshi Veda
Vyasa explained that there had been a thick cover of ignorance ruling the
entire Universe and the make-believe world was a typical mirage which continued
to confuse humanity as a reality, where as the reality was a hallucination or a
mere fantasy!</span></b></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Origin
of Mahishasura and his battle with Devas </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;"> There
were two mighty Demon brothers Karambha and Rambha, both desirous of
begetting brave children and practised severe ‘Tapasya’. Karambha
did his devotion inside deep waters and Indra having taken the form
of a crocodile dragged the Danava’s feet and killed him. Rambha sat on the
banks of River Indus and performed a rigorous Sacrifice to Lord
Agni. Meanwhile, he found his elder brother dead in the depths of River Sindhu
and desired to quit life but Fire-God appeared and prevented the suicide.</span></b></div>
<div class="style47">
<br /></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">The Fire-God
also gave him the boon of securing a son who would shake up the entire world.
Rambha found that in the vicinity there was a passionate She-Buffalo. The he-
buffalo which was also there killed Rambha. The she-buffalo killed herself on
the funeral fire and while doing so gave birth to a hefty and ferocius
Buffalo-Demon Mahishasura. Rambha too emerged from the Fire as The Fire God
recreated him in another form who was eventually noted as ‘Rakta Bija’or the
Seed of Blood. As Mahishasura grew, he performed tough penance and pleased Lord
Brahma who gave him the boons that no force on earth could kill him
except by a woman whom the Danava made fun of, little realising that the
exception might soon be a reality of his death. Puffed up by the boons secured,
the Demon Mahishasura created havoc in the World by trying to dislodge Devas
from Heaven, torturing Sages and Munis; slaughtering men, women and children,
rejoicing in all kinds of sinful activities and finally attempting to dislodge
Indra and Devas from the Heaven. He sent a messenger to Indra asking Him to
surrender or get ready for a war. Indra got furious and warned the Demon. The
latter convened a War Conference and alerted all the Danavas to get ready and
assured them that he secured great boons from Brahma and that he was as
good as immortal against any male power or animal power, excepting womanhood
which was in any case helpless without male power! Indra too called for an
urgent Conference of Devas including all the Planetary Heads like Varuna, Vayu,
Agni, Surya, Saturn, Yama, Budha, Guru Brihaspati and so on to position
themselves ready with their respective Vehicles and followers. So far, it was a
battle between Indra and Mahisasura, during which the former Commander-in-Chief
Chiksusa, General Vidala and Danava Tamra took up the offensive which Indra
could control. But as Mahishasura himself entered the field and spread out his
‘Samavari Maya’ or the Illusion for all and thousands of Mahishasuras appeared
on the battle field each acting as powerful as the other, Devas including
Varuna, Yama, Kubera and Agni fled away. Indra in his fast-track mind
prayed to Brahma, Vishnu and Rudra about Mahishasura’s Illusionary tactics.
Brahma got His conveyance Hamsa or the Swan, Vishnu by Garuda, Kartika His peacock,
and Rudra His bull.While Indra controlled Chaksura, Varuna by Asiloma,
Yama by Trinetra, Kubera by Maha Hanu, Vishna fought Andhaka and Rudra
restricted Mahishasura. But when the battle went on for hundred years and each
year Mahishasura became mightier, it became clear that the Demon would not be
shattered unless a female ‘Shakti’ would have to be thought of for the purpose.
It was also realised that instead of depending on the female power of one Devi,
say Sachi Devi, Vani, Lakshmi or Parvathi individually, it would be ideal
to unify the Powers of all and generate one Maha Nirguna Shakti who would
destroy the Demons once and for all. The Composite Super Energy
converging into a Unique Shakti thus emerged with all the Individual
Shaktis of Trinity, Devas and their respective female powers embodying a
mountain like Fire and dazzle which was not visualised even by Devas themselves
let alone normal species. The Supreme Deity was endowed with the armoury and
‘Mantras’ of Gods together too. </span></b></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Maha
Devi’s Physical features</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;"> Maharshi
Veda Vyasa ventured to describe the splendorous outline of Her Image to King
Janamejaya: Her Form was a mass of blistering dazzle, Her Charmingly
Extraordinary Face was that of Maha Deva represented by ‘Tamoguna’; Her
long and black Hair overhanging from Head to knees was like the Power of
Yamaraja; Her three Eyes were the intensity and ferocity of ‘Agni’, the
pupils being black, middle portion being white and the end of the eye
balls being red;</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">he two Eye
Brows were black like ‘Sandhyas’ ( twilights) curved like the arrows of Cupid;
the two Ears created by Vayu or Air, Her Nose chiselled and attractive; teeth
like gems of Daksha; lower lip like ‘Aruna’ the Charioteer of Sun and the upper
lip after Lord Kartika; thighs and legs of Earth and Varuna; eighteen
hands of Vishnu and red fingers like the glitter of Vasu Devatas. </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Soon after
The Maha Devi was formed, various presentations were made to Her by the
Devatas: the Ocean of Milk gifted a pearl necklace and eternal red robes; Vishvakarma
provided ornaments for each part of Her Physique never seen in the Universe
earlier; Varuna presented flowers of everlasting fragrance and freshness as
well as a Vijayanti garland on her chest; Mountain Himalaya a ferocious lion as
Her Conveyance; Maha Vishnu gave a Chakra (Discus); Sankara a ‘Trisula’
(Trident); Agni (Fire) Deva gifted a ‘Sataghni’ Weapon; Conch by Varuna; Divine
Bow and Arrows by Vayu Deva ( Wind God); Yama God of Death a Sceptre; Indra his
thundebolt; Brahma a ‘Kamandalu’a vessel of Holy Water Ganges; Kubera gifted a
Drinking Cup of Gold and an everfresh Lotus; Varuna a ‘Pasa’ (A
Destructive Rope) capable of rounding off hundreds of Demons together and
Visvakarma a high voltage Kaumudi Mace and so on.</span></b></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Mahishasura’s
amorous proposals to Maha Devi</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;"> With
all the armoury and ornaments Maha Devi was comfortably mounted on the Lion and
laughed so deafeningly that the entire Universe trembled with
fear as though a catastrophy occurred. Mahishasura too was shuddured at
the roar and his associates ran helter skelter to ascertain what was it about!
One messenger reported to the Demon that he had an illusionary appearance of a
huge sheet of light and when seen intently looked like an outlined
feminine figure, with a cool and smiling face of rare beauty, fully armoured
and ornamented, seated on a lion with several Gods surrounded around Her.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Mahishasura,
who never ever realised that a female figure was mounted on a Lion with
eighteen hands and was fully armoured as though ready to fight, felt that the
Messenger must be crazy or the view was an Illusion created by the Devatas to
frighten Danavas. Any way he sent his Prime Minister to take a personal Message
to ‘that Woman’ to say that if really She were not an Illusion, She should meet
and surrender to him and that he would assure Her to make her a life partner as
the Reports received were that she was of marriageable age without a
husband. She roared in loud laughter and asked him to convey the message
to the stupid Demon to withdraw his fight if he had any sense (which a
Mahisha as an animal normally lacked), apologise to Her and quietly to go
down to the nether world Patala to save himself! The Prime Minister talked
highly arrogantly and even desired to attack Her but for Her being a woman and
Maha Devi said that She could have smothered him then and there but for His
being a Messenger and Dharma Shastras or the discipline of War prevented Her to
kill a Messenger. The Prime Minister left for Mahisha still asking for the
Devi’s rethinking about the possibility of marrying his King and not to finally
close the chapter of his King’s amorous offer to Her! The Messenger met the
King and conveyed the proceedings that She was ready to fight. Mahisha called
for a Conference and many opinions were expressed including a ridiculous
explanation that the Devi indirectly meant that She could kill him by the
corner looks of Her eyes, that She would lay him down and that She could take
out his vitality in no time! The Resolution was that all the Four Methods viz.
‘Sama’ ( Counselling), ‘Dana’or material temptation, ‘Bheda’ (
divide and rule) and finally ‘Danda’ or punishment. Thus Demon <b><span style="font-family: Verdana;">Tamra</span></b> was sent to the battle field
with the Brief that he should try all the Methods before punishing Her. Tamra
did use the methods of good counselling, the temptation of marrying a hero like
Mahisha and seeking to divide Her and the ‘timid’ Devas. Maha Devi laughed at
the foolish alternatives proposed by Tamra and when he kept on arguing about
the happiness that She could attain by Her union with Mahisha got terribly
annoyed and roared thunderously when mountains shook and Tamra fled away back
to Mahisha.</span></b></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Carnage
of Mahishasura’s Army</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;"> As
Tamra returned without result that the three initial methods of Sama, Dana and
Bheda did not yield results, the Danavas got the firm reply that war was
imminent. But one elderly Statesman among the Danavas, <b><span style="font-family: Verdana;">Vidaliksa </span></b>expressed the concern
that by taking advantage of the loophole in the boon given by Brahma to Mahisha
of not getting killed by any species <i><span style="font-family: Verdana;">excepting
by a female </span></i>should cause concern; it might well be that by placing
Her ahead, Devatas might kill Mahisha!</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Durmukha
</span></b><b><span style="color: white; font-family: Verdana;">said that
whatever might happen the situation was of no return and they have to fight out
without showing their backs any way. <b><span style="font-family: Verdana;">Vaskala</span></b>
bragged that when the entire Deva army including Brahma, Vishnu and Rudra had
retreated and collapsed, why should one think and plan strategies at this
late stage; this is an hour of action and not of precious- little- do-
nothings and thus therefore was high time for action! As an initial step in the
battle, the two Demons-Durmukha and Valsala- once again used the catch phrase
of Devi’s romance with Mahisha. Maha Devi got infuriarated, lost patience
that She displayed for long and fired five arrows against Vaskala to start
with. When he took up his club aloft, She hurled her own club and smashed his
head to death. Her action was so swift that Durmukha’s reflexes did not work
for a while as there were shrill shouts of Victory to Maha Devi and after
regaining some composure Durmukha reacted with his arrows and bow. Meanwhile
Maha Devi rained piercing arrows all around and hundreds of Danava heads
rolled all over and Durmukha’s chariot was shattered. As he jumped out and hit
Devi’s lion with his club, She cut his throat with Her axe. There were screams
of happiness heard from Devas, Gandharvas and Kannaras as also Great Sages and
Siddhas from Earth. As the armies of Vaksala and Durmukha ran for their lives
and fled back to convey the killings of their masters, Demon Mahisha got a
shock that two great warriors had succumbed to death and that was unbelievable
indeed. His General <b><span style="font-family: Verdana;">Chiksuraska</span></b>,
a Danava of never-ending cruelty and intense loyalty to Mahisha leapt from his
seat and shouted with rage that the Devi would be destroyed for sure. He took
Mahisha’s permission to shatter that Woman and bring her back to Mahisha dead
or alive. Demon <b><span style="font-family: Verdana;">Tamra </span></b>too
accompanied the General. The moment he entered the war field, Chiksuraska kept
on shouting at Devi that he had arrived to avenge the death of Vaksala and
Durmukha and bombared with arrows, spears, maces, sharp swords and a lashing
tongue. Tamra went near Bhagavati and hit the lion on its head with an iron
‘musala’ ( club) when Devi was provoked and hurled Her axe with dashing speed
as the Demon fell, turned around and tried to throw his musala but took
the last breathing. The General Chiksaruska started screaming with rage and
flew across to reach Devi who pierced with Her spear through his body.
The entire army ran for their lives in the same direction that they arrived. <b><span style="font-family: Verdana;">Asiloma and Vidalaksa</span></b> were the two
top Demons who not only had valour and might but were well versed in war
tactics and diplomacy too. In fact these two were in the inner ring of
Mahishasura’s court and get rarely provoked but could call a spade a spade
always counselling their King Mahisha about the pros and cons of a given
situation. Asiloma addressed Devi Bhagavati and asked Her as to why She had
been killing Danava soldiers recklessly without least provocation, excepting
request Her fair hand in wedding to their master. Was it a sin to ask Her for
Mahisha’s wedding? After all She could simply say ‘no’, but why this carnage?
Maha Devi replied to the calm reasoning put forth by Asiloma: ‘ I have no
desire nor hatred. I stand for ‘Dharma’ and ‘Nyaya’( Virtue and Justice). Your
King had perpetrated endless sins of severe nature and interfered with the
natural way of human life and destroyed all norms of decency. He had hurt Devas,
Indra and Trinity. Having secured boons from Brahma, he had harmed Brahma
Himself and thus proved to be an ungrateful demon who should never be excused.
I am the Origin of the Universe- The timeless, featureless, sexless, and
faultless Super Energy without fear or favour. Mahisha’s consience is impure
and had been wanting to marry Me; this is clear that he had no sense as he had
been posseesed by high degree of Maya.’ Thus explaining in an impassioned
manner, She advised Asiloma and Vidalaksa to retreat to ‘Patala’ but both
of the Demons decided to die while fighting rather than betraying their Master.
Knowing fully well that Maha Bhagavati would kill them any way, they wished
rather to get killed valiantly on the battle field than show their backs. Maha Bhagavati
had fully acknowledged the maturity of their thinking and felled both of them
after their waging a brilliant battle.</span></b></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Maha
Devi destroys Mahishasura </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;"> So far
Mahishasura was despatching his warriors to fight Maha Devi but when his most
trusted Asiloma and Vidalaksa had also got smashed, he got into his chariot and
faced the Devi in a handsome human form to impress Her with his smartness. The
all- knowing Devi smiled and said that his human form did not make any impact
on Her. The Demon harped again on the same topic of union between them. She
said that the only union possible could be of a sincere devotee and Almighty as
She was a Parashakti and Prakrithi wedded to Maha Purusha who was also the Maha
Purusha Himself!</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">She was
requested by all the Devas and the Trinity to protect them and wipe out the
demons including him. Still persistent, the foolish Mahishasura gave the
example of Mandodari, the daughter of King Chandrasena of Simhala, who took a
vow of celibacy but when her younger sister was arranged a ‘Svayamvara’ (
bride’s choice of wedding) from a group of select suitors, Mandodari was
tempted to select a husband although he proved to be a cheat later; Mahisha
assured that he would never be like him. Maha Devi got highly infuriated with
such narrations and said that he was not only stupid but also a coward and
perverse and that he should decide at once either to fight or withdraw to
‘Patala’, lest he would not avail of the chance of fight but would unilaterally
decide to destroy him. Meanwhile, two other followers of Mahisha viz. <b><span style="font-family: Verdana;">Durdhara and Trinetra </span></b>had duels
separately and got exterminated. Mahishasura changed his forms first like a
lion and later on as an elephant and finally in his Sarabha form. The entire
Universe and the Pancha Bhutas ( The Five Elements) were dislocated from their
axis as the duel was in progress. The Danava tied up his tail to mountains and
whirled them against Maha Devi, who was enjoying cups of Grape juice meanwhile.
The Demon kept on transforming his body forms in such quick succession that one
could hardly realise what was happening and each time there was a change, he
was striking from various angles with different kinds of arms like arrows,
swords, Trisulas (Tridents), clubs, and maces. Charged then with red eyes looking
like torrential balls of fire, Devi Bhagavati finally lost Her cool and
commanded Her Chakra ( discus) which broke Mahisha’s body split into two,
each part jumping one over another and the Greatest menace on Earth had thus
been terminated; there were hysteric shriekings and reverberations of
earsplitting sounds of high volume drummings spread across the entire
Universe to the utmost relief and ecstasy of all Devas, Gandharvas, Kinnaras,
Kimpurushas, Apsaras and world wide congregations of Sages all rejoicing with
celebrations. </span></b></div>
<div class="style47">
<span class="style471"><b><span style="color: white; font-family: Verdana;">As normalcy prevailed somewhat, the Devas and Trinity assembled in
a Grand Felicitation Function with Maha Devi presiding. The magnificent
congregation described the features, miracles and recent happenings. Maha Devi
replied that both Danavas and Devas were of the same creation of Hers and
that there was nothing like a distinct categorisation of Danavas and
Devas, except that the proportion of the Three Gunas-Satvik, Rajas and
Tamasic-varied from person to person and even different situations facing each
person. The Eight Vices-Kama, Krodha, Lobha, Moha, Mada and Matsarya-
existed in the same person as the mind and heart at variance with each
other; it would thus be a common enemy to both divinity and humanity in varying
degrees; interaction of these common enemies needed to be minimised and that
was the Tatva Gyan all about. Added to these features were the ‘</span></b></span><b><span style="color: white; font-family: Verdana;">Tapatraya’</span></b><span class="style471"><b><span style="color: white; font-family: Verdana;"> or the three
kinds of problems inherent in human life ( ‘Adibhautika’ or external pains like
physical infirmities, pains from animals and co-humans; ‘Adhyatmika’ or
internal diseases; and ‘Adhidaivika’or natural occurences like cold, heat,
rain, thunders, earthquakes etc.) over which fate determined the circumstances
over which there could be little control anyway. But where there would be scope
for self- control, which was of utmost importance to balance the ‘Gunas’
properly. She Herself noted the individual accounts of Prarabhdha, Sanchitha,
Vartamana and Bhavisya of all the beings - be it Brahma or a piece of grass.
Nobody could escape the good and bad dimension or magnitude of each action.
Thus life would be assessed in the strict accordance of the Rules already laid.
Having said these words, Maha Bhagavati disappeared </span></b></span></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Sumbha,
Nikumbha and followers slayed by Devi Ambika </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;"> As in
the case of Mahishasura, the Demon brothers from Patala, named Sumbha and
Nikumbha did the same indiscretion of ignoring the Supreme Power of Maha
Bhagavati as Mahishasura and after strenuous Tapasya for an ‘Ajuta’ or ten
thousand years to Lord Brahma, secured boons for invincibility from any
living species, except women. </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">As soon as
they received the boons, they requested Sage Bhrigu to be their Guru and
Adviser and the elder Sumbha was enthroned with Nikumbha as the next in
command. The news spread out in the nether world and multitudes of Danavas were
attracted to the King as he became invincible in the three worlds.The Fierceful
Chanda and Munda Danava Warriors joined in with their entire armies. So did the
fearful Danava Dhumralochana and his army. The notorious Raktabija who had the
boons of creating another Raktabija for each drop of blood from his body also
joined in. Together, they all created deadly scare in all the three
worlds and humbled Indra, Varuna, Agni, Vayu, and other Demi-Gods like Yama,
Kubera as also tormented Sages. Thus the strong group of Demons reigned the
Heavens besides the rest of the World for a thousand years and Indra and other
Devas were displaced and disillusioned. Indra approached Deva Guru Brihaspati as
to what should be done in this situation of wilderness. Deva Guru explained
that the phase of frustration was a result of ‘Karma’ and the only recourse
would be to approach Maha Devi Bhagavati and also enlist the support of Brahma,
Maha Vishnu and Maha Deva. He recalled that at the time of Bhagavati destroying
Mahishasura, Maha Devi told Indra at that time such crises, Indras and Devas
could approach Her for help. Accordingly, they prayed to Devi Bhagavati
to provide rescue to them. They all recited the Seed Mantras of Devi like ‘Om
Hreem’ incessantly; pleased by their devotion, Maha Bhagavati appeared in the
Form of <b><span style="font-family: Verdana;">Ambika Devi</span></b>,
known over the Universe as <b><span style="font-family: Verdana;">Kausika
Devi </span></b>; an alternate image created from Parvati Devi also
emerged as <b><span style="font-family: Verdana;">Kalika Devi( </span></b>Kalaratri)
looking angry with a countenance of black colour and blood red lips
too frightful to behold by Danavas. Ambika along with Kalika appeared on the
back of a lion and they were seated comfortably looking cool and relaxed as the
Historic Drama of the twin Demons and their followeres was to be unveiled! Even
as Kausika Devi and Kalika were sighted on a lion, Demons <b><span style="font-family: Verdana;">Chanda and Munda </span></b>happened to passby
and had a fantastic view of Kausika and Her unparalelled beauty and could not
take away their eyes staring and admiring Her. They ran to Sumbha to
convey the latest news and the former asked Sugriva, an intelligent spy cum
messenger to collect information about the Lady and also sensitise Her about
the valour, richness and smartness of the King Nisumbha and that he could be a
richly deserving partner of life for Her.The Messenger used all his skills and
sought Her to tempt with innumerable valuable gifts! He also conveyed to Her
the most significant fact that his King was invincible and immortal, thanks to
Brahma Deva’s boons. Kausika Devi pretended that She was impressed and said
that the matrimonial offer looked highly gorgeous. There was however only a
small catch and that could be to overcome Her as the King appeared to be such
an illustrious warrior. She said that She took a bet in Her childhood among Her
friends that She would marry only such a husband who could defeat Her in a
fight! The Messenger coveyed the ‘small catch’ in the alliance to which the
King felt was amusing. He consulted his younger brother Nikumbha who advised
that <b><span style="font-family: Verdana;">Dhumralochana </span></b>to
approach the Devi Kausika but handle Her tenderly, as She said something
childishly and was not, after all, aware of our valour! Dhumralochana repeated
the same kind of amorous message from his King, when Kalika Devi intervened to
say that instead of bragging he might as well display his valour as there was
no point in wasting his breath. The Danava became furious, as Kalika the ‘ugly’
woman attacked him with a shower of arrows. As he dared to leap towards Kali
abusing Her, Kausika Devi burnt the demon into ashes from Her fiery looks and
his entire army ran back helter-skelter to return to their King. Kausika Devi
blew Her conchshell so loudly as though She was inviting the next batch of
Demons could be despatched for their death. Nisumbha volunteered to jump in the
fray, but King Sumbha restrained him, as there were other Warriors were getting
anxious to dispose of ‘that’ Maya Devi. He had thus signalled Chanda and Munda
go along with their combined armies of huge volume and prowess, as they were
all trained in war tactics including black magic, and tantra of meanest
type. Once again the catchphrase of wedlock with Sumbha was used by them.
Kausika Devi was readily annoyed as She was surfeit of praises and boasts;
She created <b><span style="font-family: Verdana;">Devi Chandika </span></b>from
Her frown and Her face became red with anger. Chandika Devi was looking
extremely dreadful with tiger skin around , wearing strings of skulls, deep eye
holes, fat belly, protruding and uneven teeth and eighteen hands wearing variety
of sharp weapons. She was biting elephants and horses with Her fingernails and
crooked teeth , besides hundreds of Danavas who were creating such screeches of
pain and death. The entire war field looked like a stream of blood and stinking
flesh with corpses bundled up in mountain-like heaps. Such was the havoc
created in the battle with Chanda and Munda who were dazed and terrified. She
caught them by their necks and took them to Devi Ambika as Sacrifices,
cut their heads into pieces and drank their blood when Devas clapped and
chanted Victory Musicals! As the remnants of Davanas ran for their lives to the
King, the latter said that they were timid flies who had vulgar lust for life
and deserved to depart to Patala as they had no place for them on Earth.
Meanwhile <b><span style="font-family: Verdana;">Raktabija </span></b>was
already ready waiting for the Master’s nod. On arrival at the battle field the
three Shakties-Ambika, Kalika and Chandalika-welcomed them tauntingly asking
him not to commence the praises of the King’s might, smartness and richness but
come to the point of a fight without the initial pleasantries. As Raktabija
spilled blood, each drop would produce his prototype, the fact indeed
known to the Devis already. Lord Rudra gave the boon to the Demon and as
such, the Demon was welcoming more and more of gashes so that as many drops of
blood would produce as many demons. At this point, Kausiki Devi created more
forms of Shakties such as Brahmani, Vaishnavi, Rudrani, Indrani, Varahi,
Narasimhi, Kumari, Narayani, Sivani and so on to devastate the thousands of
Danavas. Ambika then asked Kalika to extend Her tongue long and wide and
struck an axe on the body of Raktabija so that the blood of the body got
completely drenched out. This operation continued for some time and the blood
of the very many Raktabijas was drenched out sysmatically by one form of the
Demon pitted against another form of a Devi and only the flesh left out
was relished by the Devis.With the last effective Demon Raktabija having been
eliminated, The Devi’s high voltage death-call sound was heard clearly in
the court of Sumbha and Nikumbla inviting them to death. <b><span style="font-family: Verdana;">Nikumbha</span></b> made his appearance at the
battle forthwith as he was aware that his turn to death was certain and
door-knocking. He surely knew how difficult it would be to extinguish war
experts like Chanda-Munda, Dhumralochana, and Raktabija as each one of them
single handedly could keep Indra and Devatas on the run. Now that they had all
gone down the drain, death was staring at his face. Indra and Devas were all in
their celestial positions to watch the Memorable Sight of Nikumbha’s imminent
massacre. As soon as he arrived in his chariot, he went off to business without
preliminaries, unlike his predesessor warriors who would not initiate the fight
hoping against hope that the Devi might relent to marry the King Sumbha as
Nikumbha himself brainwashed them to use the four principles of Sama, Dana,
Bheda and Danda before resorting to the last alternative. As Nikumbha sent a
torrential rain of arrows on Devi Chandika, She kept on breaking the arrows as
a sport while intermittently She was redirecting back to the Demon and
meanwhile joking to Kalika Devi that these Danavas were so foolish as not to
understand even now the impossibility of success in their mission but continue
to hope against hope! Her mighty lion was let loose in the meantime which
sprang up like a lightning, killing hundreds of Danavas who were massacred with
their blood flowing in streams. Nikumbha was infuriated and hit the lion
on its head with a massive club, as it was hurt and withdrawn and with
the same club approached Kalika Devi. Chandika noticed the offensive of
Nikumbha and with Her Trisula hacked his head into pieces, which no doubt
fell down smashed but shot up on its own circling around Devi Chandika as
though it was paying his last homage! Simultaneously, his headless body with
his club in hands was wandering all over, as a frightful spectacle was on
display by onlookers above but the fighting hands were severed into
pieces by Maha Chandika and his body assumed a mountain-like shape fell
on ground with a startling sound of a ear-piercing thud.</span></b></div>
<div class="style47">
<span class="style471"><b><span style="color: white; font-family: Verdana;">The last Chapter of </span></b></span><b><span style="color: white; font-family: Verdana;">Sumbha</span></b><span class="style471"><b><span style="color: white; font-family: Verdana;"> was scripted
by Maharshi Veda Vyasa to King Janamejaya more in remorse than in anger as
those were the heartfelt feelings of the Demon. Having lost his dear brother,
valued Ministers, Generals and countless Demon soldiers who had ruled the Three
Worlds without even a minute question, Sumbha was already destroyed
psychologically wondering the playful hand of Fate which turned his ‘Ahamkara’
( Ego) into ashes. Indeed, he was now prepared to save his skin and return to
Patala- from where he hailed originally from-but the future generations would
describe him as a selfish coward who succumbed to timidity and certainly that
was not a life worth living in disgrace. Thus putting up a face of courage and
self respect rather than of humility and ignominy, Sumbha approached Ambika
Devi with false feelings of bravado and expected pride and addressed Her that
he would not feel like fighting with a fresh flower like Her, as She was meant
for sentimental treatment rather than harsh language and that She was worth
performing prayers to rather than picking up cudgels. Fully reading the Demon’s
mind hiding fear of death and of sins of the past, Ambika smilingly replied
that even at this stage, he could be excused as guilt and timidity were the
predominant features in his heart. More over, She said, since he was not
reconciled to fighting against Her due to infatuation and obsession, he could
as well attack Chandika Devi who was excusively incarnated for the purpose. As
She said so, the full play of his ‘Arishvargas’ came up in His exterior
mental frame and commenced displaying arrogance, anger and desperation of ‘do
or die’ attitude. He picked up his powerful club and tried to jump against
Chandika Devi and with Her own club, She broke the demon’s head into two parts,
thus ending the disgusting Saga of Sumbha’s end to the horror of the
Sub-terrain and the momentous rejoicing of the Three Worlds which heaved a sigh
of relief and liberation. Indra and Devas with the Trinity in the background
went in overwhelming swoons of excitement and ecstacy for they were
forlorn for thousand years of relegation and sincerely conveyed gratitude to Devi</span></b></span></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Glories
of Chandika Devi </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;"> King
Janamejaya requested Maharshi Veda Vyasa to narrate some previous illustrations
of devotion to Chandika Devi securing Salvation. There was a King
of virtuosity named Suratha who ruled his subjects well and earned popularity.
But, some Mlecchyas attacked and defeated his Kingdom and he had to take refuge
in a hermitage of a Muni and practised Tapasya till better days could return to
revive his Kingship again. Meanwhile a Vysya named Samadhi too sought refuge in
the hermitage as his wife and sons became greedy and threw him out of the
house. </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">The Muni
described to the King and the Vysya about the kindness of Devi Maya whose
sincere devotion would never fail. But the power of Maya or illusion was so
powerful that even Brahma, Vishnu and Maha Deva were never exempt from its
mighty pull. When Brahma and Vishnu had an argument as to who was more
important, they found a ‘Linga’ or a never ending stone formation, whose depth
and height were never known. Brahma said that he would ascertain the Linga’s
height and flew up, while Vishnu went down to find out its depth. Both of them
were tired going up and down for several years, but could not get a clue. But
Brahma said that he found out the height and a Ketaki flower was a witness.When
asked for confirmation the flower said that Brahma did reach the top. A voice
was heard saying that both Brahma and the Ketaki flower were lying, because the
flower rolled down from a height while Brahma caught hold of it. Since then
Maha Deva cursed the flower that it should never be used for worshipping Him.
Such was the power of Maha Maya that even Brahma or Vishnu could not comprehend
It. The three ‘Gunas’ of Satvika, Rajas and Tamas had such a mighty pull that
even Trinity were victims of these, let alone others! The Sage described that
the ‘Moola Prakriti’ or the Super Force had no beginning nor end. She is
Eternal, the Cause of Causes, the Vital Force residing in all beings. She is
the all pervading innner consciouness or the ‘Brahman’ and a reflection of the
beings, like Fire present in Fire only, rain present in rain only, sunshine
present in sunshine only but not in any other form. She is the doer, the
doing and the deed. She is Sarasvati of Brahma, Maha Lakshmi of Maha Vishnu and
Parvati of Maha Deva. She is the Creator, Preserver and Destroyer. Devi
Chandika’s Bija ( Seed) Mantra is : <i><span style="font-family: Verdana;">Om
Aim Hreem Kleem Chamundayai Vicchhe. </span></i>When King Suratha and Vaisya
‘Samadhi’ performed meditation as suggested by the Muni, they were relieved of
their respective difficulties. The King regained his throne as Mlecchas were
overthrown. Vaisya ‘Samadhi’ too adopted a typical life of hermitage shedding
his worldly desires.</span></b></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Procedure
of worshipping Maha Devi </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;"> After
ensuring external and internal purity ( ‘Bahya Suddhi’ and ‘Antar Suddhi’) and
squatted with concentration, one should initiate ‘Achamana’ ( sipping water
thrice) with ‘Kesavaya Svaha, Narayanaya Svaha, Madhavaya Svaha etc; be
ready with articles of worship; perform ‘Pranayama’ or controlled breathing;
follow by ‘Bhuta Suddhi’ or purification of the old and installing the new
representaion of Devi Bhagavati and observe internal ‘dhyana’ (meditating) to
mean:</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">dissolve
Earth into Water, Water into Fire, Fire into Air, Air into Ether, Ether into
‘Ahamkara’, ‘Ahamkara’ into ‘Mahat’ (Great Energy) and ‘Mahat’ into ‘Prakriti’
or ‘Maya’, or in other words imagine transformation of the Five Elements into
Moola Prakriti; follow Bhuta Suddhi by ‘Jeeva Suddhi’ or align the Self with
Parama Devi; proceed further by mentally setting Six Chakras (outer- most
circle inserted by an inner circle, further inserted by four more inner circles
one within another) thus arranging the installation of ‘Shat chakropasthitha
Samsthitha’ simultaneously pronouncing the afore mentioned nine lettered
Mantra, viz. ‘Om Aim Hrim Kleem Chamundaya Vicche’ and align the Mantra to the
six chakras as also touching the relevant body parts of the Worshipper
concerned. The ‘Kartha’or the Worshipper should perform ‘Sankalpa’ or
mentioning the ‘Tidhi’(date), ‘Vara’ ( day) ‘Nakshatra’ or the relevant
‘Star’of the day, ‘Aayana’or the Course of the Solar Movement, Month, Year,
Manvantara, Yuga, Place, Name of the Performer, ‘Gotra’ etc.; sprinkle water on
the self, surroundings, articles and place of worship and recite the Mantra to
remove obstacles for worship viz. ‘Astraya Phat’; place the Sacred Copper Plate
in position; [ readily available from contemporary markets or draw two
hexagonal triangles - one straight and another inverted- crossing each other,
draw a figure outside that image, an octagonal form of eight petals and outside
this a ‘Bhupura’ or boundary lines. On the eight petals are inscribed the Bija
Mantras with the ninth word inscribed at the central Ovum].The ‘Bindu’ or
‘Adhara Shakti’ or the Super Energy at the Central Ovum which one has to
worship. The ‘Yantra’( diagram) is expected to resemble human body and is a
mystical representation of Devi Maha Bhagavati to be worshipped.<br />
<b><span style="font-family: Verdana;">Actual Puja </span></b>commences
while seated facing east and looking at the tip of the top triangle of the
Yantra. The lowest triangle at the bottom right represents Lord Ganesha whose
prayer is a traditional must. The bottom left hand side is governed by
Sun God, top left Corner by Lord Vishnu, and top right corner by Lord Shiva.
The ‘Lokapalas’ or Direction-wise Guards protect as follows: Indra guards East,
Agni <br />
( Fire) guards South East, Lord Yama guards South, Nirruti South West, Varuna
the God of Rain and Water guards the West, ‘Vayu’ the God of Air guards
North West, Soma or Moon guards North, and Ishana protects North East.
After propitiating the Devas and Lokapalakas, Puja to Devi Bhagavati
starts by <i><span style="font-family: Verdana;">Kara Nyasa and Anga
Nyasa.</span></i> The Karanyasa Mantras are: Aim- angushttabhyam Namah, Hreem-
Tarjaneebhyam Namah, Sreem - Madhyamabham Namah, Aim- Anamikabhyam Namah, Kleem
Kanishthikam Namah, Souh Karatala prushthabhyam Namah. Anganyasa
Mantras are: Aim Hridayaya Namah, Hreem Sirase Svaha, Sreem Sikhayavoushat, Aim
Kavachahum, Kleem Netratraya aushath, Sauh Astrayaphut. Salutations to Maha
Devi as follows:<br />
Om Aim Sreem Aim Kleem Souh-Kriya Shakti Peethayai-Shri Padukayam Pujaami<br />
Om Aim Sreem Aim Kleem Souh-Jnana Shakti
Kundalinyai-
-DO-<br />
Om Aim Sreem Aim Kleem Souh- Iccha Shakti Maha Tripura Sundaryai- -DO-<br />
Nithyamba Pujas: The following Mantras to added after each Nityamba:-<br />
Om Aim Hreem Shreem Aim Kleem Souh XXXX Sri Padukayam Pujaya Namah<br />
Example:
Do
Kameswari
Nityamba
Do <br />
Bhagamalini Nityamba, Nityaklinna Nityamba, Bherunda Nityamba,Vahnivasini
Nityamba, Maha Vajreswari Nityamba, Sivaduti Nityamba, Tvarita
Nityama, Kula Sundari Nityamba, Nitya Nityamba, Neelapataka Nithyamba, Vijaya
Nithyamba, Sarva Mangala Nithyamba, Jwalamalini Nitymaba,Chitra Nityamba, Maha
Nitya Nityamba, Parameswara Nityamba, Parameswari Devi, Mitresamayi Devi,
Shashtheesa Mayi Devi, Uddishamayi Devi, Charyanathamayi Devi, Lopamudramayi
Devi, Agashyamayi Devi, Kala- tapanamayi Devi, Dharmacharyamayi Devi,
Muthakesivaramayi Devi, Deepakalanathamayi Devi, Vishnudevamayi Devi,
Prabhakara Devamayi Devi, Vasudevayamayi Devi, Ratnadevimayi Devi and Sri
Ramanandamayi Devi.</span></b></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Navavarana
Puja- Names of Devis in Nine Enclosures </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;"> <b><span style="font-family: Verdana;">‘</span></b>Pradhama Avarana’ (First
Enclosure) in Three Outer Lines:<br />
First Line: Anima
Sidhamba, Laghima Sidhamba, Mahima Sidhamba, Isitva Sidhamba, Vasitva Sidhamba,
Prakamya Sidhamba, Bhuti Sidhamba, Iccha Sidhamba, Prapti Sidhamba and Sarva
Kama Sidhamba.<br />
Second Line: Sri Brahmi
Matruka, Maheswari Matruka, Kaumari Matruka, Vaishnavi Matruka, Varahi Matruka,
Mahendri Matruka, Chamunda Matruka, and Mahalakshmi Matruka.</span></b></div>
<div class="style47">
<br /></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Third Line:
Sarva Sankshobhini Devi, Sarva Vidravini Devi, Sarvakarshini Devi, Sarva
vashankari Devi, Sarvonmadini Devi, Sarva Mahankusa Devi, Sarva Khechari Devi,
Sarva Beeja Devi, Sarva Yoni Devi, Sarva Trikhanda Devi, Trilokya Mohana
Chakraswamini Devi and Prakata Yogini Devi.<br />
‘Dvitheeya Avarana’(Second Enclosure): Kamakarshini Shakti, Buddhyakarshini
Shakti, Ahankarakarshini Shakti, Sabdakarshini Shakti, Sparshakarshini Shakti,
Rupakarshini Shakti, Rasakarshini Shakti, Gandhakarshini Shakti, Chittakarshini
Shakti, Dhairyakarshini Shakti, Smrutyakarshini Shakti, Namakarshini Shakti,
Beejakarshini Shakti, Atmakarshini Shakti, Amrutakarshini Shakti,
Sharirakarshini Shakti, Sarva Aasha Paripurka Chakraswamini and Gupta Yogini.<br />
‘Truteeya Avarana’ ( Third Enclosure): Anga Kusuma Shakti, Ananga Mekhala
Shakti, Ananga Madana Shakti, Ananga Madanatura Shakti, Ananga Rekha Shakti,
Ananga Vegini Shakti, Ananga Ankusha Shakti, Ananga Malini Shakti, Sarva
Sankshobhana Chakraswamini, and Gupta thara Yogini.<br />
‘Chaturdha Avarana’ ( Fourth Enclosure): Sarvakshobini Devi, Sarva
Vidravini Devi, Sarvakarshini Devi, Sarvahladini Devi, Sarva Sammohini Devi,
Sarva-Sthambhini Devi, Sarvajhrumbhini Devi, Sarvavashankari Devi, Sarva
Ranjani Devi, Sarvonmadini Devi, Sarvatha Sadhika Devi, Sarva Sampatti Purani
Devi, Sarva Mantramayi Devi, Sarva Dvandva Kshayankari Devi, Sarva Soubhagya
Dayaka Chakraswamini Devi and Sampradaya Yogini Devi.<br />
‘Panchama Avarana’ (Fifth Enclosure): Sarva Siddhiprada Devi, Sarva
Sampathprada Devi, Sarva Priyankari Devi, Sarva Mangala Karini Devi, Sarva
Kamaprada Devi, Sarva Dhuhkha Vimochani Devi, Sarva Mrithyu Prasamani Devi,
Sarva Vighna Nivarini Devi, Sarvanga Sundari Devi, Sarva Sowbhagya Dayani Devi,
Sarva Ardha Sadhaka Chakraswamini and Kulotheerna Yogini.<br />
‘Shashtha Avarana’ ( Sixth Enclosure): Sarvagya Devi, Sarva Shakti Devi, Sarva
Aishvarya Pradayani Devi, Sarva Jnanamayi Devi, Sarva Vyadhi Vinasini Devi,
Sarvadhara Swarupa Devi, Sarva Papahari Devi, Sarva Anandamayi Devi, Sarva
Raksha Swarupini Devi, Sara Epsitha Phalaprada Devi, Sarva Rakshakara Chakra
Swamini and Nigarbha Yogini.<br />
‘Saptama Avarana’ ( Seventh Enclosure): Vasini Vagdevi, Kameswari
Vagdevi, Modhini Vagdevi, Vimala Vagdevi, Aruna Vagdevi, Jayani Vagdevi, Sarva
Eswari Vagdevi, Kaulini Vagdevi, Sarva Rogahara Chakraswaini, Rahasya yogini,
Banini, Chapini, Paasini and Ankusini.<br />
‘Ashta’ Avarana’ (Eighth Enclosure): Maha Kameswari Devi, Maha Vajreswari
Devi, Maha Bhagamalini Devi, Sarva Siddhiprada Chakraswamini and Ati
Rahasya Yogini.<br />
‘Nava Avarana’ ( Ninth Enclosure): Sri Sri Bhattarika, Sarvanandamaya
Chakraswamini and Parapara Rahasya Yogini.<br />
Conclusion of Navavarana Puja:<br />
Tripura Devi Namah: Dhyayami; Tripuresi Devi Namah: Avahayami; Tripura Sundari
Devi Namah :Asanam Samarpayami;Tripurasiddhi Devi Namah: Snanam Samarpayami;
Tripuramba Devi Namah: Vastram Samarpayami; Maha Tripura Sundari Devi Namah:
Abharamam Samarpayami; Maha Maheswari Devi Namah: Gandham Dharayami; Maha
Maharagni Devi Namah: Pushpam Pujayami; Srimad Simhasana Iiswaryai Devi
Namah:Padam Pujaami; Lalitha Devi Namah: Gulphou Pujayami; Maha Raagni
Namah: Janghou Pujayami; Paramakushi Namah: Januni Pujayami; Chapinyai Namah
:Urum Pujayami;Tripurayi Namah:Katim Pujayami; Maha Sundaryai Namah: Nabhim
Pujayami; Sundaryai Namah: Vasitrayam Pujayami; Chakranathaya Namah:Udaram
Pujayami; Charinyai Namah: Kantham Pujayami; Chakreswaryai Namah:Oshtham Pujayami;
Maha Devai Namah: Kapolam Pujayami; Kameswaryai Namah: Dantapanktim Pujayami;
Parama Eswaryai Namah:Chbukam Pujayami; Kamaraja Priyayai Namah:Nasika Dwayam
Pujaami; Kamakotikayai Namah: Bhru Madhyam Pujaami; Sarv Patalayai Namah:
Mukham Pujayami; Kulanthayai Namh: Parswam Pujaami; Amnayanathyayai Namah:
Siram Pujamami; Sarva Amnaya Nivasinyai Namah : Padukam Pujayami; Maha Sringara
Nayikayai Namah : Sarvangyani Pujayami. <br />
Maha Sakti Devi Namah:Dhoopam Aghrapaami; Maha Guptha Devi Namah: Deepam
Darshayami; Maha Gupta Devi Namah: Nivedaym Samarpayami; Maha Ananda Devi
Namah:Tamboolam Saparpayami; Maha Skanda Devi Namah: Mantra Pushpam
Samarpayami; Maha Maha Sri Chakra Nagara Samragni Namah: Pradakshina Namaskaran
Samarpayami. [Note: If the detailed worship on the above lines is not possible
to perform, at least the following powerful Panchadasakshari mantra may be
recited 108 times each day keeping in view the Sri Yantra with concentration:</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">
<span class="style471"> Ka E La Hreem-Ha Sa Ka Ha La
Hreem-Sa Ka La Hreem ]</span></span></b></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Indra
kills Trisira and Vritra and his penance</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Prajapati
Visvakarma, the famed Architect of Devas, had a son named Trisira or the three
headed Brahmana boy who used to practise ascetism with one head, drink wine
with another and look around in all directions with the third. Being an ardent
student of Vedas, he was always engaged in severe Tapasya, especially
‘Panchagni Sadhana’ hanging upside down a tree branch exposed to Summer Sun,
winter cold and heavy rainy season without food conquering worldly desires.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Being highly
suspicious of the intentions of Trisira who might pose problem his own throne,
Indra despatched Apsarasas to disturb Trisira’s rigorous meditation but to no
avail. Indra thus killed him even when he was in meditation, even as he knew
that killing a pious Brahmana in meditation was the highest possible sin.
Furious with Indra’s dreadful deed, Visvakarma performed an inexorable
Sacrifice by ‘Abhichara’ process (taking revenge) reciting Atharva Veda
Mantras, created a mountain like and ferocious boy with the sole objective of
killng Indra.The huge boy was named <b><span style="font-family: Verdana;">Vritra
</span></b>or who could save his father as Vrinjina. Visvakarma equipped
him with all kinds of war tactics and divine armoury including a swift and
sturdy Chariot, a ‘Sudarshan’ like Disc, and a‘Trisula’ like spear. As Vritra
grew, Indra was getting nervous and approached Deva Guru to prevent any risk
from the Demon. Brihaspati warned Indra that he should better be prepared for a
Big Battle as the forebodings were not conducive, as after all Indra had
committed a heinous crime of killing a Brahmana out of pride and fear.
Meanwhile Vritra formulated his plans of attack and grouped a vengeful
and desperate army of Danavas as his support. As the dooms day arrived, Indra
and Devas were attacked and a furious Danava clan fought for hundred years and
Indra leapt for life from Elephant ‘Airavata’ and ran by foot and Varuna, Vayu,
Agni and all other Planetary heads and Devatas, Gandharvas, Kinnaras and so on
fled too incognito. At one stage Vritra caught hold of Indra and
literally devoured him. All the Deva Chiefs prayed to Deva Guru to some how
save Indra and Brihaspati managed Vritra to yawn with his mouth wide open and
somehow helped Indra to manage to bale out from his mountain-cave like mouth of
Vritra! As Indra and Devas fled and hid themselves from Vritra, the latter
ruled Heavens for thousand years and Devas continued sporadic efforts to defeat
Vritra and Danavas but to no avail. Indra and Devas approached Maha Deva for help
and together along with Maha Vishnu prayed to Maha Devi and got Her blessings.
Some senior Sages went in a delegation to Vritra requesting for truce with
Indra and Devas. Vritra agreed that the truce be agreed provided that his death
should take place neither during day or night, with a dry or liquid substance
or by wood, stone, thunderbolt and similar substance.The Sages agreed to
the conditions. But Vritra’s father Visvakarma cautioned the son that
past history was a witness to Indra’s vicious acts and that he would
certainly strike Vritra at an opportune time; he said that Indra was such a
crook that he killed the foetus of his own mother’s sister Diti by entering
into her womb by Anima and other Siddhis and killing it into pieces; by
taking the form of Sage Gautam and cheated the Sage’s wife Ahalya into bed, and
recently killed Trisira on the suspicion that he might usurp his throne and so
on. In course of the function like ‘Suthika Sauchak’ie one month after birth
till ‘Samavartan’ or boy returning from ‘Gurukula’ after studies. Meanwhile
Rahul came to realise that Varun had been demanding the Naramedha and ran away.
After some time when he came to know that his father was exremely ill with
dropsy as a result of Varuna’s curse, Rahul wanted to return home but Lord
Indra advised him against it. Sage Vasishtha the well wisher Guru of
Harischandra suggested that an alternate way of performing Naramedha as
approved by Scriptures was neither day nor night but the twilight time. It was
wrongly deduced that it was Indra who killed Vritra, but the actual position
was that Maha Bhagavati entered and energised the Sea foam and terminated
Vritra. That was why Maha Bhagavati was known as ‘Vritranihantri’. [ Srimad
Maha Bhagavatha Purana stated that Maha Vishnu advised Devas to implore Sage
Dadhichi to spare his backbone which was converted into a thunderbolt by
Visvakarma the Architect of Devas with which was killed Vritra by Indra.] Badly
hurt by the sense of guilt that he killed a Brahmana the result of which would
be that of a Great Sin of ‘Brahma paataka’ as this woud be a second sin of
killing Trisura, who was also a Bramhana, Indra felt miserable and hid himself
in the stalk of a lotus in Manasarovar lake. As Indra was absconding for a long
time, another Indra King Nahusha was installed, and puffed up by the new
position Nahusha asked for Sachi Devi to serve him, as he was the King then.
Sachi asked for some time Indra befriended Vritra and when the latter was
roaming on the Sea beach he took advantage of the situation and sent his
thunderbolt to dip itself in the froth of the Sea waves and killed Vritra as
the time time to make sure that her husband was really hiding or dead. She
prayed to Devi Maha Bhagavati and explained her predicament to Her. Maha Devi
asked Sachi to accompany a female messenger named Visvakama; they went by an
air-borne vehicle to Manasarovar where she met Indra who was frightened with
the sense of guilt hiding inside the stalk of a lotus. On narratinig the
happenings of the new Indra, his desire to own Sachi as his wife, her asking
him for time, praying to Maha Devi and the messenger Visvakama helped locating
Indra, the latter advised Sachi to allure Nahusha into a forest by a Vehicle
meant for Sages. She returned to Nahusha who borrowed the ‘Vimana’ ( air plane)
of Sages who understood the deceipt of Nahusha and allowed both of them to
board the vehicle saying : SARPA SARPA, which had the double meaning of ‘
Get In and go’ and also ‘Serpent, Serpent’!The Great Muni was whipped by Nahusha
to let the Vehicle go fast. The Vehicle dropped Nahusha in the thick of a
forest who took the shape of a huge serpent and picked up the real Indra and
Sachi Devi back to Heavens safe, when all the Devas were happy that original
Indra returned! Nahusha secured his liberation only after the Maha Bharata was
over and the Five Pandavas passed through the forest and King Dharmaraja
answered the questions correctly from his serpent formation and liberated
him too. By the Grace of Devi Bhagavati, Indra was reinstated and the curse of
his ‘Brahma Hatya Pathaka’( killing a Brahmana) was already dissolved by way of
atonement and sufferance in hiding at ‘Manasarovara’. Such was the Supreme
Justice that Devi Maya did to every being without favour or prejudice. The powerful
‘Karma’or Fate works equitably to Tri Murthis downward to a grass blade, but
the norms change with the passage of Yugas from Satya to Treta to Dvapara and
Kali Yuga when the percentage of Gunas would witness radical change by
way of reduction to Satvik, medium to Rajas and maximum to Tamas and when
the peak reaches to Tamas, it then would be time for Universal Dissolution! </span></b></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Sages
Vasishtha Vs. Visvamitra and their ‘Ahankaras’ (Egos)</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">There was a
fine interplay of Satvika, Rajasvika and Tamasika Gunas in respect of two
illustrious Sages Vasishta and Visvamitra in the context of King Harischandra,
son of Trisanku of Solar dynasty. The King had no issues and prayed to Lord
Varuna who granted a boon on the condition that his son would be given away by
way of Human Sacirifice ( Naramedha). </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">The son Rahul
grew from stage to stage and at each could be to buy a boy for riches and
sacrifice him.The King purchased a boy named Sunasepha from his very poor
parents and readied him for the Sacrifice. Sage Visvamitra objected and as the
King and Vasishtha did not heed, the ‘Varuna’ Manthra was given to Sunasepha by
Visvamitra and thus the boy was rescued and Vauna’s indebteness to the King was
dissolved. But the enmity between the two Sages was snowballed. Vasishtha cursed
Visvamitra to become a crane and the latter cursed the former to become a
Sarasa or an Adi bird. Both the birds quarrelled with each other for long on
the same tree on the banks of Manasarovara. As Devas informed of the two birds,
Lord Brahma relieved them of their mutual curses of the Sages and sought to
bring about a reproachment of both the Great Sages. </span></b></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Personality
clashes of Sages and Kshatriyas</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">King
Nimi Vs. Vasishtha </span></b><b><span style="color: white; font-family: Verdana;"></span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">King Nimi of
Ikshvasu dynasty was highly righteous and sought to perform in the name of Devi
Bhagavati; Sage Vasishtha who was the dynasty’s Raja Guru agreed to be the Head
Priest. At the arrived time when all the preparations were through, the Sage
informed that Indra had called him too for a Sacrifice and sent word that King
Nimi’s Yagna be rescheduled. King Nimi went ahead with his function as per
schedule. Vasishtha returned and cursed Nimi that his mortal body would fall
off</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">The King gave
a return curse likewise. But since Nimi’s Yagna was not complete, he performed
it as ‘Videha’ or without body as Lord Yama was pleased with the
Sacrifice and gave him the option of another nice birth or enter the
first Jiva body of Brihaspati but the King chose the Videha option.
Vasishtha had to pray to his father Brahma who arranged that he be reborn as <b><span style="font-family: Verdana;">MitraVaruna. </span></b> In the past,
Apsara Urvasi was infatuated by Mitra-Varuna and two issues were born, one was
Agasti who beame an ascetic and the other was Ikshvaku who became a King. Mitra
Varuna’s Jiva -body was still intact even before Brahma created original
Vasishtha; the Jiva of the present Vasishtha now dropped as a return
curse of King Nimi entered the duplicate body of Mitra Varuna without any loss
of original Vasishtha’s wisdom and Radiance!</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">King
Yayati Vs. Sukracharya</span></b><b><span style="color: white; font-family: Verdana;"></span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">In an another
incident Sage Sukracharya cursed King Yayati. The Sage’s daughter Devayani
married the King but objected to live with his another wife Sarmishtha <b><span style="font-family: Verdana;"> </span></b>but still the King did not
comply. The father of Devayani Sukracharya cursed that Yayati would become old
and impotent. As the King entreated for forgiveness, the Sage’s curse was
diluted that if any of his sons could take the position of Yayati’s old
form instead, then he could regain his youth. The youngest son of Sarmishtha, <b><span style="font-family: Verdana;">Puru</span></b> who bore his father’s curse
and after Yayati, he became a youthful King, the ancestor of Panadavas and
Kauravas. Veda Vyasa affirmed that being an upright King, Yayati
was also in a position to reverse the curse of the Danava Guru but restrained
from doing so and quietly conceded to assume the old age as after all he did
not commit a great sin in asking his another wife Sarmishtha to bed;
equally wonderful was the preparedness of Puru to take on the curse of the Sage
and sacrificed his own youth for thousand years! </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Haihayas
Vs. Bhargava</span></b><b><span style="color: white; font-family: Verdana;"></span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Conflicts of
ego bewteen Kshatriyas and Brahmanas assumed snow-ball effect gradually. The
Haihayas<br />
and Bhargavas had open disagreements to this extent that even pregnant
women of Bhargavas were not spared of violence. Over a period of time, greed,
jealousy and power proved to be the factors causing quarrels which finally
climaxed into the era of Haihaya King Kartavirya of thousand hands and an
ardent devotee of Avadhuti Dattatreya as also of Devi Maha Bhagavati. As
the violence by Haihayas on Bhargavas became acute, the latter assembled and
prayed to Devi Girija intensely in an ‘Amarana Diksha’ ( Devotion till death).
The Devi appeared and assured that a boy would be born from Her thighs
and would save them. But the Haihayas sought to blind the Brahmana lady who
secured the boy- named Aurva or born of thighs, by the grace of Bhagavati.
Ayurva was so radiant that all the Haihayas were all blinded. When the entire
Haihaya clan prayed to the Brahmana lady to restore their eyesight, Aurva
forgave them and their eyesight was restored. Haihayas got a lesson, as they
all knew that Aurva was a gift of Devi Herself and they reverted back to their
original position of reverence to Bhargavas in particular and Brahmanas in
general. [ Parasurama, in Lord Vishnu’s incarnation, killed Kshatriyas in
twenty one battles and also ended the mighty King Kartaviryarjuna]</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">The origin of
Haihayas was interesting. Once, Lord Surya’s son, Revanta rode on the
Celestial Horse‘Uucchaiswara’ and called on Maha Vishnu; Laxmi recognised the
co-born Horse at the time of churning the Ocean and was lost in thoughts,
despite Vishnu’s noting Her indifference. Vishnu became angry and cursed Her to
become a mare as She was much captivated with the horse. Lakshmi Devi prayed to
Maha Deva and Girija who sent the latter’s emissary to Vishnu with the request
that He too be born as a horse. Lakshmi Devi confirmed to Devi Girija that her
husband had great reverence for Mahadeva as Vishnu was praying to Maha Deva
Himself. Hence Vishnu obliged and took the form of a Horse. The Animal Forms of
Vishnu and Lakshmi gave birth to a male human child who was left in the forest
but was ordained to be picked up by King Yayati’s son Turvasu ( Hari Varma) who
was meditating for a son for hundred years.But meanwhile a Vidyadhara named
Champaka and his spouse Madanashala were flying around and found a child of
profound sparkle and desired to own him, but Indra warned them that the child
who gave birth to Hari and Laxmi was actually meant for Yayati’s son Hari
Verma who was performing severe Tapasya for a male child who was subsequently
named as ‘Eka Vira’ ( The One Only Warrior). As Ekavira grew into an ideal
Youth with considerable learning and valour, King Turvasu and coronated Ekavira
and retired to forests. Ekavira was popular as a worthy King. As he was roaming
once on the banks of Ganges, he found a pretty girl crying. When cajoled, she (
Yasovati) said she was the companion of the Princess Ekavali, the daughter of
King Rabhya and Queen Rukmarekha. The couple performed a Sacrifice and were
blessed as Ekavali emerged from the Homa Kunda ( Firepit). When the
Princess and Yasovati were bathing in a Pond in their territory, Demon Kalaketu
appeared, killed King Rabhya’s soldiers and made amorous advances to Ekavali.
She entreated the Danava King from ‘Patala’ that her father desired her to be
wedded to King Eka Vira of Haihayas and thus requested her to leave her. But
the Danava King heeded little and forcibly took Ekavali away to Patala. On
hearing about the incident, Eka Vira revealed his identity and wondered how to
reach Patala to fight Kalaketu. Yasovati was distressed heavily and
prayed to Devi Bhagavati who in her dream informed that by the dint of a ‘Bija’
(Seed) Mantra which she learnt earlier by Lord Dattatreya be meditated
for a month with pure heart and on the banks of Ganges, she would meet King Eka
Vira and help her to kill Kalaketu. As she knew the Triloka Thilaka Yogeswari
Mantra, King Eka Vira was initiated in it as follows:<i><span style="font-family: Verdana;">Hrim Gauri Rudrayathey yogeswari hum phut swaha. </span></i>He
was thus able to reach Patala, destroyed Kalaketu, rescued Ekavali back and
married her under the care of her parents who prayed to Bhagavati with extreme
gratitude . It was in the union of Eka Vira and Ekavali that the famed Kartavirya
was born in the Haihayas clan.</span></b></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Play
of ‘Maya’ - Narada’s wedding and womanhood !</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Maharshi
Narada visited ‘Samyapraksha’, the Sacred Hermitage of Maha Muni
Veda Vyasa on the banks of River Saraswathi.The two Grand Sages exchanged
mutual experiences and the inevitable play of ‘Maha Maya’( The Great Illusion)
in their own lives. Veda Vyasa narrated the incidents of his past including the
role played by Devi Bhagavati Maya as to how his father was enticed with his
mother Satyavati-a fisher woman, the insistence of his mother to sleep with his
own younger dead brother’s wives to beget children to uphold the family
royalty, his temptation with Apsara Grithachi and the birth of Suka Muni, his
extreme attachment with the son and the intense desire to be a family man even
at the cost of sending him to ‘Videha’ King Janaka to brain wash the son to wed
and the most painful feeling of his son’s loss when he died and so on. </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Maharshi
Narada recalled too of his own unforgettable memories of wedding who had been a
confirmed Brahmachari (Bachelor) and, worse still, becoming a woman and as a
wife with children and grandchildren! <br />
Narada ( ‘Nara’ is Knowledge and ‘Da’ means Giver) was a ‘Loka Sanchari’ or
Universal Tourist by virtue of a curse given by Daksha Prajapati as Narada
interfered with his sons-Haryasvas; Whereas Daksha asked the sons to
learn and meditate well and then become ‘Grihasthis’ or House holders later but
Narada guided them to perform ‘Tapasya’ and be eligible to
salvation instead of getting mixed up with worldly activities.Hence the curse.
Such a legendary personality- a Brahma Manasa Putra or born of Lord Brahma’s
mind- fell flat due to the powerful intentions of Maha Maya. In one incident,
the two Devarshis Narada and Parvata fancied to visit Bhuloka and visit various
Sacred Places and Rivers. Having gone on the pilgrimage, they had to stop over
at the Kingdom of King Sanjaya as their movement for four months had to be
halted due to the season of rains.The King made all the arrangements for their
comfortable stay and also asked his youthful daughter Damayanti to oversee
their needs of daily regular pujas. In course of time, Damayanti got atrracted
by Narada by his erudite knowledge of Scriptures, his eternal youth and most
importantly by his Sama Veda intonation as well as his musical talents,
especially his excellent playing of Veena ( lute) instrument.There was a
distinct attitudinal change of Damayanti towards Narada vis-a-vis Parvata which
was not to the liking of the latter. He asked Narada whether there was any
fascination for each other and he confirmed it. Parvata became furious as this
was not the purpose of their coming to visit Bhuloka and the result was
loathsome. Thus, Parvata left Narada’s company and cursed him to have a monkey face.
King Sanjaya and wife sought to hurry up with Damayanti’s wedding but she was
adamant to marry Narada only as she was infatuated with him, despite his
face.He was an adept in the Science of Music, a virtual Nada Brahma and an
authority of Swara, Grama and Murchchana. Sapta Swaras: Sadja, Rishabha,
Gandhara, Madhyama, Panchama, Dhaivata and Nisada. Gramas are the gradual
increase and decrease of Swaras; Mruchchanas: intonations and regulation of
sounds by controlling the air and harmony through keys, changing keys for sound
modulation and creating melodies] Damayanti also felt that after all Kinnaras
the celestial musicians had horse faces and Narada was admired for his
innumerable other qualities. Narada and Damayanti were married and were
extremely happy. After a lapse of time, Maharshi Parvata visited Narada couple,
withdrew his curse and Narada became normal again. Such was the play of Maya
and strange were the ways of destiny which was a part of Bhagavati’s ‘Leelas’
never understood by Trimurtis, not to mention of Narada!<br />
<br />
Devarshi Narada narrated another example of the pastime of ‘Maya’ to Veda Vyas
which was even more telling. As Lord Vishnu and Narada were conversing once at
Vaikuntha, Narada was proud to make a statement that happily he was not a
victim of Maya as he was beyond it but human beings often get victimised to it.
Lord Vishnu called for His Vehicle Garuda and suggested that both could go out
for a drive. He stopped Garuda at the City of Kannouj near a lake,
suggested that they might refresh with a swim and asked Narada to do so first.
The moment Narada dipped in the water, Narada became a charming woman and lost
his memory. Vishnu left quietly along with belongings like Narada’s clothes,
lute and hand worn musical instruments. Meanwhile, King Taladhvaja of Kannauj
arrived there with his followers and was immediately struck by the beautiful
lady ( Narada) and enquired about her name and details. As the woman did not
remember her antecedents, the King took her and married her in the presence of
all according to Vedic rites and named her Sowbhagya Sundari.The King declared
her as the Principal Queen and their marital life was exceedingly successful as
they begot twelve sons who grew and were married too and she became a grand
mother. As there was a terrible war with a neighbouring country, the sons and
grandsons of the King were killed but the he did not fight. An elderly
woman well versed in Vedas and Mantras provided solace to the Queen and
suggested that after the obsequies she might take bath in a ‘Pumthirdha’ for
males as the departed were all males. The elderly woman, who was Vishnu
Himself conducted the Queen to the lake and even after one dip realised
that she was Narada himself! As the King was wailing about the whereabouts of
the Queen, the elderly lady or Vishnu consoled the King and sent him back and
had a hearty laugh to Narada who was put to shame as this was a pastime for
Devi and Lord Vishnu was but an instrument in the entire drama to prove that
none whatsoever was above ‘Maya’!Thus both Maharshi Veda Vyasa and Devarshi
exchanged mutual experiences in the context of Maha Maya who rejoices, like a
magician in making dolls dance as per Her will and pleasure, and plays with all
living and non living beings from Lord Brahma to an insignificant pebble. She
casts Her spell to the objects according to their ‘Karma’ and as per the mix of
their own ‘Gunas’ in various proportions. The Basic Laws prescribed by
Maya Bhagavati are enforced by Her Three Agents, viz.Trinity and their deputies
and the actions are perfomed by the individuals concerned according to their
volitions which are again conditioned by their remote past, immediate past and
current accounts of ‘Karma’!</span></b></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Genesis
of Lord Brahma and His various creations </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Lord Brahma,
born of Lord Vishnu’s navel of lotus, first created seven Manasa Putras or
mind-born sons-Marichi, Atri, Angira, Pulastya, Pulaha, Kratu and Vasishtha.
Then came Rudra from His anger, Narada from His lap, Daksha from right thumb
and Virini ( Daksha’s wife) from left thumb. Brahma also created the Sanaka
Brothers ( Sanaka, Sanandana, Sanatana and Sanat Kumaras) as ‘Manasa Putras’.
From Daksha, Virini gave birth to five thousand sons in two lots but on
preaching by Narada, the sons left away in different directions and an
angry Daksha cursed Narada to take rebirth from Virni.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Then Daksha
and Virini gave birth to sixty daughters of whom thirteen were married to Sage
Kashyap, ten to Dharma, twenty seven to Moon, two each to Bhrigu, Aristanemi,
Krisasva and Angira. Among the first lot of seven Manasa Putras, Marichi
begot Sage Kasyapa -who married the thirteen daughters of Daksha and Virini-
and the Sage was responsible for wide ranging Kasyapi creation of
Danavas, Devas, Yakshas, reptiles, animals, birds and so on. Among Devas, the
most significant son was Sun or Vivasvan and his son was Vaivasvanta
Manu. Besides Ikshvaku who was the eldest, Vaivasva Manu had other important
sons viz .Nabhaga ( Ambarisha was his famous son who was a just and religious
King), Dhrishta ( Dhrashtaka was his son who attained Brahmana Stature though
he was a Kshatriya), Saryati ( Anarta was his son and Sukanya was the
pretty daughter married to Chyavana Rishi, who was old and blind but Awsini
brothers gave eye sight and youth owing to her good character and chastity),
Narisyanta, Pransu, Nriga, Dishta, Karusa and Risadhra. Ikshvaku
had one hundred sons, Vikuski being the eldest.<br />
King Janamejaya requested Maharshi Veda Vyasa to kindly describe why King
Saryati’s beautiful daughter Sukanya married a blind and old Sage Chyavana. It
so happened that the smart princess visited a garden along with her playmate
girls. She was attracted to a bush from which there came an interesting
illumination of star like twinkling; she pricked a dried piece of a
tree branch and pierced into it. Immediately there came out a blood stream and
a loud sound of human cry. Sukanya and mates ran away. She narrated the
incident to her father who was afraid of the situation as that happened to be the
hermitage of Sage Chyavana; as a result the urine and stools of the
entire army of the King stopped. King Saryati approached and profusely
apologised to Sage Chyavana who was performing severe Tapasya with eyes
open for hundreds of years and he was blinded because of his daughter’s
foolishly inquisitive nature. The King offered that her daughter was prepared
to look after the blind Sage and if he agreed she would marry him. Thus the
pretty and youthful Sukanya had willingly married the blind and old Sage and served
him with great devotion. After a few years, two Aswini Kumars passing by,
appreciated her service and dedication and offered to get back her husband’s
eyesight as also his youth on one condition that when the Sage took bath in a
lake nearby she should identify and recognise him as besides him they too would
be just similar to pop up from the water. This test was indeed tough and
Sukanya sincerely prayed to Devi Bhagavati to help her through the test. Her
prayers were well answered and Sukanya did recognise the real Sage as there was
a concentrated radiance of Sattva Guna that distinguished him from the other
two. The Sage was delighted as he got back his sight and a clear impossibility
of youth and sought a return gift from the Aswini brothers who desired to have
a cup of Soma Rasa ( Elixir) from heavens. Chyavana Muni performed
‘Agnistoma’ Sacrifice but the Soma Rasa was refused by Indra, since
the Divine Physicians were not eligible. A mantrik fight became
inevitable as a Deity bestowing magical powers, named Kritya, was invoked by
the Sage who created a frightful demon, Mada, created havoc in heavens and all
the Devas were unable to control him. Indra had to yield to Aswini
brothers’ request and the invincible demon Mada had to be disintegrated into
four parts, viz.a sexy female, drinking, gambling and hunting. <br />
<br />
Reverting back to Saryati, his grand daughter Revati was as well known as
Sukanya; Anarta was Sukanya’s brother whose son was Revata who in his turn had
one hundred sons and a daughter Revati. As Revata approached Lord Brahma
through prayers for a suitable match for Revati, the latter suggested that
Revati be brought to Brahmaloka. In this context, King Janamejaya raised a
pertinent question to Maharshi Veda Vyasa whether it would ever be possible for
Revata to imagine that he and his daughter Revati could visit Satyaloka for
bridegroom hunting! Veda Vyasa confirmed that it was indeed possible to do so
during that age. There were several instances in the past, that Danavas travelled
Amaravati of Indra, Satyaloka of Brahma and Kailasa of Maha Deva. Arjuna
reached Amaravati and stayed there for years. Thus in the present case, Brahma
asked Revata and Revati to meet the former. But by the time they reached there
Brahma was busy attending a musical concert and as this was over Brahma told
Revata that the possible names suggested by Revata as ideal grooms and their
sons and grandsons were long back dead and gone as they were then going through
the twenty seventh Vivasvata Manvantara of Dvapara Yuga. Brahma suggested
however the name of Balarama who along with Krishna would soon be born and
Balarama the incarnation of ‘Ananta Deva’ would be a suitable bridegroom. As
the father and daughter reached Bhuloka , Revati was happily wedded to Balarama,
as ordained by Brahma. Maharshi Veda Vyasas explained that in Satya loka, there
were no concepts of time, distance, age, disease and death as were applicable
in Bhu loka.</span></b></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Solar
Dynasty- Origin and Highlights</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Vivasvata
Manu had a sneeze and was born the eldest son <b><span style="font-family: Verdana;">Ikshvaku </span></b>who established the Solar dynasty. Devarshi
Narada initiated him into the worship of Devi Bhagavati and prayed for the
expansion of the Solar ( Vaivsvata ) dynasty and Ikshvaku was blessed with
hundred sons; he ruled Ayodhya, sent ninty sons to the Eastern Provinces, eight
to the Southern Provinces to govern and kept two with himself, including the
eldest son Vikuksi. </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Vikuksi or
Sasada as known during his forest life became the King and his only son <b><span style="font-family: Verdana;">Kakustha</span></b> (Indravahana or Puranjaya
) became a powerful Monarch. It was this time that Danavas attacked Indra and
the Devas badly and the latter approached Maha Vishnu for help. Lord Vishnu
asked them to seek King Kakustha’s assistance; he agreed to the proposal
provided Indra became the carrier during the War. Indra reluctantly had to
agree and changed himself into a bull (Kakud) on whose hump sat the King and
routed the Danavas and that was how the King was known as Kakustha or
Indravahana or Puranjana. He had a lasting alliance with Indra and gave away
all the riches of Danavas gained from the War to Devas. Kakustha’s son was King
<b><span style="font-family: Verdana;">Prithu</span></b> who was a part
Avatar of Vishnu and an unfailing Devotee of Maha Bhagavati. His lineage was
Visvarandhi-Chandra- mighty <b><span style="font-family: Verdana;">Yuvanasya-
</span></b>Savanta who built Savanti like Paradise-Brihasva-Kuvalasya who
killed the ferocious Demon Dhundhu and was thus known as
Dhundhumara-Haryasva-Nikumbha-Varahasva- Krisasva- Parasenajit –<b><span style="font-family: Verdana;">Yavanasva </span></b>and the legendary <b><span style="font-family: Verdana;">Mandhata </span></b>who built one thousand and
eight palaces and the immortal City of Benares and innumerable places of
Pilgrimage.The story of Yavanasva was indeed interesting as he did not beget
from several wives any child and hence performed a Sacrifice for days together.
One night when he was sleeping in the Sacrificial Arena, felt terribly thirsty
and drank the ‘Mantrik jal’ or Sacred water actually meant for his Senior Wife
to let her conceive; subsequently he got pregnant and his Ministers had to cut
his stomach open to deliver a male child. When the child cried for milk, Indra
who was pleased with the Sacrifice appeared and fed the child with his
forefinger and thus was named as Mandhata. Known for his valour and
courage, Mandhata was acclaimed as‘Sarva-bhouma’ and Indra gave him the title
‘Trasadasyu’ as he was a terror to robbers. He and wife Bindumati begot two
sons Purukustha and Muchukunda. The son and grandson were religious and noble
Kings but in the fourth generation there was a wicked person by name <b><span style="font-family: Verdana;">Satyavrata</span></b> who never had respect
either father or Guru Vasishtha. He had performed a crime in kipnapping a
Brahmana bride and thus got banished from the Kingdom by his father King Aruna
who cursed the son to become a chandala or the lowest class of Society. While
wandering in the forests, the Chandala could not get anything to eat and hence
killed a cow; Vasishtha cursed Satyavrata to become a ‘piscachi’(Goblin)
who would carry three marks of ‘Shankhu’ of leprosy on his forehead to indicate
three crimes, one to abduct a Brahmana bride, to defy father and Guru before
abandoning the Royal Palace and three to kill and eat a cow! That was why
Satyavrata was known as ‘<b><span style="font-family: Verdana;">Trisanku’</span></b>!
</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Trisanku
learnt a ‘Mula Mantra’of Maha Bhagavati from a Muni Kumara and being
deeply hurt by his previous acts of sins lit up a Sacrificial Fire and sought
to jump into the flames. Devi Bhagvati realised the extreme transformation of
the highly repenting ‘Piscachi’ and appeared to bless him to reach his aged
father and assume Kingship. Sage Narada conveyed Bhagavati’s wish and the
King was highly pleased that his son Satyavrata finally secured Maha Devi’s
kindness to his son, that his Piscachi and Chandala forms were freed and that
he would be eligible for Kingship. He left for ‘Vanaprastha Ashram’ (
Retirement) and crowned his son. But King Satyavrata had ideas to reach Heavens
in his present form of a mortal and enjoy the sweet experiences there including
with Apsarasas. He asked Maharshi Vasishtha to perform a Sacrifice to
achieve that objective. The Maharshi said that the King could never ever fulfill
his ambition, especially since his past actions were non – erasable sins giving
him the ‘Tri Sankhus’. The King suggested that his ambition must be obtained
even if he were to change his Guru and Spiritual Teacher! This angered
Vasishtha who cursed the King to become a Chandala once again. As he might not
carry on as the King in that form anymore, he paved the way for his son
Harischandra to become the King. Meanwhile Sage Visvamitra’s wife Kausiki
conveyed to her husband that Satyavrata was indeed a very kind person as when
Visvamitra left on his Tapasya for several years, it was Satyavrata who saved
her and her sons as they were srarved of hunger and she was even tried to sell
one of the sons to save others. Satyavrata supplied deer meat daily to them but
on one day no deer was available and thus killed Kamadhenu to feed them with
its meat. Sage Visvamitra was moved with this and agreed to repay Satyavrata in
Chandala form to reach heavens in his human form and through his mystic powers
and Fire Sacrifices sent Satyavrata in the very human form of Chandala to
Heavens. But Devas did not allow his entry there because of Satyavrata’s record
of sins and kicked him back to Earth. But, Sage Visvamitra utilised substantial
stock of ‘Punya’ and created another Swarga just like the original called
‘Trisankhu Swarga’ and installed Trisankhu as the King of that duplicate Swarga
in between Bhuloka and Devaloka with equally attractive luxuries made
possible in that Swarga! </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">King
Harischandra </span></b><b><span style="color: white; font-family: Verdana;">was
at the top of the list of enemies for Sage Visvamitra, especially since the
King was the disciple of Sage Vasishtha. On the other hand the King’s
father Trisankhu was so close to Visvamithra that the Sage gave away a
sizeable share of Visvamitra’s hard earned ‘Punya’ to forward ‘Trisankhu’ to
Heavens and as his entry was disappoved there, further Punya was spent to
create a brand new Trisankhu Svarga midway between Bhuloka and Svarga as a
challenge to Devas and indirectly to Sage Vasishtha. There was another instance
when Lohitasya the son of Harischandra was saved from Demi God Varuna’s debt to
Harischandra on account of Lohithasya’s Sacrifice that got
transfferred to the poor Brahmana boy Sunyasapha who was bought at a heavy
price; Visvamithra gave the mantra to appease Varuna to Sunehesapha while
Vasishta suggested the way out of the problem to Harischandra and
arranged Sunehesapha to be bought over. Keeping in view the above
incidents, Visvamitra was waiting for an oppornunity to strike at
Harischandra.Meanwhile another incident happened which angered Harischandra.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Once King
Harischandra was horse riding on the banks of Ganges and found a woman wailing
and the reason was that the lady was highly disturbed at Visvamitra’s
continuous Sacrifices. Harischandra forbade the Sage to perform the
Sacrifices.He got annoyed and created a Demon in the form of a Boar who created
havoc in the King’s forests; the King ran after the beast and finally
killed it but lost his way.Visvamitra as an old Brahmana showed the way back but
by a strange illusion created by the Sage extracted a promise to the Brahmana
that he would give away his entire possessions in return. Harischandra’s
Kingdom and power were gone on return back.Visvamitra idenified himself
as the Brahmana and told the King Harischandra that he had also pay
Dakshina as a cartful of gold for a Rajasuya Yagna that he did in the past.
Harischandra moved out of the Kingdom to Kasi which was out of his domain. He
sold his wife and son as slaves to repay Dakshina’s interest and he himself
worked as a bonded labour at Kasi’s cremation ground to a Chandala who was his
Master.[ The Cremation Place is still named as ‘Harishchandra Ghat’ on the
banks of Ganges] Untold misery of hundreds of years was experienced by the wife
Saivya and son Rohitasya at the masters’ abode performing menial jobs and he
himself toiled as Gate keeper as the bonded labour of ‘Chandala’with an
endless debt by the years till their end. Subsequently, Lohitasya was bitten by
a snake in the garden of the Master and died. There was no other help available
even to carry the son’s dead body. Harischandra and Saivya could not recognise
each other initially and Saivya begged of the Gate keeper to burn her son’s
body. The Gate Keeper Harischandra insisted payment of fees for the task of
cremation and she had none to afford. Half of her Sari was sold for the fees
but the cremation charges were still due. It was at that final desperation when
Saivya and Harischandra sought to jump into the fire along with the son’s dead
body with their last silent prayers on their lips for Devi Satakshi that
Trimurtis, Indra and Devas appeared on the scene. When Indra invited to
Devaloka, Harischandra waited for the affirmative nod of his Master, Chandala,
who was Yama Dharma Raja Himself! There were flowery rains from
Skies as a ‘Pushpak Viman’</span></b></div>
<div class="style47">
<span class="style471"><b><span style="color: white; font-family: Verdana;">( Flight of Flowers) took off from the Cremation Ground for
the Most Shining Couple of Truthfulness, Sacrifice, Perseverance and
exemplary devotion to Devi Satakshi. Son Lohitasya was revived, as he too
underwent the rigours of life at every stage since his birth by the
threats of death from Varuna Deva with whose blessings that he was born, to the
stage of a fugitive in the forests and passed through the hardest life as a
slave dying finally by a snake bite!</span></b></span></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Magnificence
of Satakshi Maha Devi</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">King
Janamejaya desired to understand from Maharshi Veda Vyasa about the Glory of
Maha Devi Satakshi whom the bright star of Solar Dynasty Harischandra was
highly devoted to. There was a dreadful Demon Durgama, son of Ruru born in the
family of Hirankyaksha. He developed a great theory that Devas had been
becoming powerful because of Fire Sacrifices being performed by Sages and
Brahmanas according to the Mantras prescribed in the Vedas and hence the root
cause of Vedas be desrtroyed.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">With this
objective in view, he performed very severe Tapasya for thousand years and the
might of the meditation shook the Three Worlds and Lord Brahma was obliged to
arrive by His Swan Chariot. The Demon asked for the specific boon to give him
away all the Vedas to himself. As soon as Brahma gave the boon, there was
complete chaos among Brahmanas and Sages as none could carry out daily worship
starting from ‘Sandhya Vandana’, to ‘Homas’, ‘Sraddhas’, ‘Jata Karmas’, rites
after deaths, ‘Vrathas’ or ‘Pujas’, and a whole lot of allied activities
including astrology, astronomy, fine arts, Artha Sastras, the Sciences of Wars
like Astras, Sastras and so on as indeed the purpose and wherewithal of life is
terminated. Indeed the balance of Nature, Planetary movement, lack of rains,
water, crops, food and a threat to humanity and the other worlds, the entire
creation was all affected! While Siddhas and Yogis could survive even without
food, humanity in general including beasts and birds were affected for want of
food; thus Maha Devi in an Extension of ‘Shakambhari Devi’ made possible a
dispensation of vegetables and fruits and a general slackening of hunger
and thirst! Meanwhile one thousand ‘Akshouhinis’ of army [ one Akshouhini comprises
21,870 chariots, so many elephants, 65,610 horses, 109,350 foot soldiers] of
Danavas were engaged in a fight with Maha Devi. From Her Personality emerged
innumerable Main Shaktis like Bagada, Bhairavi, Chhinnamasta, Jambhini, Kalika,
Kamakshi, Kamala, Matangi, Mohini, Shodasa, Tarini, Tripura and Tulja Devi.
There were other ramifications of Maha Shakti as well who routed and
destroyed Danavas headed by Durgama. Maha Devi stated in Her own profound voice
in a manner that the totality of Universe would hear: ‘I am Durga the
killer of the concept of Durgama as there is nothing like ‘Durgama’ or
Surpassable for Me! Vedas constitute parts of My Being. Protect them as a
precious gift from Me.’ Having said thus Maha Bhagavati disappeared and the
Trinity, Indra and Devas praised the Adi Shakti ( Primeval Energy) as the
Universe was stabilised and World Order was re-established once again.</span></b></div>
<div class="style47">
<br /></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Ultimate
Supremacy of Bhagavati Unquestionable</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Interaction
of Maha Maya and Ahamkara ( Illusion Vs. Egoism) takes place so intensely
that the false concept of ‘first person –I or Mine’ often overshadows the
Truth of Reality. Normal human beings are the major sufferers of this
interaction and understandably so because of their vulnerability to defeats and
successes happening at every step in life, resulting in sorrows and joys. </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Strangely
enough however, Devas who are expected to be the repositories of equanimity
often tend to be the victims of this conflict. Worse would be in the case of
Trinity sometimes! The conflict of Realism versus self-centeredness came to
fore when Vishnu and Mahadeva began to claim supremacy over each other. Their
inner awareness was overshadowed as they fought and tended to divide loyalties
among Devas and the susceptible humans. The clash continued and they used to
brag before their respective spouses who were quiet as they knew the Reality.
As the collision took a serious turn, both Maha Lakshmi and Girija Devi left
their respective abodes. Both Vishnu and Siva lost their controls and Shaktis.
As both realised their follies and prayed to Maha Bhagavati, She appeared along
with spouses and warned them that indeed they were like the grain and shell and
in both the cases they were the shells and the Devi incarnations were the
respective grains.</span></b></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Daksha
Prajapati – Sati Devi, Maha Deva and ‘Shakti Peethas’ </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Maha Muni
Durvasa performed Tapasya of high quality to Devi Bhagavati and She was pleased
with him and gifted a flower garland which was worn on his head. From there the
Muni met Daksha Prajapati who asked for the gifted garland for worship; however
he kept it in his bedchamber where he was intoxicated with the fragrance, got
provoked by his animal instinct to sleep with his wife and worse still he
abused Maha Deva .</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">The Garland
was also an extension of Bhagavati in whom the form of Sati Devi was
present too and as a ready witness of Sati Devi’s silent protest against
Her father whose remarks on Her husband were unjust, she had no alternative but
to quit a body which was not worthy of Her father’s ancestry and thus
sacrificed Her life by installing Yoga Fire. On learning of this, Lord Siva
grew furious and created Vira Bhadra with several Bhadra Kalis, being ready to
destroy the three Worlds. He picked up Sati’s dead body and performed furious
Siva Dance to release His pent up emotions and intense feelings of love
for Sati Devi and heightened anger for Daksha. Lord Vishnu cut off Sati’s body
with arrows which were thrown away into hundred and eight places that were
later known as Shakti Peethas. If Vishnu did not do likewise, Lord Siva
might not cool down soon enough. Lord Siva’s followers destroyed the
Sacrifice that was in the process already, but being an Ocean of Kindness, He
installed the Sacrificed goat-head fixed on Daksha’s severed head, appeared at
all the places wherever the body parts of Sati fell and blessed humanity to
worship the Places as Holy Temples. </span></b></div>
<div class="style47">
<span class="style471"><b><span style="color: white; font-family: Verdana;">Veda Vyasa described the </span></b></span><b><span style="color: white; font-family: Verdana;">Siddha Peethas</span></b><span class="style471"><b><span style="color: white; font-family: Verdana;"> as mere
hearing about these would destroy sins and worshipping the Deities would bestow
powers.The face of Gauri is at Kasi with the name of Visalakshi; that in
Naimisharanya as Linga Dharini; Lalitha Devi at Prayaga orAllahabad; in Gandha
Madan by the name of Kamuki; in Southern Manasa as Kumuda; in Northern Manasa
as Viswakama or the Provider of Desires; in Gomanta by the name of Gomati; in
the Mountain of Mandara as Kamacharini; in Chaitraratha by name Mandotkata; in
Hastinapura as Jayanti; in Kanyakubja as Gauri; in Malaya Mountain as Rambha;
in Ekambara Peetha as Kirtimati; in Visve as Viswesvari; in Pushkara as
Puruhuta; in Kedara Peetha as Sanmarga dayani; as Manda at the top of
Himalayas; as Bhadrakarnika at Gokarna; as Bhavani at Sthanesvara; as
Bilvapatrika at Bilvake; at Madhavi at Srisaila; Bhadra in Bhadresvara; Jara on
Varaha Saila; as Kamala at Kamalaya; as Rudrani at Rudrakoti; Kali in
Kalanjira; Maha Devi in Salagrama; Jayapriya at Sivalingam; Kapila at
Mahalingam; as Muktesvari at Makota; as Kumari in Mayapuri; as Lalitambika at
Sanatana; at Mangala at Gaya Kshetra; as Vimala at Puroshottama; as Utpalakshi
at Sahasraksha; Mahotpala at Hiranksha; Amoghakshi at Vipasa River; Patala at
Pundravardhana; Narayani as Suparsva; Rudra Sundari at Trikuta; Vipula Devi in
Vipula; as Kalyani in Malayachala; Ekavira in Shyadri; Chandrika in
Harischandra; Ramana in Ramatheertha; as Mrigavati at Yamuna; as Kotini
at Kota Theertha; Sugandha at Mandhavadana; Trisandhya at Godavari; Rati
Priya at Gandharva; Subhananda in Sivakundam; Nandini at Devika thata; Rukmini
in Dvaravati, Radha at Brindavana; Devaki in Mathura; Paramesvari in Patala;
Sita in Chitrakuta; Vindhyadhivasini in Vindhya Range; Maha Lakshmi at
Karavira; Uma Devi in Vinayaka; Arogya in Vaidyanatha; Mahesvari in Mahakala;
as Abhaya in all the Usna Thirthas; Nitamba in Vidhua mountain; Mandavi in Mandavya;
Svaha in Mahesvari pura; Prachanda in Chagalanda; Chandika at Amarakantaka;
Vararoha in Somesvara; Pushkaravati in Prabhasa; Devamata in Sarasvati;
Paravara in Samudra thata; Mahabhaga in Mahalaya; Pingalesvari in Payosni;
Simhika in Kritasoucha; Atisankari in Karthika; Lola in Utpalavartaka; Subhadra
in Sona Sangam; Lakshmi at Siddhavana; Ananga in Bharatashrama; Visvamukhi in
Jalandhara; Tara in Kishkindhya; Pushti in Devadaru Vana; Medha in Kashmira
Mandala;Bhima in Himadri; Tusti in Visvesvara Kshetra; Suddhi in Kapalamochana;
Mata in Karavarohana; Dhara in Sankhodhara; Dhriti in Pindaraka; Kala in
Chandrabhaga River; Sivadharani in Acchoda; Amrita in Vena and as Urvasi in
Vadari; also as Medicines in Uttarakuru; as Kuskodaka in Kusadwipa; as Manmatha
at Hemakuta; as Satyavadini in Kumuda; as Vandaniya in Asvathha; as Nidhi
Vaisravanalaya; as Gayatri in the mouth of Vedas; as Parvathi near to Siva;
Indrani in Devaloka; Sarasvati in the face of Brahma; Prabha in Solar
disc; as Vaishnavi in Matrikas; Arundhati among Satis or the chaste women;
Tilottama among Ramas; Maha Devi in the form of Great Intelligence or
‘Samvid’; Bhramakala in the hearts of the embodied beings. Veda Vyasa told King
Janamejaya that even if one recited the names of the hundred and eight Devis,
the person concerned would secure immense peace of mind and of course if one
visited and worshipped the Deities-at least as many as possible- he or she
would attain bliss.The aftermath of Devi Sati’s yogic immolation, Sadasiva’s
unleashed anger on Daksha and the stormy events that ensued witnessed an awful
era of sorrow and aimless existence. Sadasiva went into severe Tapasya and
Devas lost their usual splendour. That was the time when Danavas gained an
upper hand and their Chief Tarakasura who performed rigorous penance to Lord
Brahma secured a tricky boon from him of invincibility except from Sadasiva’s
son, knowing well that Lord Siva was upset by His consort Sati Devi’s yogic
end and little possibility of Sadasiva’s re-marriage and begetting a
child even in the distant future! Out of sheer desperation, Devas approached
Maha Vishnu for help</span></b></span></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Devas
and Trinity pray to Maha Bhagavati of ‘Nirguna’ and ‘Nirakara’ </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">In their own
multi-disciplinary method, the entire Deva community,blessed in the presence of
Trinity, made Vows to perform extreme Tapasya to please Maha Bhagavati; some
resorted to continuous recitation of Her thousands of Holy Names or Her seed
mantras; some executed Chandrayana Vratas of consuming one meal a day by
graually reducing the fist-wise intake by each passing day;</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">some
performed ‘Antar Yagna’s ( Inner Sacrifices) or ‘Prana Agnihotra Yagna’ or
transforming external fire sacrifice into Interior Prana or Life Energy ( in
other words, Fire Sacrifice of one’s Vital force). With such intense Tapasyas
by Devas, Maha Bhagavati appeared and indicated that the menace of Takasura
could be overcome only by Lord Kumara , the son of Maha Deva and Devi Parvati,
who from Her own Shakti, would soon be born to King Himavanta. This blessing of
Bhagavati was a mighty relief to all Devas who expressed their extreme
gratitude to Her.They bowed to Her saying <i><span style="font-family: Verdana;">Om
Tat Twamasi. </span></i>[ Om (‘A: Srishti or Creation; Sthithi: Protection;
Laya:Destruction),Tat (That Awareness), Twam (Eternity), Asi:(‘I’ or self)]. In
other words: The Awareness of that Great Eternal Energy is within the Self. The
Eternal Energy is far beyond the Five Stages of Consciousness or Sheaths viz.
‘Annamaya’ (manifested or perceptible material dimension),
‘Pranamaya’(energy dimension), ‘Manomaya’( mind formed dimension arising out of
thought, will and emotion), ‘Vijnanamaya’(dimension of experience) and
‘Anandamaya’( Final dimension of Bliss). The Three Phases of ‘Sat’, ‘Chit’,
‘Ananda’ or Wakefulness, Deep Sleep and ‘Samadhi’ are likened to’Tatvamasi’,
thus Devas prayed to Devi Bhagavati.</span></b></div>
<div class="style47">
<span class="style471"><b><span style="color: white; font-family: Verdana;">Devi Bhagavati blessed the Devas and Trinity describing Herself as
</span></b></span><b><span style="color: white; font-family: Verdana;">Nirguna
and Nirakara</span></b><span class="style471"><b><span style="color: white; font-family: Verdana;"> but to facilitate the understanding of a Reality Being of
Super Force, She assumed the Attributes and Shape of a Physical body so that
Her Presence is anchored in the imagination of one’s mind. The Cover basically
is Maya or a Make-Believe. Before Creation of the Universe, there was only the
Supreme Energy and nothing else, which created Maha Maya or The Great Illusion
of Existence. Maya interferes with the processs of Awakening the Reality; it is
like the heat of fire, the rays of Sun, the coolnes of Moon, the force of Wind
and so on. Paramatma or the Super Soul is at once identifiable in ‘Saguna’form
or in ‘Nirguna’concept.The capacity to sift Reality from Illusion becomes
enabled by Brahma Gyana which in turn emerges from ‘Chaitanya’ or Logic;
this takes three forms viz. Icchha Sakti (the will), Jnana Shakti (where- with
all), Kriya Shakti (the action be it in the form of meditation, Bhakti or
Yoga). The ‘Sat Chit Ananda’ or the Reality Prompted Awakening of Bliss is the
Final Reality! As Himavanta had the benefit of Bhagavati’s Appearance, She
blessed him too with the boon of Girija becoming his daughter soon and the
latter would be an Extension of Bhagavati, the Cause of Causes, the Entire
Creation of Brahma, Vishnu and Siva down to each atom of which Himavanta,
Girija Devi, Skand Kumara, and the Demon Tarkasura would all be the actors in
the forthcoming drama. Himavanta requested Maha Devi to reveal Her Magnificent
‘Virat Rupa’or the Collossal Form and She obliged!</span></b></span></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Maha
Bhagavati’s ‘Virat Swarupa’ </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Maha Vishnu
and Devatas were in raptures when Himavanta’s request to Maha Bhagavati to
display Her Collossal Form was granted. Her upper portion of the head is
Satya Loka, Sun and Moon the eyes, Vedas Her utterances, the entire Universe is
Her heart, Earth is Her loins, Bhuvarloka is the navel, Maharloka is the neck,
Janarloka Her face, Tapoloka the lower part of Her head, Indras and Devathas in
Svarloka are Her arms, sound emerges from Her ears, </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Aswini Twins
Her nostrils, fire is within Her face, eye brows represent Brahma, water
Her stomach, Lord Yama the Demi-God of death Her larger teeth, smaller teeth
Her affection, Her Maya or Illusion is Her bewitching smile, Her side looks is
Creation, Her lip is modesty and lower lip is materialism, unfairness is
Her back, Prajapati is Organ of creation, Oceans are Her bowels,
mountains are bones, veins are rivers, body hairs are trees, hairs on Her head
are clouds, Her clothings are twilights, Her mind is Moon, Vishnu Her Vijnana
Shakti, and Her destroying Shakti is Rudra. Bhagavati’s magnified appearanace
was at once awesome and frightening, pleasing and alluring, cruel and kind,
smiling but haughty. She is exceptionally radiant like several Suns and
remarkably spic in Her highly gorgeous form</span></b></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">‘Ashtanga’
( Eight Limbed) Yoga’ Practice – Rules and Regulations</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Himavantha
was bewildred to witness the Virat Rupa of Devi and when She ended that view
and gone back to Her normal Self which by itself was fantastic, Himavantha
emboldened himself as to how he could recall Her Physical Form from time to
time. Maha Devi suggested that the only plausible way to retain Her image would
be through Yoga Practice<b><span style="font-family: Verdana;">.</span></b></span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">The basic
step in Yoga is to integrate the ‘Jeevatma’ with ‘Paramathma’ and win over
the ‘Arishat Varga’ or the Six enemies of lust, anger, greediness, infatuation,
ego and envy. Then one follows ‘<b><span style="font-family: Verdana;">Yama</span></b>’
( the tenfold practice of ‘Ahimsa’or nonviolence, ‘Satyam’ or truthfulness,
‘asteyam’ or non-pilfering of mind and deed; ‘Brahmacharya’ or celibacy, ‘Mita
Ahara’ or frugal eating, ‘Bahya anthara Suchi’ or external and internal
cleanliness, ‘Naithikitha’ or morality, ‘Daya’ or mercy, ‘Kshamata’ or pardon
and ‘Sthirata’ or stability), ‘<b><span style="font-family: Verdana;">Niyama</span></b>’
( the ten fold practice of ‘Tapasya’ or atonement, ‘Astikyatha’ or unflinching
faith in God, Vedas, Devas and Virtue; ‘Santhushti’ or contentment,
‘Danaseelatha’ or charity for good causes,‘ Puja’ or worship of Almighty,
‘Siddhanta Acharana’ or practice of established precepts, ‘Hri’or refrain from
evil acts, ‘Sraddha’ or fortitude in performing acts of faith, ‘Japam’ or
repetitive and silent utterances of Manthras, Gayatri, and prayers; and ‘ Homams’
or daily oblations to Sacred Fire) and five ‘<b><span style="font-family: Verdana;">Asanas’ </span></b>or postures viz. 1)‘Padmasana’
comprising of crossing the legs and drawing the feet of legs on the opposite
thighs and simultaneously cathcing the toes of the right leg with the right
hand right round the back and vice versa and sitting upright with ease ( Note:
As this posture is practised only by expert Yogis, it would be sufficient to
cross the hands on opposite thighs without streching the hands from the back);
2) ‘Swastikasan’ or place the soles of the feet completely under the thighs and
sit erect; 3)‘Bhadrasan’ or placing the two heels on the two sides of the two
nerves of the testicles near the anus and catching the two heels by the two
hands at the lower parts of the testicles and sitting at ease. 4) ‘Vajra Asana’
or the Diamond posture consists of placing the feet on the two thighs and
placing the fingers below the two thighs with hands and finally 5) ‘Virasan’
comprising sitting cross on the hams or hollow area behind the knee in placing the
right foot under the right thigh and vice versa sitting straight and at ease.<br />
<br />
The next step in Yoga is <b><span style="font-family: Verdana;">Pranayama
</span></b>comprising three processes viz. <i><span style="font-family: Verdana;">Puraka </span></i> or breathing in by ‘Ida’ or left nostril and
recite ‘OM’ sixteen times, then <i><span style="font-family: Verdana;">Kumbhaka </span></i> or
retain the breath in ‘Susumna’nadi and reciting OM sixty four times, and <i><span style="font-family: Verdana;">Rechaka </span></i> or exhale by
‘Pingala’nadi or right nostril by reciting OM thiry two times slowly.
Pranayama may be done as many times as possible, say twelve times to start with
and increase the number further to sixteen or so forth. Pranayama could be
‘Sagarbha’ or any Mantra of one’s choice or Vigarbha or just recite the Pranava
Mantra or OM. When one does Pranayama fast, one would sweat out and that is a
good practice. But that is for beginners only. When the exercise is performed
faster and longer, then one gets body shivers which is of a middle order. The
ultimate is when the practice reaches the peak then one would rise in the air!
Pranayama follows <b><span style="font-family: Verdana;">Pratyahara </span></b>,
which means allowing senses to travel to specific objects spontaneously and
forcibly reversing the travel from the objects back to senses. One has to hold
‘Prana Vayu’ or Life providing air in one’s body system at twelve places viz.
toes, heels, knees, thighs, genitals, navel, heart, neck, throat, soft palate,
nose, middle of the eye brows or ‘Bhrukuti’ and from these finally to the
top of the head or Brahma Nadi.; this practice is known as ‘<b><span style="font-family: Verdana;">Dharana’</span></b> or holding up the Prana
Vayu at each organ. Thereafter, the Yogi has to execute ‘ <b><span style="font-family: Verdana;">Dhyana’ </span></b>or meditatation by clearing
the mind and concentrating one’s choice of Almighy. The Ultimate peak is
known as <b><span style="font-family: Verdana;">‘Samadhi’ </span></b>or
Bliss, which could be in the form of ‘ Samprajnata’ or ‘Sa-vikalpik’ when there
is the consciousness of who is the Doer, what is the Doing and which is the
Deed or the Actor, Action and Act, but in all these cases the Target is only
one that is Eternal Almighty; simply stated in other words, Savikalpik Samadhi
distinguishes the Atma and Paramathma, seeking to unify one into another. The
Nirvikalpik Samadhi sounds like <i><span style="font-family: Verdana;">Aham
Brahma Asmi, </span></i>or God is me! Maha Bhagavati thus described in
brief the pracitice of <b><span style="font-family: Verdana;">Ashtanga
Yoga </span></b>or the Eight Limbed Yoga practice viz. Yama, Niyama,
Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">‘Nadis’
and ‘Chakras’</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;"> </span></b><b><span style="color: white; font-family: Verdana;">Devi Bhagavati described to Himavanta
about physiological cum psychological analysis of human body, especially of
various Nadis (Life webs) and Chakras. The word ‘Nad’ means streams; in the
context of Yoga, Nadis are channels of Kundalini Energy as also of connectors
of nerves or ‘Snayus’. The subtle yoga channels of energy from mind as well as
‘Chitta’ or consciousness of the self are through various physiological cords,
vessels/tubes, nerves, muscles, arteries and veins.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">There are
350,000 Nadis in human body(Ayurveda) mentioned 7,50, 000 Nadis) but the
principal nadis are fourteen viz.Sushumna, Ida, Pingala,Gandhari, Hastajihva,
Yashasvini, Pusha, Alambusha, Kuhu, Shankini, Payasvini, Sarasvati, Varuni and
Yashodhara. The most important Nadis however are the first three above.
Sushumna is at the center of the spinal cord and is of the nature of Moon, Sun
and Agni or Fire. It originates from Sacral plexus or a network of nerves at
the spinal base upto the head at the top; it is from <i><span style="font-family: Verdana;">Moola Adhara Chakra </span></i> and
terminating at Sahsarara Chakra. Normally, Sushumna is inactive except when
pranayama is performed. ‘Ida’ nadi is to the left of Sushumna, representing
moon providing nectar like energy and ‘Pingala’ nadi is to the right side of
Sushumna providing male like power. There is a cobweb like formation in the
innermost area of Sushumna, called Vichitra or Chitrini Bhulinga Nadi, the
centre of which is the seat of Ichha Shakti ( Energy of Desire), ‘Jnana Shakti’
( Energy of Knoweldge) and ‘Kriya Shakti’ (Energy of Action). The middle
portion of the Bhulinga nadi has the luminosity of several Suns, above which is
the Maya Bija Haratma representing the sound like ‘Ha’. Thereabove is ‘Kula
Kundalini’ representing Serpent Fire of red colour. Outside the Kundalini is
the ‘Adhara Nilaya’ of yellow lotus colour denoting four letters viz. Va, Saa,
Sa, Sa; this is the base or Moola Adhara supported by six lotus formations.
Beyond the Moola Adhara is the <i><span style="font-family: Verdana;">Manipura
Chakra</span></i> of cloud lightning colour comprising ten lotus petals
representing ten letters da, dha, na, ta, tha, da, dha, na, pa, pha. This
Mani Padma is the dwelling spot of Vishnu. Beyond the Mani Padma is’ <i><span style="font-family: Verdana;">Anahata Padma</span></i>’ with twelve petals
representing Kha, Ga, Gha, ma, cha, chha, ja, jha, lya, ta, tha. In the
middle is Banalingam, giving out the sound of Sabda Brahma. Therafter is <i><span style="font-family: Verdana;">Rudra Chakra </span></i> which
represents, sixteen letters : a, a’, i, i’, u, u’, ri, ri’, li, lri, e,
ai, o, ar, am, ah. It is in this place that ‘Jeevatma’ gets purified into
‘Paramatma’ and hence known as <i><span style="font-family: Verdana;">‘Visuddha
Chakra’ </span></i>. Further beyond is ‘<i><span style="font-family: Verdana;">Ajna
Chakra </span></i>’ in between the two eyebrows where the ‘self ’
residesrepresenting two letters ha, and ksha, one commanding another or
Paramatma commanding Jeevatma. Even above is the ‘<i><span style="font-family: Verdana;">Kailasa Chakra’ </span></i>which Yogis call as <i><span style="font-family: Verdana;">Rodhini Chakra </span></i>the central point is the
‘Bindu Sthan’. In other words, a perfect Yogi has to perform
Puraka, Pranayama, fix the mind on Mooladhara lotus, contract and
arouse Kundalini Shakti by lifting by ‘Vayu’ between anus and
genitals, pierce through the Adi Swayam Linga through various lotus petals and
lotuses as described above, reach Sahasrara or thousand petal lotus and Bindu
Chakra by the Union of Prakriti and Purusha. Could there be another example
of the breaking of barriers as delineated in ‘Lalitha Sahasranama’ as follows!</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">‘<i><span style="font-family: Verdana;">Mooladharaika nilaya,Brahma Grandhi
vibhedini/ Manipurantharuditha Vishnu grandhi vibhedini/ Ajna
Chakrantharalakstha</span></i> <i><span style="font-family: Verdana;">Rudragrandhi
vibhedini/ Sahasraambujarudha/ Sudha Sarabhi Varshinii / Tatillatha
Samaruchih Shatchakropathi Samsthita </span></i>/ <i><span style="font-family: Verdana;">Mahasakthih Kundalini/ bisathanthu taniyasi/</span></i></span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;"> Indeed
it would be rather difficult to practise Yoga on the above lines and hence
would adopt ‘Avayava Yoga’( limb wise) initially as described above viz.
overcome ‘Shadvargas’ and practise Yama, Niyama, Asana, Pranayama, Prathyahara,
Dharana,Dhyana and Samadhi and then after lapse of many weeks and months of
practice one could succeed in the above discipline!</span></b></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Brahma
Gyan ( The Knowledge of Almighty) </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;"> </span></b><b><span style="color: white; font-family: Verdana;">Having outlined the precepts of Yoga,
Devi Bhagavati was requested by the King of Himalayas to enlighten him as to
how best to acquire ‘Brahma Gyan’ so that the Knowledge thus gained, albiet
peripherally, be harnessed to take steps towards Her. Indeed, Brahma Gyan is
not simple to acquire even to Illustrious Maharshis, Devatas and even Trinity,
since its Wisdom is higher, deeper and far more mysterious and perplexing than
the orbit of realisation of anybody, let alone human beings.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">When one
refers to Brahma Gyan, it is not to be misconstrued as the knowledge of Lord
Brahma of the Trinity, but the highest of all ie. the Supreme Brahman who is
Devi Bhagavati Herself, whom there is indeed nothing there beyond. That
particular Brahma who is eternal, imperishable, all-knowing, and all powerful
is the Unique and higher than the highest or the ‘Nirguna Brahma’ who does take
physical forms at Her ( or His) will. It is that target that one should hit by
utilising the ‘Bow’ of meditation and the ‘arrows’ of OM Mantras. It is
that Mystic Brahman who is the converging point of three effective paths
viz. ‘Sravana’(Absorbing by way of hearing), ‘Manana’ ( Cogitating by way of
mental absorption) and ‘Dhyana’ ( mental concentration by way of meditation)).
It is that ‘Antaryamin Purusha’ ( The Inner most Soul) that one has to seek and
that is what Brahma Upasana all about. The ‘Atma’ is a bridge to ‘Paramatma’.
Atma or Antaryamin is encased within physical frame which is tied up with
750,000 ‘nadis’ (Life webs) fastened to the navel as the center of wheel
and this ‘Antaryamin’ resides in the heart. ‘Prajna’ or inner consciousness is
a link to Maha Tatva or Prakruti on one hand and ‘Paramatma’<br />
on the other. When human beings could maintain balance of the three qualities
of Sattva, Rajasa and Tamo gunas or when the five bonds of ‘ Samsara’ or normal
life are blunted if not severed, then ‘Jeeva’ is qualified for the entrance
test for further stages of Enlightenment.[The five bonds are ‘Avidya’ or
ignorance or lack of inclination,‘linga deha’or the raw physical form,
‘Paramachchada Prakriti’ bond or severe snapping of impulses or reactions
whatsoever, ‘Kama’ bond or the pull of desires, and ‘Karma’ bond of fate]. The
‘Jnani’( The Pursuer) of Enlightenment reaches thus the threshold of the
Universe and passes by ‘Sisumara’ (literally meaning the Infant Killer or the
dolphin shaped sea mammal) or the constellation of North Pole (Ursa
Minor) where he becomes devoid of passions far beyond ‘Gunas’, Tatvas’and Bonds
and enters the Golden Sheath or the Cosmic Egg. From there lies a sheet or a
continuous path of Infinite Effulgence where there are no directions of
north,east, west or south; no time measurements, no space dimensions but only
‘Brahma Conscience’ or ‘Hiranmaya Kosa’. Maha Bhagavati Devi thus defined the
‘Brahma Gyan’ as the Supreme Knowledge of Herself which is neither in Heavens,
nor Satyaloka, nor Vaikuntha, nor even Kailasa but in one self who transforms
the self or the ‘Atman’ unto ‘Paramatman’. Finally, the destination is within
oneself and no where else viz. the heart likened with the Lotus Within! In this
connection, Maha Devi emphasised the role of a Guru <br />
( Spiritual Teacher) who is superior to one’s own father; for the parental
combination provides birth but the Spiritual Instructor endeavors to break the
cycle of births and deaths, by providing ‘Brahma Gyan’. Of course, one’s father
is competent to teach Brahma Vidya, other things being equal!<br />
In the context of imparting Brahma Gyan, Maha Devi Herself provided an anectode
to Himavanta. A Muni named Dadhyam prayed to Indra for instructing him Brahma
Gyan. Indra agreed on one condition that he should never impart to anybody else
and that his head would be cut if the Muni did so. But Aswini Devata brothers
approached the Muni after a few days and assured the Muni that his head would
be pre-cut and kept safe and meanwhile a horse head would be fixed in place of
the original head; from the horse head the Sage might teach Brahma Gyan to the
Aswini Brothers and once Indra cut the horse head then the original head of the
Sage would be replaced!</span></b></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Bhakti
and ‘Punya Kshetras’ ( Holy Places of Pilgrimage) </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;"> </span></b><b><span style="color: white; font-family: Verdana;">Having explained Brahma Gyan, Devi
Bhagavathi provided alternative routes of realising Her viz. Bhakti Yoga, Karma
Yoga and Jnana Yoga. Of these the Bhakti Marg is the simplest as it
involves the least pain of the body and enables facile concentration on the
target. However, this too could inflict bodily hurt if it aims doing adverse
reactions against others in a typical Tamasic manner</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">If a rajasic
kind of Bhakti is the objective to fulfil one’s own desires, there is nothing
unnatural about it. But the pure Satvik kind of ‘Nishkama (selfless) Bhakti’ is
indeed the ideal as it gives an instant equation with the Object. In fact it
leads to ‘Para Bhakti’ or highest form of dispassionate Devotion which has the
pure feeling of ‘Sevya’ and ‘Sevaka’( Master and Servant) without even
targetting Salvation. That kind of devotion is contented with whatever
‘Prarabdha’ has decided for the devotee and despite that there is no other
feeling excepting the intoxication of pure love without strings, which is
similar to ‘Jnana Yoga’. This extreme devotion, as Devi Bhagavati defines, is
on the analogy of gold converted as an ornament or Bhakti in peak position
tends to turn into ‘Brahmatva’ itself! Among the ways of such Supreme Bhakti,
Maha Devi cited Prayers, ‘Japas’ ( repetitive recitation of Devi’s
various manifestations), Group chantings of Devi’s glories (Bhajans), hearing
of Puranas, Mantras, Hymns and music-dance performances, observing fasts,
executing ‘Vraths’ ( functions related to pujas of specific manifestation of
Devi and so on). One another manner of Bhakti is to visit places of Pilgrimage
or ‘Thirtha Yatras’<br />
( Holy Temples and Rivers) for ‘Darshan’ and worship.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">As ‘Bharat
Varsha’abounds Temples and Holy Rivers all across its length and breadth, Maha
Devi mentioned a few illustrative names, but when one’s heart is clean, each
and every place of the ‘Karma Bhumi’ is a holy place of worship. Kolhapura on
the banks of River ‘Panchaganga’ (in Maharashtra) is Maha Lashmi’s famous
Temple situated. The Deity is also known as ‘Karaveera Nivasini Ambabai’ and
the City is known as Dakshina Kasi and a Shakti Peetha too. Matripura in
Sahyadri mountains or Western Ghats ( Mahur or Mahugadh in Maharashtra) is a
Shakti Peetha, the seat of Renuka Devi and also the birth place of Dattatreya.
Tuljapura is the abode of Tulja Bhavani (again in Maharashtra and a Shakti
Peetha) and next to it Saptashringa with the Temples of Hingula and
Jwalamukhi.The Temples of Sakambhari ( Vaishno Devi and on Indrakeeladri
-Vijayawada- in Andhra Pradesh), Bhramari (Hill top at Kasauni Town, near
Almora, Uttrakhand), Sri Rakta Dandika ( Arunachal Pradesh and Rakteswari near
Kateel , Mangalore) and Durga (Varanasi and Kanaka Durga Temple at Vijayawada);
Vindhyachala Vasini<b><span style="font-family: Verdana;"> (</span></b>Central
India), Annapurna ( Benares), Bhima Devi ( Vaishno Devi), Vimala Devi </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">(</span></b><span class="style471"><b><span style="color: white; font-family: Verdana;"> Puri),
Chandrala Devi</span></b></span><b><span style="color: white; font-family: Verdana;">, </span></b><span class="style471"><b><span style="color: white; font-family: Verdana;">Kausika Devi at Kausika River ( Kosi
River), Nilamba ( on top of Nilaparvata) ; Guhya Kali </span></b></span><b><span style="color: white; font-family: Verdana;"> </span></b><span class="style471"><b><span style="color: white; font-family: Verdana;">(Nepal),
Meenakshi ( Madurai), Sundari at Vedaranya ( Tamilnadu), Ekambaram ( Kanchi),
Bhuvaneswara near Purushottama Kshetra as Parasakti; Mahalasa in South at
Mallari, Yogeswari Varat, Bagala at Vaidyanath, Manidwipa as Bhuvaneswari, Yoni
Mandala Kamakhya at North East ( Gauhati in Assam), Pushkara as Gayatri,
Chandika in Amaresa, Pushkarekshini at Prabhasa (Gujarat), Linga Dharini at
Naimisharanya, Puruhuta in Puksharaksha, Rati at Asadhi, Dandini at Chamundi,
Bhuti in Bharabhuti, Nakuleswari at Nakula, Chandrika in Harischandra, Trisula
in Japeswara, Sukshma in Amritakeswara, Shankari in Ujjain, Sarvani in
Madhyama, Margadayani in Kedara Kshetra, Mangal at Gayakshetra, Sthanupriya at
Kurukshetra, Swayambhu at Nakula, Ugra in Kankal, Mahananda at Attahasa,
Bhimeswari at Bhima, Bhairavi at Bhairava, Bhavani Sankari at Vastra
Padma, Rudrani in Artha Koti, Visalakshi at Avimukta, Bhadrakarni at Gokarna,
Bhadra at Bhadrakarnak, Utpalakshi at Suvarnaksha, Sthanivisa at Sthanu, Kamala
at Kamalalaya, Muksewari at Makota, Kali in Kalanjara, Dhvani in Sankhukarna,
Sthula in Sthulakeswara, and finally Parameswari Hrilleka in the lotus hearts
of Jnanis. Recitation of the above names of Devi in the presence of Brahmanas during
‘Shraddha’ days especially, ‘Pithru Devatas’ would be pleased to bless. There
are certain </span></b></span><b><span style="color: white; font-family: Verdana;">‘Vratas’</span></b><span class="style471"><b><span style="color: white; font-family: Verdana;">( vows) to be performed by men and
women, stated Maha Devi to Himavanta, as She would be enormously
delighted. Some illustrations are ‘Ananthatritiyaka Vrata, ‘Rasakalyani’ Vrata,
‘Ardrananda’ Vrata, to be performed on ‘Trithiya’or the Third of Hindu
Calendar. On a Krishna ‘Chaturdasi’ ie. the fourth day after the moon fall,
every Friday and Tuesday too, one might observe fasting till the twilight
time of the evenings and perform worship to Devi Bhagavati and terminate
fasting. Two Navaratras every Spring and Autumn ie in Vasanta and Dassera
seasons daily fasting and worshipping by the dusk time be observed similarly.On
the third day of Sukla Chaitra the ‘Dol’ Festival is of significance and
‘Sayanotsav’ of Ashadha Purnamasi too.The ‘Jagaranotsav’ of Kartik
Purnamasi Masa, ‘Rathotsava’ of the third of Sukla Ashadha, the ‘Damanotsav’
every Chaitra and all the austerities of Kartika are all dear to Devi Bhagavati.
In all these Vratas, puja of virgin Kumaris as though the devotees worship Devi
Herself would gladden Her. </span></b></span></div>
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<span style="color: #33cccc; font-size: 16.0pt;">Om</span><span style="color: #33cccc; font-size: 16.0pt;"> Tat Sat </span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="color: #33cccc; font-size: 16.0pt;">(Continued)</span></b></div>
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<b><span style="color: yellow;">(My humble
salutations to<span style="mso-spacerun: yes;"> </span>the lotus feet of Sri
Chandrasekharendra Saraswathi Mahaswamy ji and also my humble greatulness
to<span style="mso-spacerun: yes;"> </span>Brahmasree Sreeman V D N Rao ji<span style="mso-spacerun: yes;"> </span>for the collection) </span></b></div>
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gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com0tag:blogger.com,1999:blog-1677975695993500877.post-43125834248993134852013-01-15T21:22:00.001-08:002013-01-16T03:00:49.975-08:00The Essence of Puranas – Devi Bhagavata Purana -1 <div dir="ltr" style="text-align: left;" trbidi="on">
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<b><sup><span style="color: #ff9900; font-size: 16.0pt;">The Essence of Puranas – Devi Bhagavata <span style="mso-spacerun: yes;"> </span>Purana </span></sup></b><i style="mso-bidi-font-style: normal;"><span style="font-size: 16.0pt;"><br style="mso-special-character: line-break;" />
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<b><span style="color: white; font-family: Verdana;">PREFACE</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Emphasizing
the Holiest Name of Maha Devi Bhagavati<i><span style="font-family: Verdana;">,</span></i>
Suta Maha Muni addressed a congregation of Sages headed by Saunaka Muni at
‘Naimisaranya’, the Forest of Naimisa as the Kali Yuga had no access to that
Sacred Place, since the ‘Manomaya Chakra’( The Wheel of Mental Illusion)
created by Brahma occupied the entire World excepting the Naimisa Forest. The
outer rim of the Wheel became thin and would stop rolling further and hence the
Forest was chosen as the Sanctified one. </span></b></div>
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<b><span style="color: white; font-family: Verdana;">The
unfolding of the subject matter was that of Devi Bhagavata
Purana, originally recited by Krishna Dvaipayana Maharshi Veda Vyasa, who
described it as Maha Purana, elevating its status above the Eighteen Main
Puranas, viz. Agni Purana, Bhagavata Purana, Bhavishya Purana, Brahma Purana,
Brahmanda Purana, Brahma Vivarta Purana, Garuda Purana, Kurma Purana,
Linga Purana, Matysa Purana, Markandeya Purana, Narada Purana, Padma Purana,
Skanda Purana, Siva Purana, Vamana Purana, Varaha Purana, and Vishnu Purana.
Maharshi Veda Vyas divided the Maha Purana of Devi Maha Bhagavata into
Twelve ‘Skandas’(Volumes) containing three hundred Chapters totalling eighteen
thousand Stanzas.The Maha Purana describes how Devi Bhagavati, the Primeval
Energy, empowered ‘Maha Purusha’to create the Universe. The five major
Characteristics covered in the Purana are ‘Sarga’ ( Creation of the Universe)
by ‘Maha Purusha’or the Primeval Energy, ‘Prati Sarga’( Secondary
Creation), Dynasties of Solar and Lunar Kings, ‘Manvantaras’ beginning from
Swayambhu Manu and the subsequent Manus, and Portrayal of Manus and other
Kings.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Maha
Vishnu remote-controlled by Devi Bhagavati</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Devi
Bhagavati or Vidya is known as an amalgam of Three Characteristics, viz.
Satvika Sakti, reflected in Goddess Sarasvati; Rajasika Sakti as represented by
Goddess Maha Lakshmi; and Tamasika Sakti known as Maha Kali. Also, the Maha
Sakti is represented by the Trinity viz. Lords Brahma the Creator, Vishnu
the Preserver and Siva the Destroyer ( Srishti, Stithi and Laya Karakas).</span></b></div>
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<b><span style="color: white; font-family: Verdana;">In the Introductory
Recitation of Devi Bhagavatam, Sage Suta quoted Narada Maharshi as having
confirmed by Lord Vishnu Himself to Lord Brahma that His own
Premordial Energy of Universal Existence is the result of Her
empowerment to Maha Vishnu to execute Her commands! Maha Vishnu reiterated that
He is subservient to Devi Bhagavati and is always in Her Tapasya or meditation,
but at the same time, enjoys freedom to possess the company of Goddess Lakshmi,
to incarnate Himself in various forms and features some times as Dasavataras as
Fish, Tortoise, Boar, Man-Lion, Dwarf, Rama, Parasurama, Krishna, Buddha or
Kalki; some times as Mohini to distribute ‘Amrit’ or Nectar and so on. But His
actions are always remote-controlled and are oriented to protect the Virtuous
and punish the Wicked. Thus Maha Vishnu is indeed the Highest Representative of
Maha Devi with full freedom to act on His own, within the framework of Her
Supreme Control.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Devi
Bhagavati blesses Vishnu as Hayagreeva</span></b></div>
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<b><span style="color: white; font-family: Verdana;">As Indra and
Demi-Gods were performing a Sacrifice in the presence of Brahma and Mahesa,
they had all desired Maha Vishnu to preside over the Function and
called on Him. But, Lord Vishnu was in ‘Yoga Nidra’or the Sleep of Deep
Meditation and nobody would dare wake Him. More over, interruptions of
somebody’s speech, the love of a couple, or waking up a person’s deep sleep are
sins equivalent to ‘Brahma hatya’ or killing of a Brahmana.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">The Lord was
seated in a ‘Padmasana’ posture squatting with His legs folded and resting His
chin on the top of His Bow with an Arrow fully drawn. As the Sacrifice was to
be concluded, Lord Siva advised Lord Brahma to create a White Ant, ‘Vamri’ and
directed it to bite the arrow gently which should wake up the Lord to
consciousness and thus make the request. The Vamri sensed the delicate
situation and requested Brahma to grant it a return boon for the great risk
being undertaken in disturbing the Yoga Nidra of no less a personality than
Maha Vishnu Himself! Lords Brahma and Siva gave a boon to the Vamri that what
ever trickles from the Sacrificial Offerings of Ghee in the Homa Kunda
(Fire Pit) would spill out could be collected as its share. As commanded by
Brahma, the insect bit the fore-end of the arrow and the tight string gave way
at once and the entire Universe reverberated with horrifying sound as the
earth quaked, mountains were shaken, Oceans rose high, Sun lost way and Devas
got traumatised. Maha Vishnu’s Head was severed with His Crown and there was no
trace as to where it fell! Along with Devas, Brahma and Siva cried like human
beings as there was a ‘Pralaya’-like situation( Universal Dissolution). Then
Deva Guru Brihaspati consoled Indra, Brahma and Siva and emboldened them to
countenance the grim situation, as such eventualities did happen in the past.<br />
<br />
The only recourse that Lords Siva and Brahma, accompanied by Indra and
Demi-Gods, had was that in one voice, they made an intense appeal to Maha
Devi Bhagavati, the Eternal Cause of Causes, the very Original Energy, the Life
Force of entire Creation, the Bindu and Pranava, the Sourcing Fountain of
knowledge and above all the Embodiment of Charity and Forgiveness. Pleased by
the most sincere prayers of Brahma and Siva downward, ‘Nirguna’ Maha Devi
hinted that there ought to be a cause for the tragedy. In the company of Maha
Lakshmi, once Maha Vishnu laughed by thinking of something. Lakshmi Devi failed
to understand the possible reason as to why Vishnu was so much amused about.
Was it a spot on Her face or was it due to another woman in His desire? Then as
Vishnu did not clarify, Lakshmi assumed ‘Tamasic Guna’ and gave a curse to Him
saying that His head should fall off. Thus happened the resultant
tragedy despite Her sincere repentance. </span></b></div>
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<b><span style="color: white; font-family: Verdana;">While this
tragedy took place, there was a coincidental incident that a tough Davana of
extraordinary cruelty, named Hayagriva or the Demon with the neck of a
horse, resorted to severe ‘Tapas’ <span class="style471">( Meditation) to Maha
Bhagavati for thousands of years by following a strict regime of
Sacrifice and unflinching devotion. Maha Devi appeared before the
Rakshasa and granted him a boon that no Power in the Universe could cause death
to him, except by an Extraordinary Energy in the form similar to his own viz.
Hayagriva form alone could destroy him. Brahma and Siva hastened with the solution
to the present gravest tragedy and instructed Devata’s own Architect,
Visvakarma to do the needful. The Architect killed a horse at once and
fixed its neck to Lord Vishnu’s severed head and thus emerged Lord
Hayagriva. </span></span></b></div>
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<b><span style="color: white; font-family: Verdana;">Vishnu
destroys Madhu Kaitabha brothers </span></b></div>
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<b><span style="color: white; font-family: Verdana;">When Maha
Vishnu was in Yoga Nidra in a comfortable posture of lying on the bed of Ananta
Naga, two Demon brothers named Madhu and Kaitabha were born from the wax of
Maha Vishnu’s ears. Their birth was a mystery and unknown as felt by the brothers
themselves whose physical forms grew fast and strong day by day, even as they
were playing in the ocean surroundings, killing various kinds of aquatic
species for food or play.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Coming of
age in course of time, the Demon brothers with huge bodies and proportionate
common sense too, realised that there must have been a Massive Force which
alone could have given birth to them. From the air, they heard a sound
‘Vagbija’ the Seed Mantra ( Seed ‘Bija’ and ‘Vak’ the Speech of Goddess
Sarasvati). To start with fun, but later on with maturity, they kept on
practising the sound for years together, little realising the impact of the
Mantra’s repetition. In fact, they became so obsessed with the Mantra that they
neither had food nor sleep, but with full concentration and utmost sincerity.
‘The Parasakti’s Voice emerged from the Skies that the Danava brothers would be
invincible in the entire Universe provided they were united and fight two-some.
Blessed by Maha Devi, the two brothers became swollen with pride and eventually
attacked Lord Brahma Himself. On realising that they were unconquerable, Brahma
who was seated on the lotus- head sprouting from Maha Vishnu’s navel, tried the
age-old four means. He tried to use ‘Sama (Counselling) ‘Dana’( Gifting or
bribing), ‘Bheda’( put one against another) and finally ‘Danda’(Punish), but
neither of these media appeared feasible; he ran away to Vaikuntha for
protection but Maha Vishnu was in Yoga Nidra. Brahma had thus prayed to Yoga
Nidra Devi to prompt Maha Vishnu to wake up. It was actually Maha Maya’s
discretion which mattered as Vishnu Himself could not regain consciouness on
His own. The concentrate of ‘Tamo Guna’- Maha Maya - was earnestly prayed to by
Brahma, as this was a prestige issue for him and the entire domain of
Gods! Maha Maya left Vishnu free and He was fully woken up to face the
challenge of the hour, viz. to either manipulate or massacre the brothers,
Madhu and Kaitabha. Lord Vishnu invited the brothers to fight with Himself. The
fight continued for five thousand years but without a tangible result. As the
Demons were clashing one after another and Lord Vishnu was in duel singly, the
latter asked the brothers to give a break as it was against Justice that they
took alternate positions while He was alone. During the break, Vishnu prayed to
Maha Sakti and complained that the fight was unfair and that they were also
given by Her the boon of voluntary death or ‘Svacchanda Maranam’. Maha
Sakti realised the lacuna in the duel and advised Vishnu to give boons to
the brothers so that a way out would automatically open up. Meanwhile, Maha
Sakti agreed to be present at the fight in physical form and disturb the
concentration of the Demon brothers by casting Her fake amorous looks. This
encouraged Vishnu to convey the Demons that their duel with Him was of great
quality and thus He was ready to give boons to them. They got into the trap as
they boasted that they were prepared to give boons to Him instead of the other
way around. Vishnu grabbed the opportunity and said that He be given the boon
of their death by killing each other! The brothers gave an excuse that the boon
could be given only provided there was no water or wetness in the Ocean. Vishnu
expanded his thighs manifold so that there could be adequate space for the
killings.The Demons expanded their bodies too and thus the thighs of Vishnu and
the body sizes of the brothers kept on increasing horizontally and vertically
proportionately. Finally, the illusion created by Vishnu proved stronger and
the brothers had to yield to their own killings. Thus Maha Sakti who assumed
human physique and paved the way to the killings of the Danava brothers
without breaking the Rules of ‘Dharma Yuddha’, partly by trickery and partly by
Maya or Illusion.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Devi
Bhagavati - ‘Nirguna’ and ‘Virupa’ Shakti </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">At this
juncture, the congregation of Sages at ‘Nimisharanya’ needed suitable
clarification as to whom precisely should one pray to or anchor one’s hearty
devotion to a specified target. The query appeared to be reasonable and the
replies so far looked rather nebulous. Muni Suta however did his best to reply
this pointed question with an equally pointed clarification. Indeed the Supreme
Force in action is one and only the one! </span></b></div>
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<b><span style="color: white; font-family: Verdana;">That Force
is Eternal, Unborn, All Encompassing and Unknown. Having firmly established
this Reality, the clarification required is as to whom one should dedicate and
pray to. Vedas, Sastras, Puranas, Upanishads and name which ever Scripture was
sourced, they all emphasized one uniform Truth that there were Satvik, Rajasic,
and Tamasic ‘Gunas’ ( Aspects) and the Trinity of Gods represented Creation by
Brahma, Preservation by Vishnu and Destruction by Siva. Trinity is Unity and
Unity is Trinity! They all represented the same and were not detached. It is
one’s vision that might get blurred but not the Realism. Side by side, one
should also recognise the ‘Nirguna’Aspect-an amalgam of all the features. Now,
where would be the aspect of Maha Shakti emerge here? That Super Force
again was the Nirguna Facet. Thus when one prayed, there was no canalisation or
distinction of Gods. But for the purpose of Idenification, one might keep the
entire target as an Entity, imagine a Physical form and facilitate one’s
concentration at it. Thus Siva is a part of Kundalini Shakti dominated by Tamo
Guna; Brahma is dominated by Rajasik Sakti, and Vishnu is Satvika Sakti; indeed
they are all one and the same. However Maha Sakti has no sex, age,
form, ‘Gunas’, Characteristics and Identity; in fact, that precisely is the Unknown
Truth. Thus replying to the question raised by the congregation of Sages,
Saunaka Muni asserted that pure thoughts or prayers, or whatever ‘means’ that
one might practise ought to be squarely targetted to Brahma Sanatani Sakti,
since there could never be any Super Energy without It; this was emphasised by
Narada Maharshi as was gathered from (and corraborated from Vyasa Deva) Brahma
who in turn was advised by Maha Vishnu Himelf</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Interplay
of Primary ‘Gunas’ causes Chandra’s Romance with Tara
</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Having
explained the interplay of the three primary Gunas, Suanaka Muni
described that the memorable Veda Vyasa himself was smitten by the desire of
getting a child. In this context, he gave two relevant examples of obsessions
experienced by Chandra for Tara and King
Pururava for Urvasi to underline the fact that none is above the interplay of
the three Gunas. Brihaspati the Teacher of Demi-Gods had a beautiful wife named
Tara.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Once,
Chandra (Moon) visited the house of Brihaspati the Guru and instantly fell in
love with Tara, who too reciprocated her romantic feelings. In course of time,
she deserted Brihaspati and moved into Chandra’s house. Brihaspati approached
Chandra and counselled him that this romance with his own Guru’s wife was not
only illegitimate but a blatant infringement of Dharma which would attract a
sin tantamount to ‘Brahma Hatya’ or the murder of a Brahmana and asked
Tara to be returned to him. Chandra declined to do so as Tara
came away out of her own desire. Brihaspati visited Chandra again but the latter
was adamant to return Tara saying that the
couple were madly infatuated mutually.Brihaspati warned Chandra with dire
consequences and approached Indra for redressal. Indra himself faced a
situation similar but his role was as a cheat for masquerading Sage Gautama in
Ahalya’s bed and received the curse to imprint genital marks all over his body.
However his role was that of the Chief of Devas and despatched an intelligent
emissary to Chandra Loka. The Representative advised Chandra to be sensible as
he already had twenty eight beautiful Stars as his wives and even offered any
of the Apsara Damsels to quench his lust.The Messenger returned to Indra empty
handed and the latter decided to wage a war against Chandra Loka. Knowing of
this incident, the Danava Guru Sukracharya, the arch-rival of Deva Guru
Brihaspati, espoused the cause of Chandra and assured of the help of Demons in
a possible war. Meanwhile Brahma Himself flew across by His ‘Hamsa
Vahana’ (Chariot of Swan) to Chandra Loka and consequently Chandra let Tara
return to Brihaspati, who was happy and excused Tara
for her indiscretion. Tara a pregnant woman gave birth to a charming boy but Tara confirmed that he was Chandra’s own son and Chandra
took away the child and named him ‘Budha’.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Budha
weds Ila ( King Sudyumna) </span></b></div>
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<b><span style="color: white; font-family: Verdana;">As Budha fell
in love with Ila, a beautiful woman, little did he realize that actually Ila
was a King turned into a woman. King Sudyumna a pious Ruler of his
subjects went into a forest for hunting but as he and followers entered the area,
they were all converted as women.This happened due to a ban imposed by Lord
Siva as He was alone with Parvati once, a few Sages entered the forest and
disturbed the Lord’s privacy. Not aware of this fact, the King and party
entered. </span></b></div>
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<b><span style="color: white; font-family: Verdana;">The King
thus converted into a woman was known as Ila, who out of shyness did not return
to the Kingdom. Per chance, Budha met Ila and they were married and begot a
child, named Pururava. Meanwhile Ila met Sage Vasishtha and revealed the entire
happening and the Sage prayed to Lord Siva and begged Him a way out for the
pious King Sudyumna to get back his original position. Lord Siva agreed to let
Ila attain manhood every alternate month. Thus the appearances of Ila and the
King alternated every month and as the wife of Budha, Ila gave birth to
Pururava. In course of time, when Pururava was made the King, Sudyumna retired
to Vanasprastha and prayed to Devi Bhagavati as Ila and her sincere devotion
paid off by absorbing her into the eternal Bhagavati Herself!</span></b></div>
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<b><span style="color: white; font-family: Verdana;">King
Pururava’s infatuation with Apsara Urvasi</span></b></div>
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<b><span style="color: white; font-family: Verdana;">King Pururava
proved himself as a model King ruling by Dharma, Varnashrama and other Vedic
principles. Meanwhile, Urvasi the Celestial Dansuese received a curse from a
Sage to leave to Earth for a fixed time-frame. On learning about the best
possible choice as a suitor in King Pururava, it was not difficult for him to
be lured and she agreed to marry him on three conditions that she would consume
only ‘ghee’ (classified butter), that he should take good care of two sheep that
she brought from Gandharva Loka and that she should not view his bare body
except in bed.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Fully
mesmerised by her presence in his company, Pururava’s interest in his duties of
governance got diluted gradually. Meanwhile, the time frame of her curse was over
and Indra sent his persons to steal the sheep. When he knew about the
pilferage, he chased the thieves not even realising that he was unclad but the
celestial thieves outsmarted him. Urvasi got terribly infuriated as Pururava
broke the contract on both the counts of chasing away the thieves unclad and
not being able to safeguard the sheep. She left him for heavens and Pururava’s
frustration and pangs of separation got him distressed to such an extent that
he wandered various places aimlessly. By chance he saw Urvasi at
Kurukshetra, profusely regretted his follies and entreated her to return
to him, when she advised that their meeting was purely temporary and that he
should overcome his infatuation with her. Thus there indeed were instances of
interaction of ‘Gunas’ of which Veda Vyasa was no exception.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Maharshi
Veda Vyas and Son Suka Maha Muni</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Maharshi
Krishna Dvipayana Veda Vyas, son of Sage Parasara and Satyavati, got a desire
to secure a child. With this wish, he performed severe ‘Tapasya’ addressed to
Maha Devi and to Maha Deva Sankara for hundred years. Indra had suggested to
Sankara that His prayers be kindly be approved as the Maharshi’s strict
observance of further penance could not be continued any longer. </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Bhagavan
Sankara appeared before Veda Vyasa and granted him the boon of getting a son
who would be a rare example of Purity, Great Virtue and Spiritual
Enlightenment. Veda Vyasa was carried away by what Sankara blessed and
initiated the Agni Homa action by the ‘Arani’ process of rubbing wooden
pieces to light up. Just then, the Celestial Apsara (nymph), Ghritachi made a
flashy appearance and cast amorous looks at the Maharshi. Being unsure of the
romantic reaction of the Maharshi who no doubt got disturbed in his mind about
her presence, she took the form of a tempting Parrot and flew across the Homa
Kunda; Maharshi could not resist his lust for the Apsara and discharged
his masculinity on the wooden sticks meant for Arani. Thus emerged from the
Arani Fire, a boy of extraordinary radiance and chiselled body features
resembling Veda Vyasa himself, excepting for his nose; He was named ‘Suka’ at
the Name Giving Ceremony, since the Apsara took the form of a parrot at the
moment of relieving his lust. The Maharshi enjoyed supreme happiness in fondling
the child and bringing him up. He was in fact born with full comprehension of
the Holy Scriptures and added to this, Veda Vyasa’s early training and
subsequent tutorship under Deva Guru Brihaspati made him an excellent ‘Jnani’.
He learnt Vedas, Sastras, and the entire gamut of Scriptures beyond which there
perhaps was left little that was worthy of imbibing. As the Brahmachari
attained marriageable age, Maharshi Vyas desired to perform the wedding of Suka
Muni who resisted the idea vehemently. He said that having been trained as an
ascetic, he had no desire whatsoever to enter into married life. Veda Vyasa
explained that that according to ‘Agamas’, the stage of ‘Garhastya’ or
married life was an integral part of human life of the four chapters viz.
‘Brahmacharya’, ‘Garhastya’, ‘Vanaprasthya’, and ‘Sanyasa’ as that was a
logical evolution of normal living. Vyasa said that the order of life was
disturbed in his own example but that exception was not a rule. Moreover, he
realised that he regretted his own action of remaining single and
infringed the Laws of Nature as stressed in the Sciptures. Suka Muni
counter-explained that human life was a very valuable achievement and as such
he would rather abstain from the so-called pleasures, causing the inevitable
pain, that ‘Samsara’ was a knife-edge existence of humanity and that he would
prefer the skip-up of the Garhasthya phase in his limited existence. He further
explained that the entire human existence was constanly engaged in a struggle
to get released from the complicated net of ‘Maya’( Illusion) and in a virtual
warfare against the ‘Arisht Vargas’or the Six Enemies of ‘Kama’ leading to and
the logical resultants of ‘Krodha’(Anger/ Intolerance),‘Lobha’(Meanness or
Possesivenes), ‘Moha’( Infatuation), ‘Mada’ (Arrogance) and ‘Matsarya’(
Jealousy). Between the two steps of temptation of entering into the net and the
desperation to break it out, there would be a wide abyss which would occupy
successive cycle of births and deaths owing to the concepts of ‘Sanchita’ (
latent), ‘Prarabdha’( Carry forward), and ‘Vartamana’( the Current Account) and
to perpetuate the vicious ‘Kala Chakra’ ( the Wheel of Time) further on would
be a conscious stupidity, if not an ignorant folly, thus argued Suka Muni.He
further stressed to Veda Vyasa that let alone normal human beings, but even
Indra, Brahma, Vishnu or Maheswara could never exist in peace as Indra always
kept protecting his throne from Asuras as he was their first target; Brahma had
this entire creation as His ‘Samsara’ or His family; Vishnu no doubt had Maha
Maya Lakshmi Herself as His partner but was fully engaged with the wily Demons’
atrocities to overcome and protect the balance of the entire Universe; Maheswar
was constanly busy with the destruction of evil forces. Humanity without
exception thus was persistently subject to want, struggle, helplessness,
and pessimism. A householder’s plight to subsist along with a family had
always led to cunning, meanness, hypocrisy and opportunism. Where was the time
for ‘Karma Kanda’ to perform, let alone remember the name of the Super Force,
when the full manifestation of Maya or Illusion was at an explosive point! The
Maha Maya Sakti had for instance submerged a Maharshi like the illustrious Veda
Vyasa- who had interpreted Vedas, created all the Eighteen Puranas and several
Upa Puranas, and innumerable Scriptures of eternal value to mankind- had an
intense sense of ‘Vyamoha’ or extreme possessiveness to his son, Suka and was
bent on making him a ‘Grihasthi’ since that would be his dream of his son to
wed a woman, procreate children and be an ideal householder!</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Physical
Manifestation of Maha Devi to Vishnu </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Veda Vyasa
had by now known Suka’s confirmed views on marriage and commended Suka’s
reading the Great Purana of Maha Bhagavata written by himself in which the
process of Creation of Universe was described in detail. In the Purana, he gave
the illustration of Lord Vishnu providing solace by Maya Maha Sakti when Vishnu
found Himself as a small child at the time of Pralaya or Universal Dissolution.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">The Lord
was floating on water on a banyan tree leaf wondering as to how He
was brought in that state and who could have done so? A resonant Celestial
Voice was heard in a half stanza saying: ‘All this being witnessed is my doing
and there is nothing else eternal’. Even as Maha Vishnu was wondering what was
heard, He found a mass of radiance on the skies gradually taking the form of a
vision in full manifestation of Maha Bhagavati in the form of Maha Lakshmi with
divine robes and ornaments, four arms with conchshell, disc, lotus and mace.
She was floating on the Ocean waters along with Her personified Co-Sakties and
Vibhuties on either side viz. Rati, Bhuti, Buddhi, Mati, Kirti, Smriti, Dhriti,
Sraddha, Medha, Svadha, Svaha, Kshudha, Nidri, Daya, Gari, Tulsi, Pusti,
Kshama, Lajja and so on. Maha Vishnu was astonished as never before and with
folded hands kept on reciting the incomplete stanza that She was Eternal and
nothing else! Maha Lakshmi addressed Vishnu and said that each time there were
Universal Dissolutions herebefore, the same scenario happened and there were
unifications of His and Hers but He had not realised as He was under the spell
of Maha Maya which was Her’s again. She further said that Her physical
Manifestaion at present was unreal as She had none, but a Supreme Force as an
amorphous, unknown, everlasing, unborn, all pervading and omniscient Energy.
She commanded Vishnu to create Brahma and Siva- each one to create and destroy-
and represent the two Gunas of Rajas and Tamas and thus re-start the cycle of
life and death under the cover of Maya and that Vishnu should promote Satvika
Guna and handle the delicate task of safeguarding and preserving the
entire Universe as also protecting ‘Dharma’ ( Virtue) and ‘Nyaya’ ( Justice).
Further on, the process of creation of Demi- Gods, Sages, and human beings and
other species followed and so did the formation of Societies and Principles of
Dharmas, Varnashramas, and stages of human life and so on. By inference, Veda
Vyasa said that the established practices commended the insitution of
marriages, of the duties of Grihasta ( Householder ) and ‘karma kanda’,
followed by retirement, Sanyasa and finally attainment of Salvation- all in a
gradual process step by step. An adamant Suka was still not relenting in his
attitude and Veda Vyasa suggested Suka’s visit to Mithilapura and meet King
Janaka for his advice as he had ‘Jeevan Mukti’ ( Salvation while alive).</span></b></div>
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<b><span style="color: white; font-family: Verdana;">How
King Janaka convinced Suka Muni to marry? </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Quite
reluctantly, Suka Muni travelled all the way from Meru Mountain
to Mithila. He was unaware of the nuances of City life and for the first time
ever witnessed himself the full demonstration of subdued virtues and blatant
vices, momentary joys and unending frustrations, rare displays of integrity and
loud noises of hypocrisy. Even the Gatemen stopped him to ascertain Suka’s
personal credentials and made him wait for days together.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Finally,
some Ministers and Officials enquired about him and found that he was the Great
son of memorable Veda Vyasa himself. He was ushered into the palace and
welcomed with grand luxuries for eight days and offered him the services
of coquettish maids but there was little reaction in him. The Muni met King
Janaka in his Court with full blast of music, dance and wine all around as
there were festivities in his honour. He was offered a full glass of milk and
was asked to greet a bevy of beauties singing and dancing around him.There was
absolutely no response whatsoever as his senses and elements were just the same
while taking rounds without spilling even a drop of milk. The King who, as
described by Veda Vyasa had the Status of Jeevan Mukta or Videha ( without body
but alive), was astounded at the boy’s equanimity and declared that he might as
well return to Veda Vyasa as his son was a paradigm of virtue par excellence
and that was most inflexible! But, the mission for which Vyasa referred
Suka Muni to the King was to make Suka agree to marry. Hence a
one-to-one dialogue was arranged and the process of serious discussion
proceeded. Suka Muni argued,- as he had done with his father earlier- summing
up that he would rather choose the ‘Vihanga Marg’ ( sky route) as against the
land route or a short-cut to salvation without wasting his precious life with the
experimenta -tions of ‘Samsara’ or the house-hold chores viz. ‘Garhastya’ and
‘karmkanda’. King Janaka allowed the boy to steam off and initiated the process
of subtle counselling. He said:‘ Even if human passions ‘seem’ to be under
control, the state of ‘Sanyasa’ is not bound to be as easy as is made to
be in practice. The term ’Yoga’ is highly deceptive as it presumes overcoming
wants ranging from hunger and thirst, sleep and ill health and such bare needs
for the meagre existence to medium kinds of wants such as a place to live, a
companion to live with, family happiness, medical help, and such other minimum
facilities which are not only highly permissible but are infact prescribed in
Scriptures. Any fall from the high altitudes of Yoga would be too steep
leading again to the low levels of frustration, self-condemnation and
helplessness. That was precisely what the Holy Scriptures including Vedas
recited by Brahma Himself. He prescribed the step-by-step methodology of
Varnasrama. Even Gods and Demi-Gods followed the path of ‘Garhastya’. A person
following the normal route would be immune from succesess and failures and
could buffer the consequences with equal ease, provided of course one does not
transgress avoidable pitfalls. Moreover, in exceptional cases like in the case
of Suka Muni, there is the least possibility of unwanted attractions as he
would be unaffected anyway. The example of Janaka himself is worth following as
he was ‘Videha’ ( body less) yet he knew the pattern of Jeevan Mukta or
Moksha while Living a Contented Life. Why suffer without reasonable and
allowable comforts rather than living morally and normally by still achieving
the desired objective of Salvation? There is no need to rule out a view
that the World is optimistic if we moderate the senses and control the mind,
instead of complaining that the World is a hell and full of misery and
meanness. Also, how could one enjoy the effect of ‘coolness’ unless the deadly
impact of ‘heat’ is suffered. A Karma Yogi who practises controls and
discipline, like a dew drop on a lotus leaf, would have the Golden Mean of
enjoying ‘Iham’( the satisfaction of Good Living) and ‘Param’ (the attainment
of the Final Goal)! Having been more or less convinced that Sanyasa yoga
for his age and keeping in view the relevant factors might not be unsuitable,
Suka sought certain clarifications on a few issues, as though he wished to hear
from Videha Janaka for public enlightentment. The issues were related to
killing of animals, consumption of wine and attachment to sex. He wondered as
to how these habits were permitted in the Scriptures! As regards the aspect of
meat eating, Scriptures allowed animal sacrifice for the purpose of Yagnas and
specified ceremonies like Asvamedha Yagas, Goat or other Sacrifices of animals
and so on but certainly not oriented to indiscriminate killings for the sake of
enjoyment of meat eating. Similarly, drinking Soma Rasa is strictly as an
integral part of Yagnas invoking Gods through Fire Sacrifices involving
elaborate procedures through the chanting of relevant mantras and are of purely
religious orientation; for instance, a person performing certain
Sacrifices as per established format approved by Scriptures are known as
Somayajis and are highly revered. But consumpion of alcohol is never approved
for personal enjoyment. So is the case of involvement with women. Indeed no
Scripture approved of blanket sex excepting with a lawful wife that too only
for procreation purposes in moderated measure and not with comprehensive
license which verges with vice or obssession and certainly not extra-marital,
in any case.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Muni
Suka’s wedding and Salvation thereafter </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Muni Suka
returned from Mithilapura a changed person and to the greatest delight of his
father, married the daughter of a Muni named Pivari and they had four sons and
a daughter all of whom were happy in their weddings too. Maha Muni selected
Mount Kailash subsequently to practise higher disciplines of Yoga, achieved
Siddhies of Anima, Laghima and so on and finally ascended further from
the top of Mount
Kailasa to realise
self-realisation to join the Supreme Bhagavati.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">As Veda
Vyasa got shaken up from his son’s absence and practised heavy penance
targetting Maheswara as the embodiment of Tamas Guna, the Lord appeared and
gave him the boon that he could always find Suka in his own shadow! <br />
After the departure of his son, Veda Vyasa was a frustrated person and carried
on with his disciples Asita, Devala, Vaisampayana, Jaimini, Sumanta and others
and after their studies were over, he despatched them with the tasks
of propagating Dharma all over. He left Meru
Mountain to meet his mother Satyavati
from whom he left long ago on the banks of Ganges.
He realised that his mother was married to the King of Hastinapur, Santanu on
the condition that another son of his, Bhishma born from his first wife Ganga,
would neither marry nor beget a child since there shold not be any
progeny to claim the throne. Shantanu and Satyavati gave birth to Chitrangada
and Vichitra-Virya. After Shantanu died, Chitrangada became the King but in a
war with Gandharvas, Chitrangada died and Vichitravirya was made
the King. Bhishma desired that Vichitravirya be married as he was
eligible and when the King of Kasi announced a ‘Swayamvara’ ( bride’s choice
among the Invited Kings), Bhishma forcibly took away three brides- Amba,
Ambika and Ambalika to Hastinapura. On arrival, Amba requested that since she
already selected the King of Salva at the Svayamvara, she might be please
allowed to do so and Bhishma agreed. But the King of Salva did not agree and as
she returned back insisting that as per Dharma Bhishma must marry her. Since
Bhishma did not agree that even earlier, Amba left for the forest and became an
ascetic. King Vichitravirya married Ambika and Ambalika but was not able to
extend the progeny and died of premature death. Then came up a crisis of
Kingship falling vacant without a heir. Satyavati called for Vedavyasa
who was settled on the banks of River Sarasvati to help continue the lineage
through Ambika and Ambalika. Ambika closed her eyes in bed with Veda Vyasa as
she was not happy with the union and thus a blind boy, Dhrita- rashtra was
delivered. Ambalika sent a Servant woman into the bed and a wise boy, Vidura
was born. But when the mistake was realised and Ambalika had to go into the
bed, she was too frightened into paleness afraid of the Maha Muni and thus was
born Pandu. No doubt Pandu became the King before his elder brother who was
born blind but since he died of early death due to illness, Dhritarashtra the
blind had to be the King.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Genesis
of ‘Matsyagandha’ alias Satyavati</span></b></div>
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<b><span style="color: white; font-family: Verdana;">There was a
pious King Uparichara Vasu of Chedi
Kingdom who had a
beautiful wife Girika. Such was his devotion that Lord Indra was pleased
and gifted him an air- borne flying chariot. On the day of the ‘Sraddha’
( annual ceremony) of his deceased father and ancestors, his wife had a desire
to bear a child from him but in view of the Ceremony, he left for a
forest to hunt a deer for the Sacrifice as also fetch other material for
the Ceremony.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">But when he
was reminded of his wife’s request, he was overcome with passion and spilt his
virility which he did not wish to waste and thus retained it on a banana leaf
and commanded a falcon to carry the packet to his queen with a
message to her. Another falcon mistook the leafy packet as a piece of meat and
snatched it. In the clash of the falcons, the packet fell in a river.
Meanwhile an ‘Apsara’ (Celestial nymph), named ‘Adrika’ who was bathing in the
river mistakenly dragged the feet of a Brahmana performing his prayers on the
banks of the river. He cursed the Apsara to become a fish as his meditation was
interrupted. That fish swallowed the floating leafy packet and thus got
pregnant.. The fish was caught by a fisherman after nine months and found from
its stomach twin babies - a boy and a girl child. The fisherman presented
the babies to the pious King, who by his mystic powers visualised the boy as
his own child from the banana leaf and hence retained him to be the future King,
and gave away the baby back to the fisherman and gifted him with riches enough
to bring up the girl-child. This was the genesis of ‘Matsyodari’ who grew as an
extraordinary beauty. Sage Parasara who wished to cross the river by boat was
managed by ‘Matsyagandha’ and her voluptuous physical features raised instant
infatuation for the fisher woman. Before yielding at a lonely island in the
river, she demanded that she should spread heavenly fragrance from her body
over an area of one yojana- or Yojanagandha- and that she should be blessed
with an exraordinary son well versed with Scriptures and unparallelled devotion
to Almighty. Parasara renamed the woman as Satyavati and also blessed her to
become a Queen. The memorable son of Parasara and Satyavati was Krishna Dvipayana Veda Vyasa, as he had the purity of
Lord Vishnu Himself and Dvipayana since he was born in a river island ( Dvipa).</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Chain
reaction of Ganga -King Mahabhisha-Ashta
Vasus- King Shantanu</span></b></div>
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<b><span style="color: white; font-family: Verdana;">There was a
virtuous King Mahabhisha of Ikshvaku Dynasty who pleased Indra with a series
of ‘Asvametha’ and ‘Vajapeya’ Sacrifices and attained Indra Loka after
his death. Once he had attended the Court of Lord Brahma and along with him was
seated Devi Ganga. He was immensely attracted
to her and she too reciprocated with her amorous glances. Brahma got disturbed
and cursed both of them to take to human lives as husband and wife.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Mahabhisha
opted to be the son of King Pratipa of Puru Dynasty. At the same time
Ashta-Vasus ( Eight Vasus) of the Celestial Region headed by Vasu Prithi
and their families visited Sage Vasishtha’s ‘Ashram’ and admired ‘Kama Dhenu’
the Sacred Cow whose milk bestowed disease-less longevity and sublime
happiness. The wife of one of the Vasus, Dyau was impressed with the Cow and
quietly stole it and its calf. Sage Vasishtha found in his ‘Diya Drishti’ <br />
( Celestial Vision) that Nandini the Sacred Cow was in the custody of
Vasu Dyau and cursed all the Vasus to be turned as human beings. Being highly
repentant, the Vasus beseeched Vasishtha to dilute the effect of the curse and
out of compassion the Sage agreed to one year’s human life to seven Vasus as
their involvement was indirect but Vasu Dyau should have a full life time. The
Vasus, who knew about Brahma’s curse to Ganga Devi, approached her to give
birth to Seven Vasus of one year’s human life each and one life time’s
existence to the last born Vasu. But this was agreed to subject to the
condition that her prospective husband should agree to freedom of her action
without any reservation and if he did not, she would quit as the husband.
Eventually, Ganga waited on the banks of River Ganges
and awaited the arrival of King Pradipa of Kuru Dynasty for meditation. The
King arrived to perform ‘Surya Namaskaras’ on the river bed and Ganga appeared
as a charming woman and sat straightaway on his right lap, indicating thereby
that the place was to seat a son / daughter. The damsel identified herself as Ganga Devi and replied that she would await his son’s
arrival who was yet to be born. In course of time, King Pradipa got his son,
Shantanu, and as he grew as a handsome youth advised him to meet Ganga Devi who would propose but cautioned that he
should not ask her questions and agree to whatever she asked. Accordingly,
Ganga Devi, the eternal beauty, agreed
to wed Shantanu and agreed to her conditions unilaterally. She gave immense
happiness to Shantanu, who became the King after his father’s abdication of the
throne. After a year, they were blessed with a boy, but she took the baby and
submerged him in the flow of Ganga! To his
great surprise, Shantanu witnessed the horror of the child’s cruel drowning in
the flow but dared not say one word to his wife. This happening was repeated
again and again for seven times and as the eight child was born, Shantanu
protested and Ganga as per their contract left, but requested that the
boy be named as Gangeya.</span></b></div>
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<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Gangeya,
the exemplary ‘Bhishma’, of Mahabharata</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">For a long
time since Ganga Devi left Shantanu, the
latter had no interest in life and Gangeya, who was increasingly aware of his
father’s disenchantment in the duties of Kingship, virtually carried on the
burden lightly. As a dutiful son, he did whatever was possible or even
impossible, but for the replacement of the position of a mother. </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Once when
he accompanied his father on a royal hunt on the banks of River Yamuna and
found an extraordinarily stunning woman whose body flavour was heavenly and
intoxicating. Her captivating physical features sent tremors in Shantanu’s mind
and asked his son Gangeya to enquire about her. The lady replied that she was a
fisherwoman and any enquiry about herself be ascertained by her father only at
their abode. The fisherman was not sure whether her daughter’s future would be
assured since a grown up King-in-Waiting was already in place. Gangeya gave an
assurance that he would not put in a claim for Kingship. But this did not
satisfy the fisherman as Gangeya’s next kin would definitely make the claim to
the throne. Then Gangeya declared that in view of the apprehensions
expressed by the fisherman and subtly endorsed by his daughter, he would take a
Sacred Vow before all witnesses concerned that he would never ever marry!
Shantanu as well as the entire Kingdom were taken aback by the decision of
Gangeya. Shantanu tried to wriggle out of the deal, but Gangeya did not allow
any departure from his vow; he said that the sacrifice being performed was not
comparable to that of Parasurama, who for the asking by his father Jamadagni,
had cut his own mother’s head on the flimsy reasoning of her imagined flicker
of mind when she saw a Gandharva bathing; or to Lohitasya who allowed himself
to be sold to a Brahmin as a servant boy, for working heinous household duties
leading to death, to repay his father Harischandra’s debt to Sage Visvamitra;
or obeying the implicit instruction of his father Dasaratha conveyed by Queen
Kaikayi to abandon the self and wife Sita to fourteen years of forest life as
an ascetic couple ending by the kidnapping of his wife and undergoing untold
misery and torture! Thus quoting such examples, Gangeya announced to the whole
World that not only he would not marry but protect the entire progeny of the
‘Vamsa’ as long as he lived! Thus was given Gangeya the indelible name of
Bhishma in the generations to follow!</span></b></div>
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<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Pandavas
and Kauravas- Quick proceedings of ‘Maha Bharata’</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Since the
elder issue of Veda Vyasa from Ambika, Dhritharashtra was born blind,
Ambalika’s son Pandu was made the King with the approval of Bhishma, the
driving force of the Kingdom, with Hastinapura as the Capital. The elder
brother had two wives Gandhari and Sauvali, the former being the Prime Wife and
the latter was a keep in the household.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Gandhari,
the daughter of Gandhara Desa and brother of Sakuni, gave birth to one
hundred sons, the elder two being the notorious Duryodhana and Dussasana
(actual names were Suyodhana and Susasana, standing for Good Warrior and Good
Administrator). Gandhari preferred to close her eyes always, out of sentiment
as her husband was blind. Sauvali’s son was Yuyutsu. Pandu Raja ,
the earlier King, was married to Kunti, the daughter of King Surasena and the
paternal aunt of Lord Krishna. The Raja also married Madri, the daughter of
King Madra. When Kunti was a very young girl, her father asked her to assist Sage
Durvasa in a four month long Sacrifice / Yagna performed by him and after the
end of the Function, he was pleased to teach a Mantra to her which could
invoke any of the Demi Gods and Allied Devatas including Indra, Surya,
Yamadharma Raja and Vayu, as well as allied Demi-Gods like Aswini Kumars. Out
of curiosity, Kunti experimented by invoking Sun God in her private chamber and
to her great surprise and dismay she found Surya Himself standing before her
and asked her as to whether she desired a son or a daughter. Being of a tender
age of preteens, she was flabbergasted at the odd statement of Surya’s but
since the latter understood the predicament of the girl, Surya gave her the
boon that her virginity would not be disturbed, but she should however be
conceived. Kunti took her personal maid into confidence and even informing her
mother of the incident, she did not step out of her chamber. After nine months,
she delivered a boy of exceeding radiance and attraction with inborn armoury
and ear-rings. With the help of the maid, she arranged the child in a floating
box and placed it on a nearby waterbody. A charioteer of the Court of the King,
Atiradha and his wife found the floating casket and as they did not have an
issue, considered the child as a great blessing and brought him up as ‘Karna’
since he had ear-rings in-born and as Radheya after the name of the step
mother. Therafter Kunti considered the incident as forgotten of her innocent
childhood. Subsequently Kunti married King Pandu in a ‘Swayamvara’( as per
the bride’s own choice), but soon thereafter, King Pandu received a curse
from a Brahmana who was targetted by the King’s arrow mistaken for a deer in
copulation and the curse was that if he slept with a woman, he would fall dead
at once. The King knew that without begetting a son he would not be able to
cross the River Vaitarani at the entry point of hell itself and the soul would
get stuck there itself! Pandu suggested that Scriptures would allow a virtuous
Brahmana to sleep with her and Kunti informed that she knew a Mantra as gifted
by Durvasa Muni and by reciting that she could be blessed.Thus, Kunti invoked
Yama Dharma Raja, Vayu, and Indra from time to time and was blessed with three
sons,viz. Dharmaraja, Bhima and Arjuna respectively. She also passed on the
Mantra to Madri who begot Nakula and Sahadeva as twin brothers. Once when Pandu
ventured a wrong move to invite Madri in bed, Pandu died because of the
Brahmana’s curse as expected, and Madri too died in self-immolation, leaving
the two sons to Kunti’s care. Hence they came to be popular as
Pancha-Pandavas.As Pandu died, Dhritarashtra was sworn in as the King and there
were quick changes in Hastinapura, because of a blind King doting on his
children especially Duryodhana who was in evil league as ‘Dushta Chatushtaya’
or the Four Wicked Men along with his younger brother Dussasana, his maternal
uncle Sakuni and Karna (who was declared as the Ruler of a Subsidiary Anga
Desa, as he was barred otherwise from Royal responsibilities and rights since
he did not have Kshatria origin as the son of a charioteer). The Evil Four had
constant quarrels with their Pandava cousins, due to jealousy, as the
cousins were far more disciplined and stronger as also since Kuru Vamsa elders
and others liked them more. The Evil Four pretended sympathy for Pandavas and
wanted them to move into a new Palace but their intention was to kill them
while sleeping as the Palace was made of lac and susceptible to quick
fire. Thanks to Krishna’s foresight and
precautionary measures, Pandavas exited safe from the burning Palace through a
secret passage, as the Evil Four misled the Public that Pandavas and Kunti were
burnt. Meanwhile Pandavas masqueraded as Brahmanas and stayed in a poor
family house on rent. When the turn of sparing a person from the
landlord’s house came up for Sacrifice to a Demon, named Bakasura, (as per a
contract with the village heads and the Demon that instead of his killing
the Villagers indiscriminately), Bhima the strong man opted to reach the
Demon’s abode away from the Village and brought relief to the Villagers by
killing him in a severe duel. From thereon, Pandavas still appearing as
Brahmanas, moved on to King Drupada’s Court for Druapadi’s Swayamvara and
succeded in the test of destroying a fish on a quickly moving wheel kept above
one’s head by an arrow while viewing its reflection down in a water pool
underneath. This feat was possible only to an ace archer. Karna and
Kauvaras attended the Swayam Vara too. Only Arjuna could perform the feat
as Karna who too was a great archer had failed, again causing jealousy on
learning that the Brahmanas were fake and actually they were Pandavas. On
hearing the good news that after all Pandavas were not dead, the Elders of Kuru
Vamsa including Bhishna, Dronacharya, and Kripacharya were overjoyed but the
Evil Four were shaken. They agreed that a portion of the Kigdom be given
away to Pandavas as a peace making measure and the Elders like Bhishna
appreciated the gesture. Pandavas thus moved to a new Capital at Indrprastha
where a fantastic ‘Maya Sabha’ or a Palace
of Illusions built by the
Divine Architect-Designer by the name Maya. Recovering from their days of
misfortune, Pandavas recouped and performed ‘Rajasuya Yagna’and invited
Kauravas including the Elders like Bhishma, Drona, Vidura and Kripacharya as
well as the Evil Four. Lord Krishna who had always been a staunch supporter of
Pandavas was honoured as the Chief Guest and when King Sisupala the evil
opponent of Krishna objected and insulted the
latter, his Sudarsana Chakra (Wheel) snipped his head. The Evil Four,
especially Duryodhana felt highly envious of Pandavas, invited them to
Hastinapura only to trap Dharmaraja into an unjust chess game with Sakuni who
was an expert in it and defeated Pandavas against stiff conditions of losing
their Kingdom and even themselves including Draupadi, with whom an attempt was
made for disrobing. The conditions were twelve years of forest life and one
year of unidentifiable destination where they should not be recognised failing
which, the terms could be doubled! During the forest life of twelve years,
Kauravas tormented Pandavas and during the year long ‘Ajnanavas’ or
unreconizable place, took refuge in changed status with Dharmaraja as Kanku
Bhat or Brahmana Adviser to King Virat in his latter’s court, Draupadi as
‘Sairandhri’ as the Maid in the Queen’s Chamber, Bhima as the cook in the
Royal kitchen, Arjuna as ‘Brihannala’-the transgender dance teacher of the
Princess Uttara; Nakula and Sahadeva as the keepers of horses and cows.
During the course of their stay in the Virat kingdom, Pandavas underwent
unknown torture and humiliation including the attempted molestation of
Sairandhri by the King’s powerful brother-in-law, named Keechaka who was
quietly eliminated by Bhima in a night duel. At the end of their stay in
cognito, Kauravas tried to capture the cows of King Virat but by that time
Brihannala came into the form of Arjuna as the ‘Agyata vasa’ year was over and
destroyed the Kaurava Army single handedly and having utilised the ‘Sammohana
Astra’ or the ‘Mantra’ which lulled the War Stalvarts like Bhishma, Drona,
Asvatthama and of course the Evil Four into long slumber and released the cows
of King Virat back home. There were talks of ‘Sandhi’ or Reconcilliation held
by Krishna on behalf of Pandavas but the puffed up Evil Four refused even to a
pin-some space to Pandavas, let alone five villages to the five some and the
Great War of Mahabharata was fought for eighteen days dragging even the Elders
of Kuru Vamsa like Bhishma, Drona and quite a few pious persons by the Evil
Four on one side and Pandavas on the other with Krishna as Charioteer cum
unarmed Adviser of Pandavas. A major casuality from the Pandavas side was that
of brave and young Abhimanyu, the son of Arjun and Subhadra, in a ‘Chakra
Vyuha’(a circular closed fight) among many- to-one unjust encounter. There was
mass destruction on both sides and the tragedies of stalwarts including the
entire generation of Illustrious Elders who took part in the Battle as also the
Evil Four, with Duryodhana as the last to fall to Bhima, who killed Dussasana
earlier.</span></b></div>
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<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Maha
Bhagavati allows vision of the dead at Kurukshetra Battle </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Pursuant to
the Great Battle, the respected ladies of both Kauravas and Pandavas who lost
their husbands, sons, grand sons, grand fathers, fathers, in-laws and
nephews collected on the banks of Ganges and prayed toVeda Vyasa to
secure a glimpse of the departed, since the ladies could not go to the battle
field. Among the ladies were Kunti, Gandhari, Draupadi, Subhadra and Uttara. </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Dhritarashtra
and Pandava Heros were also invited to the expected miracle-spectacle. The
Maharshi performed Pranayama and deep yoga- oriented meditation to the Unknown
and Omniscient Devi Bhagavati. His intense and continued worship for quite
sometime and as an indication of the positive response received from Maha Devi,
there were indications on a huge sky-long celestial screen and there were
quick glimpses of the one-to-one fights and the resultant deaths and reactive
celebrations; the screen views of the Linga and Limbless Bodies of the
departed souls which were recognised at once by the concerned eyes, but not the
converse.</span></b></div>
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<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Asvathama
punished and Parikshith born </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Asvathama
could not reconcile to the death of his father Drona Acharya who was otherwise
invincible but as per Krishna’s advice, Bhima killed an elephant named
Asvathama and made Bhima shout that Asvathama was killed and conveyed the news
to Drona Acharya. Drona was horrified at the news, asked Dharmaraja for confirmation
and the latter confirmed: ‘Asvathama died-the elephant ! But he said further in
a very low tone saying ‘ Asvthama hata: Kunjarah’. </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Thus Drona
was cheated, hung his bow and arrows and sat still in meditation, when
Arjuna showered arrows and killed Drona. Desirous of killing Arjuna in sleep,
Asvathama did not find him, but thus killed the full party of Arjuna’s sons in
sleep. In turn, Arjuna located Asvathama and fought a fierce battle. Drona’s
son finally used to ‘Brahmastra’, the most potent Mantric arrow. Arjuna too
retaliated by the use of the same Astra and controlled Asvathama. Yudhistara
and Krishna advised not to kill Asvathama but
cut the naturally born ‘Shringa’ Jewel ( diamond horn), which
itself was an ugly insult to him. The impact of Asvathama’s Brahamastra
would have normally torn off Arjuna’s pregnant daughter-in-law Uttara, bur for
Lord Krishna’s mystic intervention. The child thus born to Uttara was
Parikshith who was then the last remnant of Pandavas. As a King, Parikshith was
highly spiritual and benevolent. Once when he concluded a Royal hunt and got
thirsty, he visited the Ashram ( Hermitage) of Sage Samaika who was in deep
meditation and thus did not respond to the King’s visit. He was annoyed and
picking up a dead snake fallen on the ground nearby picked it up and placed it
around the Muni’s head as a garland. On return to the hermitage, the
Sage’s son Sringi saw the ugly sight and gave a curse that whoever did this
insult to my father would be killed within a week’s time. The King having
known of the curse readied himself on the banks of River Ganges and requested Maha Muni Suka to enlighten him the
Great Purana of Maha Bhagavata. On the seventh day, with all the security in a
seven storeyed building on the river banks, Taksha made efforts to sneak in the
building somehow and intercepted a Brahmana by name Kasyapa desirous of
making wealth from relieving the King’s problem as he knew the Mantra of anti
snake bite; Daksha gave away plenty of money to the Brahmana and got rid of him;
in fact he tested the Brahmana whether he could really administer the Mantra
and revive an entire tree burnt by poisonous flames of serpent’s bite; the
Brahmana did convert the tree’s ashes to its original position. Later in the
evening Taksha asked disciples to disguise as Brahmanas to carry fruits to the
King on the pretext of reciting Atharvana Veda and the fruit which the King ate
contained a small insect which was Taksha himself assuming an enormous
body and killed the King.</span></b></div>
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<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Janamejaya’s
‘Sarpa Yagna’( Snake Sacrifice) stopped by Sage Asita and Veda Vyasa </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">When King
Parikshith met his end, his son Janamejaya was hardly a lad of eleven years and
was declared as the next King. Guru Kripacharya trained him in the Science of
Archery, Administration and Dharmasastra. He was married to Vapustama the
daughter of King of Kasi and carried on with pious activities.</span></b></div>
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<b><span style="color: white; font-family: Verdana;"><span style="mso-spacerun: yes;"> </span>Meanwhile a Sage Uttanka approached Janamejaya
and provoked him to take revenge on his father’s killer Taksha and perform
Sarpa Yagna (Sacrifice of Serpents) and command Taksha into the Fire Pit ( Homa
Kunda) and Sacrifice all the Serpents in the process. Sage Uttanka told the
King that his father could not go to heaven because of snake bite. Convinced
thus, the King ordered that theYagna be arranged. Thousands of snakes were
burnt off and Taksha was so afraid of his life that he sought refuge from
Indra. But, so revengeful were Janamejaya and Sage Uttanka that they were
prepared to command not only Taksha but even Indra to Sarpa Yajna and haul them
into the Fire Pit! Taksha thus approached Sage Asita to call on the King and
to refrain from proceeding further in the Sacrifice as thousands of
innocent Snakes were burnt off, for the sake of Taksha. Veda Vyasa explained
the Episode of Sage Asita and King Ruru to the King. In the olden
days, there was a Sage Jaratkratu who was practising high devotion to Devi
Bhagavati in a forest. He had a vision of his dead father and forefathers in a
cave who asked him to marry and suggested an eligible woman named Jarat Karu,
who was the sister of Vasuki. Meanwhile the co-wives of Sage Kasyapa, viz.
Kadru and Vinita had an argument as to what was the colour of the horses
of the Sun God’s chariot. Vinita guessed the color as white but Kadru had a bet
that the colour was black. It was agreed that whoever lost the bet would have
to carry the other on her back always while going to places. Kadru asked her
sons to colour the horses black to win the bet. While some of her sons obeyed
her but others did not. Kadru cursed those who did not comply be burnt off in a
Fire pit and Vinita virtually became Kadru’s slave. Vinita’s son ‘Garuda’ the
Carrier of Maha Vishnu, asked for the cause of her sorrow and she
narrated as to what happened. Out of his affection for his mother, Garuda
approached Kadru to pardon his mother and Kadru agreed provided that Garuda
could bring Amrit ( nectar) from the custody of Vaikuntha. Garuda was
bent on relieving his mother’s curse and fetched a jug of Nector from
Vaikuntha. Kadru was delighted and released Vinita. All the family members and
friends of Kadru were invited and asked to clean up themselves before
taking spoonfuls of Amrit. But Indra quietly stole away the jug of Amrit. The
invitees of Kadru returned from their baths and found that the jug was missing.
They were disappointed but tried their best to lick any drops from out of the
jar that might have spilt on the grass ( Kusa) and as they licked their tongues
were cut and hence were known as ‘dvi-jihvas’ or two tongued ever since. Vasuki
and others who were troubled by Kadru approached Lord Brahma and complained
against Kadru, the mother of snakes. He blessed them and said that the younger
sister of Vasuki, Jarat Karu, should be proposed to wed Sage Jaratkaru. But the
Sage was highly short tempered and the bride should be very obedient and
trustworthy and the couple would beget a child who would enlighten, control and
discipline the whole community of snakes and lighten the burden of their
over-haughtiness to the world. That was why, Sage Asita prevailed upon King
Janamejaya to stop the unique Sarpa Yagna and Veda Vyasa too approved of
Sage Asita’s request. Maharshi Vyasa had suggested that instead of the
revenge-oriented Sarpa Yagna, he should rarher build a spacious Temple dedicated to Devi
Bhagavati and also perform Devi Maha Yagna and such other Spiritual
activities to release the soul of late King Parikshith and relieve the
curse of the Brahmana boy.</span></b></div>
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<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Vision
of Maha Bhagavati by Trimurtis </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">King
Janamejaya asked about the significance of ‘Maha Devi Bhagavati Yajna’ from
Veda Vyas, since he felt confused as to who should be targetted to put one’s
whole hearted devotion, as multi-dimensional attention to Gods might get
diffused even to StarYogis, let alone normal human beings, especially because
concentration in human mind is highly erratic and fluid against the powerful
pull of material distractions.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">The normal
belief had been that one could anchor on either Brahma the Creator, Vishnu the
Preserver or Mahadeva the Destroyer, each representing the Rajas, or Satvik, or
Tamas Gunas respectively, but to say that an amalgam of all the Gunas as Devi
Bhagavati was perhaps an oversimplification! Even Sun God whose
visibility was a clear phenomenon, is directly perceptible before one’s own
vision. Veda Vyasa replied that this question was no doubt revelant
but was replied in the past by the Trinity themselves. At the stage when Maha
Vishnu killed Madhu Kaitabha by expanding His thigh space, the Trinity had
clearly comprehended that Devi Parasakti who had no form nor dimension and was
the endless and unique energy. There were heavenly directions to the
Trinity at the time of Universal Destruction to perform ‘Tapasya’ or meditate,
to Create, to promote and destroy Illusion. As the Trinity themselves got no
leads to create what and how, to promote which, and where, that was the
Illusion or Maya! The Trinity wondered that as there was no earth but a huge
Ocean, no five elements of Nature ( Earth, Light, Air, Sky and water), no
five ‘Tanmatras’ or the causative rudiments, (viz.’Sabda’ or Sound, ‘Sparsa’ or
Touch, ‘Rupa’ or Sight, ‘Gandha’or Smell and ‘Rasa’ or Taste), no sensual
organs, and no Gunas or Saguna, Durguna or Nirguna – Goodness, Evil, or
Equanimity. How could the process of Creation be initiated! In reply, a
‘Vimana’ or an Airfloat was sent to carry the Trinity towards the Sky and
landed at a place where was no water but ground. The Place looked like a
beautiful City with well laid buildings, gardens, water fountains, trees with ripe
fruits and splashes of flowers with divine fragrances, conditioned air and
lighting-apparently the gate way to Heaven. The aeroplane was lifted up again
and flew low to let the Trinity watch the Nandana Garden, Surabhi the Cow,
Parijata the Celestial Tree, the Iravata the Divine Elephant, a bevy of
Beautiful Apsaras at dance, Gandharvas on singing, and finally the High
Throne with glittering gold and jewellery with Indra and Sachi, encircled by
Planetary Heads like Varuna, Agni, Surya, Moon and a host of Devatas and
their Devis. Further on the Trinity witnessed the Brahma Loka, the Vaikuntha
and Kailasa and discovered original Trinity with their wives and
accompaniments. Finally, the aeroplane reached ‘Sudha Sagar’ ( The Ocean
of Nectar) and in its midst they found the ‘Mani Dvipa’ or the Island of Gems
in which a Cot with the four legs represented by Brahma, Vishnu, Mahaswara and
all other Demi-Gods was sighted. The Trinity then had the Super Vision of
extraordinary radiance, twinkling flashings of a physical manifestation
of MAHA DEVI BHAGAVATI ! The top portion of the Cot represented
Sada Siva in the form of a colourful rainbow with a red carpet bejewelled
and spread over. She sat gracefully smiling wearing a red garment, a garland
with red flowers and red sandal paste on her forehead with black eyes and red
lips, four hands wearing a noose, a lotus, a goad and an ‘Akshaya Patra’ ( an
eternally filled vessel) as though She was about to give away boons. Even the
birds around were chanting mystic incantations of ‘Moola Mantras’ like
‘Hrim’. [Examples of Moola Mantras (Seed Mantras) are: Om Aim Hreem Srim;
Om Ka-A- E- La Hrim, Ha-Sa-Ka-Hala-Hreem, Sakala Hreem; Om Aim
Kleem Sauh Sauh Kleem Aim; Om Aim Hreem Kleem Chamundaya Vicchey; Aam
Heem Krom Aim Kleem Sauch; Etc]. Her ear-rings were of the shape of ‘ Sri
Chakra’. She was surrounded by Devis like ‘Hrillekha’ and others like ‘Anga
Kusuma’. She was seated in a ‘Satkona’(seven angled) Yantra format. Lord Vishnu
of the Trinity recognised Her as He saw her in the same physical manifestation
when He was a toe-sucking boy on a banana leaf floating on a massive water
surface and blessed Him to create Brahma and Maheswara and advised that the
process of Creation be taken up as soon as possible. Lord Vishnu said that the
Trinity was fortunate with their vision of Maha Devi and the ‘Tapasya’
(meditation) that was performed by them all through the duration of Yugas
had succeeded. As He stated like that, Lords Brahma and Eswara were
choked with emotion and endless joy and prostrated before the Unparallelled
Vision with humility and gratitude. As soon as the Trinity entered the Entry
Point of the Sanctum Sanctorium where Devi Bhagavathi was seated
smilingly, the three-some of Brahma, Vishnu and Eswara were converted into
stunning feminine forms. Another astonishing miracle was that the entire
Universe was witnessed on her toe nails including the Trinity and their Abodes,
the Pancha Boothas, Indra, all other Devas, Gandharvas, Apsarasas, the
humanity, Oceans, Mountains, Sages like Veda Vyas, the Galaxy, view of
Sisumara, Asvinis and so on</span></b></div>
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<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Trinity’s
Prayers to Maha Bhagavati and Sixteen ‘Tatvas’ </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Completely
overcome by awe and humility, Lord Vishnu addressed Maha Bhagavati that He was
amazed to witness the entire Universe on Her toe nails including Himself and He
was but a miniscule reflection of Herself. Nobody knows how many such Vishnus
were created and that She was ‘ Karanguli nakhotpanna Narayana Dasa Kritis’ or
She created Ten Incarnations of Narayana by touching Her hand nails! </span></b></div>
<div class="style47">
<span class="style471"><b><span style="color: white; font-family: Verdana;">She was ‘Om, Hreem and Srim’,
‘Moola Prakruti’ and ‘Moola Mantratmika’. </span></b></span><b><span style="color: white; font-family: Verdana;">She was ‘Niradhara’( Foundation less),
‘Nitya’ (Eternal), ‘Nirguna’(Without Characteristics), ‘Nirvikara’ (
Changeless) and ‘Dhyana Dhatru Dhyaya Rupa’ ( The Meditation, The Meditator and
The Meditated). She was the material Cause of Prakriti (Nature) , Maya
(Illusion) and the ‘Tatvas’*. She was the Super Power but yet She bestows
Kindness readily and spontaneously ( Avyaja Karuna Poora Purita)! </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;"> [ <b><span style="font-family: Verdana;">Tatvas </span></b>*: 1) ‘Jnanendriayas’: Five
of sense organs, viz, Eyes, Nose, Tongue, Mouth, and Skin; 2) ‘Karmendriayas’:
or Five Organs for Action viz: mouth, feet, hands, genital and anus; 3) Five
‘Tanmatras’ or inner basics of elements or light, sound, taste, smell and
consciousness; 4) Five ‘Antahkaranas’: Mind or thought, Buddhi or
Understanding, Siddha or Power of mind leading to Jayam or success and
Angaram or Excitement; 5) Six ‘Adharas’ or Foundations: Muladhara, Svadhistana,
Manipura, Anantha, Visuddhi and Angana; 6) ‘Dhatus’ or Seven Body Constituents:
Serum, Blood, Semen, Brain marrow, Flesh, Bone and Skin. 7) Ten ‘Vayus’ or
Vital Airs: Prana ( Near Heart), Apana ( Top to bottom), Samana ( Near
Throat), Vyana ( Total Body), Utthana ( near navel), Nahana<br />
( movements and speech), Koormana ( causing disgust or dismay),
Kiriharana ( facial), Devadatta <br />
( exaled by yawning) and Dhanajaya ( remaining in the body after death)
8) Five ‘Kosas’ or body parts: Annamaya ( food body), Manomaya(Composed
of mind), Pranamaya (the force holding body and mind), Vijnanamaya ( body
of intellect) and Anantamaya (the body of Bliss); 9) ‘Nava Dvaras’ or Nine
Doors : two eyes, two ears, two nostrils, mouth, genital and excretionay
channel. 10) Eight ‘Vikaras’ or Vices: Lust, meanness, anger, carelessness,
showiness, ferocity, haughtiness, and jealousy. 11) Three ‘Mandalas’or
Body Regions : Agni Mandala or the fire place in lower abdomen, Aditya Mandala
or the Place of Sun in stomach, and Chandra Mandala or the Region of Moon in
head and shoulders. 12) Three Temperaments viz. flatulency or excessive
self importance, melancholy or pensive sadness, bilous temperament or
irritability, Phlegmatic temperament or indifference. 13) Three
‘Gunas’ or attributes: Satva ( Goodness), Rajas ( Passion) and Tamas (
Ignorance). 14) Five ‘Avasthas’or Inner Soul abodes in body parts viz.
‘Sakiram’ or Fully Alive and Vigilant connected to forehead, ‘Svapnam’ or
dormant soul in a state of dream connected to neck, ‘Sujjuti’ or insensibility
of soul connected to breast, ‘Turiyam’ or abstraction of mind while soul is
connected to navel and ‘Turiyathitam’ or a state of death when the soul is sunk
into mooladharam. 16) Ten ‘Nadis’ or nerve connections viz. Idakala or the
nerve beginning from big toe of right foot to left nostril, ‘Pinkala’ nerve
connecting the big toe of left foot to right nostril, ‘Kantari’ or nerves
beginning from navel to neck assuming seven folds of seven tones of human
voice, ‘Suguva’ or the optical nerves interconnecting ten branches, ‘Purudan’
or the auditory nerves linking one hundred twenty lines, Guru beginning from
navel to flat stomach, ‘Sangini’ on flat belly, ‘Suzi Muna’ the nervous link
connecting Adharas like Mooladhara, Svadhishtana etc.and Atti and Alambuda
connecting miscellaneous body parts.]</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;"> Lords
Brahma and Siva also paid their reverent prayers to Maha Devi Bhagavati
and She bestowed Her blessings to them to dutifully discharge their respective
duties to Her entire satisfaction, as they had raised queries before their departure
by airflight; She commanded them to initiate the fulfillment of tasks assigned
to them forthwith. She obliged Lord Maheswara by repeating the nine lettered
Mantra to be repeated by them as often as possible viz. ‘Om
Hrium Srim Chandrikayai Namah’ along with the Moola (Seed) Mantra. Brahma
too was extremely ecstatic with the mind-boggling Darshan (Vision) and most of
His doubts appeared to have been cleared excepting one however that still
remained with him. He wondered whether what Vedas affirmed again and
again that the Maha Purusha was the one and only Super Evergy beyond
comprehension and if so, whether that Incomprehensible Power was Herself!
In that case, whether Maha Purusha and Maha Devi Bhagavati were just the
same? Was Maha Purusha a Feminine Shakti or a Male Supreme Force?</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Devi
Bhagavati Explains about Her Vibhutis ( Manifestations & Powers) </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">To the
pointed queries expressed by Lord Brahma, Maha Devi gave clarifications in no
uncertain terms that Maha Purusha and Herself was just the same as a lamp and
reflection in a mirror and that She was neither a female nor a male, but a
Unique Genderless Nirguna. Any changes witnessed are due to the interplay of
‘Antah Karanas’ or natural instincts like Mind, Buddhi, ( Mental
Power) and ‘Ahankara’ ( Ego) on the one hand and ‘Maya’( Illusion) on the
other. At the time of Creation following the Great Dissolution (Pralaya), the
dissimilarities occurred as Gender, ‘Karma’ ( Fate) and ‘Anthah Karanas’ all
created by ‘Maya’.</span></b></div>
<div class="style47">
<br /></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">It was at
that time of Creation, that The Supreme Energy assumed various ‘Vibhutis’ or
Manifestations like Sri (Prosperity), Buddhi(Brainpower), Daya
(Compassion), Dhriti (Tolerance), Smriti (Memory), Shraddha (Conviction), Medha
( Acumen), Lajja (Shame), Shanti ( Peace), Nidra <br />
( Sleep), Pipasa ( Desire), Vidya ( Comprehension), Spriha ( Awakenness or
Alertness) and Shakti<br />
( Power). Maha Devi continued to state that She was the Para, Madhyama and
Pasyanti ( Mystic expressions of the Supreme Power indicating the Stages of
Manifestations of the Eternal Force); She was Para Shakti beyond one’s
Comprehension, Madhyama Shakti who was both Expressed and Unexpressed ( Vyakta
–Avyakta) and Pasyanti Shakti who was Fully Manifested and recognisable with
Physical Form or Sakara Shakti; She was also present in thirty five
million ‘Nadis’ through out a human body (the tubular organs of the body like
arteries, veins, intestines, blood vessels, pulses etc. She was in Vasa (fat),
majja ( marrow), Tvak (skin) and Drishti ( eye sight) clearly present in each
and every part of ‘Samsara’. So was the case of non moving objects of Creation
either animate or inanimate. Maha Devi further affirmed that She was seen as
Brahmi or Sarasvati, Vaishnavi or Lakshmi, Eswari as Gauri, Indrani as Indra,
Varuni as Varuna, and so on whose formations were all Hers, making the
counterpart Purushas perform their tasks as the Maha Devi’s agents or
instruments of action. She was the Gunas of Satva, Rajas and Tamas;
Ahamkaras-Jnana Sakti ( the Power of Knowledge), Kriya Sakti ( The Power of
Action) and Artha Sakti ( The Power of Wealth or Maya the Illusion); The
various Tatvas and Maha Tatva; and the interplay of Five Tanmatras or Subtle
Elements viz. ( Touch, See, Breathe, Hear and Taste) and Five Basic Elements (
Earth, Air, Water, Fire and Sky) known as the Process of ‘Panchee-
Karana’ resulting in Five Causes. This was made into a Jeeva ( Living
Entity) and the Cosmic Totality of That would be Brahma, stated Devi Bhagavati</span></b></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">The
‘Gunas’ ( Attributes) and their Characteristics </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Further to
Lord Brahma’s conversation with Maha Devi, the features of the Three
‘Gunas’ or attributes were explained to Narada. Normally, Faith is
known to exist in the form of three Gunas viz. Sattva Guna, Rajas Guna
and Tamas Guna. Sattva is described as the fountain of Goodness and happiness
in a pure form. Its colour is stated to be white standing for purity,
integrity, happiness, contentment, forgiveness and faith</span></b></div>
<div class="style47">
<br /></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">The Rajas
Guna is stated to be red in colour and is featured as false pride, deceipt,
avarice, hatred and selfishness. The Tamo Guna standing for black colour is
stated to feature ignorance, lack of resources, anger, fear and
quarrelsomeness. There is no set identity of the Gunas but are intermingled and
rapidly changeable. A person who is Good basically might spurt out into anger
and pride and change over in the same breath to fear. But surely the resultant
impact would be disastrous. As, Lord Krishna stated in Bhagavad
Gita: </span></b></div>
<div class="style47">
<i><b><span style="color: white; font-family: Verdana;">Dhyayato
vishayam pumsaha sanghas theshupa jayate /</span></b></i><b><span style="color: white; font-family: Verdana;"><br />
<i><span style="font-family: Verdana;">Sangat sanjayatey kama
kamakrodhobhi jaaythey /</span></i><br />
<i><span style="font-family: Verdana;">Krodhaha bhavati sammohaha, sammohat
smrithi vibhramaha /</span></i><br />
<i><span style="font-family: Verdana;"> Smritir bhramsaha buddhi naso
buddhi nashoth prayatyati. </span></i></span></b></div>
<div class="style47">
<i><b><span style="color: white; font-family: Verdana;">‘ An
unfullfilled desire would lead to anger. Anger leads to obsession. Obsession
leads to failure of memory ( focussed thinking) and
lack of memory leads to mental balance!</span></b></i><b><span style="color: white; font-family: Verdana;"><br />
Narada reacted instantly to the Principles of ‘Gunas’saying that normally one
felt that Lords Vishnu, Brahma and Siva represented Satvic, Rajasic and Tamasic
Gunas respectively but the description was not fully represented in their
cases. Brahma replied that the predominance of their Gunas was described but
there was no water-tight segregation possible in their cases too as in the case
of human beings. He gave the illustration of a lamp, but the wick, the oil and
the flame together provided light. The three materials denoted the Rajas,
Satvik and Tamas Gunas, just as each or any living being could –and
normally did- synthesise the Gunas. In this connection Brahma gave the example
to Narada of an illiterate Brahmana, Satyavrata who turned out to be a Learned
Sage, by the Grace of Maha Devi Sarasvati</span></b></div>
<div class="style47">
<br /></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">How
Satyavrata an illiterate Brahmin became a Learned Sage?</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">The
description about Maha Devi’s appearance to Trinity and the explanation
provided to them by Her about Herself was given to Narada by Lord Brahma. This
was handed over to Veda Vyasa by Narada and down the line to Suta Muni and in
turn to the King Janmejaya as to how Devi Sarasvati interpreted the foolish
Brahmana boy’s ignorant chatter noise as Her Bija ( Seed) Mantra and blessed
him. </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">In Kosala
Desa of Lord Rama, there lived a Virtuous Brahmana named Deva Dutta desirous of
begetting a Son performed ‘Puttreshti’ Yagna with great devotion. Suhotra
acted as the Brahma of the Sacrifice, Sage Yagnavalkya as ‘Athurvu’, Brihaspati
as ‘Hota’, Paila as ‘Prastotha’, Govila as ‘Udghata’ and many learned Brahmanas
as the Key Assistants.There was a Superintendent Brahmana too for the Soma
Sacrifice who was to measure the Principal Area for the Yagna, collect the
Sacred Vessels, fetch the Sacrifice Animal and manage the Function all through.
Rig Veda and Yajur Vedas were rendered and Govila as Udghata being an expert of
Sama Veda initiated its recital. But, Deva Dutta became restless since Govila
was taking deep breath in the Sama Veda rendering in accented voice,viz.
‘Uddhata’, ‘Anuddhata’ and ‘Svarita’ and finally ‘Ratantara Sama’ in seven
tunes. Govila’s rendering was objected by Deva Dutta; he shouted on Govila and
said : “you are rendering the Veda in bits and pieces as an ignorant and dumb
person!” This insinuation in the open house angered Govila and he cursed as
follows: “ Your son will be ignorant and dumb too”! Deva Dutta regretted
his remarks and begged of Govila’s pardon. Govila in turn excused Deva Dutta
and lightened the curse to say: “ Although your son will be initially stupid
and dumb, later in life will be a Learned Sage by the grace of Maha Devi
Sarasvati.” As Deva Dutta was blessed with a son in due course, he was named
Utathya. But, he had indeed turned out to be a stupid and dumb boy attracting
his parents’ frustration and disgust for him. One day, the boy disappeared as
he was harassed too much and went into a dense forest without aim.He was
surviving with fruits and sitting under a tree took a resolve that he would
never tell a lie, come what might. In course of time, he built a hermitage with
the help of villagers nearby and gradually came to be known as Muni Satyavrata
as a person who always spoke truth. One day, a hunter passed by and asked the
so-called Muni whether a boar passed by; actually the boar which was wounded by
the hunter’s arrows had indeed taken refuge in his own hermitage and while
entering the abode it gave a very pitiable look as though it entreated him not
to inform the hunter that the animal was hiding in his own hermitage.
Satyavrata being a truth stating person was in a dilemma. Somehow, he did not
tell the truth as he felt that the hunter had his selfish reason to catch and
kill the boar whereas the boar deserved mercy since it was hurt and gave a
frightened and mercy seeking look. So he replied the hunter saying ‘aim, aim
and aim’, without meaning any thing.The hunter knew that the Muni had the name
for telling the truth only and left away. Meanwhile, the boar left the place
into the forest thus rescued. Eversince then he kept repeating the word ‘aim’,
aim,’aim’ for everything. Indeed the word was the first letter of the Seed
Mantra of Devi Maha Sarasvathi viz. Om <b><span style="font-family: Verdana;">Aim </span></b>Dheem Kleem! Maha Devi Sarasvathi
was pleased with the continuous repetition of only one word of the ‘Moola
Mantra’ untiringly and gradually he pronounced the word OM
also by the grace of Maha Devi Herself! Eventually Satyavrata became a renowned
Sage as per the blessing of the Sage Govila and a proud son of Deva Dutta and
his virtuous wife. Apparently, there were many factors working in favour of
Satyavrata to transform himself from an illiterate to a Sage: the immediate
blessing was by Sarsawati Herself as he was persistent in his dedication to
speak the truth always and reciting even one word of the Seed Mantra out
of sheer ignorance though, the blessing of Sage Govil who diluted the curse
into a favour, the forest life and sense of renunciation, the act of mercy
shown to the hurt boar vis-à-vis the selfish hunter who might have hurt
Satyavrata too but for his weighing the pros and cons in his cool judgment and
finally, his own ‘Karma’ as ‘Prarabhda’ or ‘Sanchita’ actions of the past as
carry forward were all the beneficient causes.</span></b></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Amba
Yajna-Regulations and Precedent Performers</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">King
Janamejaya sought for the details of Amba Yajna from Maharshi Veda Vyasa.
Sages and Brahmanas perform the Sacrifice in Satvik manner,
Kshatriyas and Kings perform in the ‘Rajas’ fashion, while Rakshasas do
these in ‘Tamasa’ style. Satvik Yajnas are executed in ideal manner normally in
‘Uttarayana’ or when Sun’s direction changes from south to north, by highly
puritan Brahmanas with their rightly earned resources as per strict adherence
of Rules and Regulations prescribed and invariably for the larger benefit of
the Society rather than for their own selfish motives. </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Rajo-oriented
Yjanas too are aimed at the welfare of the Subjects of a country or a Rajya but
once the Raja decides to organise the Yajna only to satisfy the Royal ego, then
errors or motivations creep in the function. For instance, the ‘Sarpa Yajna’
had a definite purpose of vengeance and such events are initially commenced
with bangs, but end up with whimpers. The Yajnas with motives domineering
selfishness or obsession do get successful in the short term but finally
the end result would invariably be a negative or boomeranging impact at the
end. For instance, the Sacrifices performed by Demons like Hiranya Kasipu or
Indrajit or Bhasmasura are purely motivated for selfish reasons. Certainly, the
motivations in performing the Yajnas play an important role. King Dasaratha
performed ‘Putra Kameshti’ was a success as it was done perfectly; but
the Yajna done by Indra by Visvarupa as a duplicate Brihaspati was
a fiasco ending Indra beheading Visvarupa as the latter, who was of the
origin of Daitya clan, uttered mantras appeasing a few Daityas instead of Gods.
King Drupada did the Putra Yajna out of spite for Dronacharya and thus an angry
son Dristhtadyumna was born and Draupadi an example of distressed woman had
several problems in her matrimonial life commencing from marrying five
Pandavas, her end-less humiliation by Kauravas after the defeat of
Dhritarashtra in an open assault on her before her brave husbands in a full
Royal Court, travails in twelve years of forest life, her ‘Ajnathavas’ (
Hiding phase of life) for a year as Sairandhri as a servant maid, the
harassment by Keechaka and so on. Even the Rajasuya Yajna concluded by Dharmaraja
himself in the presence of Lord Krisna was a flop as the sordid drama that
happened to Pandavas followed thereafter, apparenltly due to the ego factor
that was in play at the time of the Yajna! Many Tamasa-oriented Yajnas
were held by several Daithyas which had all temporary triumphs but in the
long-run were fatal at the end. </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;"> Besides
the above types of Yajnas, Veda Vyasa described an entirely distinct kind known
as ‘Manasika Yajna’( Sacrifice by Mind), which is nodoubt difficult but once
executed well would be extremely effective. The performer has to be completely
devoid of sensual pleasures and attractions, has to preplan all the items of
Yajna material, keep ready with purity of mind and body, pre-arrange Brahmana
Priests and designate them as the Yajna Brahma, Adharyu, Hota, Prastota,
Udgata, Pratihatra and Assistants and pre-worship them, imagine a huge hall for
the Sacrifice, plan out the Central portion as the Altar ( raised ceremonial
structure) and the Homa Kunda or the Fire Pit; imagine the lighting of
five‘Agnis’ represented by the five Prana Vayus or five Life Forces viz.
‘Prana’, ‘Apana’, ‘Vyana’, ‘Samana’ and ‘Udana’ in the Fire Pit with
considerable care and caution, accompanied by the concerned ‘Mantras’ Viz.
Prana standing for ‘Garhastya’, Apana for ‘Ahavaniya’, Vyana for ‘Dakshina’,
Samana for ‘Avasatya’and Udana for ‘Sabya Agni’.One should be extremely careful
and concentrated while lighting the respective Fires as any defect or
shortcoming might have extreme ill-effects. In the ManasicYajna, mind is the
performer, Presiding Deity is ‘Nirguna’ Brahma and Maha Devi Bhagavati or
the ‘Nirguna Sakti’ is the targetted Receiver of the Fire Oblations. The
offering of Prana Vayus are in the form of materials meant for the Homa Kunda
or the ‘Kundalini’. Then by means of ‘Samadhi’ ( the final stage of Yoga)
the Nirvikalpa Mind is surrendered to Devi through the Performer’s
consciousness or to the Self ( Atma) which attains ‘Moksha’ ( Final
Liberation). The mortal form of ‘Jiva’ is stated to continue as long its
‘Prarabhda’ remains. Indeed, this type of Manasika Yajna is not meant for
ordinary persons in any case, as this is the highest effort that a human being
could possibly execute. But, Veda Vyasa had certainly recommended to perform a Rajasic
Yajna aiming at Maha Devi Bhagavati as per the Rules and Regulations
described earlier to King Janamejaya, instead of seeking to ‘Sarpa Yajna’ which
would be only vengeful but could never provide liberation to his father’s soul,
after the latter’s very enduring effort in hearing Maha Bhagavata from
Maha Muni Suka during his very last week’s life! </span></b></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Lord
Vishnu performs Amba Yajna</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Being
inquisitive, King Janamejaya enquired of Veda Vyasa as to when and who executed<b><span style="font-family: Verdana;"> </span></b>Amba Yajna first. When
Trimurthis returned after Maha Bhagavati’s Vision, they created Satya Loka ,
Vaikuntha and Kailasa and took charge of their tasks assigned by Maha
Devi. From the Ocean was formed Earth, called ‘Medini’, made out of the marrow
of the foremost Demons, Madhu and Kaitabha, and also as ‘Mahi Dhara’, the Great
Holder, which was supported by the Grand Serpent, Anantha<span style="mso-spacerun: yes;"> </span></span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Brahma
initiated the Creation process with the mountains to stabilise the Earth,
including the ‘Meru’, the Principal
Mountain. He created
Marichi, Narada, Atri, Pulakasthya, Pulaha, Kratu, Daksha and Vasishtha as
‘Manasa Puthras’ or the Offspring of His Mind. From Marichi was born to
Kasyapa; from Kasyapa were born Diti and Aditi and the latter gave birth to
Danavas ( Demons) and Devatas ( Demi-Gods). Kasyapa created human beings,
animals, serpents and other animate beings. Brahma created Svambhu Manu from
his lower part of the body and Satarupa emerged from Brahma’s left hand.
Manu and Satarupa gave birth to two sons, Priyavrata and Uttanapada and three
daughters. And thus Creation proceeded further. Meanwhile, Indra Loka or
Swarga ( Heaven) was also created and so were the Planetary Heads and other
Celestial Creations including Kubera, Yama, Gandharvas, Apsaras and so
on. Thus after the Procedure of Creation was stabilised, Lord Vishnu got an
inspiration from Maha Bhagavati and decided to perform Amba Yajna and
informed Brahma, Eswar, Indra and the Devatas and the Sages Vasishtha, Kasyapa,
Daksha, Vamana Deva and Brihaspathi who were all in position. A gigantic Yajna
Hall was built and the Altar too, the twenty seven Priests were appointed, the
Yajna material was procured as per ‘Shastras’, the Agni Kunda was prepared out
of brick and wood and Kundalini was kindled by Yoga, along side the rendering
of Mantras and Moola Mantras strictly as per concerned Scriptures. At the
successful end of Amba Yajna, a sonorous voice of Maha Devi announced that She
was indeed pleased with the Proceedings just concluded, that She appointed Lord
Vishnu as the Leader and Prime Deity to be prayed to by Brahma, Maheswara,
Indra and all the rest; that any problem faced by any one of them should
be resolved by Him on their request by assuming His ‘Avataras’ as appropriate ;
and that She was deputing ‘Shaktis’ like ‘Varahi’ and ‘Narasimhi’ and
popularise them by making appearances as Idols to be worshipped all over to
supplement the efforts of Trinity.</span></b></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Sura
Sena’s Illustration of Maha Devi’s Glories</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">As an
illustration of Maha Bhagavati’s direct intervention to bless an upright
devotee, Veda Vyasa narrated a Pauranic instance to King Janamejaya who had
already firmed up his decision to perform Amba Yajna instead of the Tamasic
‘Sarpa’ Sacrifice. A King of Solar Dynasty of yore at Kosala, Dhruvasandhi was
an ideal and pious ruler. He had two wives, Manorama and Leelavati, the earlier
wife being a legally wedded one and the latter one out of fascination</span></b></div>
<div class="style47">
<span class="style471"><b><span style="color: white; font-family: Verdana;">Within a year’s difference, the wives delivered two boys, named
Surasena and Shatrujit respectively.</span></b></span><b><span style="color: white; font-family: Verdana;">The King had a stronger attraction to
his second wife and son. In course of time, the King was killed by a lion in a
royal game in a forest. The Royal
Court’s Senior Officials recommended Surasena to
be the King, but the younger wife of King Dhruvasandhi, Leelavati claimed the
throne as the deceased King was closer to her and Shatrajit too. The fathers of
the two wives were called for consultations but there was no solution to the
problem as both King Virasena of Kalinga the father of Manorama and the
powerful King of Ujjain
Yudhajit, the adamant daughter of Leelavati too were at war at each other. King
Virasena was defeated and killed and Shatrujit was made the King by the
dominating Yuddhajit, despite Sage Vasishtha’s protests. Priminister Vidalla of
the Court, the loyal person of the erstwhile King, accompanied the hapless
Manorama and son Surasena to seek refuge from Sage Bharadvaja at his Hermitage.
But, Yuddhajit’s secret agents found out the whereabouts of Manorama and
Surasena at the Ashram of Sage Bharadvaja. Yuddhajit visited the hermitage and
tried to take away the mother and son by force but the Sage cautioned not to do
so and gave the example of Sage Visvamitra trying to take away Nandini
the Sacred Cow and its calf by force from the hermitage of Sage Vasishtha and
regretted later as the wrath of Vasishtha and the powers of the Sacred Cow were
grossly underestimated. Then Yuddhajit had to make a retreat and since then the
mother and the son lived peacefully.</span></b></div>
<div class="style47">
<span class="style471"><b><span style="color: white; font-family: Verdana;">Meanwhile, Surasena grew as a fine and handsome youth in the pious
atmosphere of the hermitage under the turorship of the Sage and his followers.
One day, Priminister Vidalla, who had been loyal to the elder queen and the son
visited to the hermitage to enquire of the welfare of the mother and the son
and the disciples of the Ashram addressed him to say : ‘Klib’, ‘Klib’ at the
entrance where Surasena too was nearby. Since then, he kept on repeating the
words ‘kli’, ‘kli’ as a mis- pronounciation of words ‘Klib, ‘Klib’. Quite
unknowingly, the words mis- pronounced were those in the Moola Mantra of
‘Kama’ or desire with anusvara
omitted..Thus initiated with the Mantra which became a habit of reciting it,
the boy’s attitudes changed miraculously by the coincidence or ‘Sukrita’ –the
carry forward of good deeds of his previous birth. Eventually, the boy’s
‘Upanayana’ ( Gayatri Mantra’s initiation) was performed by the Sage
Bharadwaja who also taught him Archery and Military Science as also the essence
of Sastras which a Kshatriaya should know. A princess, Sasikala, sighted Surasena
and got intensely desirous of him. The King of Kasi, Subahu
announced Swayamvara ( Choice of bride for selection of a groom from
among invitees) at the instance his daughter, keeping Surasena in
view. Surasena too reciprocated and met her frequently with the concurrence of
both the parents from both sides. Of the three types of Swayamvara, viz. ‘Iccha
anusara’ or bride’s free choice without strings, ‘Panya anusara’ or choice as
per a condition like Lord Rama breaking ‘Siva Dhanush’ (Lord Shiva’s bow), or
bride’s choice of the most courageous warrior. Sasikala chose the first option.
Surasena, as Manorama, Sasikala, her parents were all praying to
Maha Devi in their own ways and the blessings of Sage Bharadwaja were
aplenty. Meanwhile Yuddhajit too attended and so did his grandson Shatrujit
along with a galaxy of Princes as also Surasena. Yudhajit challenged to say
that if Surasena were to be the choice, he would surely kill the latter. He
also incited other invitees and said that anybody other than Surasena would be
acceptable but the latter had neither a Kingdom, nor bravery, nor wealth.
Scenting that a fight would be inevitable, King Subahu postponed the function
overnight to cool the tempers and offered overnight guest status to all.
On the following day, a quiet announcement came that the selection had been
made in favour of Surasena. As expected, a battle was fought with Surasena and
Subahu on one side and many who protested headed by Yudhajit on the
other. Maha Devi Bhagavati assumed many forms of Shakti and massacred the
opposing armies in no time and both Yudhajit and Shatrujit were smothered like
flies. The devotees of Devi Bhagavati headed by the Surasena couple were
astonished to witness glimpses of the Sakar Swarupa of the Great Mother and prayed
to their heart’s content with tears rolling and senses benumbed. As soon as he
assumed Kingship of Kosala, Surasena built temples all over the Kingdom
especially at Ayodhya and simultaneously King Subahu built famous temple
complex of Lord Visvanath and accompanying Saktis of Devi Annapurni and Devi
Visalakshi. In fact, through out Bharatvarsha, ‘Nava Ratri’ celebrations are
performed with immense devotion and dedication to various Forms of Devi
Bhagavati, especially as Devi Durga. </span></b></span></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Navaratri
Celebrations-Methodology and Rewards</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Navaratri
functions are held for nine days twice every year during the first half of
‘Asvayuja’ and ‘Chaitra’ months from ‘Pratipad’ to ‘Dasami’. The Navaratra
festivals in Asvayuja month are known as Sarat Navaratras and the Chaitra month
festivals are populurly known as Vasanta Navaratras. The preparation for
Sarat Navaratri in the Autumn season commencing from Asvayuja
Pradhama Tithi actually starts from Bhadrapada Amavasya itself with one meal of
‘Homa Anna’ or ‘Sacred Agni Prasada’.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">At a
designated Place in the center of a Hall, a raised platform made of
bricks, called ‘Vedi’ of six feet wide and one and half feet height be
arranged. On the Pratipad Tithi of Asvayuja, the Person(s) concerned
sponsoring the Navarartras must arrive clean and composed, having already
performed their ‘Sandhavandanam’ or daily pujas and should seek the
blessings of Brahmanas appointed ( either nine, or five or three or atleast
one) after presenting them new clothes and Dakshina. ‘Swasti’ Mantras followed
by Veda Parayana would be recited. An Idol of nicely decorated Durga Devi
seated on a Lion, with either four or eighteen hands, with symbolic arms and
jewellery be installed as also a Pot of Sacred River Water placed over an
‘Yantra’ (diagram) representing Grandhis (Chambers) of Trinity and relevant
Demi-Gods and Planetary Heads, while rendering the relevant Mantras. With
various Worship Materials in place, the Puja would commence along with the
Mantram ‘Om Hrim Srim Chandikaya namah’.
Proceedings with Sacrificial Animals, [* not so much in India now, but in vogue in Nepal during
Dussera Festival Days] for propitiating of Gods and Almighty Shakti,
would follow. ‘Arthies’ ( Camphor cum oil soaked cotton vick lamps shown
to Deity ) are performed, accompanied by instrumental music, singing and dance
in praise of Maha Devi Bhagavati. ‘Bala Kanya Bhog’ or Prasad<br />
( Food material offered to Deity) to Virgins of the ages of two to ten would
follow. The virgins of two years are named Kumaris, three years are
Trimurthies, four years are Kalyanis, five years are Rohinis, five years are
Kalikas, six years are Chandika, seven years Sambhavi, eight years Durga and
Nine years as Subhadra. Blessings of these Virgins provide removal of problems,
wealth, longevity, happiness, health and Peace. The procedure for the
evenings too is similar in the Sandhya Puja viz. the ‘Arti” Worship to
Goddess accompanied by instrumental music, ‘Shodasa Upacharas’or Sixteen kinds
of worship ranging from holding an Umbrella to the Diety, hand fanning, showing
a mirror, camphor lighting, Veda Recital, Singing and dancing in praise of
Amba, ‘Naivedyam’ or offering varieties of food, and ‘Parikrama’ or taking the
Deity around the worship place, or a temple or surrounding areas and so on. At
the end, Bhajans (Group Singing), Purana Pravachana ( Lectures on the Mysteries
of Goddess), ‘Harikathas’( Musical renderings of Stories of Religious nature)
and so on are performed. Special worship is arranged on the ‘Saptami’,‘Durga
Ashtami’, and ‘ Maha Navami’ days ie. the seventh, eighth and the ninth days of
the Festival. Devotees not quite involved in the previous days too would like
to invariably perform Worship as per their choices in their own Puja Places in
their own residences, or Temples or Specially built up (improvised) Group
‘Mandaps’ for community worship. Saptami is described as the day when Maha
Bhagavati takes a ‘Saakar’or Bodily Incarnation to destroy the Demon ‘Mahisha
Asura’ who had the form of a Buffalo,
creating havoc to the World. The following day, popular as ‘Durga Ashtami’,
Maha Bhagavati in the Incarnation as Durga Devi looks fierce and angry with the
Demon and prepares for a violent battle with him and fellow Demons and
massacres them all. It is also believed that Bhadra Kali was incarnated in a
furious and gruesome form to devastate the ‘Yajna’ that was performed by Daksha
Prajapati, the father of ‘Maha Sati’, the better half of Lord Siva and the Kali
Incarnation was surrounded by innumerable ‘Yoginis’ or the multiple permutations
of Sixty Attendants of Bhadra Kali who created mayhem at the Yajna and killed
Daksha and his followers.On Maha Navami Day, Maha Bhagavati in the forms of
fury and destruction punished the evil forces and brought back Her own Creation
to normalcy and established balance of power. Thus the two days of Durga
Ashtami and Maha Navami are the days of the Grand Finale of the Navarathras,
which are remembered for the relief, climactic joy and devotion experienced by
the humans and Gods alike. The day next day falling on Vijaya Dasami is the day
of high celebration and gratitude to Maha Bhagavati for Her ‘Leelas’or Playful
Actions that remain complex forever in human minds, soaked deep in the grip of
Maya or Illusion! Whoever observes Navarathri Pujas with devotion are certain
to reap benefits- Dharma ( Virtue), Artha ( Prosperity), Kama ( Worldy
fulfillments) and Moksha ( Eternal Bliss) with the blessings of Maha Bhagavati.
Even those who committed unpardonable misdeeds earlier- ‘Pancha Patakas’or
heinous acts viz. killing Sages and Brahmanas, stealing gold or valuables,
drinking and gambling, adultery or association with perpetrators of
sins-would be spared if only the Navaratra Worship is performed with
faith. <br />
<br />
Veda Vyasa described to King Janamejaya the illustration of how Lord
Ramachandra had conquered the indomitable Ravana, when the latter had kidnapped
Bhagavati Sita by deception in disguise as a Fake Sage and on
securing tip offs that She was in Lanka under Ravana’s custody. In fact, the
earlier forest life of Lord Rama was a dismal experience consequent on
his Step mother Kaikeyi’s demand to send away Lord Rama and Lady Sita to forest
life for fourteen years. Sri Rama had to invade Ravana’s Lanka to recover Sita,
with the help of King Sugriva of Kishkindha and his Monkey brigade including
Heros like Lord Anjaneya, Jambavanta and Angada. It was at that critical time
that Maharshi Narada met Lord Rama and advised Him to perform Navaratra Pujas
to fulfill the objective of destroying the unbeatable Ravana and his
entire followers and for recovering Sita Devi. ( In fact, Ravana was
seeking Maya Sita Devi, as real Sita in her earlier birth was an ascetic
daughter of a Sage and Ravana was reproached by her when he made advances to
her. He caught her hairs and she felt her body became impure and cursed that
she would destroy him and his clan in her next birth and ended her life in Yoga
Fire. As Sita Devi as the wife of Sri Rama, she gave away her Maya ( Illusion)
to Ravana and he actually stole away a poisonous serpent in the form of Maya
Sita in the ‘Ashoka Vana’!) Narada told Sri Rama that in the past, Navaratras
were observed in sincerity by Indra, many other Demi-Gods as also Brahma,
Vishnu and Maheswara and obtained their Blessings from Maha Devi to fulfill
their own wishes and prayers. As advised by Narada Maharshi, Lord Rama
performed the Navaratras and secured Bhagavati Devi’s blessings. The battle was
fought killing Rakshasas and the mighty Indrajit, Kumbhakarna and Ravana by Sri
Rama as an instrument of Devi Bhagavati. </span></b></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Explanations
of ‘Karma’ on queries about Krishna Avatar</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Concerning a
number of queries raised by King Janamejaya in the context of Krishna
Avatar, Maharshi Veda Vyas explained the role of ‘Karma’ or Fate playing
vital significance. There are invisible links of one’s life to the previous
births and the actions of present life to future consequences and the cycle of
lives goes on, unless there is a possible break in the vicious circle in a
highly unlikely situation of a zero account.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">The concepts
of ‘Sanchita’(accumulated), ‘Prarabdha’(accumulating) and Bhavishya
(forthcoming) total up ‘Karma’. Viewed from this perspective, the very many
questions raised by the King such as why Lord Krishna’s father Vasudeva and
mother Devaki were kept in prison for no fault of theirs; why Krishna had to
have two mothers Devaki and Yasoda; why Devaki had to deliver six infant boys
in a succession just to be killed by Kamsa till the seventh and the eighth were
spared; why did the righteous Pandavas struggle in life and faced several ugly
situations especially when their share of Kingdom was given, moved on to
Indraprastha and performed Rajasuya Yajna! Maharshi Veda Vyasa provided
replies on several queries of King Janamejaya as linked with ‘Sanchita
Karma’. As an illustration, he narrated the incident of the birth of seven
infants before the eighth issue of Lord Krishna and why Aditi was born as
Devaki in the next birth. Two daughters of Prajapati Daksha, Aditi and
Diti, were wedded to Sage Kasyapa. Indra the King of Devas was born to Aditi;
and Diti too desired to give birth to a son as powerful as Indra. Kasyapa
advised Diti to perform a religious ritual with great piety and purity. As Diti
too was conceived and the boy was nearing the delivery, Aditi got perturbed
with envy. She asked her son Indra to somehow terminate the delivery. Indra
pretended affection to Diti and when she fell fast asleep, entered by his
mystic power the pregnant area and used his thunderbolt (Vajra Weapon) by splitting
her womb into seven parts which were cut into seven further parts totalling
forty nine parts.These forty nine parts were delivered and became Aswini
Kumars, the powerful and virtuous Devas. The seven parts of the foetus were
born as Devaki’s infant boys, six of them having been killed by Kamsa as soon
as born and the seventh one flew away in the process of killing as ‘Yoga Maya’.
Of course the eighth child was carried to Gokula as that of Nanda and Yasoda
and thus emerged the Krishna Avatar. Diti
learnt how the envy of Aditi was responsible for the miscarriage and cursed
Aditi that she too be punished as Devaki in her next birth experiencing the
pangs of losing seven infants in a row. Another illustration given by Veda
Vyasa about the impact of ‘Karma’ was related to the several miseries faced by
Pandavas, particularly after their conduct of Rajasuya Yajna; the explanation
was that the Function was performed more out of arrogance and bravado rather
than for religious reasons. Similarly, highly virtuous persons like Bhishma,
Drona and Dharmaraja had undergone many embarrassing situations again as a
clear example of Sanchita Karma</span></b></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Nara</span></b><b><span style="color: white; font-family: Verdana;"> and Narayana, Urvasi and Prahlada</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Maha Muni
Dharma was born from Lord Brahma’s heart and was wedded to Prajapathi Daksha’s
ten daughters. He had four sons Hari, Krishna, Nara and Narayana. The former two were
practitioners of high system of Yoga and Nara
and Narayana were always engaged in religious means. When Nara and Narayana
were performing rigourous meditation at Gandhamadan Mountain for over one
thousand years, Indra got alarmed at the safety of his throne and despatched
Celestial Damsels like Rambha, Tilottama, Menaka totalling sixteen thousand and
also requested Manmadha and Rati Devi to help divert the attention of the Sages</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">All the
coquetisth approaches made by Heavenly Nymphs fell flat as these Sages were far
above the aspects of lust and anger. With a smile, the Sage brothers
created one outstandingly beautiful woman from their thighs and hence named
Urvasi! The Munis said that since there were so many Nymphs who came from
Heavens to visit the place, they thought it fit to create at least one hostess
to look after them. The Apsaras were put to shame as their intention was
different and fell on the feet of the Sages. They were all grateful that
despite the deep provocation that the Munis had faced, they did not curse
the Apsaras; instead the Munis asked to take away Urvasi also and leave them in
peace to continue their ‘Tapasya’. But the Apsaras desired to stay at the most
alluring surroundings of the Mountain and begged of Narayana to marry them as
they were all got mesmerised and infatuated with him. On their collective
insistence, Sage Narayana agreed that in His next Avatar as Lord Krishna, He
would marry them all and with that assurance, they returned back to Indra Loka.
As the Apsaras left, the Sages Nara and Narayana did not get angry with the
disturbance caused by the presence of so many damsels and spoilt their Tapasya,
as anger and ‘Ahamkara’ (Ego) would indeed be worse than lust and thus reverted
back to their ‘Tapasya’. In fact the Sages felt that a position like that
happened earlier when they were overcome by the instinct of ‘Ahamkara’ and
their meditation was badly affected when there was a fight with Prahlada
and that they would never like to repeat a situation like that.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Veda Vyasa
explained to King Janamyejaya that Illustrious Sages like Nara Narayanas or
even the ever-memorable devotee of Lord Vishnu like Prahlada, who was
responsible for the slaughter of Hiranya Kasipu by Lord Vishnu’s
Incarnation of ‘Narasimha’, were not exceptions to ‘Ahamkara’, let alone
ordinary human beings! The son of Bhrigu Maharshi, Chyavana Muni was bathing in
Narmada River at a ‘Punya Kshetra’ ( a Holy Place) named
Vyarhitisvara. A frightful snake pulled the Muni and dragged him down to
Patala. The Muni felt that his last hours of life were counted as the snake
would surely give him a poisonous bite any time and prayed to Lord Vishnu most
sincerely wondering how awful was fate that after a highly ascetic life he had
to have an end like this! But, the poison proved ineffective as his prayers
were responded to. In Patala, the snake felt apologetic for its action and
revered the Muni for his powers. Others nearby too respected the Sage and the
word went round till the King of Patala, Prahlada called him and realised
that Chyavana Muni too was a close devotee of Lord Vishnu. During the
conversation with the Sage, Prahlada realised how enlightened the Muni
was and enquired which were the best pilgrimage places on earth for visits. The
Muni replied that if there were no pollution in one’s own mind, every place
would be a pilgrimage center and if the mind was full of vice, avarice, and
violence, no pilgrimage was worth it. In any case, Chyavana Muni recommended
Prahlada’s visit to Naimisharanya and the nearby Chakra Tirtha and Pushkara
Tirtha and so on. Prahlada was excited and visited Naimisaranya and noted that
there were several Sages engaged in their own Tapasyas. But, suddenly he saw a
sight of two Munis with knotted hair, keeping before them two sets of bows and
arrows, ‘Sarangam’ and ‘Ajavagam’ (Pinaka) belonging to Lords Vishnu and Siva.
The Sages were indeed Nara
and Narayana. Prahlada was furious to see the sight of the Sages keeping bows
and arrows before them and at the same time engaged in deep meditation. He felt
that both bravery and meditation could never be side by side and neither of
these qualities was genuine. He reprimanded and badly criticised the Sages, who
asked the King to mind his business and leave them alone. Then arguments
followed by the King and the ascetics and the King gradually became louder and
quarrelsome. The spirit of ‘Ahankara’ overcame both the sides and snow-balled
into a fulfledged battle! The entire Universe got reverberated with the
exchange of fiery arrows from Nara
and Narayana on the one hand and Prahlada and the entire army of Asuras on the
other for several years. It became apparent over the time that the two Sages
were indeed invincible and Prahlada was almost overcome; he remembered Maha
Vishnu who appeared before the devotee. Bhagavan Vishnu declared to
Prahlada that the Great Sages Nara
and Narayana were of His own ‘Amsa’( Expansion). Realising his grave blunder,
Prahlada fell on the feet of the Sages and prayed to them that ‘Ahamkara’
blinded him and ‘Maya’overpowered his emotions, for which he was ashamed and
guilty!</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Sage Bhrigu
curses Maha Vishnu</span></b></div>
<div class="style47">
<br /></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">There were
on-going battles between Devas and Demons, but the most potent war fought was
that of Bali with Devas in which Danavas
had an upper hand. But Lord Vishnu took the incarnation of Vamana and tricked
Bali by asking for just three feet of land and occupied the entire
Universe and suppressed Bali’s head to the
Sub-terranian world as the third foot! Similarly Prahlada’s father
Hiranyakasipu was killed taking the form of half-lion and half - man to escape
the effect of Brahma’s boon </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">Thus each
time Danavas got boons from Brahma, Lord Vishnu tried to search for the escape
clauses of the boons secured after rigorous Tapasya and appeared as the saviour
of Devas always. Thus brooding, Sukra Acharya, the son of Sage Bhrigu and
Urjasvati, consoled Danavas and assured that some other strategy would have to
be followed to achieve victory over Devas. Thus Danava Guru asked for patience
and restraint and meanwhile practised a life of austerity and abstinence till
he found a solution to the problem from Tapasya. The Acharya then meditated
Lord Siva for several years together and finally pleased him for a boon. He
explained that the various Tapasyas performed by Danava Kings in the past to
Brahma and the boons obtained from him proved futile since they had only
temporary impact and each time Lord Vishnu was discovering loopholes in the
boons received. That was the reason why Lord Siva was approached for a solution
as a boon, the kind of which should not have been granted to his opponent
Brihaspati, the Deva Guru. Lord Siva in turn gave a very arduous method to
follow namely to perform penance for thousand years lying upside down inhaling
smoke from burnt husk. Meanwhile Deva Guru disguised himself as Sukracharya and
gradually misguided Danavas and taught them a licentious and wicked life quite
contrary to what Sukracharya advised before his departure for Tapasya.The
Danavas were provoked by the Fake Danava Guru went on war against Devas who
killed several Demons as the latter were disunited, indisciplined and
weak. Sukracharya’s mother, Kavya, found that Devas were drawing too near to
Danavas and protected them by putting Devas to deep sleep by requesting the
Goddess of ‘Nidra’(Slumber). Indra escaped the sleep as Lord Vishnu absorbed
him into His body; He also used the Sudarsana Chakra (Wheel) and cut off
Kavya’s head even ignoring that she was a woman that too the wife of Sage
Bhrigu. The Sage was furious on learning that Vishnu’s Chakra cut Kavya’s head
and gave him a curse that Vishnu would be born again and again as a human being
since He never cared for the killing of a woman and hence be punished by learning
the misery of staying imprisoned for nine months each time before the
births. Also by his mystic powers, the Sage revived his wife to come alive!
Indra was afraid that Bhrigu cursed Narayana and soon original Visvamitra would
also return after securing the much desired Mantra from Lord Siva. So Indra
made a plan and asked his daughter Jayanti to disguise herself as a maid and
reach Visvamitra’s hermitage and please his mother Kavya to start with and
please the Sage in his duties subsequently which she did exceedingly well.
Meanwhile Visvamitra secured a great boon from Lord Siva that he would be
invincible to any force in the Universe. Lord Siva blessed the Sage with the
Mantra. Also he was pleased with the sevices of Jayanti and desired to
give boons to her. She revealed her identity as Indra’s daughter and
requested the Sage to marry her. Visvamitra agreed that she could be with him
for ten years, that he would not attend to any outside task during the period
and that she would not be visible to others. Indra’s plan thus succeeded well.
The fake Sukracharya (Brihaspati) too had a successful time. But after ten
year’s time Visvamitra left Jayanti and returned to Asuras and sought to expose
the fake Sukracharya, but the fake Sage advised that he was real Sukracharya
and the one who arrived just then was really fake! The real Sukacharya was not
able to convince the foolish Danavas and having cursed them for not recognising
him left in anger. Having fulfilled his mission, the fake Sukracharya or Brihaspati
returned to Indra Loka. Danavas felt cheated and desired to convey their
sincere apologies and thus approached Sukracharya with King Prahlada in the
lead. The Sage was furious as he felt insulted, while actually he took the
trouble of severe Tapasya only for the welfare of the entire Danava community
whereas they let him down badly by believing in Brihaspati in disguise. King
Prahlada pleaded with the Sage very earnestly and all the Danavas prostrated
before the Guru to excuse them for their lack of gratitude and commonsense.
Sukracharya understood from his intuition that the regrets expressed by
Prahlada and Danavas were genuine. He then narrated that Lord Brahma assured
him of the King of Danava’s coming to power soon and for the time being Danavas
would have to lie low and await excellent times till Prahlada’s grandson would
be born as Bali and reign the Three Worlds. What the Danava Guru told Prahlada
was so encouraging that he did not wait for more time and attacked the Devas;
Devas lost the war.</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">
<span class="style471"> Indra was surprised at the defeat of Devas. He
prayed to Devi Bhagavati at the instance of Deva Guru, Brihaspati. He extolled
the unparalleled Glory of Devi as per ‘Shakti Darsana’ and described Her as the
‘Tatvas’ rooted to the material manifestation of Pancha Bhootas or
Five Elements; the Tatvas include Maha Bindu, Nada Sakti and Misrama
Bindu. She dwelt in five sheaths ( Kosas) viz. Annamaya, Prana Maya Kosa,
Manonmaya, Vignana Maya and Ananda Maya. She was the Vedas, Sastras, Upanishads,
Mantras, Tantras and multi-routed final destination and so on. Devi Bhagavati
was pleased and made Her extraordinary appearance in full form, packed
with armoury and ornaments. Out of sheer panic, Danavas led by King
Prahlada fled away to Patala forthwith. Thus ended the unwarranted war declared
by Danavas against Devatas who had other important duties to perform; thus the
Devi’s appearance was a warning to both Devas and Danavas that they should not
waste mutual energies in frequent bickerings. Thus there was a Truce ending the
War.</span></span></b></div>
<div class="style47">
<br /></div>
<div class="style46style49">
<b><span style="color: white; font-family: Verdana;">Links
to previous births of personalities during Vishnu ‘Avataras’</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">King
Janamejaya enquired of Maharshi Veda Vyasa about the Incarnations of Lord
Vishnu and the connected links of persons figuring in the respective
Avataras.While in the ‘Chakshusa’ Manvantara of ‘Kritha’ Yuga, the Incarnation
of Vishnu was of Dharma and the sons were Nara and Narayana, the Vaivasvata
Manvantara of the same Yuga witnessed the Incarnation of Dattatreya, the son of
Sage Atri and Anasuya;</span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">The Trinity
were born to Anasuya as Soma from Brahma, Dattatreya from Vishnu, and Durvasa
from Eswara. In the last phase of KritaYuga was born ‘Narasimha’, destroyed
Hiranya Kasipu, saved Prahlada and re-established Dharma. As in the case of
Hiranyaksha when Lord Vishnu took the Incarnation of a Boar, the links were
clear in that the Sanaka Brothers – Sanaka, Sanandana, Sanatana and Sanath
Kumara-gave a curse to Jaya and Vijaya-the Gate Keepers of Vaikuntha, the abode
of Lord Vishnu- that they be born as cruel as Kings in three successive births
as Hiranya Brothers, as Ravana and Kumbhakarna, and as Sisupala and Dantavarka.
In Treta Yuga, Lord Vishnu’s Incarnations were of ‘Vamana’ to curb the power of
King Bali, as Parasu Rama the destroyer of the erring and arrogant Kshatriyas,
and Rama as the ‘Maryada Puroshottama’( Ideal and Virtuous Paradigm Human
Being). In Dvapara Yuga, the Incarnations were repeats of Narayana and Nara as Krishna and
Arjuna. After Sage Bhrigu’s curse, Lord Vishnu’s Avataras were indeed born and
as humans to go through the travails of pregnancy and delivery, where as the
earlier Avataras of Matsya, Kurma and Narasimha were Svayambhus. Besides Lord
Vishnu several players enacting the dramas related to the Avataras too had
links with their previous births according to their own ‘Sanchita’ or
‘Prarabdha Karma’. </span></b></div>
<div class="style47">
<b><span style="color: white; font-family: Verdana;">With special
reference to Krishna Avatar, King Janamejaya explained that he had
already got the answer in the previous pages as to how Lord Krishna had sixteen
thousand and eight wives of whom eight were accounted for as Rukmini,
Satyabhama, Jambavati, Kalindi, Mitravinda, Satya and Bhadra, apart from the
rest who were the Apsaras who were sent to Nara and Narayana Sages by Indra .
But he had a barrage of other questions which deluded answers for him: Why were
Vasudeva and Devaki chosen as the parents of Krishna and Balarama; why were the
six infants killed as soon as given birth to; why were Krishna and Balarama
grown at Gokula and how did Balarama get transferred to Yashoda’s pregnancy
from that of Devaki; why did Krishna shift to Dvaraka overnight from Mathura if
it were not out of fear of Jarasandha and how could the residents of Mathura
were convinced; why were the good Pandavas subjected by fate to untold
miseries, especially by Draupadi; How was it that Draupadi was the wife of five
brothers which was considered as incest in any civilised Society; why did a
Maharshi Veda Vyasa agree to a procedure of begetting children to two widows
and a Dasi, simply because Bhishma took a vow not to marry and become a King
again; how come an intelligent King like Dharmaraja yielded to the
temptation of playing a ‘friendly’ game of chess, being fully conscious of
the implication of losing it at a ridiculously high stake of
Aranyavasa for twelve years and a year long Ajnatavasa, that too by involving
his wife and brothers; why did the highly virtuous and brave persons like
Bhishma, Drona, Karna, Drupada and so on failed to control the Evil Forces and
save the Great Battle; how was it that Asvathama a great Warrior and the son of
Drona Acharya himself resorted to the meanest act of killing the five sons of
Pandavas while in sleep; and why did the Great Munis curse the entire Yadu
Vamsa for a casual prank played by Yadu boys for displaying a boy as a pregnant
woman knowing fully well that Lords Krishna and Balarama too belonged to the
same Vamsa and so on. The spate of doubts expressed by King Janamejaya as
above could be dealt with by convincing explanations in the pages ahead,
keeping in view the colossal role played by Maha Maya ( The Grand Illusion) or
Maha Devi Bhagavati. </span></b></div>
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<b style="mso-bidi-font-weight: normal;"><span style="color: #33cccc; font-size: 16.0pt;">(Continued)</span></b></div>
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<b><span style="color: yellow;">(My humble
salutations to<span style="mso-spacerun: yes;"> </span>the lotus feet of Sri
Chandrasekharendra Saraswathi Mahaswamy ji and also my humble greatulness
to<span style="mso-spacerun: yes;"> </span>Brahmasree Sreeman V D N Rao ji<span style="mso-spacerun: yes;"> </span>for the collection) </span></b></div>
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gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com0tag:blogger.com,1999:blog-1677975695993500877.post-31121975328332647552013-01-14T21:45:00.003-08:002013-01-14T21:45:37.128-08:00 The Essence of Puranas – Padma Purana -3<div dir="ltr" style="text-align: left;" trbidi="on">
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<strong><sup><span style="color: #ff9900; font-size: 16.0pt;">The Essence of Puranas – Padma Purana </span></sup></strong><i style="mso-bidi-font-style: normal;"><span style="font-size: 16.0pt;"><br style="mso-special-character: line-break;" />
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<b><span style="color: white; font-family: Verdana;">‘Krishna
Leelas’ at ‘Vraja’, Mathura,
Dwaraka and Kurukshetra</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Vasudeva of
Yadu Vamsa was married to Devaki, the daughter of King Ugrasena, who was
dethroned by his son Kamsa who was vicious, inhuman and sadistic. Even at the
time of the wedding of Vasudeva and Devaki, there was an ‘Akashavani’ (Voice
from the Sky) addressing Kamsa that Devaki’s eighth son would kill him. While
trying to kill Devaki at once, Vasudeva advised that she was after all she was
his sister and could be imprisoned along with him and that the eighth son could
be killed.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Kamsa then
imprisoned the couple as also Ugrasena, his father.Meanwhile, Bhu Devi
approached Lord Brahma and showed her great concern about the presence rapidly
growing ‘Adharma’ in the form of Rakshasas and Evil Forces in the form of human
beings like Kamsa, Jarasandha, Pralamba, Dhenuka and Sishupala and that she was
no longer bear the brunt of the heavy weight. Brahma was convinced and came up
to Narayana who agreed to take his ‘Avatar’ as Krishna; he suggested that
Bhagavati Maya should plant Hiranyaksha’s six sons from Rasatala into Devaki’s
garbha one after another, the seventh son would be of the ‘Amsa’ (Semi-Avatar)
of Anantha Sesha Naga who should be drawn from Devaki’s garbha to that of her
co-wife Rohini’s garbha and the eighth son would be Bhagavan himself. Devi Maya
should be born to Nandagopa and Yashoda as a replacement to Bhagavan. Kamsa
killed the six boys of Hiranyaksha, the seventh boy was drawn from Devaki’s
garbha and planted into that of Rohini; as the child was drawn (Sankarshana)
from one garbha to another Balarama was by that name too. The replaced boy from
Rohini’s garbha to that of Devaki was also killed by Kamsa. As the time for the
eighth delivery arrived, Kamsa was extra-cautious to grab the child as soon as
he would be born and tightened the security of the prison. Just at midnight on
Shravana Krishna Ashtami, there was a cover of Maya when Lord Narayana gave the
vision to Vasudeva and Devaki with his four hands armed with Shankha, Chakra,
Gada and Saranga; the prison gates were opened and the entire security system
was illusioned; Bhagavan briefed the Couple of the course of action of quietly
transferring Bhagavan to Nanda and Yashoda across River Yamuna in a basket kept
on Vasudeva’s head as protected by Adi Sesha ensuring that the heavy rain would
not trouble neither Bhagavan nor Vasudeva; the same cover of Maya was active at
Gokula Village too and the swapping of children was a success. In the place of
Bhagavan, Vasudeva brought Devi Maya from Yashoda’s bed and kept in Devaki’s
bed. The cover of Maya was lifted, the prison gates were duly closed and the
Gate Keepers were active again. Kamsa sought to throw the child in the
previous manner against a boulder, but the eight-armed Bhagavati Maya flew off
into the sky and warned Kamsa that Bhagavan was since born and growing
elsewhere and that his death was not far off! A few days later, the sons of
Vasudeva were named as Balarama son of Rohini and Krishna the son of Devaki /
Yashoda; Balarama was also known as Sankarshana, Rohineya, Balabhadra, Maha
Bala and Rama, while Krishna was named Shridhara, Shrikara, Shri Krishna,
Ananta, Jagatpati, Vaasudeva and Hrishikesha. The highly worried Kamsa took pains
to locate Krishna and despatched the demoness
Putana to Yashoda’s house in the form of a beautiful young woman who tricked
Yashoda who let Putana into the house and sought to give milk from poisoned
breasts. Krishna bit her nipples so violently that she died instantly taking
her original for of a Rakshasi.The entire village was horrified and much more
so were the couple Nandagopa and Yashoda. Another incident took place when both
Balaram and Krishna were of a crawling stage they were attacked by a Rakshasa
in the form of a chicken and Krishna snipped
the bird’s head and after death the original form of the demon frightened the
entire village. As the brothers grew they were inseparable and became naughty
day by day, having collected friends of the same age group; the mischievous
boys played pranks including stealing butter and teasing young girls.</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;"><br />
There were several complaints from the neighbourhood and Yashoda tied up Krishna to a heavy grinding stone to two adjacent Arjuna
Trees with strong strings and went away on her household chores. Fairly soon,
the boy rolled over the grinder and both the trees came down crashing and two
Gandharvas appeared and thanked him for releasing them of their curse from a
Maharshi; meanwhile Yashoda and neighbours rushed to the spot to witness the
havoc and as Krishna put on an innocent face, she untied the strings as a
result of which there was a scar on his belly which gave him the name of
Damodara. </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;"><br />
As weird incidents were happening, Nandagopa and Yashoda shifted their home to
Brindavan on the banks of River Yamuna. <br />
<br />
Both Krishna and Balarama grew up gradually
and along with their associate Gopas looked after the grazing cows during the
day. While playing a ball game, the ball fell in a rotten pond known as
‘Kalindi Kund’which was forbidden by one and all as there were many cases of
killings of human beings and animals like cows entering into it or even on its
banks, since there was a family of huge and highly poisonous serpents living
it. But Krishna entered into it despite heavy protests and the friends at play
with the ball conveyed the information to the parents and by word of mouth the
entire village got collected on the banks.The highly distressed and desperate
Nandagopa wanted to enter the Kund and was stopped with difficulty. There was
considerable suspense as to what was happening inside the Kund and suddenly Krishna emerged on the powerful hoods of the Kalia
serpent holding its tail and dancing away with smiles. Krishna
ordered Kalia to leave the Kund at once along with its family and instructed
Garud (Kite) the Carrier of Vishnu to let Kalia and family move out of the Kund
and provide safe passage to reach the Sea without problem. <br />
<br />
There were also other instances of other Rakshasas under the request of Kamsa
to somehow destroy Krishna and Balarama. There
was the instance of Dhenukasura who joined the group of Cows and attempted to
harm the brothers but got killed; a Sakatasura who raised a huge sand storm and
sought to lift up the boys but got killed again; another Asura named Pralamba
appeared in the disguise of a Gopa and sought to play a game of carrying his
load on Balarama’s back and the latter threw him up on to the high sky as he
fell down dead; yet another Asura named Arishta who was a bull and whose strength
increased manifold during the ‘Asura Sandhya’ suddenly rushed to Krishna but
the latter held the Asura by his powerful horns which were pulled up from his
head and got killed. The demon Keshi who had the form of a horse tried to hurt
Krishna by his powerful feet but Krishna gave a whack on the horse’s head and
it died at once.<br />
<br />
Lord Indra was angry that Bhagavan Krishna discontinued Indra Yagna by the
residents of Vraja but instead resorted to the Puja of Govardhana Mountain.
There were heavy rains non-stop for several days and nights and the entire
Vraja was submerged putting to tremendous ordeal. Krishna
uprooted the mountain and lifted it by his little finger providing excellent
relief to the population of Vraja Bhumi and taught a lesson to Indra. The latter’s
self-image was subdued and came down to apologise and extolled his Leelas,
eversince he assumed the ‘Avatara’. The kind Krishna
excused Indra’s indiscretion. <br />
<br />
Sage Narada arrived at Mathura and described the various escapades of Krishna
to Kamsa including the killings of various Rakshasas, Kalindi Mardana
(punishment), lifting of Govarthana Mountain and so on to Kamsa who was already
confused about his future. As though he was hastening his own end, he planned
that both Balarama and Krishna be invited to Mathura under the pretext of
Dhanush Yagna and sent Akrura to personally ensure their coming; his plan was
that mighty wrestlers, horses and elephants should be utilized and somehow get
rid of them for ever. On arrival at Mathura,
the Krishna-Balarama brothers walked along on the main road leading to the
Dhanush Yagna Area. On way Krishna encountered
a woman called Kubja who was disfigured by birth and straightened her so that
not only she became normal but also looked very beautiful and smart. Near the
Yagna area, Krishna picked up the Dhanush and playfully broke it ; Kamsa heard
the big sound of the Dhanush and came to know that this was one of the points
that Kamsa had in mind to frighten Krishna! Next morning at the Rajmahal, Kamsa
planned for a huge rouge elephant called Kuvalapeeda at the entrance with the
intention of killing Balaram and Krishna, but
they removed its tusks and knocked it down as though it was a goat kid! Then
the brothers were to fight with Malla, Chanura and Mushtika wrestlers; all the
spectators felt that it was unfair to pit the wrestlers against the boys. But
the so-called invincible wrestlers were humbled and killed one after another.
Many more wrestlers in the waiting fled away. Kamsa could not tolerate the
situation and jumped from his throne into the wrestler pit to fight them with
his sword; indeed Krishna and Balarama did not
take much time to subdue and kill him. As soon as they killed Kamsa, they
approached the prison to free Vasudeva and Devaki, knelt down to touch their
feet with sincere devotion when the latter melted away with affection kissing
their heads with pride even as Devatas sounded war drums along with showers of
flowers from the sky, released their grand father Ugrasena who was restored as
the King of Mathura, greeted with veneration the Elders of the Yadu clan
especially Akrura,and endeared the public who were in rapture shouting victory
slogans.<br />
<br />
In course of time, Vasudeva performed ‘Upanayana Samskar’ (Initiation of
Gayatri Japa) to Balarama and Shri Krishna and subsequently met their Guru
Samdipani to give ‘Guru Dakshina’. Meanwhile, King Jarasandha of Magadha who was the father-in-law of Kamsa came
to know of the latter’s death and attacked Mathura with a huge army surrounding the
City. Krishna recalled Daruka, the Sarathi of his Sugreevapushpak which was
fully armed with Shankha, Chakra, Gada and various Astra-Shastras with Garud as
the insignia on the Flag atop the Chariot. Bhagavan Krishna assumed his four
arms and Balarama accompanied with his Halayudha as Apara Rudra. The two
brothers massacred the Akshouhini- strong Sena of Jarasandha and held the
latter as a hostage by Balarama but Krishna
asked his brother not to kill Jarasandha who was still not destined to die yet!<br />
<br />
The humiliated Jarasandha approached Kalayavana the Mlecchha King who
surrounded Mathura with a sea-like army well-versed in war technology.
Concerned about the safety of the citizens of Mathura, Krishna requested Bhu
Devi for a three Yojana land on the western Sea shore and materialized a well
planned and ideally located City of Dwaraka with best-furnished and comfortable
homes; the entire population of Mathura got transferred overnight in their
sleep and was awe-struck with the miracle. Having shifted the public of Mathura
to their heavenly residences, Krishna and Balarama re-appeared at Mathura where
there was none excepting themselves. Having fought a little, the intelligent
Krishna gave an impression of a reverse-run to Kalayavana who chased the former
into a mountain cave where Rajarshi Muchukunda was in long slumber from the
previous Yuga. In that darkness Yavana mistook Muchukunda for Krishna and
kicked him and Muchukunda’s red angry eyes opened and burnt Kalayavana into a
heap of ash! Rajarshi Muchukunda recognized Bhagavan Shi Krishna and eulogized
him and secured ‘Vishnu Paramapada’from the Lord. Realising that Kalayavana was
dead, his huge army went helter-skelter but the re-humiliated Jarasandha
continued sporadic attacks on Dwaraka without success. Meanwhile, Sudharma the son
of Vishwakarma the Architect of Devas constructed a fabulous Conference Hall in
the Court of King Ugrasena at Dwaraka where the citizens lived with pride and
contentment.</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Eventually,
Balarama was wedded to Revati the daughter of King Raivata of Ikshvaku Vamsa.
Shri Krishna had a soft corner for Rukmini the pious daughter of the King of
Vidarbha Bhishmak who had the ‘Amsa’ of Devi Maha Lakshmi and she too was
inclined on Krishna, but her brother Rukmi was bent on her wedding with
Sishupala of Cheda Vamsha; Sishupala and Dantavaktra were the two vicious
persons destined to take birth in Dwapara Yuga while their predecessors in
Treta Yuga were Ravana and Kumbhakarna and Hiranyaksha and Hiranyakashipu in
Satya Yuga. As Rukmini’s wedding was planned with Sishupala with the active
support of Rukmi despite her protest, Rukmini despatched a confidential
Purohita of Vidarbha Court to Krishna and Balarama suggesting a plan of her
elopement at the ‘Muhurta’ of the wedding with Sishupala. Jarasandha,
Dantavaktra and other Kings and associates of Sishupala attended the wedding
even along with their armies nearby, lest Krishna and Balarama might create
some trouble. Krishna and Balarama too attended by invitation by Daruka and his
chariot. Soon after a traditional worship of Bhagavati before the wedding,
Rukmini entered the Hall of the Wedding and in a swift pick-up Krishna carried
away Rukmini by the chariot of Daruka, while Balarama restrained the armies of
Sishupala, Jarasandha and asscociate Kings. Rukmi took a vow that he would not
enter Vidarbha without defeating Krishna and along with Rukmini. In a fight
with Krishna, a humiliated Rukmi was tied up to the former’s chariot and
released on way after shaving him at the request of Rukmini who said that the
head-shave was worse than death to a Kshatriya warrior. Indeed, Rukmi never
returned to his Kingdom, but the Vidrabha King did ‘Kanyadaan’ at an auspicious
time to Shri Krishna in the presence of elders like Vasudeva, Nanda, Ugrasena,
Akrura, and Balabhadra along with Devaki, Yashoda, Revati, Rohini and others,
when Devas sounded dundhubhis (drums) and showered flowers.<br />
<br />
Lord Krishna’s second wife was Devi Satyabhama-of the Amsa of Bhu Devi- the
daughter of Satrajit who secured a ‘Shamantaka Mani’ from Surya Deva which yielded
eight maunds (38 kg per maund) of gold daily! Krishna found Prasena the brother
of Satrajit wearing the jewel and desired to wear it but was declined. Later on
he sported the ‘Mani’when he was on a hunting spree and unfortunately got
killed by a lion, which took fancy to the Mani and carried it. Jambavan the
bear- and an active associate of Shri Rama of the earlier Yuga-killed the lion
and took the ‘Mani’to his cave. Shatrajit alleged that Krishna must have killed
his brother to take away the Mani. Desirous of disproving the allegation,
Krishna traced the deadbody of Prasena and following the footsteps of a lion
and of a bear entered the cave of Jambavan and fought the latter for many days;
finally Jambavan realized that Krishna was Rama himself, apologized to him and
not only returned the Shamantika but also requested Krishna to accept his
daughter Jambavati in wedding. Shatrajit was profusely apologetic for the
baseless allegation that he made against Krishna and offered not only the
Shamantaka Mani but also his daughter Satyabhama in wedding.The unnecessary
blame that Krishna was subjected to was due to the fact that he did not worship
Ganesha on Bhadrapada Shukla Paksha Chaturthi as it was strongly believed by
the Public of all Varnas ought to observe the Vinayaka Vrata that day formally
and reverentially!<br />
<br />
Besides Rukmini, Satyabhama and Jambavati, Lord Krishna was married to Surya
Kanya Kalindi; Mitravinda the daughter of Vindanuvindi in a Swayamvara by
restraining seven bulls tied to a single chain and accepting Prize money
besides the bride; Devi Nagnajiti, Sulakshana and Susheela. Satyabhama
accompanied Krishna to kill the most dreaded Narakasura by Garuda as also
killed the demon by herself when Krishna fainted in the battle; all the belongings
of Devas including the earrings of Deva Mata Aditi, the Ucchhaiswarya horse,
the Iravata elephant and Mani Parvata were returned. Also thousand Kanyas
imprisoned by Narakasura who were the daughters of the defeated Kings fell
madly in love with Bhagavan Krishna and he accepted these brides also as his
wives thus making the total of of sixteen thousand and eight wives including
the eight principal ‘Patranis’ mentioned above! In all he had a crore sons!<br />
<br />
Being aware of Jarasandha’s long-standing hatred of Shri Krishna eversince
Kamsa’s death, Krishna called Bhima and Arjuna and suggested that all the three
of them should assume the forms of Brahmanas to gain entry into the Court of
Jarasandha and challenge him into a duel with any of the three of his choice.
Jarasandha selected Bhima and fought for twenty seven days without any tangible
result. Ultimately, Krishna picked up a twig from the ground, broke it in two
halves and threw the two halves far away from each other in upside positions.
Bhima got the hint, threw Jarasandha down to the ground, held his legs and
split his body into two, threw away the two halves of Jarasandha from each
other in upside down positions so that they might not join again.That was thus
the end of Jarasandha, one of the most frightful evil forces on Earth. He was
difficult to kill except by trick since his birth was complicated too: King
Brihadratha of Magadha had two dutiful wives but did not obtain progeny. A Sage
gifted one ripe mango fruit to the King and asked him to give to one of his
wives considered dearer by him. Since the King felt that both his wives were
equally dear to him, he cut the fruit into two halves and gave to the wives.
After nine months, the queens delivered half piece each of a boy and they
discarded both the pieces in a jungle. A demoness called Jara kept the pieces
of flesh in a pot. Meanwhile, the two pieces got joined and a boy was crying
loudly from the pot. Jara gave the child to the King and that was Jara+Sandha.<br />
<br />
At the time of Rajasuya Yagna performed by Pandavas at Indraprastha,
Yudhishtara took Bhishma’s advice to declare Shri Krishna as the Chief Guest
and initiated the task of honouring Vaasudava. Sishupala who was also present
objected to confer the honour to Krishna.The former was his arch-enemy who
desired to marry Rukmini.He was the son of King Damaghosha of Chedi and
Sutadeva, sister of Vasudeva, thus Krishna’s cousin. He was born ugly with
three eyes and four arms.A celestial voice said that whosoever would keep the
boy on his lap would kill him too. Krishna promised his sister that he would
tolerate hundred mistakes of the child and terminate him thereafter. Krishna
waited patiently for the hundredth accusation and got his head snipped by his
chakra.<br />
<br />
As soon as he learnt of his great friend Sishupal’s death was known,
Dantavaktra reached Mathura on hearing that Shri Krishna left Indraprastha for
Mathura. With seething anger against him, he chased Krishna to avenge his
friend’s sad demise. On the banks of River Yamuna, there was a fierce duel of maces
and Krishna over powered Dantavaktra and dropped him dead on the ground, thus
ending the three birth episode of Hiranya Brothers, Ravana Kumbhakarnas and
Sishupala Dantavaktras as a result of the curse of Sanaka brothers to Jaya and
Vijaya the doormen of Vaikuntha covering four ‘Avataras’ of Vishnu as Varaha
Deva, Nrisimha Deva, Shri Rama and Shri Krishna.<br />
<br />
After Dantavaktra’s assassination, Bhagavan Krishna crossed Yamuna to visit the
Vraja Bhumi where he displayed endless ‘Leelas’ terminating endless number of
Rakshasas, subduing the poisonous and arrogant Kalia serpent, suppressing the
self-image of Indra by lifting Govardhana, relieving the curse of Gandharvas as
Arjuna Trees, enjoining the pranks of friends to steal butter, teasing Gopikas
and enrapturing them with Rasa Leelas, enriching the wisdom of elder villagers,
and most of all spell-binding the parents with pure love and ecstasy! The
Vrajavaasis reflected their own innermost feelings as soon as Krishna and
Balarama reached there, some with awe, some with friendship, many of them with
affection and respect, a few with sheer bliss but none with arrogance, or
jealousy or fear! Nandagopa and Yashoda were speechless with overflowing tears
emerging from their heart and soul; the elders were in a daze; their
contemporaries were full of sweet memories and the Gopikas had feelings of
Bhakti and Nirvana. Even the cows, other animals, birds and worms were all
reminiscent of the Lord’s playful activities at the Vraja. Bhagavan was kind
enough to bless them all from Nandagopa and Yashoda downward to attain
salvation!</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">In the
context of the Great Battle of Kurukshetra, Bhagavan Krishna’s role was indeed
unique and unparalleled. Following the vicious and nasty game of chess between
Yudhishtara and Shakuni-the wicked brother of Gandhari the wife of the blind
King Dhritarashtra and the uncle of Kaurava sons headed by Duryodhana-Pandavas
had to serve twelve years of ‘Aranya vaasa’(forest life) and one year of
‘Agnaata vaasa’ (life in-cognito). Pandavas deputed Shi Krishna to request the
‘Dushta Chatushtaya’ (the ill-famed and vicious foursome of Duryodhana,
Dussasana, Karna and Shakuni) to allot at least five townships for the Five
Pandavas but the deft Krishna failed in the peace negotiations and Maha Bharata
Battle became inevitable. Lord Krishna opted to be the Sarathi (charioteer) of
Arjuna who would not take up arms but was the unfailing guiding star and
supreme Advisor of Pandavas at each and every stage of the Battle involving
eleven ‘Akshouhinis’ of Kauravas and seven Akshouhinis of Pandavas over a
period of eighteen long days of the historic event of Dwapara Yuga! He provided
courage and conviction to Arjuna to kill cousins, uncles, Gurus, grand fathers,
relatives and life-long associates by a long Sermon of Bhagavad Gita stating
that He (Bhagavan) was the ‘Karanam-Kaaranam-Karta’ (The Action-The Act- The
Actor) and that Arjuna and the like of him involved in the Battle were just the
pawns on the Chess Board; he made ‘Sikhandi’ the eunuch stand before Bhishma-the
Grand Father figure- so that the latter would cease to fight and Arjuna could
pierce arrows into him; he named an elephant as Aswatthama the same name of
Guru Drona’s son and when the latter stopped fighting rained arrows and killed
him; he advised Arjuna to kill Karna when his chariot fell in a ditch and he
lost his memory of the Arrow Mantras; he advised Duryodhana not to disrobe
fully when Gandhari could make his body invincible and the vulnerable thighs
were broken by Bhima as they did not secure the powerful shield of her vision;
he saved Bhima in anticipation of pushing an iron replica of Bhima before
Dhritarashtra which was embraced and squeezed into pulp and so on!<br />
<br />
The end of Yadu Vamsha happened as a result of Kanva Mahashri’s curse. When a
few of Yadava Kumars were playful on Narmada River banks, Samba a son of
Jambavati was dressed like a pregnant woman and asked the Maharshi whether she
would beget a boy or a girl, he gave a reply that she would give birth to a
‘musal’ (a mace) and further said angrily that you all in the Vamsa would be
killed by it! The frightened Yadu youth conveyed this to Krishna. Samba did
deliver a musala after a surgery and Krishna got the musala into powder and
still one metallic rod of the size of a little finger remained which was thrown
into the sea water. The rod was devoured by a fish which was caught by a
fisherman and he used it as an arrow top. The powder germinated into big grass
stems. All the Yadavas started abusing each other suddenly and using the grass
stalks which came up on the sea coast killed each other. Krishna Bhagavan was
resting under a tree shade and a hunter mistaking the Lord’s crossed leg as a
deer shot at it with the arrow- top fixed with the finger like musala part
there on hurting him badly. Krishna recalled Daruka with his chariot and asked
Arjuna to be brought at once; on the latter’s arrival, the Lord instructed
Arjuna to bring the eight ‘Patranis’ from Dwaraka and also intimate Vasudeva,
Ugrasena, Balarama, Akrura and all other Yadu elders to resort to ‘Atmaarpana’;
the Devis too did the same and all other remaining men and women followed suit.
</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Whosoever
reads or hears or thinks of Shri Krishna’s memorable episodes shall be bestowed
with multiple blessings as per the usual wish-list viz.: any desire or
objective to be realized; even insurmountable difficulties to be overcome;
small or big wishes in the course of daily chores to be fulfilled; success and
victory of any task taken up to be accomplished; opponents or enemies to be vanquished;
sins of any magnitude which are known or unnoticed to be pardoned; small or
significant achievements secured by a person to be recognised in contemporary
and subsequent societies; predicaments of physical, mental or psychological
nature to be dissolved at once; quality of life to be guaranteed; final end to
life to be peaceful without problems to the Self and persons around; and
finally salvation to be secured.<br />
<br />
<em><span style="font-family: Verdana;">Kimatra bahunoktena Sarva kaama
phalaspruhah, </span></em><br />
<em><span style="font-family: Verdana;">Krishnaaya nama iteyvam mantramuccharayed
Budhhah/</span></em> <br />
<em><span style="font-family: Verdana;">Krishnaaya Vaasudevaaya Haraye
Paramatmaney, </span></em><br />
<em><span style="font-family: Verdana;">Pranatakleshanaashaaya Govindaaya Namo
Namah/</span></em> </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Is there an
over-emphasis needed to assure that those desirous of fulfilling wishes should
recite <strong><span style="font-family: Verdana;">Krishnaya namah </span></strong>Mantra;
Salutations to Krishna, Vaasudeva, Hara (Destroyer of Sins), Paramaatma
(Resider of every heart), Pranatajana kasha naashaaya (Remover of the
difficulties of devotees) and Govinda!)</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="style35">
<b><span style="color: white; font-family: Verdana;">‘Shrimad
Bhagavat Gita ‘Mahatmya’ </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Vasudeva of
Yadu Vamsa was married to Devaki, the daughter of King Ugrasena, who was
dethroned by his son Kamsa who was vicious, inhuman and sadistic. Even at the
time of the wedding of Vasudeva and Devaki, there was an ‘Akashavani’ (Voice
from the Sky) addressing Kamsa that Devaki’s eighth son would kill him. While
trying to kill Devaki at once, Vasudeva advised that she was after all she was
his sister and could be imprisoned along with him and that the eighth son could
be killed.</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">As Bhagavan
Vishnu was in ‘Yoga Nidra’(Yogic Slumber) on Sesha Nag in the midst of Ksheera
Sagara (Ocean of Milk) stating that he was meditating Bhagavan Maheswara, Devi
Maha Lakshmi wondered as to why did Vishnu assert that he was Paramatma himself
and none else! Did he not ask Arjuna in no uncertain terms that he should fight
without hesitation and dedicate all actions and results to Him, since He was
the Cause, the Causation and the Causer! Fully endorsing what Devi Lakshmi
said, Bhagavan defined that out of the Eighteen ‘Adhyayas’ (Chapters) of
Bhagavad Gita, five Adhyayas constituted five of his Faces, ten Adhyayas were
his ten hands, one Adhyaya was his belly and two were his two feet. He further
gave the illustration of Susharma and said that intelligent people like him who
read an Adhyaya of Gita a day or half of it or a quarter, or atleast a stanza,
would certainly secure Mukti. Susharma was no doubt a Brahmana by birth but was
a chronic sinner; he did neither dhyana nor japa, neither homa nor ‘Atithi
Satkar’ or Puja of Guests; on the contrary he was a drunkard, meat eater and a
regular womanizer. One day he died of a snake bite. After experiencing
retribution in various ‘Narakas’, he was born as a bull and served under an
oil-extractor for seven to eight years and died out of hard work and
exhaustion. A few persons contributed prayers for the animal’s salvation and
among them was a ‘veshya’ (prostitute) who donated some ‘Punya’ on her account.
In the rebirth the bull became a pious Brahmana in the same village as a
‘Jyatismara’ with the gift of memory of the past birth. He met the Veshya and
enquired as to which Punya that she donated at the death of the bull. She said
that she bought a parrot which used to mutter some lines of a stanza always
although she did not guess what was it but surely that muttering had highly
soothing effect. The Brahmana asked the Parrot and the latter said that she was
earlier in an Ashram in a cage where a Rishi was teaching something to his
desciples and it learnt it but a hunter stole the bird and sold to the Veshya.
The Rishi conveyed that he taught the <em><span style="font-family: Verdana;">First
Chapter of Gita!</span></em> That was the Punya which the Veshya acquired from
the parrot’s muttering that was learnt at the Ashram. Such was the Mahtmya of
the First Chapter.</span></b></div>
<div class="style32">
<strong><span style="color: white; font-family: Verdana;">Bhagavan
Vishnu then explained to Devi Lakshmi the significance of the </span></strong><em><b><span style="color: white; font-family: Verdana;">Second Chapter of Gita.</span></b></em><strong><span style="color: white; font-family: Verdana;"> </span></strong><b><span style="color: white; font-family: Verdana;">A Veda Pandit Deva Sharma of
Purandarapura in Dakshina Bharat was anxious to learn and attain ‘Tatwa Gyan’
and came across a visiting Mahatma about his desire. The Mahatma directed Deva
Sharma to a Goat Keeper called Mitravan at Sowpur in a forest seated on a rock
on the banks of a river bed nearby. Mitravan narrated one of his experiences
about a tiger approaching a helpless goat; all other goats fled away but this
one waited as though it welcomed the tiger to eat him up. The tiger hesitated
and asked the goat as to why he had the courage to stand firmly but did not
run. The goat questioned as to why the tiger did not pounce on her! The tiger
replied that her hunger subsided suddenly. Both the tiger and the goat met a
Mahatma in the forest and he asked them to approach a Vanara Raja (Monkey). The
Vanara Raja replied that there was a highly religious Brahmana named Sukarma
who meditated in a Shiva Temple not far off for long time. When Sukarma was
asked, he said that one Maha Purush appeared in the Temple and Sukarma
requested him to teach him Tatwa Gyan. The Maha Purush asked Sukarma to read an
inscription on a rock nearby the Temple from the Second Chapter of Gita
emphasizing the importance of ‘Abhyasa’or Practice. Having said this, the Maha
Purush disappeared. The Second Chapter states: </span></b></div>
<div class="style32">
<em><b><span style="color: white; font-family: Verdana;">Karmaneyvaadhi
kaarastey maa phaleshu kadaachana, </span></b></em><b><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;">maa karmaphala heturbhuh maa tey
sangostva karmani/</span></em></span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Partha! You
have freedom only to perform your duty. The rest is not relevant to you. But
You should perform the ‘Karma’without expecting the fruits).Bhagavan defined a
Tatva Gyani as follows: </span></b></div>
<div class="style32">
<em><b><span style="color: white; font-family: Verdana;">Duhkheshvanu
dvignamanaah</span></b></em><b><span style="color: white; font-family: Verdana;"> <em><span style="font-family: Verdana;">Sukheshu vigataspruhah, </span></em><br />
<em><span style="font-family: Verdana;">Veeta raga bhayakrodhah
Sthidheermuniruchyatey </span></em></span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(A
Stitha-Pragna or a Tatwa Gyani is he who is least disturbed when there is unhappiness
and difficulty and gets elated when there are reasons to be delighted; if one
could practise equanimity without desire, fear or anger, that only is the
feature of Tatwa Gyan (Sthita Pragnyatwa). Thus the chain of Deva Sharma-the
Mahatma-Mitravan the Goat Keeper-the Tiger and the Goat-the Vanara Raja-Sukarma
and the Maha Purush revealed the Message of Tatwa Gyan which simply stated that
one should practice one’s own duty and Tatwa Gyan would unfold itself!<br />
<br />
<strong><span style="font-family: Verdana;">Describing the Mahatmya of the </span></strong><em><span style="font-family: Verdana;">Third Chapter of Gita</span></em><strong><span style="font-family: Verdana;"> titled Karma Yoga</span></strong>, Bhagavan cited
the example of a Brahmana named Jada who practiced the profession of a
‘Vaishya’ or of business.He amassed wealth from this line but became a victim
of vices. He desired to earn more and travelled to a far off city. On way he
halted for the night and slept off under a tree in a village. A gang of robbers
looted and killed him and he turned to be a ‘Pretaatma’ (goblin) and resided on
the same tree. Jada’s son was a dutiful Brahmana and followed the duties of a Brahmana.
As he was concerned of his father’s where abouts, the son asked a friend of his
father and he conveyed that the latter was looted and killed on way in a
village under a tree. Being highly saddened by the news, he proceeded to
Varanasi to perform the obsequies of his father and coincidentally halted under
the tree of the same village where his father also halted for an overnight stay
and got killed by the gang of robbers. Before he desired to sleep, the son
recited the Third Chapter of Gita; his father who was also on the same tree as
a Preta appeared before the son, and while boarding an air-plane to Vaikuntha
since he was redeemed as a result of the recital of the Third Chapter of Gita,
he asked his brothers also to revert to the Brahmana Varna at once and observe
the duties concerned and more importantly recide the Third Chapter. Since
Jada’s son was also visiting Varanasi anyway as planned by him, the son should
invoke the forefathers of the Vamsa by reciting the Karma Yoga or the Third
Chapter of Gita so that they too would realize Salvation. The principal message
of the Third Chapter sressed: </span></b></div>
<div class="style32">
<em><b><span style="color: white; font-family: Verdana;">Shreyan
swadharmo vigunah pardharmatswanushthaat, </span></b></em><b><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;">Swadharmey nidhanam shreyah Para Dharmo
bhayaapah/ </span></em></span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Even if one
feels that the ‘Dharma’or duty of somebody else’s is attractive, one must
observe one’s own Dharma since ‘Para Dharma’<br />
or Dharma of others is worse than death). Another significant instruction given
by Krishna to Arjuna in this Chapter stated: </span></b></div>
<div class="style32">
<em><b><span style="color: white; font-family: Verdana;">Mayi
sarvaani karmaani sanyasyadhyatma chetasa, </span></b></em><b><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;">niraaseermamo bhutwa yudhyasya vigata
jwarah/ </span></em></span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Partha! I
create all actions and hence perform your duty targetting me and leaving
results to me and fight).<br />
As the son followed his father’s instruction in letter and spirit and all the
forefathers flew to Vaikuntha by air-planes, Yama Dharma Raja was concerned
that several ancestors were leaving away to Vaikuntha from Narakas as per the
directive of Vishnu dootas and thus double-checked from Lord Vishnu and the
latter endorsed the instructions. As Yama Raja enquired ofVishnu whether there
were further instructions to him, the latter replied that he should better
perform Yama Raja’s own Swadhrma! <br />
<br />
<strong><span style="font-family: Verdana;">Bhagavan Vishnu narrated to
Devi Lakshmi the illustration of Mahatma Bharat worshipping at Vishwanatha
Temple of Varanasi on the banks of Ganga, while signifying the Mahatmya of the </span></strong><em><span style="font-family: Verdana;">Fourth Chapter</span></em><strong><span style="font-family: Verdana;"> of Gita</span></strong>. One day, he desired to
rest under the shade if two bilva trees which were located side by side with a
gap of five-six feet. Bharat kept his head at the bottom of one bilva and
placed his feet at the bottom of another tree and recited the Fourth Chapter
and after a while left for his home. Even as he was leaving, he found that the
trees were fast drying up and when he reached home he found two ‘Kanyas’ (young
girls) at his house. The Kanyas thanked Bharat profusely and said that were
relieved of a curse by a Tapasvi named Satyatapa that they received at a curse
at a Kshetra called ‘Chhinna Paapa’ (Relieved of Sins) on the banks of River
Godavari. The two Kanyas were two ‘Apsaras’ bathing half nude seeking to entice
the Tapasvi at the behest of Lord Indra since the latter felt a threat to his
Throne at Swarga, whereas the Tapasvi’s desire was to attain ‘Jeevan Mukti’ or
Mukti while he was alive; hence the curse that the Apsaras should turn as trees
at Varanasi on the banks of Ganga. When the Apsaras pleaded for mercy, the
Tapasvi agreed to get their original forms when a Mahatma called Bharat would
one day rest under the trees reciting the contents of Gyana Yoga in the Fourth
Chapter of Gita titled Jnaana Yoga. The redeemed Apsaras took up to thr regular
recitation of the Fourth Chapter of Gita. <br />
Incidentally, it was in this this Adhyaya titled ‘Jnaana Yoga’ that Lord
Krishna declared: </span></b></div>
<div class="style32">
<em><b><span style="color: white; font-family: Verdana;">Yadaa
yadaahi Dharmasya glaanir bhavat Bharata! </span></b></em><b><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;">Abhyuddhhaana madharmasya sadaatmaanam
srijaamyaham/ </span></em><br />
<em><span style="font-family: Verdana;">Paritraanaaya Saadhunaam vinashaya cha
dushkirtman</span></em><br />
<em><span style="font-family: Verdana;">Dharma Samsthaapanaarthaaya Samshavami
Yuge Yuge</span></em> </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Arjuna! As
and when Dharma is affected adversely and Adharma prevails, I shall take the
‘Avataras’ (incarnation) to vindicate the cause of the Virtuous and destroy the
Forces of the Evil!)</span></b></div>
<div class="style32">
<strong><span style="color: white; font-family: Verdana;">Underlining
the magnitude of the </span></strong><em><b><span style="color: white; font-family: Verdana;">Fifth Chapter</span></b></em><strong><span style="color: white; font-family: Verdana;"> of Bhagavad Gita, Lord Vishnu told Lakshmi</span></strong><b><span style="color: white; font-family: Verdana;"> example of a Brahmana named Pingala of
Madra Desha, ignoring his responsibilities as a Brahmana but built up expertise
in music and dance and eventually achieved reputation in the profession as also
proximity to the King as his favourite. He married a woman of low caste called
Pingali alias Aruna. One night, being jealous of Pinala, Aruna killed him in
his sleep. He suffered in Narakas and was born eventually as a vulture and afer
her death due to pox, Aruna was reborn as a parrot. Being aware of the memory
of previous life, the vulture saw the parrot and tore it apart as the latter
was dropped in a pond. A hunter spread a net and the vulture was entangled and
died as he threw the vulture’s body too fell in the same water body as the
parrot fell. Suprisingly, both the birds achieved salvation! They asked Yama
Dharma Raja as to what was the reason for both the sinners of equal guilt to
head for Swarga since Pingala left the duties of a Brahmana and had loose
morals while Aruna killed Pingala! Dharma Raja explained that their dead bodies
fell in the same water body leading to a River on the banks of which was a
pious Brahmana always reciting the Fifth Chapter of Karma Sanyasa Yoga in Gita!
<br />
<br />
<strong><span style="font-family: Verdana;">Bhagavan Vishnu narrated to Devi
Lakshmi the value of </span></strong><em><span style="font-family: Verdana;">Sixth
Chapter</span></em><strong><span style="font-family: Verdana;"> of Gita entitled
Jnana Yoga</span></strong> and described the virtue, fame and high charitable
disposition of the King Janashruti. Even Devas made flying trips as ‘Hamsas’
(Swans) to his Kingdom on the banks of River Godavari with Pratishthanapuri as
its Capital to appreciate the noble deeds being executed by the King. Once the
King while strolling on the top of the Palace overheard the remarks of flying
Hamsas that the King’s greatness and virtue were nearing even those of Mahatma
Reik’s who was residing at Manikeswar on the top of Himalaya Mountains beyond
the Kashmira Region. The King immediately decided to visit Manikeswara at the
Temple of Bhagavan Chandrasekhara where Mahatma Reiki stayed. On way from the
Pratishthanapuri, the King along with his big entourage passed through several
important Tirthas and worshipped Kasi Vishwanath, Gadadhar at Gaya, Shri
Krishna at Mathura near Kalindi (Yamuna) and on to Kashmirapuri where he
stopped over at the Manikeshwara Temple of Bhagavan Shiva. At the main Dwara of
the Temple, the King spotted a beggar-like Sadhu stationed on an empty cart under
a big tree. The King’s Sarathi (charioteer) introduced the King to the Mahatma
who made kind enquiries about the various charities, constructon of temples,
water bodies and public gardens as also Yagnas and Vratas that the King was
responsible for. Then the King sought to donate several chariot-full of gifts
of Dhana (money)-Dhanya (foodgrains), Cattle, Jewellwery and clothes. The
Mahatma became suddenly furious and shouted on the King in white anger: ‘Arre
Shudra! You think you can buy me with these gifts? Has not somebody told you
about me? Take these away and get lost!’ The King was dazed at this sudden
spurt of the Mahatma’s rage and was afraid that he might not give a ‘shaap’
(curse) to him. The King profusely apologized and fell on his feet shivering
with fear and shame. After the Mahatma cooled down, he conveyed to the King
that he always recited the Sixth Chapter of Gita on ‘Jnaana Yoga’: </span></b></div>
<div class="style32">
<em><b><span style="color: white; font-family: Verdana;">Yadaa hi
nendriyaartheshu</span></b></em><b><span style="color: white; font-family: Verdana;">
<em><span style="font-family: Verdana;">na karmaswanu- shajjetey/ </span></em><br />
<em><span style="font-family: Verdana;">Sarva sankalpa sanyaasee yogaarudhasta
dochatey </span></em></span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(A Saadhaka
or Yogi would become ripe only ‘Indiras’-body parts of external and internal
nature- and their desires are left out, Karmas or duties are too avoided
subduing the feelings of the giver or the taker and the totality of the ‘You’
or ‘I’ is avoided then only one becomes a Yogi).</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Somewhat on
the lines of the Brahmana Jada in the Third Chapter earlier, Shankhakarna too
followed the Vaishya profession, became extremely rich and desired to marry for
the fourth time and proceeded to a neighbouring village.But on way, he was
bitten by a serpent and died and was born again as a serpent. He came in the
dreams of his sons as a serpent and conveyed that he hid crores of cash and
jewellery at such and such a shrub in the backyard of their home. Next morning,
the brothers dug up at the location as per the dream, but a serpent appeared,
desired to ascertain their identity and said that they should recite the <em><span style="font-family: Verdana;">Seventh Chapter of Gita </span></em>titled Vigyan
Yoga at once. To their utter surprise, the serpent took the form of their father,
handed over huge reserve of gold and jewellery to the sons and boarded a Viman
destined to Vishnu Loka. The sons were all virtuous, performed Yagnas,
charities and such other noble tasks as digging up wells, water bodies and
construction of choultries, rest houses etc. for public benefit. Most
importantly however was the recitation of the Seventh Chapter of Gita and
attained Vishnu Loka! The essence of this Chapter was stated by Bhagavan to
Arjuna as follows:</span></b></div>
<div class="style32">
<em><b><span style="color: white; font-family: Verdana;">Beejam
mam Sarva bhutaanaam viddhih Parthah Sanatanam, </span></b></em><b><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;">buddhirbuddhimatamasmi
Tejastejasvinamaham/ </span></em><br />
<em><span style="font-family: Verdana;">Balam balavataam chaham kamaraga
vivarjitam, </span></em><br />
<em><span style="font-family: Verdana;">Dharmaa virudho bhuteshu kaamosmi
Bharatarshabha/ </span></em></span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Partha! Do
realize that the timeless seed responsible for germinating the entire Creaion
is me; I am the Intelligence to the intelligent; Radiance to the radiant,
Physical Power to the powerful etc. I am also the desire and hatred; virtue to
the virtuous, vice to the vicious and so on!). </span></b></div>
<div class="style32">
<strong><span style="color: white; font-family: Verdana;">About
the ‘Mahatyma’ of the ‘Ashtama Adhyaya</span></strong><b><span style="color: white; font-family: Verdana;">’, Lord Vishnu gave the example to Devi
Lakshmi of Bhava Sharma who lived in Amardakapura in Dakshina Bharat. Being a
Brahmana by birth, he married a ‘Veshya’ and was a meat-eater, wine drinker and
a debauche. Once he and his wife were drunk dead and became huge ‘Tada Vrikshas’<br />
(Palm Trees). Another Brahmana couple called Kushibal and Kumati were wrong
examples of deceipt, greed, and anger. Kushibal used to accept ‘daanaas’ of
horses and ‘Kaala Purusha Pratimas’ and were also involved in base tantras.
This couple died and turned out to be ‘Brahma Rakashasas’and made the ‘Tada
Vrikshas’as their abode. Once a Vedavedya Brahmana came to rest under the
trees, when the Rakshasa couple appeared and asked as to how they could get rid
of their Rakshasatva and obtain ‘Mukti’. The Brahmana said: ‘Brahma Vidya’s
Upadesha’ or teaching, ‘Adhyatmika TatwaVichara’ or the Awareness of Inner
Consciousness and Karma Vidhi Gyana or the Knoweldge of performing Karmas /
deeds are the three factors which could redeem them! Then the Brahma Rakshasi
got confused and said: <em><span style="font-family: Verdana;">Kim tat Brahma!
Kimadhyantakam! Kim Karma!</span></em> (Who is this Brahma? What is this
Adhyatma? And which is this Karma?) As soon as the Brahma Rakshasi muttered
these words, a miracle happened and the Brahma Rakshasa couple attained ‘Mukti’
and so did the Palm Trees/ Bhava sharma couple! These were the opening lines of
the <em><span style="font-family: Verdana;">Eighth Chapter</span></em> of
Bhagavad Gita entitled Akshara Brahma Yoga and hence the miracle! The
further lines of the stanza stated: </span></b></div>
<div class="style32">
<em><b><span style="color: white; font-family: Verdana;">Adhi
Bhutam cha kim proktam Adhi Daivam ki muchyatey/</span></b></em><b><span style="color: white; font-family: Verdana;"> </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(What is Adhi
Bhutam? What is Adhi Daivam?) To this question of Arjuna, Bhagavan Krishna’s
reply was: </span></b></div>
<div class="style32">
<em><b><span style="color: white; font-family: Verdana;">Aksharam
Brahma Param Swabhaavodhyaatma muchyatey, </span></b></em><b><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;">Bhuta bhaavodbhava karo virangah karma
sanjnitah) </span></em><br />
(Arjuna! The Supreme and Indestructible Soul is Brahma; His nature is
Adhyatmika, Adhi Bhautika and Adhi Daivika)!</span></b></div>
<div class="style32">
<strong><span style="color: white; font-family: Verdana;">The
significance of the </span></strong><em><b><span style="color: white; font-family: Verdana;">Ninth Chapter of Gita</span></b></em><strong><span style="color: white; font-family: Verdana;"> was explained by the instance of a
goat being</span></strong><b><span style="color: white; font-family: Verdana;">
given as a sacrifice at a Yagnya by a Brahmana named Madhava who resided at
Mahismati Nagar on the banks of River Narmada. The goat talked suddenly in
raised human voice to the surprise of the ‘Ritviks’ performing the Yagna as
also the audience and said that the Yagna was of no avail since it was certain
that human beings would have to be born again, their old age and death were
inevitable; the goat also said:’Look at my fate; you are going to kill me now!’
Then the onlookers enquired of the goat as to who was it in its earlier birth?
The goat replied that he was a Brahmana who desired to perform a sacrifice of a
goat kid to appease Devi Chandika, as his son was extremely ill; but Devi
Chandika was furious to kill a goat kid to save a child and cursed the Brahmana
to become a goat; thus said the goat to the Ritviks and others at the Yagna. It
further narrated that in Kurukshetra, a King named Chandra Sharma gave a Kala
Purusha Pratima as a ‘daan’ in connection with a Solar Eclipse and from the
Pratima a Chandala couple surfaced about to devour both the King and the
Brahmana but the Brahmana was quick in reciting the Ninth Chapter of Gita
titled ‘Raja Vidya Raja Guhya Yoga’of Gita and the Chandala couple named
‘Paapa’ (Sin) and ‘Ninda’ (Blame) disappeared. Bhagavan in this Chapter says:</span></b></div>
<div class="style32">
<em><b><span style="color: white; font-family: Verdana;">Ananyaschintanaamto
maam ye janaah paryupaasatey, </span></b></em><b><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;">Teshaam nithyaabhi yuktaanaam yogakshemam
vahaamyaham </span></em></span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Those who
always think and meditate of me always, I look after them and assure them of
their welfare)! Eversince then, the King always recited and reflected of the
contents of the Adhyaya and eventually The goat which narrated the incident of
Chandra Sharma was released to freedom.<br />
Bhagavan Shankara gave the example to Devi Parvati of Brahmana Dhirabuddhi
residing in Kashipura who was an unparalleled ‘Vedarupi’(the form of Vedas) who
could readily vision ‘Atma Tatwa; it was widely believed that Bhagavan Shankara
always held on to Dhirabuddhi’s hand, run along with him and care for him
wherever the Brahmana moved with affection and consideration. What indeed was
the kind of Tapa- Homa-Dhyana that Dhirabuddhi performed to deserve this unique
treatment that Bhagavan took such concern about him! Once when Bhagavan sat on
the mount of Kailash, one Hamsa (Swan) fell at His feet and narrated that it
fell with a thud down while flying above in a Sarovar in Saurashtra; the usually
white swan got blackened. The Swan told Bhagavan that a lotus shub with five
beautiful flowers was responsible for this incident; it said that as soon as it
flew across the shrub it released sixty five bees when it actually fell and
thus its form got black. The Lotus Shrub was in its third previous birth a
Brahmana house wife called Sarojavadana, who no doubt was a Pativrata but was
attracted too much to a Myna Bird in a cage in their home and was unmindful of
her husband’s callings as she was immersed in play with the bird; the husband
got furious and cursed her to become a Myna bird. The cursed Myna was brought
up by a Muni Kanya where the Muni regularly recided the <strong><span style="font-family: Verdana;">‘Vibhuti Yoga Adhyaya’ which was the </span></strong><em><span style="font-family: Verdana;">Tenth Chapter of Gita</span></em> and she learnt
the contents fully; in her next birth, the Myna bird was born as an Apsara.
Sage Durvasa was performing Tapasya on the banks of a Sarowara when the Apsara
was bathing and out of fury, Sage Durvasa cursed the Apsara to become a Lotus
shrub which was crossed by the Swan and became black in its form. Such was the
power of Vibhuti Yoga (the Tenth Chapter) in which Lord Krishna told Arjuna
that all kinds of ‘Vibhutis’/ manifestations were his own like radiance,
Shaktis, Virtue, Meditation, prosperity and victory. The Vibhutis would include
the Swan crossing the lotus shrub was out of ignorance; Brahmani
Sarojanavadana’s attraction to the Mynah Bird; her husband’s anger causing the
creation of another Mynah; the cursed Mynah’s learning of the ‘Dashama Adhyaya’
from the Muni; her becoming an Apsara, Sage Durva’s curse out of anger crating
a lotus shrub, Dhirabuddhi’s Vision of Atma Tatva and Parameswara’s great
affection for Dhirabuddhi!</span></b></div>
<div class="style32">
<strong><span style="color: white; font-family: Verdana;">There
would be thousands of instances that would signify the </span></strong><em><b><span style="color: white; font-family: Verdana;">Eleventh Chapter of Gita</span></b></em><strong><span style="color: white; font-family: Verdana;"> regarding ‘Vishva Sandarshana Yoga’</span></strong><b><span style="color: white; font-family: Verdana;"> and Bhagavan Shiva described only one
to Devi Parvati. In Meghankara Nagar on the banks of River Pranita, there was a
Parama Bhakta of Vasudeva called Sunandana Muni who undertook a Kshetra Yatra
and on way had to halt over a night in a village. The Village head noboubt
welcomed the Muni but said that there was a Rakshasa in the village with whom
there was an understanding not to kill any villager but might eat up any
stranger who did not specify by the Village head; but the Rakshasa ate up the
Village head’s son himself by mistake. Sunandana Muni asked the Village head as
to how this Rakshasa came to this Village. The background was that there was a
Brahmana in the village engaged in farming and used to look after his own farm
inthe nights. A huge vulture chased a traveller staying overnight in the
village near the Brahmana farmer’s farm; as the traveller shouted for help
since he fell in a ditch and could not pull up by himself, the Brahmana Farmer
though could give a helping hand to save the traveller but did not bother. An
infuriated Tapasvi cursed the Brahmana Farmer to become a Rakshasa in the
village. When the latter begged for mercy, he diluted the cusre saying that if
any Buddhiman recited the Eleventh Chapter of Gita and also explain its meaning
to the Rakshasa then the latter could be liberated from the Rakshasatva. On
knowing the background, Sunandana Muni recited and explained the contents of
the Adhyaya to the Rakshasa and latter was liberated. Not only that, all the men
and women who were killed by the Rakshasa including Village head boy son were
lifted up by a Viman to Vishnu loka. The Chapter stated:</span></b></div>
<div class="style32">
<em><b><span style="color: white; font-family: Verdana;"> Anaadi
madhyantamananta veeryam, </span></b></em><b><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;">Ananta baahum Sashi Surya netram/ </span></em><br />
<em><span style="font-family: Verdana;">Pasyaami twaam deepta hutaasa vaktram, </span></em><br />
<em><span style="font-family: Verdana;">Swatejasa vishwamidam tapantam/</span></em>
</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(I am
enabling you the Vision of the Supreme Form who has no beginning or end; whose
might is unlimited; who has innumerable hands; who possesses Surya and Chandra
as his eyes; who has a fiery and radiant face like Agni and who has a<br />
powerful and red-hot scorching Form.)</span></b></div>
<div class="style32">
<strong><span style="color: white; font-family: Verdana;">One of
the major highlights of Bhagavad Gita was the Bhakti Yoga (</span></strong><em><b><span style="color: white; font-family: Verdana;">Twelfth Chapter)</span></b></em><b><span style="color: white; font-family: Verdana;"> explained by Shri Krishna to Arjuna as
was narrated by Bhagavan Shiva to Devi Parvati. In Kolhapuri of south-west of
Bharata Varsha, the most reputed Maha Lakshmi Temple had been fulfilling the
desires of Bhaktas for centuries. A young Prince came into the Temple and
prayed to her very earnestly as follows: ‘Mother! You are the Icchaa Shakti,
Jnaana Shakti, and Kriya Shakti all rolled into One Swarupa; You are the
Nishkala, Nirmoha, Nitya, Niraakaara, Niranjana, Antarahita, Antahkarana, and
Niramaya; You are the Shatchakra Bhedini, Anahata Dhwani, Bindu, Naada and
Kalaa; You are Para, Pashyanti, Madhya and Vaikhari; Brahmi, Vaishnavi, and
Maaheswari, Vaaraahi, Naarasimhi, Iaindri, Kaumari, Chandika, Savitri and so
on. Maha Lakshmi was pleased with the euologies and asked the Prince of his
desire. He told her that his father King Brihadhratha had half-done an
Ashwamedha Yagna and died, that although the horse returned successfully after
Vijaya Yatra (Victory Travel) it had suddenly disappeared and that his prayer
was to secure the missing horse and bless him to complete the Yagna. Bhagavati
Lakshmi directed the Prince to approach Siddha Samadhi Muni at the entrance of
the Temple and the needful would be done. Siddha Samadhi was approached and the
Prince was astonished to vision a few Devatas responsible for the theft of the
Yagnashwa at the behest of Indra! He pulled them up and commanded that the
horse should be in its original position at once. The Prince was so impressed
that he was emboldened to request the Siddha Samadhi to revive his dead father
since his body was still in oil at the Yagnashala. The Muni smiled and and
asked the Prince to take him to the Yagnashaala. Having reached there, the Muni
sprinkled ‘Mantrajal’ and the King emerged afresh from the oil and completed
the Yagna successfully. When asked as to how the Muni could miracles to
reprimand Devatas to secure the missing horse and also revive the King to life,
the Muni’s cool reply was that the powers attained was due to the constant
recitation and dedication to the Bhakti Yoga (Twelfth Chapter) of Bhagavad Gita
alone and nothing else! <br />
The Sacred Book states: </span></b></div>
<div class="style32">
<em><b><span style="color: white; font-family: Verdana;">Yo na
hrushyati na dveshti na shochati na kaamkshati, </span></b></em><b><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;">Shubhaashubha parityagee bhakti maanyassa
me priyah/ </span></em></span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(A devotee
who is free from likings and dislikings as also from happiness and unhappiness,
and who dedicates all my deeds to me totally is my favourite);</span></b></div>
<div class="style32">
<em><b><span style="color: white; font-family: Verdana;">Etu Dharmyamritamidam
yathoktam paryupaasatey, </span></b></em><b><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;">Shraddhadhaana matparaah bhaktaastheva
mey priyah/</span></em> </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Those
devotees who keep unreserved faith in me and observe Dharma as I prescribe are
my most beloved ones).<br />
<strong><span style="font-family: Verdana;">Describing the Mahatmya of the </span></strong><em><span style="font-family: Verdana;">Thirteenth Chapter</span></em><strong><span style="font-family: Verdana;"> of Gita titled ‘Kshetra Kshetragna Yoga’</span></strong>,
Maha Deva told Devi Parvati that on the banks of River Tungabhadra in the
Southern part of Bharata Varsha, there was a popular Kshetra called Harihara
Nagar where Vedic Brahmana Hari Dikshith lived. His wife named Kuvaacha was
however a characterless slut. Looking for a male companion one night, she
treaded into a forest and faced a tiger. The tiger felt that if the woman was
of morality then she would not kill her but otherwise she certainly would. As
the tiger killed the woman, she landed in several Narakas like Rourava and was
reborn as a Chandalini.As she grew, she became a victim of diseases and reached
a Temple of Jambhaka Devi where a Brahmana always recited the thirteenth
chapter of Gita; the purport of the Adhyaya was to distinguish the Kshetra and
Kshetrajna. Steeped into the world of vice, the soul of Kuvaacha had in the
past gone through Narakas as an iron rod went through white heat. Also as a
Chandalini with diseases in the current life, she underwent difficult times due
to diseases and continued ill-health; thus she realized Kshetra Gyana from Devi
Jambhaka Temple when the Brahmana explained the meaning of the Chapter verse by
verse and she finally reached Vishnu dhama! </span></b></div>
<div class="style32">
<em><b><span style="color: white; font-family: Verdana;">Idam
Shareeram Kounteyah Kshetramityabhi dheeyatey, </span></b></em><b><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;">Etadyo vethhi tam praahuhu Kshetrajna iti
tadvidah/</span></em> </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Kounteya!
This body is known as the Kshetra; by inference, those who realize this truth
that if one does honest effort, the Kshetra could lead to ‘Ishvara Praapti’). </span></b></div>
<div class="style32">
<em><b><span style="color: white; font-family: Verdana;">Kshetrajnam
chaapi mam viddhi Sarva kshetreshu Bharata! </span></b></em><b><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;">Kshetra Kshetrajna yorjnaanam yatthad
jnaanammatam mama/</span></em> </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Arjuna! Do
realize that I am the Kshetrajna; the real Jnaana is the awareness of the
Kshetra and Kshetrajna)! </span></b></div>
<div class="style32">
<strong><span style="color: white; font-family: Verdana;">The </span></strong><em><b><span style="color: white; font-family: Verdana;">Fourteenth Chapter of Gita</span></b></em><strong><span style="color: white; font-family: Verdana;">-Gunatraya Yoga-highlighted the ‘Bhava
bandhana Vimochana’</span></strong><b><span style="color: white; font-family: Verdana;"> (Relief from the shackles of Samsara) and gave the illustration
of the King of Simhala Dwipa viz. Vikrama Betala, who went on a hunting spree
on horses showing the way in a forest chasing a few hares.The hares crossed a
breach which the dogs could not cross easily and there was a peaceful Ashram of
Muni Vatsa who along with his disciples always recited the ‘Gunatraya Vibhaga
Yoga’of Gita. One of the disciples of the Muni cleaned up his feet with water
before entering the Prayer Hall of the Ashram where the recitation was
practiced. The sand and water mix became muddy and the hares fell in the slush;
as soon as the hares fell in the slush, they were lifted by a Vimana bound for
Vishnuloka thanks to the Mahatmya of the recitation of the Adhyaya. Meanwhile
the chasing dogs arrived and having fallen in the slush they too were airlifted
in the form of Gandharvas. The King Vikrama reached the Ashram and the Prayer
Hall and asked the Muni for the reason that the hares and horses went to higher
lokas. The Muni explained that there was a Brahmana called Keshava and his wife
Vilobhana were both vily; the Brahmana killed the wife and was turned as dogs
and the wife was born as hares. Both of these thus were beneficiaries of the Recitation
of the Fourteenth Chapter of Gita. The message of the Adhyaya was given by
Krishna as follows:</span></b></div>
<div class="style32">
<em><b><span style="color: white; font-family: Verdana;">Gunaanetaanateetya
treen dehi deha samudbhavaan, </span></b></em><b><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;">Janmamrityu jaraa duhkhaihi vimuktomrita
masnutey/ </span></em></span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Once the
three gunas of Satva, Rajasa and Tamasa which are responsible for the ration of
old age and death, then the Beings break away from the chains of Samsara and
attain Salvation.). </span></b></div>
<div class="style32">
<em><b><span style="color: white; font-family: Verdana;">Maam cha
yopyabhichaarena Bhakti yogena sevatey,</span></b></em><b><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;">sa gunaan Smateethyaitaan Brahma bhuyaya
kalpatey/</span></em></span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(He who
worships me with unreserved devotion would cross the barriers of the three
Gunaas of Satva, Rajas and Tamas and would become eligble to step int the
‘Parama Brahma Sthiti’or Highest Salvation!)<br />
Maha Deva cited the example to Devi Parvati of an arrogant and uncontrollable
elephant named Arimardan belonging to King Khangabahu of Saurashtra in Gujarat,
while signifying the <em><span style="font-family: Verdana;">Sixteenth Chapter of
Gita</span></em><span class="style40"> titled ‘Daivasura Sampad Vibhaga Yoga’</span>.A
number of elephant tamers from the neighbouring Kingdoms landed to control
Arimardana, not only to secure hefty Prizes of high value but also name and
fame but to no avail. Heavy iron rods, piercing tridents and such other weapons
were used but despite streams of blood flowing from the body, the animal was
getting further wilder. One Brahmana arrived at the scene and touched the
elephant with affection and everybody was taken aback since it was not even
allowing touching it earlier. Queried as to how the miracle happened, the
Brahmana that he attained Siddhis due to the relentless recital of the
Sixteenth Chapter of Gita. The King then ordered that the elephant be freed and
move about freely on the streets of the Nagar and even children used to play
with it for fun!</span></b></div>
<div class="style32">
<em><b><span style="color: white; font-family: Verdana;">Dambho
darpohi maanascha krodhatparaarushya meyvacha, </span></b></em><b><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;">Agnaanam chabhi jaatasya Partha!
Sampadaaasurim/ </span></em></span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Partha!
Ignorance, arrogance, pretentiousness, egotism, anger and self-image are all
natural phenomena of Asuras).</span></b></div>
<div class="style32">
<em><b><span style="color: white; font-family: Verdana;">Trividham
narakasyedam dwaaram naasana maatmanah, </span></b></em><b><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;">Kaamah krodhastatha lobhah
tasmadetatrayam tyajet/ </span></em></span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(The three
enemies of human beings viz. Kama (desire), Krodha (fury) and Lobha (avarice)
are the destroyers of one’s own Soul and are the Entry Points of Naraka; that
is why the intelligent persons avoid these).The ignorance of the elephant
misdirected him and taming was accomplished by affection, peacefulness,
humility and character.</span></b></div>
<div class="style32">
<strong><span style="color: white; font-family: Verdana;">The </span></strong><em><b><span style="color: white; font-family: Verdana;">Seventeenth Chapter </span></b></em><strong><span style="color: white; font-family: Verdana;">of Bhagavad Gita viz. Shraddhatraya
Vaibhava Yoga</span></strong><b><span style="color: white; font-family: Verdana;">
was illustrated by the Story of King Khangabahu of Simhala Dwipa, his servant
Dussahana and their elephant. Once Dussahana drove the elephant in a race, made
it run too fast by poking it by an ‘Ankusha’and out of annoyance the animal
dropped Dussahana dead. The servant in his next birth was born as an elephant
and was born in the same Royal Court. The new elephant (Dusshahana) was gifted
by the King to a Poet who in turn sold it to the King of Malwa for a good
price. But on reaching Malwa, the elephant took suddenly ill and lied down
without food and water. Many experts treated the elephant but to no avail. Medicines,
charities and prayers did not help but finally a Brahmana recited the
Senventeenth Chapter of Gita and the elephant got recovered and slowly stood up
only to collapse and die. The Brahmana who recited the Chapter explained that
the dead elephant in his earlier birth he was servant Dusshana and as a result
of the holy recitation he attaned Moksha. King of Malwa continued the reading
of the Seventeenth Chapter and attained Sayujya there after. </span></b></div>
<div class="style32">
<em><b><span style="color: white; font-family: Verdana;">Satvaanu
rupa sarvaswa shraddhaa bhavati Bharata, </span></b></em><b><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;">Shraddha mayoyam purusho yoyacchhadrassa
evam sah/ </span></em></span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Arjuna! The
features and ways of life are normally shaped in every human being by his own
‘swabhhava’ or personal traits). <br />
<br />
<strong><span style="font-family: Verdana;">The </span></strong><em><span style="font-family: Verdana;">Eighteenth and last Chapter of Gita </span></em><strong><span style="font-family: Verdana;">named Moksha Sanyasa Yoga </span></strong>contained
the quintessence of Vedas and Shastras signifying the termination of Samsara
Bandha or the schackles of Life. It is the destroyer of ‘Arishadvargas’ of
Kama, Krodha, Moha, Mada, Lobha and Matsarya; the final goal of Siddha
Purushas; the Rest-Home of Indra and Devas; and the High Point of Entertainment
of Sanaka, Sandanda, Sanatana and Sanat Kumaras. Sincere recitation of this
Grand and Concluding Chapter of Gita constitutes sure steps forward to Moksha
or complete break-away from the endless cycle of life! When Lord Indra was
enjoying a dance and music programme of Rambha and other Deva Kanyas, a group
of ‘Vishnu dootas’arrived in Swarga and announced the arrival of a new Indra
soon! Indra wondered whether the incumbent Indra performed Hundred Yagnas
successfully; constructed lakhs of water bodies; planted crores of trees for
the joy of the travelers; organized countless ‘Anna daanas’and charities etc.
like he did. He reached Bhagavan Vishnu lying in ‘Yoga Nidra’on ‘Ksheera
Sagara’ (the Ocean of Milk) and asked him in an agitated tone as to why his
‘Indratva’ was at stake! Smilingly, Lord Vishnureplied that the Indra-Elect was
a consistent reciter of the Eighteenth Chapter of Gita and that he too could
retain his position by performing the same. Indra visited the Kalikagram on the
banks of River Godavari by taking the form of a Brahmana and having been so
impressed by what he observed there, felt that the position of Indra was none
too significant to that of Indra-elect but surely deserved Vishnu Sayujya!<br />
Who ever heard or recited even the Mahatmya of Bhagavad Gita would be entitled
to ‘Yagna Phala’ or the Fruits of Performing Yagna.<br />
The Supreme Message of the Final Chapter-and indeed of entire Gita-is summed up
as: </span></b></div>
<div class="style32">
<em><b><span style="color: white; font-family: Verdana;"> Sarva
Karmanyapi sadaa kurvaano madvyapaashrayah, </span></b></em><b><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;">Matprasaadaadavaapnoti Shasvatam
Padamavyayam/ </span></em></span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Do
accomplish the everlasting and indestructible ‘Parama pada’ by performing the
needful ‘Karmas’ and keeping complete faith in me).</span></b></div>
<div class="style35">
<b><span style="color: white; font-family: Verdana;">Matsya,
Kurma, Varaha, Nrisimha, Vamana and Parasurama ‘Avataras’ </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">An ‘Avatara’
(Incarnation) is like the lighting of a lamp from another lamp; like-wise,
Bhagavan is a manifestation of same Bhagavan suited to specific purpose and
particular end-use. Among such Avatars of Vishnu, the first well-known
manifestation of <strong><span style="font-family: Verdana;">Matsya </span></strong>which
retrieved the Sacred Vedas stolen from Brahma by Makarasura, the son of
Kashyapa Muni by Diti, one of his four wives besides Aditi, Kadru and Vineeta;
Diti’s other sons included Hayagriva, Hiranyaksha, Hiranya kashipu, Jamba, Maya
etc.</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Makarasura
dived deep into the depths of ‘Maha Sagara’ (The Great Ocean) along with the
Vedas and other Scriptures, in the absence of which the entire order of
‘Samsara’ (Universe) was totally affected: there were no ‘Chatur Varnas’; no
Yagnas, Swadhaayas, Vashatkara and the Sacred Rites thus upsetting the
Equilibrium of Universal Traditions and Religious / Spiritual Practices.
This led to the inevitable Avatara as the Preserver of the Universal Order. By
assuming the form of a huge Fish, Vishnu entered the Ocean, killed Makarasura
and recovered Vedas and Dharma.</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Following a
curse given by Maharshi Durvasa, son of Sage Atri, to Indra as the latter
ignored the Maharshi while passing by an elephant, Devi Lakshmi in the form of
Rajya Lakshmi, deserted Indra Loka and the magnificence of Swarga vanished. As
Devas, Indra and Brahma approached Vishnu, Narayana suggested that one way to
recall Rajya Lakshmi to Swarga would be to resort to a massive churning of the
Ocean involving not only Devas but also Danavas, Rakshasas, Gandhtavas and
Yakshas. The temptation to Danavas etc. should be to obtain ‘Amrit’ although
there might be several other products of lesser consequence that might emerge
as deftly conveyed to the Danavas. The arrangement of the ‘Samudra Mathana’was
that Manthara Mountain was to be set as the churning rod, Maha Sarpa Vasuki was
the string with which to tie up the Mountain and Bhagavan himself as balancing
Shakti as the Avatar of <strong><span style="font-family: Verdana;">Kurma </span></strong>(Tortoise)
to ensure that the Meru Mountain would be made stable and steady. As the
churning started, innumerable of the proud Danavas who opted for the head of
thousand faced Vasuki out of pride got perished due to the poisonous flames
where as Devas were at the tail end. Eventally, a massive ‘Halahala’ or the
sky-rocketing poisonous flames engulfed the Univerese and by the grace of Three
Names of Lord Vishnu viz. Om Achyutaya Namah, Om Anantaya Namah and Om
Govindaya Namah, Bhagavan Shankara gulped the blue poisonous flames in his
throat thus giving him the epithet of Neela Kantha. By the power of the three
names of Vishnu, there would never be any hardship faced:</span></b></div>
<div class="style32">
<em><b><span style="color: white; font-family: Verdana;">Achyutaananta
Govinda iti naamatrayam Maha Mantram hareh/ </span></b></em><b><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;">yo japetpriyato Bhaktaayaa Pranavaadhyam
namontakam/ </span></em><br />
<em><span style="font-family: Verdana;">Tasya Mrityu bhayam naasti
visharogaagnijam mahat/ </span></em><br />
<em><span style="font-family: Verdana;">Naamatrayam Maha Mantramjapedyam
prayatatmavaan/ </span></em><br />
<em><span style="font-family: Verdana;">Kaala Mrityu bhayam chaapi tasya naasti
kimanyatah </span></em></span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Whoever
recites the Three Names viz. Om Achyutaaya, Om Anantaaya, and Om Govindaaya
sincerely and with dedication, none of the poisonous diseases or Agni- based
frights/deaths would affect)! As the churning continued, Maha Lakshmi’s elder
sister Daridra Devi appeared and was directed to stay in the homes of quarrels,
Adharmas, violences and sins as also in the residences where residents of such
homes in both the ‘Sandhya’ timings. As the further churning made progress,
there emerged Varuni Devi, Nagaraja Ananta, GarudaPatni, Apsaras, Gandhavas,
Iravata, Ucchaaishrava Ashwa, Dhanvantari, Parijaata Tree, Surabhi, Maha
Lakhsmi, Chandra and Devi Tulasi. All the Devas and Brahma requested Maha
Lakshmi to be seated on Maha Vishnu’s Lotus-like Heart where the whole World
would worship on Ekadashi and Dwadashi days. Devas and Brahma eulogized Kurma
Rupa Vishnu and requested him to provide shield to Sesha Nag and ‘Diggajaas’or the
Four Directional Elephants as also Bhu Devi all reting on the permanent Avatar
of Maha Kurma. While the primary reason in the Kurma Avatar was the resurgence
of Maha Lakshmi and her manifestation of Rajya Lakshmi who disappeared in
Swaraga pursuant to Durvasa’s curse to Indra Deva, another major fall-out of
‘Ksheera Sagara Mathana’was the emergence of ‘Amrit’ meant for Devas, which
again was distributed by Devi Mohini, another manifestation of Vishnu.</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">As
Hiranyaakasha, the mighty son of Devi Diti pulled up Bhu Devi and dragged her
into the depths of the Ocean down deep into the netherland of Rasatala, Lord
Vishnu assumed the incarnation of <strong><span style="font-family: Verdana;">Maha
Varaha </span></strong>and killed him. Devi Prithvi heaved a great sigh of
relief and prayed to Him saying that he was her rediscovery, her mighty
‘Adhara’ or the Hold, his unique rescuer and without her existence was unreal.
Since Devi Prithvi was about to sink but for his timely mercy, she was
popularly called Madhavi or the Lord as Madhava. Siince Maha Varaha roared as
an acknowledgement of her ‘Stuti’, the resultant sounds were heard as Sama Veda
and he lifted the Earth by his horns in one single ‘go’ and leapt up from
Rasatala to restore her back into her original position when Devas showered
flowers and Maharshis recited Vedas, describing the Lord’s playful deeds.They
said that the distance between the Underworld, Prithi and Sky was the only
comprehensible Place that one’s imagination knew as spread over by Him, but the
Unknown still remained a great mystery or Maya! Even as Maha Varaha
placed Bhu Devi as a mammoth ship on the endless water, Bhagavan made divisions
of Sapta Dwipas and materialized the four Lokas afresh viz. Bhuloka,
Bhuvarloka, Swarloka and Maharloka and Lord Brahma resumed his task of
Creation.</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">As
Hiranyaaksha was killed, his brother Hiranyakashipu reached Meru Giri and did
ruthless Tapasya for thousand ‘Deva’years and pleased Parama Shiva with the
Panchakshari Mantra ‘Om Namah Shivaaya’ and secured the very exhaustive boon of
victory over ‘Mrityu’(death) from Devatas, Asuras, Human Beings, Gandharvas,
Nagas, Rakshasas, Animals, Birds, Reptiles, Siddhas, Yakshas, Vidyadharas, and
Kinnaras, Diseases and ‘Astra-Shastras’. Armed by the all comprehensive boon,
Hiranyakashipu had truly turned to be the Over-Lord of the whole Universe
keeping all the Lokas under his control, commanding Devas and even‘Pancha
Bhutas’. He had declared that he should be worshipped in Temples and Yagnas be
performed in his name! In course of time, he was blessed with a son named
Prahlada and as the latter came of the tender age of a boy was sent to Gurukula
where all the glories of Danavas were taught. But Prahlada was a staunch
Vaishnava with supreme dedication to Narayana. When he returned from his early
spell of Gurukula to his father, he stunned the latter when he was all praise
for Vishnu and affirmed that Vishnu was the unique driving force of Universal
Existence and that he was the Eternal, Timeless, Indestructible, All-
Pervading, Omni Potent and Omni-scient Paramatma. Hiranyakashipu was in great
rage that his opponent Vishnu who killed his brother Hiranyaksha was being
praised in his presence and was about to kill the boy’s Guru; Prahlada
confirmed that his Guru tried his very best to divert him from Narayana to his
own father as the Supreme but failed and thus the Guru was spared. Then
Hiranyakashipu himself sought to tutor the boy by cajoling him, endearing him,
self-praising his own achievements and so on. He utilized the Sama (Advice and
Mild reproach), Bheda (seeking to divide Vishnu as an Evil Force and himself as
an Almighty), Daana (gifts of whatever nature on Earth or elsewhere) and even
‘Danda’ by way of punishment. But, Prahlada never ever relented and continued
to extol the virtues of Vishnu. As his father lost all his patience, he
resorted to measures of deadly nature and Prahlada’s conviction too got
redoubled. The paternal care and affection of Hiranya -kashipu were totally
replaced by hatred, vengeance and retaliation for his son who turned out to be
his sworn enemy; he exposed him to poisonous snakes which gave him the kiss of
death but Prahlada survived while extolling Narayana; he threw him into the
cages of tigers which ate up his limbs but still the Parama Bhakta survived
singing hymns of Govinda; he got the tender boy crushed under elephants but
still the matchless follower of Madhusudana survived praising the Leelas of
Keshava; he threw him from high mountain tops but still the most trusted
devotee survived rejoicing the ecstasy of Madhava’s glories! Finally, Hiranyakashipu
got on to his wits’ end; he said that if Vishnu were ‘Sarva Vyapi’ (All
Pervasive), he asked Prahlada to show that Narayana any where, say in that
Pillar and broke it with his mace, or otherwise he would most certainly stop
Prahlada’s breathing. As though there were earth quakes and storms, there
emerged the most fearful Man-Lion, <strong><span style="font-family: Verdana;">Narasimha,
</span></strong>who had half-body as a giant- like Lion roaring in a manner
that the whole World trembled and the other half like a colossal human being as
a personification of ‘Mrityu’ with mighty thighs and legs; the Strange
Creation which was neither human nor leonine lifted the massive body of the
Danava on his thighs and tore him into pieces with sharp nails and hefty hands,
rejoicing the drink of the victim’s blood and eating chunks of his meat! No
doubt, Devatas were overjoyed at the death of the Danava but were terrified to
vision the unusual form of Nrisimha and prayed to him to cool down; they prayed
to Devi Lakshmi to pacify the Lord who made efforts to pacify his anger;
Prahlada who too was in shock was declared the King to revive Dharma again.<br />
<br />
As the grandson of King Prahlada, the illustrious Danava King Bali (son of
Virochana), was born as a devout Vaishnava and ‘Dharmajna’ but at the same time
as an enormous warrior who defeated Devas and Marudganas and controlled the
Three Lokas. But in King Bali’s regime, his ‘Praja’ (the Public) was extremely
happy when Lord Varuna gave optimal rains, Devi Prithvi yielded excellent
crops, cows gave maximum milk, and there was alround Prosperity and Peace.As
King Bali was a highly dedicated to Srihari, the usual bitterness among the
Public and the Establishment was absent and the values of ‘Dharma’ and ‘Nyaya’
(Virtue and Justice) in the Society were intact. But Lord Indra was dislodged
from his throne and so were the various Devas. Sage Kashyapa and Devi Aditi
prayed to Shrihari and requested to do justice to Devas and Indra as King Bali
used ‘Maya’ to worship Vishnu and at the same time kept Indra and Devas aloof
from Swarga cleverly and keeping the best of all the Three worlds with him!
Kashyapa thus requested Vishnu to be born to the former and Aditi and by
resorting the same kind of Maya, bestow his Throne and Indratwa to to Indra!
Bhagavan agreed to be born to Aditi and Kashyapa as <strong><span style="font-family: Verdana;">Vamana Avatar.</span></strong> As Vamana grew up as
a Brahmachari, he learnt Vedas and other Scriptures and sporting ‘Mriga Charma’
(Skin of a Deer), Danda (Stick) and wooden footwear appeared at the Yagna being
performed by King Bali and asked for a mere three feet of land as Bhu daan
(charity of Land).Daithya Guru Shukracharya warned that this short man Vamana
was a fake and was Bhagavan Vishnu himself. King Bali stated that if the
Brahmachari was Vishnu himself, which other greater fortune there could be!
Vamana then assumed a sky-high proportion of body and measured one foot as the
entire Prithvi with land, Samudra, Parvat, Dwip, etc totalling fifty koti
Yojanas (13-16 kilo mtr. perYojana); by way of the ‘Dwiteeya Pada’(second foot
space), Vamana Deva counted the Nakshtras, Grahas (Planets), Devalokas,
Brahmaloka etc. But the second foot still fell short of the required size of
the second foot.Brahma had the opportunity of Vishnu’s ‘Maha Vishwa Darshan’.
As there was no space for the third foot, Vishnu Deva pushed Bali’s head down
to Rasatala and made him the King of Danavas, Nagas and water-based Beings till
the end of the Kalpa! </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Maharshi
Jamadagni of Bhrugu Vamsha did Tapsya and pleased Surabhi the Celestial Cow and
was extremely contented as the Holy Cow fulfilled all his desires and enjoyed a
contented life. He married Devi Renuka and performed a Putra Kaameshti Yagna
and was blessed with the son named <strong><span style="font-family: Verdana;">Parashu
Rama.</span></strong> After his ‘Upanayana Samskara’ and Gayatri Upadesha, he
performed rigorous Tapasya, pleased Kashyapa who taught the Avinashi Mantra <em><span style="font-family: Verdana;">Om Namo Narayanaya Namah</span></em> and performed
Yagnas, Daanaas etc.<br />
One day, Haihaya King Kartavirya happened to visit the Ashram of Jamadagni and
was impressed with Surabhi as the Cow that could fulfil all desires and wished
to take it away by force. Surabhi killed the King’s army and reverted back to
Swargaloka. The King grew angry and killed Jamadagni. There Parashurama secured
from Lord Vishnu, a ‘Parashu’ (axe), Vaishnava Dhanush and Shastra-Astras and
instructed him to lessen the weight on Earth of highly crazy and egoistic
Kshatriyas by killing them. On return to the Ashram, he found his father killed
by Kartaviryarjuna and rushed to the latter’s Kingdom, killed him, and went all
out on a spree of killing Kshatriayas to completely uproot their clans (except
Ikshvaku Vamsa as per his mother’s request). As Shri Rama pulled down Shiva
Dhanush, Parashu Rama surfaced again and challenged Rama to break Vaishnava
Dhanush and when Rama did it, retired to the Ashram of Nara-Narayana thereafter.</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="style35">
<b><span style="color: white; font-family: Verdana;">‘Phala
Shruti’ of Padma Purana </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Padma Purana
occupies ba high position among the ‘Ashtadasha’ (Eighteen) Puranas. It
represents Bhagavan Vishnu’s ‘Hridaya Pankajam’ or the Lotus-like Heart and is
considered as an Authority of ‘Shri Vaishnavas’, although the Purana takes pain
to underline that all manifestations of the Supreme Being are one and the same.
The Purana says: </span></b></div>
<div class="style32">
<em><b><span style="color: white; font-family: Verdana;">Shorascha
Shaiva Ganesha Vaishnavaaha Shakti Pujakaah, </span></b></em><b><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;">maameva Praaptu vantih varshaapi Saagaram
tathaa, </span></em><br />
<em><span style="font-family: Verdana;">Ekoham panchadha jaataah trudeya
naamahikila/ </span></em><br />
<em><span style="font-family: Verdana;">Devadattho Yatha kaschit putraadyahvana
naamaamabhih/ </span></em></span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Devotees of
Surya, Shiva, Ganesha, Vishnu and Shakti reach me only like rain water flows
into the Seas; basically, I am the same manifesting in the above Forms for fun;
like a Devadutta addresses his father or children with different names)! </span></b></div>
<div class="style32">
<em><b><span style="color: white; font-family: Verdana;">Srishthisthyanta
karanaad Brahma Vishnu Shiv-atmikah, </span></b></em><b><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;">sa sanjnaam yati Bhaagaaneka eva
Janardana! </span></em></span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(The Unique
Bhagawan is manifested in all the Forms of Brahma, Vishnu and Shiva to perform
the Tasks of Creation, Preservation and Annihilation!)</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Pathana-Shravana-Manana
(Reading-Listening-and Thinking) of Padma Purana is stated to assure Peace of
Mind, Happiness, Contentment, Good Health, Longevity, Fame and Fulfillment.
Even mere possession of the Purana affords security against diseases, thieves,
evil spirits, enemies, cruel animals, poisonous creatures, and all kinds of
natural calamities. The Purana provides a shield against the Adhi Bhoutika,
Adhi Daivika and Adhyatmika aberrations. Padma Purana Shravana, as a part of
Vratas, Punya Karyas / auspicious deeds like weddings, Upanayanas, launch of
construction and other activities, Griha Praveshaas, Temple Buildings, Anna
Samaaraathanaas, Yagnas, Tirtha Yatras as also Namakaranas, Aksharaabhyas,
etc.shall certainly intensify the fruits of Punya! Digestion of the Contents of
the Purana would indeed be a firm and long step forward to Moksha!</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="color: white; font-family: Verdana;">Shri Vishnu
Sahasra Naama Stotra </span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Asya Shri
Vishnornaama Sahasra Stotrasya <br />
Shri Maha Deva Rishih, <br />
Anushthup Chhandahah, <br />
Paramaatma Devata, <br />
Hreem Beejam, <br />
Shrih Shaktih, <br />
Kleem Keelakam, <br />
Chaturvarga Dharmaarthaartha Kaama Mokshaarthey Japee Viniyogah/<br />
Om Vaasudevaaya Vidmahey, Mahha Hamsaaya dhimahi, Tanno Vishnuh Prachodayat/<br />
Anganyaasa Karanyaasa Vidhi purva yada pathet, <br />
Tatphalam Kotigunanti bhavatyeva na samshayah/<br />
ANGANYASA: <br />
Shri Vaasudeva Param Bhrahmeyti Hridayam <br />
Mula Prakritiriti Shirah/ <br />
Mahaa Varaah iti Shikha/ <br />
Suryavamshadwaja iti Kavacham/ <br />
Brahmaadi kaamya lalitya Jagadaashcharya shaishava iti netram/ <br />
Paarthaartha khanditaasesha ityastram <br />
Namo Naraayanayeti nyasam Sarvatra kaarayet/<br />
Om Namo Naraayanaaya Purushaaya Mahaatmaney, <br />
Vishuddha Sattvaaya Mahaa Hamsaaya Dhimahi, tanno Devah parachodayaat/<br />
Kleem Krishnaaya vidmahey, Heem Raamaaya Dhimahey tanno Devah prachodayaat/ <br />
Sham Narasimhaaya vidmahey, Shri Kanthaaya dhimahey, tanno Vishunuh
prachodayaat/<br />
Om Vaasu Devaaya vidmahey, Devaki sutaaya dhimahey, tannah Krishnah
prachodayaat/<br />
Om hraam, hreem, hruum, hrauim, hroaum, hrah, kleem Krishnaaya Govindaaya,
Gopeejana vallabhaya namah swaha/<br />
Iti Mantra samucchaarya yajed vaa Vishnumakhayam, Shrinivaasah Jagannadhah
tatah stotram pattheth sudheeh/</span></b></div>
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<br /></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Om Vaasudevah
param Brahma Paramaatma Paraatparah/ <br />
Paramdhaaa Paramjyotih Param Tatwam Param Padam / <br />
Param Shivah Paro dheyah Param Jnaanam Para Gatih/ <br />
Paramaarthah Parasshreshtha Paraanandah Parodayah/ <br />
Parovyaktatparam Vyoma Paramaarthih Pareshwarah/ <br />
Niraamayo Nirvikaaro Nirvikalpo Nirlepo Nirvaghnah/ <br />
Nirguno Nishkalankonantobhyayochintyochalochintyah, <br />
Ateendriyomitotparo Nityoneehovyayokshayah/ <br />
Sarvajnah Sarvagah Sarvah Sarvadah Sarva bhaavanah, <br />
Sarvashaastaa Sarva saakshee Pujyah Sarvasya Sarvadruk/<br />
Sarva Shaktih Sarva saarah Sarvaatmaa Sarvato mukhah,<br />
Sarva Vaasah Sarva Rupah Sarvaadih Sarvadukhahaa/<br />
Sarvaarthah Sarvatobhadrah Sarva kaarana kaaranam,<br />
Sarvatishiyatah Sarvaadhyakshah Sarveshvareshvarah/ <br />
Shadvamshako Maha Vishnurmahaaguhyo Mahaa Vibhuh,<br />
Nityodito Nitya yukto Nityaanandah Sanaatanah/ <br />
Mayaapatihryogapatih Kaivalyrapatatmabhuh, <br />
Janma mrityu jaraateetah Kaalaateeto Bhavaatigah! <br />
Purnah Satyah Shuddha Buddha swarupo Nityachinmayah, <br />
Yogapriya Yoga gamyo bhava bandhaikamochakah/ <br />
Purana Purushah Prataykchaitanyah Purushottamah, <br />
Vedanta Vedyo Durjayastaapatra vivarjitah/ <br />
Brahmavidyaashrayonaghah Swaprakaashah Swayam Prabhuh, <br />
Saropaaya Udaaseenah Pravavah Sarvatah Samah/ <br />
Sarvaanavadyo Dushpraayah –stureeyahstamasah parah, <br />
Kutasthah Sarvasamshilashto Vaangamnogocharaatigah/ <br />
Samkarshanah Sarvaharah Kaalah Sarva bhayankarah, <br />
Annulyanghayah Chitragatih MahaaRudrah Duraasadah/ <br />
Mulaprakritraanandaha Pradyumno Vishwamohanah, <br />
Mahaamaayo Vishwa beejam Parashaktih Sukhouakabhuh/ <br />
Sarvakaamyoantaleelah Sarvabhuta vashankarah, <br />
Aniruddhah Sarvajeevo Hrisheekesho Manh Patih/ <br />
Nirupaadhiprio Hamsoksharah Sarvaniyojakah, <br />
Brahma praaneshwarah sarvabhutabhrit Dehanayakah/ <br />
Kshetrajnah Prakritiswami Purusho Viswasutradhruk, <br />
Antaryaami Tridhaamantahsaakshi Nirguna Eswarah/ <br />
Yogigamyah Padmanaabhah Seshashaayee Shriyah Patih, <br />
Shri Shivopasya paaaambojo Nityashreeh Shriniketanah/ <br />
Nitya vakshasthala Shrih Shrinidhih Shrihoro Harih, <br />
Vashyashih Nischala Shrido Vishnuh Ksheeraabhi mandirah/ <br />
Kaustubhodbhaasitoraksah Maadhavo Jagadaatihaa, <br />
Shrivatsa vakshaa Nisseeemakalyanaguna bhaajanam/ <br />
Peetaambaro Jagannatho Jagatraataa Jagatpitaa, <br />
Jagatbandhurjagatsrashtaa Jagaddhvaata Jagannidhih/ <br />
Jagadekasphuradveeryo Naamhavaadi Jaganmayah Sarvasiddhaarthah Sarvaranjitah/
Sarvameghodyamo Brahma Rudraadyatkrushta chetanah, <br />
Shambhoh Pitaamaho Brahmapitaa Sharaadyadheeswarah/<br />
Sarva Devapriyah Sarvadeva murtiranuttamah, <br />
Sarva Devaika sharanam Sarvadevaika devata/ <br />
Yajnabhrugyagna phalado Yagnesho Yagna bhaavanah, <br />
Yagnatraataa Yagnapumaan Vanamaali Dwijapriyah/ <br />
Dwijaikamaanado Viprakula Devosuraantakah, <br />
Sarvadushtaantakruh Sarva sajjanaanda paalakah/ <br />
Saptalokaika jatharah Saptalokaika mandanah, <br />
Srishtisthityanta krut Chakri Sharangadhanvaa Gadaadharah/ <br />
Shankhabhrunnandaki Padma paani garuda vaahanah, <br />
Anirdeshyavapuh Sarava Pujya Triloka paavanah/ <br />
Anantakirtih Nisseema Pourushah Saramangalah, <br />
Suryakoti prateekaasho Yaakoti duraasadah/ <br />
Kandarpakoti laavanyo Durgakotyarimardanah, <br />
Samudrakoti gambheerah Tirthakoti samaahvayah/ <br />
Brahmakoti jagatsrashta Vaayukoti maaha balah, <br />
Koteendindu jagadaanandi Shambhukoti Maheshwarah/ <br />
Kuberakoti Lakshmivaan Shakrakoti vilaasavaan, <br />
Himatkoti nishkampaha Koti Brahmaanda Vigrahah/ <br />
Kotyashwamegha paapaghnah Yagna koti samaarchanah, <br />
Sudhhakoti Swasthya hetuh Kamadhuhkoti kaamadah/ <br />
Brahmavidyakoti rupah Shipivishtah Shuchishravaah, <br />
Vishyambharah Teerthapaadah Punyashravana keertanah/ <br />
Adi Devo Jagajjaitro Mukundah Kaalanemiha, <br />
Vaikunthonanta maahaatmyo Maha yogeswa –rotsavah/ <br />
Nitya trupto Lasadbhaavo Nisshankho Narakaantakah, <br />
Deenaanaathaika sharanam Vishvaika Vyasanaapahah/ <br />
Jagat kripaakshamah Nityam Kripaluhu Sajjanaashrayah, <br />
Yogeswarah Sadodeeranah Vridhi Kshaya vivarjitah/ <br />
Adhikshajo Vishwaretaah Prajaapati shataadhipah, <br />
Shakra Brahmaarchita padah Shambhu Brahmordhva dhaamagah/ <br />
Surya Somekshanh Vishwa bhokta Sarvasya paaragah, <br />
Jagatsetuh Dharmasetudharah Vishwa dhurandharah/<br />
Nirmamokhila lokeshah Nissangah Adbhuta Bhogavaan,<br />
Vashya maayah Vasya Viswaha Vishvaksenah Surottamah/<br />
Sarva Shreyapatih Divya Anarghya Bhushana Bhushitah, <br />
Sarva Lakshana Lakshanah Sarva daityendra darpaha/ <br />
Samasta Deva Sarvaswam Sarva Daivata nayakah, <br />
Samasta Deva Kavacham Sarva Deva Shiromanih/ <br />
Samasta Devata Durgah Prapannashani panjarah, <br />
Samastabhayahannama Bhagavan Vishtarashravaah/ <br />
Vibhuh Sarvahitodarkah Hataarih Swargatipradah, <br />
Sarva Daivata jeevesho Brahmanaadi niyojakah/ <br />
Brahma Shambhu Paraardhaayuhu Brahmajyeshthah Sishuswaraat, <br />
Virat Bhakti paraadheenah Stutyah Stotraartha saadhakah/ <br />
Paraartha kartaa Krutyajnah Krutya sadonjhitah, <br />
Sadaanandah Sadaabhadrah Sadaa Shantah Sadaa Shaivah/ <br />
Sada Priyah Sadaa Tushtah Sadaa Pushtaha Sadaarchitah, <br />
Sadaa Putah Paananaagnayah Veda gruhnnah Vrishaakapih/ <br />
Sahara naama Triyugah Chaturmurtih Chatur Bhujah, <br />
Bhuta Bhavya Bhavannathah Maha Purusha Purvajah/ <br />
Naaraayano manjukeshah Sarvayoga vinihssrutah <br />
Veda Saarah Yajna saarah Saama saarah Taponidhih/ <br />
Sandhya sreshthah Puraanarshih Nishthaa Shanti Paraayanam, <br />
Shivah Trishulavidhvansi Shri Kanthaika Varapradah/ <br />
Narah Krishnah Harih Dharmanandanah Dharmajeevanah <br />
Adi Kartaa Sarva Satyah Sarva Streeratna darpaha/ <br />
Trikaala jita Kandarpah Urvashisruk Muniswarah <br />
Adyah Kavih Hayagrivah Sarva Vaageswareswarah/ <br />
Sarva Deva mayo Brahma Guruh Vaageeswaripatih, <br />
Ananta Vidya Prabhavah Mulaavidya vinaashakah/ <br />
Saarvajnadah Namajjadya naashakah Madhu -sudanah, <br />
Aneka mantra kotishah Shabda Brahmaika paaragah/ <br />
Adi Vidwan Veda Karta Vedaatma Shruti Saagarah, <br />
Brahmaartha Vedaapaharanah Sarva Vignaana Janmabhuh/ <br />
Vidyaaraajah Jnaana murthih Jnaana Sindhuh Akhanda dheeh, <br />
Matsya Devah Maha Shringah Jagajjeevahinna dhruk/ <br />
Leelaa vyaptha akhilambhodhih Rigvedaadi pravartakah, <br />
Adi Kurmah Ahilaadhaarah Trineekruta jagadbharah/ <br />
Amareekrita Devoughah Peeyushotpati kaaranam, <br />
Atmaadhaarah Dharaadhaarah Yagnaangah Dharani dharah/ <br />
Hiranyakshaharah Prithivipatih Shraaddhadi kalpakah, <br />
Samasta Pitru bheetighnah Samasta Pitru Jeevanam/ <br />
Havyakavyaika bhuk Havya kavaika phala daayakah, <br />
Romaantarleena jaladhih Kshobhitaasesha Saagarah/ <br />
Mahaa Varaah Yagnaghna dhwasakah Yaagnikaashrayah, <br />
Shri Nrisimhah Divya Simhah Sarvaanishthaartha duhkhaha/ <br />
Eka Virah Adbhutabalah Yantra mantraika bhanjanah,<br />
Brahmaadi dusshah jyotih Yugaantaagnyati bhishanah/ <br />
Koti vajradhinakhah Jagadyuprekshya murtidhruk, <br />
Matruchakra pramadhanah Maha Matru Ganeshwarah/ <br />
Achintyamogha Viryadhyah Samastaasuradhasmarah, <br />
Hiranyakashipuchhedi Kaalah Sankarshanipatih/ <br />
Kritantavahanah Sadyah Samasta bhayanaashanah, <br />
Sarva Vighnaatakah Sarva Siddhidaha Sarva purakah/ <br />
Samasta paataka dhwamsi Siddhi Mantradhikaahvyah, <br />
Bhairaveshah Haartighnah Kaalakoti duraasadah/ <br />
Daitya –garbhastraavinama Sphutidad Brahmaanda garjitah, <br />
Smrutamaatraakhila traataa Adbhuta rupah Maha Harih/ <br />
Brahmacharyashirah pindi Dikpaalah Ardhhanga Bhushanah, <br />
Dwadashaarka shirodaamaa Rudrasirshaika nupurah/ <br />
Yoginigrasta girijaatraata Bhairavatarjakah Virachakreswarah <br />
Atyugrah Yamaarih Kaalasamvarah/ <br />
Krodheswarah Rudra chandiparivaraadi dushtabhuk, <br />
Sarvaakshobhyah Mrityu Mrityuh Kaala Mrityu nivartakah/ <br />
Asaadhya sarva rogahnah sarvadurgahasoumyakrit, <br />
Ganeshakoti darpaghnah Dussaha seshagotraha/ <br />
Deva Danava durdarshah Jagadbhayadabhishakah, <br />
Samasta durgatitraataa Jagadbhakshak bhakshakah/ <br />
Ugreshah Ambaramaarjarah KaalaMushaka Bhakshakah, <br />
Anantaayudha dordandi Nrisimhah Veerabhadrajit/ <br />
Yogini chakra guhyo shah Shakraaripu maamsa bhuk, <br />
Rudro Naraayano Mesharupashankara vaahanah/ <br />
Mesharupa Shivatraata Dushta Shakti sahasrabhuk, <br />
Tulasivallabho Veero Vaamaa charaakhileshtadah/ <br />
Maha Shivah Shivaarudhah Bhairavaika kappala dhruk, <br />
Jjillichakreshwarah Shakra divya mohanah rupadah/ <br />
Gauri sowbhaagyado Mayanidhih Mayabhayaapahah, <br />
Brahma tejo mayah Brahmashrimayah Trayeemayah/ <br />
Subrahmanyo Balidwamsi Vaamanah Aditi duhkhaha, <br />
Upendro Nripati Vishnuh Kashyapaanda mandanah/ <br />
Bali swaarajyadah Sarva Deva vipannadah Achytah, <br />
Urukramah Tirtha paadah Tripadastha Trivikramah/ <br />
Vyoma paadah swapaadambhah Pavitratajagatrayah, <br />
Brahmeshadyabhivandyaangrih Dyuta Dharmaa Ahidhaavanah/ <br />
Achityadbhuta vistaaro Vishva vriksho Mahabalah, <br />
Rahu murthaa paraanchita Bhrigu patni shiroharah/ <br />
Paapaastrastah Sadaa Punyah Daityashaanitya khandakah, <br />
Puritaakhila Devaashah Vishvarthaikaavataara krit/ <br />
Swamaaya nitya guptaatmaa Sadaa Bhakta chintaamanih, <br />
Varadah Kaartaveeryadi raja raajyapradah Anaghah/ <br />
Vishwashlyaaghyah Amitaachaarah Dattatreyah Muneeshwarah, <br />
Parashaktisadaa slishtah Yogaananda sadonmadah/ <br />
Samastendraari Teyjohat Paramaamrita Padmapah, <br />
Anasuya ratna garbham Bhoga moksha sukha pradah/ <br />
Jamadagni kulaatityah Renukaadbhuta shakti dhruk, <br />
Matru hathyadi nirlepah Skandajit vipra raajyadah/ <br />
Sarvakshatraantakrut Vira darpaha Kaarta viryajit, <br />
Saptadwipavati daata Shivaarchaka yashah pradah/ <br />
Bheemah Parashu Raamascha Shivaachaaryaika vishwabhuh, <br />
Shivaakhila Jnaana koshah Bhishmaachaaryah Agni Devaah/ <br />
Dronaachaarya Guruh Vishwa jaitra Dhanwa Kritaantajit, <br />
Adviteeya tapo murthih Brahmacharyaika dakshinah/ <br />
Manusreshthah Sataam Setuh Mahiyaan Vrishabhah Virat, <br />
Adi Rajah Kshiti Pitah Sarva Ratnaika doha krut/ <br />
Prithuh Janmaadyeka dakshah Geeh Shri Kartika swayamvritah, <br />
Jagadvrithipradah Chakravarti Sreshthah Advayastradhruk/ <br />
Sanakaadi muni praapya bhavatbhakti vardhanah, <br />
Varnaashramaadi Dharmaanaam Kartha Vakta Pravartakah/ <br />
Suryavamsha dwajah Ramah Raghavah Sadgunaarnavah, <br />
Kaakusthah Vira rajyaaryah Rajadharma dhurandharah/ <br />
Nityaswasthyaashrayah Sarvabhadra graahi Shubhaikadhrukh, <br />
Nara Ratnam Ratnagarbhah Dharmaadhyakshah Maha Nidhih/ <br />
Sarvashreshthaashrayah Sarva Shastraaastragrama viryavan, <br />
Jagadishah Daasharathih Sarva ratnaashrayo Nripah/ <br />
Samasta Dharmasuh Sarvadharma drashta khilaartihaa, <br />
Ateendro Jnana Vijnaana paaradrashta Kshamaambudhih/ <br />
Sarva prakrushtah Shishteshtah Harshashokadyanakulah, <br />
Pitra ajnaatyakta saamraajyah sampannoda nirbhayah/ <br />
Guhaadeshaarpithaishwaryah Shivasparthaajataadharah, <br />
Chitrakutaapta ratnaadrih Jagadeesho Vaneycharah/ <br />
Yadheshtaamogha sarvaastrah Devendra tanayaakshiha, <br />
Brahmendraadinathaisheekah Maarichaghnah Viraadhaha/ <br />
Brahma shaapa hataasesha dankakaranya paavanah, <br />
Chaturdasha sahasrogara kshoghnaika sharaika dhruk/ <br />
Kharaarih Trishirohanta Dushanaghnah Janaardanah, <br />
Jataayushognigatidah Agastya sarvasya mantrarat/ <br />
Leeladhanushkotyapaasta Dundhubhyasthita Mahachalah, <br />
Saptataala vyadhaakrishta dhwasta paataala Danavah/ <br />
Sugriva raajyadah Aheenamanasaiva abhayapradah , <br />
Hanumadrudra mukhyeshah Samastakapi dehabhrit/ <br />
Sanaaga daitya baanaaika vyakulikrita Saagarah, <br />
Samlecchakoti baanaika sushka nirdagdha saagarah/ <br />
Samudraadbhuta purvaika bandha setuh yashonidhih, <br />
Asaadhya saadhakah Lankaasamulotsaada Dakshinah/ </span></b></div>
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Varadrupta jagachhalya Poulatsya kula kruntanah, <br />
Ravanaghnah Prahatscchit Kumbhakarnabhit Ugraha/ <br />
Ravanaika shirascchetta Nisshankaindraika rajyadah, <br />
Swaraaswargatwa vicchedi Devendraanindrataaharah/ <br />
Rakshodevatvahrut Dharmaadharmavighnah Purushthutah, <br />
Natimaatra dashasyarih Dutta Rajya Vibhishanah/ <br />
Sudhavrishtimritaasesha swasainyojjivanaika krut, <br />
Deva Brahmana naamaika dhata Sarvaamararchitah/ <br />
Brahma Surya Rudraadi vrindaarpita Sati priyah, <br />
Ayodhyaakhila Rajaagraganya Sarvabhuta Manoharah/ <br />
Swamyatulya kripaadandah Heenotkrushtaika Satpriyah, <br />
Shvyapakshyaadi nyaaya darsha Heenaarthathika Sadhakah/ <br />
Vadhavyaajanuchita krittarakah Akhila tulya krit, <br />
Pavitrayaadhikya muktaatmaa Priyantakah Smaraarijit/ <br />
Saakshaat Kusha Lava chhandraavitah Aparajitah, <br />
Kossalendrah Veera baahuh Satyardhatyakta sodarah/ <br />
Sharasandhaana nirdhuat dharani mandalah Jayah, <br />
Brahmaadi kaamasaamnidhya sanaathi krita Daivatah/ <br />
Brahmalokaapta chaanadaaladya sesha praani saarthakah, <br />
Swarneeta gardhabhaswadi chirayodhyaavanaika krit/ <br />
Ramo Dwiteeya Soumitrah Lakshmanah Prahatendra jit, <br />
Vishnu Bhaktah Sa Raamaanghni paduka rajya nivirttih/ <br />
Bharatah Asankhya Gandharva kotighnah Lavanatmakah, <br />
Shatrugnah Vaidyarat Ayurvedagabhoushadhipatih/ <br />
Nityamritakarah Dhanvantari Yagno jagahharah, <br />
Suryarighnah Suraajeevah Dakshineshah Dwijapriyah/ <br />
Chhinna murthaapadesharkah Seshaanga sthaapitaamarah, <br />
Vishwarthaa Seshakrit Rahu shira chheetthaa Akshataakutih/ <br />
Vaajapeyaadinaamaagnih Veda dharma paraayanah, <br />
Sweta dwipa patih Sankhapraneta Sarva Siddhivirat/ <br />
Vishwa Prakaashita Jnaana Yoga moha tamisraha, <br />
Devahyutatmajah Sidhah Kapilah Kardama –atmajah/ <br />
Yogaswami Dhyana bhanga sagraatmaja bhasmakrit, <br />
Dharmah Vrishendrah Surabhipatih Shaddhaatma bhaavitah/ <br />
Shambhuh Tripuradaahaika sthairya Vishvaradhoduhah, <br />
Bhakta Shambhugitah Daityaamrita vaapeesamastapah / <br />
Maha Pralaya Vishvaika nilayah Akhila Naagarat, <br />
Sesha Devah Sahasraakshah Sahasraasya Shirobhujah/ <br />
Phanaamani kanikarayojitaachhaambuda Kshitih, <br />
Kaalaagn Rudra Janako Mushalastro Halaayudhah/ <br />
Neelaambaro Vaaruneeshah Manovaakkaaya doshah, <br />
Asantosha drishti maatrapaati thaika Dashaanah/ <br />
Bilasamyamanah Ghorah Rouhineyah Pralambaha, <br />
Mushtikaghnaha Dwividah Kalinikarshanah Balah/ <br />
Ravati Ramanah Purva Bhakti kheda achyuta agrajah, <br />
Devaki Vasudevahya Kashipaaditi nandanah/ <br />
Vaarshneyah Satvataam Shreshtha Shourih Yadukuleswarah <br />
Naraaktitih Param Brahma Savyasaachi Varapradah/ <br />
Brahmadikaamya laalitya Jagadaaschrya Shashavah, <br />
Putanathah Shakatabhit Yamalaarjuna bhanjakah/ <br />
Vaataasuraarih Keshagnah Dhenukaarih Gaveeswarah, <br />
Damodarah Gopadevah Yashodaananda dayakah/ <br />
Kaaleeya Mardanah Sarva Gopa Gopijanapriyah, <br />
Leelaagovardhana dharo Govindo Gokulotsavah/<br />
Arishtamathanah Kamonmattha Gopi Vimuktidah, <br />
Sadyah Kuvalayaapeeda ghaati Chanura mardanah/ <br />
Kamsaarih Ugrasenaadi rajya vyapaaristaamarah, <br />
Sudharnagkita Bhulokah Jaraasandha balaantakah/ <br />
Tyakta bhagna Jaraasandhah Bhimasena Yashah pradah, <br />
Samdipani mritaapadya data Kaalaantakaadijit/ <br />
Samasta naaraka traata Sarva Bhupati koti jitah, <br />
Rukminiramano Rukmishasano Narakaantakah/ <br />
Samasta Sundarikantho Muraari Garudhadhwajah, <br />
Eakaaki Jita Rudraarka Marudyakhileswarah/<br />
Devendra darpah Kalpa drumaanjali bhutalah, <br />
Banabahu sharsrachhit Nandyadi ganakotijit/ <br />
Leelajita Mahadevah Maha Devaika pujitah, <br />
Indraatharjuna Nirbhanga jayadah Pandavaikadhruk/ <br />
Kashiraja shiracchhetta Rudrashaktaika mardanah, <br />
Visweshwara Pasaadaadhyah Kashirajasutardanah/ <br />
Shambhu pratignaa vidhvamsi Kashinirdardhanayakah, <br />
Kashisharana kotighnah Lokashikashaa dwijaarchakah/ <br />
Shiva teevra tapo vashyah Puraashiva Varapradah, <br />
Shankaraika pratishthaadhruk Swayam Shashanka pujakah/ <br />
Shivakanyavrata patih Krishna rupa Shivaariha, <br />
Mahalakshmi vapur Gauritraata Vaidala Vritraha/ <br />
Swadhaama Muchukundaika nishkaala Yavaneshta krit, <br />
Yamuna patih Aneetaparileena dwijaatmah/ <br />
Shri Daamarangka Bhaktaartha bhumya -neeteyendriya vaibhavah, <br />
Duvrutta Sishupaalaika Muktido Dwarakeshwarah/ <br />
Aachandaaladika praapya Dwarakaa nidhi kotikrit, <br />
Akrurodhbhava Mukhaika Bhaktah Swacchanda Muktidah/ <br />
Sabaala stree kreedaamrita vaapi kritaarnavah, <br />
Brahmaastra dagdha garbhasta Pareekshijjeevana krit/ <br />
Parileena dwiha sutaanetaa Arjuna mada –apahaha, <br />
Goodha mudra krita grasta Bhishmadyaakhila Kauravah/ <br />
Yadaartha khanditaa sesha Divyastra Partha moha hrit, <br />
Garbha shaapacchala dhwasta Yadavorvibhiraapah/ <br />
Jaraavyadhaari gatidah smrita maatraakhileshtadah, <br />
Kaama devo Ratipatih Manmadhah Shambaraantakah/ <br />
Anangah Jita Gourishah Ratikantah Sadepsitah, <br />
Pushpeshuh Vishwa Vijayi Smarah Kameshvari Priyah/ <br />
Ushapatih Vishwaketuh Vishwatriptah Adhi Puurushah, <br />
Chaturatma Chaturvyuhah Chaturyuga vidhaayakah/ <br />
Chaturvedaika Vishwaatma Sarvotkrushtamsha kotisuuh, <br />
Asshramaatma Puranarshih Vyasah Shaakhaa Sahasra krit/ <br />
Maha Bharaa Nirmata Kaveendro Baadarayanah, <br />
Krishna Dwaipayanah Sarva Purushartha bodhakah/ <br />
Vedantakartaa Brahmaikavyanjakah Puru Vamsha krit, <br />
Buddhah Jnaana jitaa sesha Deva Devi Jagatpriyah/ <br />
Niraayudhah Jagajjaitrah Shri Dhanah Dushta mohanah, <br />
Daitya Veda Bahishkarta Vedaartha Shruti gopakah/ <br />
Shouddhhodanih Drushta Dishtah Sukahdah Sadasampattih, <br />
Yayaa yogyaakhila kripah Sarva shunyokhileshtadah/ <br />
Chatuhkoti pruthak Tatwa Prgnaapaar amitheshwararh, <br />
Paakhanda vedamaargeshah Paakhanda shruti gopakah/ <br />
Kalki Vishnuh Yashah putrah Kalikaala vilopakah, <br />
Samasta mlecchha dushtaghnah Sarvashishtah Dwijaatikrit/ <br />
Satya pravartakah Devadwija deergha Kshudhaapaha, <br />
Ashwavaaraadih Ekanta Prithvi durgati naashanah/ <br />
Sadyah Kshamaanta Lakshmi krita Nashtanih Sesha Dharmavit, <br />
Ananta Swarna Yaagaika hema purnaakhiladwijah/ <br />
Asaadhyaika jagatcchhastaa Vishva bandhah Jayadhwajah, <br />
Atmatatwaadhipah Kartu shreyshtho vidhirumaapatih/ <br />
Bhatru shreshthah Prajeshaagrayah Marichih Janakaagrani, <br />
Kashyapah Devaraat Indrah Prahlaadah Daityarat Shahi/ <br />
Nakshatreshah Ravistejah Shreshthah Shurah Kaviswarah,<br />
Maharshirat Bhiguh Vishnuh Adityeshah Baliswarat/ <br />
Vaayuh Vahnih Shuchishreshthah Shankaro Rudraraat Guruh, <br />
Vidwattamah Chitrarathah Gandharvaagrayah Aksharotthamah/ <br />
Varnaadih Agrayastree Gauri Shakatyagraya <br />
Shrih Naradah Devarshirat Pandavaagrayah Arjunah Vaadah Pravaadarat/ <br />
Pavanah Pavaneshaanah Varunah Yaadasaampatih <br />
Gangaa Tirthottamah Dyutam Chhalakaagrayam Varaushadham/ <br />
Annam Sudarshanah Astraagyam Praharanottamam, <br />
Ucchhaishravah Vaajiraajah Iravatah Ibeshwarah/ <br />
Arundhati Eka Patneeshah Ashwatthah Asesha Vriksharaat,<br />
Adhyatma Vidyaa Vidyaagrayah Pranavah Cchhaandsaam varah/ <br />
Meruh Giripatih Maargah Maasaagrayah Kaal sattamah, <br />
Dinaadhyatmaa Purva siddhah Kapilah Saama Vedarat/ <br />
Taaksharyah Khagendrah Rutvagnayah Vasantah Kalpapaadapah, <br />
Daatru shresthah aamadhenuh Aartighnaagrayah Suhyuttamah/ <br />
Chintaamanih Gurushreshthah Maataa Hitamayah Pitah, <br />
Simhah Mrigendrah Naagendrah Vaasukih Nrivarah Nripah/ <br />
Varneshah Braahmanah Chetah Karanaagraya Namo Namah, <br />
ItyetadVasudevasya Vishnornaama sahasrakam/ </span></b></div>
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<b><span style="color: white; font-family: Verdana;">(Padma
Purana, Uttarakhanda) </span></b></div>
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<b><span style="color: white; font-family: Verdana;">(Vishnu
Sahasra naama Stotram is a sure means of ‘Paapa Vimochana’. It clears all
difficulties; enhances quality of Life; keeps conscience clean; fulfills
desires; keeps away poverty, diseases, and natural disasters; secures from
thieves, snakes, cruel animals and evil spirits; brings in recognition and
name; accords the Punya of Yagna, Tapa, Daana, Vrata and Tirtha Yatras; and
finally acts as a unique ladder to Salvation) </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Naasti
Vishnoh Paramdhama Naasti Vishnoh Param Tapah, <br />
Naasti Vishnoh Paro Dharma Naasti Mantro Hyavaishnavah/ <br />
Naasi Vishno Param Satyam Naasti Vishnoh Paro Japah, <br />
Naasti Vishnoh Param Dhyanam Naasti Vishnoh Param Gatih/ <br />
Kim tasya Bahurbhi Mantraih Shastraih kim Bahu vistaraih,<br />
Vajapeya Sahastrairva Bhakriryasya Jannardaney/<br />
Sarva Tirthamayo Vishnuh Sarva Shastramayah Prabhuh, <br />
Sarva Kratumayo Vishnuh Satyam Satyam vadaamyaham/</span></b></div>
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<b><span style="color: white; font-family: Verdana;">(There is no
better ‘Parama Dhama’ than Vishnu, no better ‘Tapas’ than Vishnu, no better
‘Dharma’ than Vishnu, no better Mantra than Vishnu, no better Truth than
Vishnu, no better ‘Japa’ than Vishnu, no better ‘Dhyana’ than Vishnu, no better
‘Gati’ or route than Vishnu! Are there many other Mantras, Shastras, Vajapeyas,
Tirthas or Kratus? In the final analysis, it is all about Vishnu, Vishnu and
Vishnu alone!)</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Shri Rama
Shata Naamaavali </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Om Shri Ramo
Ramachandrascha Rama Bhadrascha Shashwatah/ <br />
Rajivalochanah Shriman Rajendro Raghupungavah// <br />
Janakivallabho Jaitro Jitamitro Janaardanah/ <br />
Vishwamitra Priyo Daantah Sharanaagatatatparah// <br />
Baali pramathano Vaagmi Satyavak Satya Vikramah/ <br />
Satyavrato Vrataphalah Sadaa Hanumadaashraya// <br />
Kausaleya Kharadhwamsi Viraadha vadha Panditah/ <br />
Vibhishana paritraataa Dashagriva shiroharah//<br />
Saptataala prabhetaacha Harakodandakhandanah/ <br />
Jamadagnya Mahadarpa dalanastaada –kantakrit// <br />
Vedantaparo Vedaatmaa Bhavabandhaika bheshajah/ <br />
Dushana Trishirorischa Trimurtirstrigunastraayi// <br />
Trivikramastrilokatmaa Punya chaaritra kirtanah/<br />
Triloka rakshako Dhanvi Dandakaaranyavaasa krit// <br />
Ahalyaa paavanaschaiva Pitru Bhato Varapradah/ <br />
Jitendriyo Jitakrodho Jitilaabho Jagat Guruh//<br />
Ruksha Vaanara Sanghaati Chitrakuta Samaashrayah/ <br />
Jayantatraana varadah Sumitra Putra Sevitah// <br />
Sarva Devaadhi Devascha Mrita Vaanarajeevanah/ <br />
Mayaa Maaricha hanta cha Maha Bhaho Maha Bhujah// <br />
Sarva deva stutah Soumyo Brahmanyo Munisattamah/ <br />
Maha Yogi Mahodaarah Sugriva Sthitar Raajatah// <br />
Sampurnadhika phalah Smruta Sarvaaghanaashanah/ <br />
Adi Purusho Maha Purushah Paramah Purushastatha//<br />
Punyadayo Mahasarah Purana Purushotthamah/ <br />
Smita Vaktro Mitabhaashi Purvabhaashi cha Raghavah// <br />
Anantaguna gambhiro Dhirodatta gunottarah/ <br />
Mayamanusha chaaritro Maha Devaabhi pujitah// <br />
Setu krujjita vaarishah Sarva Tirthamayo Harih/ <br />
Shyamaanga Sundarah Shurah Peetavaasaa Dhanurdharah// <br />
Sarva Yagnaadhipo Yagno Jaraamarana varjitah/ <br />
Shivalinga Pratishthaata Sarvaagha ganavarjitah//<br />
Paramaatma Param Brahma Sacchhidaananda vigrahah/ <br />
Param Jyotih Param Dhama Paraakaashah Paraatparh// <br />
Pareshaha Paaragah Paarah Sarvabhutaatmakah Shivah/ <br />
Iti Shri Rama chandrashya Naamaamashtotthatam Shatam/ <br />
Guhya Guhyantaram Devi tava snehat prakeertitam//</span></b></div>
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<em><b><span style="color: white; font-family: Verdana;">Ramaya
Ramabhadraya Ramachandraya Vedhasey </span></b></em><b><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;">Raghunathaaya nathaaya Sitaayah Pataye Namah/</span></em></span></b></div>
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<b><span style="color: white; font-family: Verdana;">(Padma
Purana-Uttara Khanda)</span></b></div>
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<span style="color: #33cccc; font-size: 16.0pt;">Om</span><span style="color: #33cccc; font-size: 16.0pt;"> Tat Sat </span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="color: #33cccc; font-size: 16.0pt;">End of Padma Purana </span></b></div>
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<b><span style="color: yellow;">(My humble
salutations to<span style="mso-spacerun: yes;"> </span>the lotus feet of Sri
Chandrasekharendra Saraswathi Mahaswamy ji and also my humble greatulness
to<span style="mso-spacerun: yes;"> </span>Brahmasree Sreeman V D N Rao ji<span style="mso-spacerun: yes;"> </span>for the collection) </span></b></div>
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gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com0tag:blogger.com,1999:blog-1677975695993500877.post-91256240961446802362013-01-14T21:33:00.003-08:002013-01-14T21:33:45.661-08:00The Essence of Puranas – Padma Purana -2<div dir="ltr" style="text-align: left;" trbidi="on">
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<strong><sup><span style="color: #ff9900; font-size: 16.0pt;">The Essence of Puranas – Padma Purana </span></sup></strong><i style="mso-bidi-font-style: normal;"><span style="font-size: 16.0pt;"><br style="mso-special-character: line-break;" />
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<b><span style="color: white; font-family: Verdana;">King Yayati
discards Indra’s offer to Swarga and prefers Vishnu Dhaam’ </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Yayati thus
discarded Matali’s offer of going to Swarga as proposed by Matali; instead he
would prefer targetting Vishnu loka. Yayati said: <br />
Vidyamaanehi samsaarey Krishna -naamani Mahoushadhey, Maanavaa maranam yaanti
paapavyaadhi prapeeditaah/<br />
Na pibanti mahaa muddhaah Krishna naama
rasaayanam/</span></b></div>
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<b><span style="color: white; font-family: Verdana;">(The name of
Shri Krishna is the best possible medicine; it is absurd that even as this
unique medicine is available, human beings continue to be victims of sins and
diseases and reach ‘Mrityu’ (death); how stupid are they not to savor
Krishna-Rasayana? Bhagavan’s Puja, Dhyaan, Niyam, Satya-bhashan and Daana would
certainly cleanse a human body of blemishes and sins and as such there was no
question of accepting Indra’s offer to visit Indraloka, affirmed Yayati to
Matali. After Matali had left for Indraloka, Yayati called his Officials and
instructed them to spread the message of Vaishnav Dharma far and wide in his
Kingdom among all irrespective of Varnashrama. The message stated : Raja Yayati
has brought ‘Amrit’ for every body’s consumption; the Amrit is of Vaishnav
Dharma: </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Shri Keshavam
klesha harim varenyamaananda rupam paramarthamevya, <br />
Naamaamritam dosha haram tu Raajnaa Aaneetamatraiva pibuntu lokaah/ <br />
Shri Padma naabham Kamalekshanamcha Aadhaara rupam jagataam Mahesham/ Paapaaham
Vyaadhivinaasha rupa maananda -dam Daanava Daitya naashanam/ <br />
Yagnaga Rupam cha Rathaangapaanim Punyaakaram Soukhyamantarupam/ <br />
Visvaadhi vaasam Vimalam Viraamam ramaabhidhaanam Ramanam Muraarim/ <br />
Aditya Rupam tamasaam vinaasham Chandra prakaasham Mala Pankajaanaam/ Sashankha
paanim Madhusudanaakhyam tam Shrinivaasam Sagunam Suresham/ Naamaamritam
doshaharam su punyamadhhtya yo Mahava Vishnu Bhaktaha, <br />
Prabhaata kaley niyatho Mahaatma sa yati muktim na hi kaaranamcha/ </span></b></div>
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<b><span style="color: white; font-family: Verdana;">(Bhagavan
Keshava is the ‘Paraartha Tatva’ which demolishes the difficulties of one and
all; He is Sarva Sreshtha and Ananda Rupa; his naama-amrita purifies all kinds
of imperfections; King Yayati has made this Amrit easily accessible and all the
persons in the Kingdom could take it as much as possible. A beautiful lotus got
materialised from Vishnu’s navel and his eyes were like sparkles; these were
the firm holds of the entire Universe, signifying Parameswara destroying sins,
providing happiness and blowing up Daityas and Danavas. His Swarupa is endless,
eternal and all-pervading; He is famous by the name of Rama Nama; He is the
antagonist of Mura and the destroyer of darkness; He is Aditya Rupa and Lakshmi
Niwasa, or the seat of prosperity; whosoever takes his sacred name by the
morning and evening would most certainly attain Moksha!). As the entire
population of Yayati’s Kingdom followed the Great Principles of Vishnu Worship
in full and unreservd form, there was propitiousness all around; there were no
‘Tapa Trayas’ viz. Adhi Bhautika (Natural Calamities), Adhyatmika (Physical /
mental / psychological /internal) and Adhi Daivika (on account of Grahas,
Spirits, or exta-sensory nature); no untimely deaths; no discontenment and no
interaction of ‘Arishad Vargas’!</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">By witnessing
the unique popularity of King Yayati all over the Universe and also becoming
jealous of his youthful vigour to continue as the King by the grace of Lord
Vishnu whose Vishnu Tatva was vehemently popularised all over, Indra desired to
weaken Yayati psychologically and bring him to disrepute. He instructed Kama
Deva and Devi Rati to enact a Drama along with Gandharvas in which Yayati would
get passionate by the beauty of the actress; Yayati fainted during the course
of the Drama and Kamadeva entered the body of Yayati and got him old. As Yayati
got infatuated with the daughter of Kama Deva couples viz. Ashrubindumati, the
latter stipulated the terms of wedding that Yayati’s earlier wives Sharmishtha
and Devayani should be abandoned and that Yayati should regain his youth. Taru
and Yadu the two sons of Sharmishtha refused to take over Yayati’s old age in
lieu of their youth but Devayani’s son Puru agreed readily. Yayati enjoyed his
youth for twenty five thousand years and as a token of gratitude made Puru the
King. </span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="style35">
<b><span style="color: white; font-family: Verdana;">Sage
Chyavan’s encounter with Parrot Kunjal (Vishnu Shata naama included) </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Sage Chyavan
of Bhargava Vamsha undertook an extensive ‘Tirtha Yatra’ (religious tour)
visiting Sacred Places of Worship nearby the Holy Rivers Narmada, Sarasvati and
Godavari. He reached Omkareshwar Tirtha and
having taken bath and worship, rested under a tree on the banks of the Tirtha;
he overheard the conversation of a Parrot named Kunjal with its sons viz.
Ujjwal, Samujjwal, Vijjval and Kapinjal.</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">The Sage
learnt from the conversation of Kunjal and sons that they were ardent devotees
and that Kunjal was a highly enlightened bird. By the evening there was a
family union of the parrots for food and rest in their nest over the tree,
under which the Sage sat.As Kunjal desired to recite Stories to them, the elder
son Ujjwal asked the father to explain about Gyan (Enlightenment), followed by
Dhyaan (meditation), Vratas (Conducted Worships), Punya (The fruits of Good
Works) and hundred names of Bhagavan. About Gyan, Kunjal explained that there
was a State of Bliss called Kaivalya or Moksha which was a Unique Form of
Extreme Happiness devoid of ‘Duhkha’or Sorrow, unreachable by normal vision or
feeling. The Bird said: </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Yatha deepo
nivaasastho nischalo Vaayuvarjitah, <br />
Prajjvalan-naashayet sarvamandhakaaram mahaamatye/ <br />
taddosha viheenatma bhavatyeva niraashraah/ </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Such
Kaivalya State of Gyaanatma which is spotless, steady and holdless is like a
lustrous mass of Lamp which wipes out darkness around).That luminosity is the
stable origin of Universal Existence called ‘Atma’ or the Super Soul which has
no friend or enemy, no pleasure nor grief and no attachment nor greed. The Soul
is devoid of senses, feelings, impulses and reactions. The awareness of that
Singular Super Soul is Gyana. Now Dhyana is the meditation of that Super Soul
known by countless names and epithets and is in either ‘Niraakara’ Form or ‘Akaara’
Form. ‘Nirakara Dhyana’ is possible only to Yogis who could visualise the
Abstract Form through the Vision of Gyana. The ‘Sakara Rupa’ assumes Human Form
with recognisable limbs; for instance Bhagavan Vishnu is easily identified with
four arms with Shankhu, Chakra, Gada and Saranga with golden head gear and silk
dress etc.and facilitates Dhayana. Vratas are formatted worships as per the
Deity targetted, the specific day as scheduled according to Maasa- Paksha-
Tithi- Vaara- Nakshatra and as configured. For instance Vratas like Jaya,
Vijaya, Papanashini, Jayanti, and Manoraksha Vratas are executed on Ekadashi /
Dwadashi days; there are also regular Vratas like Krishnashtami which are of
repetitive nature. There are innumerable Vratas observed all over Bharat as per
specified formats and each one of these has far reaching impact in diminishing
the burden of sins and improving the ‘Punya’Accounts.<br />
<br />
The Holy Parrot Kunjal then narrated the <strong><span style="font-family: Verdana;">Vishnu
Shatanaama Stotra </span></strong>as follows:</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Om asya Shri
Vishnu Shata naama Stotrasyasya <br />
Bhrahma Rishishihi <br />
Anushthabhah Chhanadah <br />
Pranavo Devataa <br />
Sarva Kaamika Samsaddhayai Mokshardhayai cha Japey vinigogah/: <br />
Namaamyaham Hrishikesham Keshavam Madhusudhanam, <br />
Sudanam Sarvadaityanaam Narayanamayamayam/ <br />
Jayantam Vijayam Krishnamanantam Vaamanam tatha, <br />
Vishnum Vishveswaram Punyam Vishvaatmaanam Suraarchitam/ <br />
Anagham Twaghahateeram Naarasimham Shirayah Priyam, <br />
Shripatim Shridharam Shreedam Shrinivaasam Mahodayam/ <br />
Shri Ramam Madhavam Moksham Kshamaarupam Janaadnanam, <br />
Sarvignam Sarva Vetthaaram Sarvesham Sarvadayikam/ <br />
Harim Muraarim Govindam Padmanaabham Prajaaptim, <br />
Anandam Gyaana sampannam Gyaanadam Gyaana -daayakam/ <br />
Achytam Sabalam Chandra Vaktram Vyaaptaparaavaram, <br />
Yogeswaram Jagadyonim Brahma Rupam Maheswaram/ <br />
Mukundam chaapi Vaikunthamekarupam Kavim Dhruvam, <br />
Vasudevam Maha Devam Brahmanyam Brahmana Priyam/ <br />
Go priyam Gohitam Yagnam Yagyaangam Yagnavardhanam, <br />
Yagjnasyaapi Subhktaaram Veda Vedanga paaragam/<br />
Vedajnam Veda rupam tam Vidyaavaasam Sureswaram, <br />
Pratyaksham cha Maha Hamsam Sharangapaanim Puraatanam/<br />
Pushkaram Pushkaraaksham cha Vaaraaham Dharaneedharam, <br />
Pradyumnam Kaamapaalam cha Vyasadhyaatam Maheswaram/ <br />
Sarva Soukhyam Maha Soukhyam Samkhyam cha Purushotthamam, <br />
Yoga Rupam Maha Jnaanam Yogeeshamajitam Priyam/ <br />
Asuraarim Lokanaatham Padmahastam Gadaadharam,<br />
Guhaavaasam Sarvavaasam Punyavaasam Mahajanam/ <br />
Vrindaanaatham Brihatkaayam Paavanam Paapa naashanam, <br />
Gopinaatham Gopasakham Gopaalam Goganaashrayam/ <br />
Paraatmaanam Paadheesham Kapilam Kaarya maanusham, <br />
Namaami Nikhilam Nityam Maovaakkaya karmabhih/ <br />
Naamnaam shatenaapi tu Punyakartaa yah Stouti Krishnam Manasa sthirena, <br />
sa yaati lokam Madhusudanasya vihaaya doshaniha Punyabhutah/ <br />
Naamnaam shatam Maha Punyam Sarva paataka shodhanam, <br />
Ananya manasaa Dhyaayejjapetbhyaana samanvitah/<br />
Nityamevam narah Punyam Gangaasnaana phalam labhet, <br />
tasmaat Susthiro Bhutvaa Samaahitamanaa japet/ </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Hrishikeshaha
or The Chief of Indriyas or the Physique; <br />
Keshava; <br />
Madhusudana or the Killer of Daitya Madhu; <br />
Narayana; <br />
Anamaya or devoid of diseases and sorrows; <br />
Jayanta; <br />
Vijaya; <br />
Krishna, <br />
Ananta; <br />
Vaamana; <br />
Vishnu; <br />
Visweswara; <br />
Punya; <br />
Vishvaatma; <br />
Suraarchita or worshipped by Devas; <br />
Anagha or Sinless; <br />
Aghaharta or the destroyer of sins; <br />
Narasimha; <br />
Sri Priya or the beloved of Lakshmi; <br />
Sripati; <br />
Sridhara; <br />
Shreeda or the provider of Lakshmi; <br />
Sreenivaasa; <br />
Mahodaya or the Great Provider of Abhudaya or Progress; <br />
Shri Rama; <br />
Maadhava; <br />
Moksha; <br />
Kshamarupa or the Provider of forgiveness; <br />
Janaadrana; Sarvajna; <br />
Sara Vettaa; <br />
Sarveswara; <br />
Sarva dayaka; <br />
Hari; Muraari; <br />
Goinda Padmanaabha; <br />
Prajapati; <br />
Ananda; <br />
Jnaanasampanna; <br />
Jnaanada or the Provider of Jnaana; <br />
Jnaan daayaa; <br />
Achyuta or he who does not diminish; <br />
Sabala; <br />
Chandravakra or he who has a face like Chandra; <br />
Vyaptaparaavar or all pervasive ; <br />
Yogeswara; <br />
Jagadyoni or the Place of Creation; <br />
Brahmarupa; <br />
Maheswara; <br />
Mukunda; <br />
Vaikuntha; <br />
Ekarupa; <br />
Kavi; <br />
Dhruva; <br />
Vasudeva, <br />
Mahadeva; <br />
Brahmanya <br />
Brahmana Priya; <br />
Gopa Priya; <br />
Go hita; <br />
Yagna; <br />
Yagnaanga; <br />
Yagna Vardhan; <br />
Yaga Bhokta; <br />
Veda Vedanga Parayana; <br />
Vedagna; <br />
Veda Rupa; <br />
Vidyavaasa, <br />
Sureswara; <br />
Prakyasha or directly visible; <br />
Maha Hamsa; <br />
Shankhapaani; <br />
Puraatana; <br />
Pushkara; <br />
Pushkaraaksha; <br />
Vaaraahi; <br />
Dharaneedhara; <br />
Pradyumna; <br />
Kaamapaala; <br />
Vyasanandhyat; <br />
Maheswara; <br />
Sarva Soukhya; <br />
Maha Soukhya; <br />
Sankhya; <br />
Prushotthama; <br />
Yoga Rupa; <br />
Maha Gyaana; <br />
Yogeswara; <br />
Ajita; <br />
Priya, <br />
Asurari; <br />
Lokanatha; <br />
Padmaasta; <br />
Gadaadhara; <br />
Guhaavasa, <br />
Sarvavaasa; <br />
Punyavasa; <br />
Mahaajana; <br />
Bridanatha; <br />
Brihatkaavya; <br />
Paavan; <br />
Paapanaashana; <br />
Gopinatha; <br />
Gopasakhah; <br />
Gopaala, <br />
Go Granaaswara, <br />
Paratmi; <br />
Paradheesha; <br />
Kapila; and <br />
Karya Manusha or he who assumes a human form as per the exigency!<br />
I adore the Sarva Swarupa Parameswara daily in my mind, Vaak or mouthful, and
action; whosoever reads with clean heart and sincerity the aforementioned
hundred and odd names of Paramatma Narayana would be rid of sins and finally
reaches Vishnu loka. Daily japa of the Vishnu Shatanaamaavali attains Ganga
snaana phala). The Namaavali is best recited after Snaanas in Kartika / Magha
month mornings or at the time of Brahmana Bhojan on Shraddha Days for attaining
Siddhis.</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">After
describing the importance of Jnaana, Dhyana, Vrata, Punya and Vishnu Shata
–naamavali to the elder son Ujjvala, the Parrot Kunjala gave ‘Upadesh’
(Preaching) to the second son Vijjwala that whatever ‘Karma’ or Action was
performed in one’s current birth would determine the resultant fruit-be it
‘Punya’ or ‘Paapa’. Karma being performed today decided the ‘Dhukha’ or ‘Sukha’
on the next day. Whether a Devata, or a human being, an animal or bird, an
insect or a grass root would have to follow the principle of sow now and reap
later and there was no exception at all in the Lord’s Creation! The mix of
actions done in the previous births, viz. the ‘Sanchaya’ or what was stored in
many of the earlier births and the ‘Prarabdha’ or the cumulative Karmas already
classified and sealed and the Karma of what was being performed instantly would
decide on the course of actions ahead in future and there would indeed be no
escape from it; but the timing of the reaped harvest-be it sweet or sour; the
intensity of the result and manner in which the Punya or Paapa was mixed to
yield retribution or reward would be a matter of detail. The pattern of
adjustment or the shuffle of ‘Karmas’ and ‘Phalas’ would be subject to the
framework of Good or Bad Actions being taken now. </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Having
prefaced the ‘Upadesh’ Kunjal narrated to the son Vijjwal about the account of
King Subahu of Chola Desha and his Brahmana ‘Purohit’ (Priest) called Jaimini.
The King enquired from Jaimini as to which path of virtue would be
comparatively superior between the alternatives of Daana and Tapasya. Pat came
the reply that there was no better medium of virtue in the World than ‘Daana’,
since charity was an outcome of one’s materialistic gain and normally parting
of one’s earnings would be difficult. (On the other hand Tapasya was secondary
in importance compared to Charity and was a subjective matter and the gain of
Tapsya was not transferable like in the case of charity.) There could be
several kinds of charity but Anna Daan is considered to be ideal; Anna daan
coupled with Jala daan given in charity every day, if possible with nice
conversation to the receiver without ego or superiority feeling would be the
best possible Daana. Anna Daan is like Prana Daan and hence the best option.<br />
Impressed with the reply given by Jaimini, King Subahu asked him to describe
the blatant sinners as distinct from those virtuous who were bound to Swarga.
One who rejects Brahmanatva due to greed would go to hell. One who is a Nastik
(Atheist), a breaker of Virtue, a Dambhik / self-conceited person, an
ungrateful being, a persistent liar, a money usurper, a nagging complainant, a
habitual liar, a spoiler of Public Utilities like Gardens, water-bodies,
choultries, Temples and transport; a tormentor of parents, women, children,
Gurus, helpless persons, patients and animals and such other examples of
vicious persons would march straight to various Narakas. On the other hand
those fine examples of human beings who observe Satya, Daan, Tapasya, Gyan,
Dhyan and Swadhyaya; worship Devas, Gurus, Parents, Brahmanas, Sadhus, Atithis
(Guests) and Elders; give respect for women and co-human beings; and
consideration for the helpless, animals and children and perform positive
actions with clean conscience are bound to Swarga. Parrot Kunjal thus narrated
the story of Subahu and Jaimini.Inspired by the Upadesha, King Subahu decided
to follow Dharmik Karyas, aviod the apparent pitfalls besides executing worship
of Bhagavan Vasudeva by means of Yagnas, Daanas, Tirtha Yatras and so on and
accomplished Vishnu Loka finally.</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Another son
of Kunjal, Kapinjal, informed that when the latter flew once in search of food
on the banks of Ganga, he found an interesting scene of a woman shedding tears
out of which were emerging lotuses of unparalalled beauty and fragrance. Kunjal
explained that once King Nahush killed a demon named ‘Hund’ and as a follow up
the demon’s son Vihund killed the Minister and Senapati. Also, he harassed
Indra, Devas and Brahmanas. Lord Vishnu decided to kill Vihund by assuming the
form of a charming woman performing Tapasya. As Vihund was tempted with the
woman called Maya, she agreed to marry the demon provided he worshipped Lord
Shiva with seven thousand lotuses which would be available from ‘Kamod’. As the
demon was searching for Kamod ‘Tree’, Daitya Guru Shukracharya explained that
the lotuses were not from a Tree but from a woman called Kamod at ‘Gangadwar’
(Haridwar). Shukracharya said that at the time of ‘Samudra Mathana’ four
‘Kanyas’ or unmarried girls emerged viz. Lakshmi, Vaaruni, Kamoda and Jyeshtha
Devi. When ever Devi Kamoda became ecstatic shedding tears, excellent lotuses
emerged with which to worship Lord Shiva or Lord Vishnu. But, Bhagavan Vishnu
asked Sage Narada to mislead the Daitya not to visit Kamod Nagar since Vishnu
and Devas resided there but instead secure the lotuses from Ganga Pravah
(flow). Thus misled successfully by Narada, the Daitya continued to perform
puja to Maha Deva by the fake lotuses from the flow which were not genuine but
from the sorrowful tears of Maya Devi sitting on the banks of Ganga, instead of
the flowers born out of the ecstatic joy of the original Kamoda in the Kamoda
Nagar! Devi Parvati became angry that the demon had been worshipping with the
fake lotuses born out of sorrow but not by the genuine lotuses of Kamoda Devi.
Parvati made a ‘humkar’ at the insult caused to Maha Deva by wrongful worship and
instantly the demon died.</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="style35">
<b><span style="color: white; font-family: Verdana;">Sacred Parrot
Kunjal’s previous birth account</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Sage Chyavan
was highly impressed with the fund of knowledge that the Parrot Kunjal
possessed and asked the bird as to its background. In its previous birth, the
bird was the progeny of a scholar of Vedas named Vidyadhar and the latter had
three sons viz. Vasu Sharma, Naama Sharma and Dharma Sharma. The elder two sons
were good students of Vedas but Dharma Sharma was unintelligent and ignorant.</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">The father
was concerned about the third son and exhorted him to try his best to learn; he
said: </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Vidya
praapyatey soukhyam yashah keertistathatula, <br />
Jnaanam Swargah Sumokshascha tasmadvidyaam prasadhayah </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Vidya
provides happiness, good name and fame; it also bestows Knowledge, Swaraga and
Moksha). But unfortunately Dharma Sharma continued to be dim-witted and
brainless. When he was sad about his stupidity sitting in a Temple, the boy was
approached by a Sidhha who blessed him to become an excellent ‘Vidyavan’ on par
with his elder brothers.The father was delighted at the transformation of
Dharma Sharma who did Vedadhyana and various noble tasks that other Brahmana
boys carried out. One day, he came across a hunter selling parrots and since
Dharma Sharma evinced interest in a particular parrot which talked and sang
nice, an elderly gentleman gifted it out of benevolence. In course of time,
Dharma Sharma grew so fond of the bird that one day a cat killed it and he lost
his mental balance once again and eventually died. At the time of one’s death, the
feelings that were intense influenced the kind of rebirth that a person would
have; the praani would have the same type of feelings, form, physique, courage
and features in the ensuing birth too: </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Maraney
yaadrusho bhaavah praaninam parijaayatey/ <br />
taadrushaah syustu satvaastey tadrupastatparaakramah, <br />
tatgunaastattatva rupaascha baavabhutaa bhavantih/ </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">That was how,
the parrot inherited the intellect, mental sharpness and even the awareness of
the past, presence and future! <br />
Sage Chyavan was thus enlightened by the Parrot Kunjal and considered the
parrot as the Guru of the Sage in knowing several aspects of Tatwa Gyaan,
especially in the context of Tirtha Yatras in which the Sage was engaged in.</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="style35">
<b><span style="color: white; font-family: Verdana;">Broad
Geographical delineation of Bharata Varsha</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">In Swarga
Khanda, the panoramic view of Mountains, Rivers, Regions, Cities and Punya
Kshetras of Bharata Varsha defied description. This ancient land produced
illustrious Kings known for virtue and values of nobility such as Vaivaswata
Manu, Pruthu, Ikshvaku, Yayati, Ambarisha, Mandhata, Nahusha, Muchukunda,
Rishabha, Pururava, Nriga, Kushika, Gaadhi, Soma, Dilipa and so on. </span></b></div>
<div class="MsoNormal">
<b><span style="color: white; font-family: Verdana;">Seven Kula
Parvatas (Mountains) are the well known the land marks viz.Mahendra, Malaya,
Sahya, Shaktiman, Rikshavan, Vindhya and Paari yatra, besides thousands of
surrounding mountains of repute dotting the length and breadth of Bharata.<br />
The famous Rivers of Bharat are countless including Ganga, Sindhu, Saraswati,
Godavari, Narmada, Baahuda, Shadyu (Satlaj), Chandra bhaga, Yamuna, Drishaduti,
Vipasha, Vetravati, Krishna, Veni, Iravati, Payoshni, Devika, Vedasmriti,
Vedashira, Tridiva, Karishini, Chitravaha, Trisena, Gomati, Chandana, Kaushki
(Kosi), Naachita, Rohitaarani, Rahasya, Shatakumbha, Sarayu, Charmanvati,
Hastisoma, Disha, Sharavati, Bheemarathi, Kaveri, Baaluka, Tapi, Nivara,
Mahita, Suprayoga, Pavitra, Krishnala, Vaajini, Purumalini, Purvabhirama,Veera,
Maalavati, Papaharini, Palashini, Mahendra, Patalavati, Asikri, Kushavira,
Marutva, Spravara, Mena, Hora, Ghritavati, Anushni, Sevya, Kaapi, Sadaaveera,
Adhrushya, Kushachira,Rathachitra, Jyotiratha, Vishvamitra, Kapijjala, Upendra,
Bahula, Vainandi, Pinjala, Vena, Thungavega, Mahanadi, Vidisha, Krishnavega,
Taamra, Kapila, Dhenu, Sakama, Vedaswa, Havihstrava, Mahapatha, Kshipra, Bhaaradwaji,
Kaurnaki, Shona, Chandrama, Antasshila, Brahmamedhya, Paroksha, Rohi, Jambunadi
(Jammu), Sunasa, Tapasa, Saamaanya, Varuna, Asi, Neela, Ghritikari, Maanavi,
Vrishabha and Bhasha.<br />
Janapadaas or Provinces include Kuru, Paanchaala, Shaalva, Maatreya, Jaangala,
Surasena, Pulinda, Sougandha, Chedi, Matsya, Bhoja, Sindhu, Dasharna, Mekala,
Utkala, Koshala, Yugandhara, Madra, Kalinga, Aparakashi, Jathara, Kukkura,
Kunti, Avanti, Aparakunti, Pundru, Goparashtra, Maharashtra, Malava, Magadha,
Videha, Anga, Vanga, Surashtra, Kekaya, Maheya, Aanarta, Kuntala, Kukundaka,
Kashmira, Sindhusouveera, Gandhara, etc. In the Dakshina (southern) Bharata,
the Jaanapadas include Dravida, Malavara (Kerala), Praachya, Mushika,
Balmushika, Karnataka, Kishkindha, Kuntala, Chola Kona, Manivaalava, Vindhya,
Vidarbha, etc. Mleccha sthanas in North include Yavana (Yunaani), Kambhoja,
Pulastya, Huna, Parasika (Iran), etc.</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="style35">
<b><span style="color: white; font-family: Verdana;">Over-view of
prominent ‘Tirthas’ in Bharata Varsha</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">The entire
Bharata Varsha is laced with several Tirthas, mostly to cater to the devotional
feelings of persons at Places situated nearby as also to attract quite a few
devotees from far off Places depending on the intensity of their Bhakti and the
pull of such Tirthas owing to their reputation. Tirthas are the abodes of
Rishis. It is strongly believed that Devas made frequent expeditions and Lord
Brahma stayed there for long durations.</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">In fact, only
those whose physical abilities are in order, or are disciplined, non-egoistic,
performers of Vratas, truthful, determined and highly devotional would reap
maximum advantage rather than the run of the mill crowds without aim or
purpose. For example, those visiting Pushkara Tirtha ought to observe a strict
regimen of Snaana-Deva Puja-Pitra Shraaddha-Agni Karyas- Daana- Dhyana-Tapsya
and total dedication, and then only the real fruits are reaped, including
transfers to Brahma Loka! Casual visits to the Tirtha are of academic interest
to merely publicise that they have too registered a trip! Any marginal return
of Tirtha Visits of informal nature is peripheral.</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">It is said
that the best route to Tirthaas is to commence the Yatra from Jambu Marg,
observe single meal for five nights and worship Bhagavan Vishnu with austerity.
From Jambu Marg to Tundulikashram to Agastyashram where three nights are to be
spent fasting and performing Deva Puja and Pitra Puja which would give
Agnishtom Yagna Phala. Further on visit Kanyashram Tirtha for worshipping Devi
Lakshmi and proceed toYayati Patana Sthan and perform ‘Parikrama’; this entire
package would bestow the fruit of executing Ashvamedha Yagna. Continuing the
austerity of moderate food, one should carry on visiting Mahaakala Tirtha at
Ujjain, to worship Mahaa Kala Linga by ‘Abhisheka’ with milk followed by the
sacred Snaana at Koti Tirtha.There after one should continue the Yatra at
Umapati Tirtha at Bhadravati Sthaan. The worship at these Tirthas would fetch
the Punya of Godaan and joining Shivaganas. Deva Puja and Pitru Tarpan at Holy
Narmada provide the fruits of Agnishtoma Yagna and automatic demolisher of
sins. It is said that even the vision of Narmada River is as good as snaanas at
Sarasvati and Yamuna for seven days each and a mere ‘sparsha’ (touch) of Ganga
River. Narmada is said to be a highly Sacred River in Three Lokas, where Devatas,
Asuras, Gandharvas, Rishis and others attain siddhis by performing Tapasya on
its banks. Sage Narada told Yudhihtara of Pandavas that after taking ‘Vidhivat’
(formal) snaana in Narmada and spending even one night’s stay on its banks
would demolish hundred ‘peedas’ or serious impediments of severe nature. Those
who perform formal ‘Pinda daan’ with Veda Mantras at ‘Janeswar Tirtha’ would
satisfy Pitras till ‘Maha Pralaya Kaal’. On the four sides of ‘Amarakanta
Parvata’are set up Koti Rudras; if a devotee were to take a sacred ‘Snanaa’
(Bathing) and worship with flowers and chandana to as many Rudra Lingas as
possible, the Koti Rudra Bhagavan would be extremely pleased most certainly and
without doubt. On the western side of the Amarakanta Mountain, there is a
Presence of Bhagavan Maheswara and worship of this Idol would provide salvation
to seven previous generations! In fact, there are some sixty crore and sixty
lakh Tirthas around all the four sides of Amarakanta Mountain and those who
stay there for good time by observing Brahmacharya with full control of
Indriyas devoid of violence and falsity would indeed be blessed by Maha Deva.
River Kapila in the Southern part of the Mountain, is highly sacred and
propitious and worship of innumerable Tirthas around fetch funds of Punya;
River Vishalyakarana is another holy entity which tears down sins instantly and
wrecks all traces of unhappiness in life! Snaana-
Dhyana-Puja-Tarpana-Shraaddha-Daana- Dakshina at the time of Surya Grahana or
Chandra Grahana (Solar / Lunar Eclipses) at Narmada or Kapila /
Vishalyakarana would bestow ten-time more of Punya along with Pundareeka Yagna
Phal. Finally, Snaana- worship at Jwaleswara Maha Deva Temple provides Swarga
and death at this Tirtha would free the soul from the cycle of births and
deaths! The Narmada-Kaveri Sangam, like Ganga-Yamuna Sangam, is another holy
spot where Snaana, worship of Devas/ Pitras and Yagna Karyas are performed to
accomplish superior levels of ‘Mahatmya’. <br />
Among the various Tirthas on the Narmada banks are Panneswar where Devas come
down to bathe; Garjan (Indrajit) which fulfills ambitions and enterprise;
Brahmaavart where Lord Brahma bestows Gyan and Creative Power; Angaareshwar
where one worships Bhagavan Rudra for ‘Rudra Loka Praapti’; Kundaleshwar where
Shankara and Devi Parvati take frequent sojourns; Pippaleswar for the benefit
of Rudra loka nivasa; Vimaleswar to purify soul and if dead tavel to Rudra
Loka; and Pushkarini Tirtha for eligibility of half of Indra’s throne. Devatas
and Gandharvas greet the Sacred Nirmada thus:</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;"> ‘Namah
Punya jaley Aadye namah Saagaragaamini, <br />
Namostu tey Rishiganaih Shankara dehaanih srutey/ <br />
Namostutey Dharma bhrutey varaananey Namostutey Deva ganaika vanditey,
Namostutey Sarva Pavitra Paavaney Namostutey Sarvajatprasupujitey’</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Punyajala
Narmada! You are among the leading Rivers and my greetings to you.You are the
one worshipped by Rishis as materialised by Mahadeva; you are the preserver of
Dharma and Devas bend their heads down to your feet. You have the power of
purifying each and every material and are worshipped by everybody.) If any
Brahmana recites this Stotra would become a Veda Vidwan; a Kshatriya would
attain victory in battles; a Vaishya gains profits in business, and others
achieve ‘Uttama Gati’ (higher status). Apart from the above, many other Tirthas
are distributed on either the banks of the Sacred Narmada such as Shulabhadra,
Bhimeswar, Narmadeswar, Adityaswar, Mallikeswara, Varuneswara, Neerajeswara,
Koteswara, Vamaneswara, Vateswara, Bhimeswara, Nandi Tirtha, Vyasa Tirtha,
Erandi Tirtha, Suvarna Tilaka, Skanda Tirtha, Sarva Tirtha, Shakra Tirtha, and
so on.<br />
Having heard about the Tirthas on the banks of River Narmada from Devarshi
Narada, King Yudhishtara became enthusiastic to learn about the other important
Tirthas in Bharata Varsha. He evinced interest for instance in the magnificence
of Sage Vasishtha’s Ashram on Arbuda Mountain (who was the son of Himalaya)
where a single night stay bestowed the Punya of daana of thousand cows.
Likewise, one should visit Pinga Tirtha where the fruit of charity of hundred
cows was received. One should also visit Prabhas Kshetra where Agni Deva stayed
always and would be qualified for the Punya of ‘Manava Agnishtoma’ and
‘Atirathra Yagna’. Further one should witness the Sangam of River Sarasvati and
the Sea on the western Bharata, where also the ‘phala’ of charity of one
thousand cows would be reaped. Stay of three nights and simultaneous
performance of Pitru Tarpanas at Varuna Tirtha would award Ashwamedha Yagna
phal. Vara daana Tirtha was also stated to endow Sahasra Go Daana Phala. Visit
to Dwarakapuri could not be missed as even now ‘Mudras’or reproductions of
Trishul on Lotus Leaves are visioned there. Snaana- Rudra Puja- Pradakshina at
Shankha kantheswara Tirtha would grant ten Ashwamedha Phal and remission of
sins for the entire life. Even mere reaching Vasudhara Tirtha would provide the
fruit of the Horse-Sacrifice while Tarpana to Pitras would benefit far further.
Not far from here were Vasu Tirtha immensely liked by the Ashta Vasus as also
Brahma Tunga Tirtha for pleasing Lord Brahma by worship and Renuka Tirtha for
purifying of conscience. In the near vicinity were Pancha Nada Tirtha, Bhima
Tirtha and Giri Kunja Tirtha. In Kashmira Pradesha the Tirthas are Vitasta
Tirtha, Malada Tirtha, Dirgha Satra Tirtha, Shashayana Tirtha (reputed for
Snaanas in River Saraswati on Kartika Pournimas), Kumarakoti Tirtha, Rudra koti
Tirtha and the most renowned Sangama Tirtha for bathing in the River Saraswati
for destroying life-long sins. In Kurukshetra, Narada’s recommendation was for
a month-long stay, where Bhagavan Vishnu was stated to have been very receptive
to the desires of his devotees, where there was a Place known as ‘Satata Sthan’
or Place Forever quite appropriately. The popular Tirthas in Kurukshetra
included Shalvikini, Panchanada, Soma Tirtha, Kruta Shoucha, Pampa, Varaha
Tirtha, Kaaya shodhana, Lokoddhhara, Kapila and Go -Bhavana. Even if the
air-borne dust of Kurukshetra got deposited in the skin pores of a Pilgrim,
sins of the traveller in the region evaporate away into thin air; this was what
Sage Narada affirmed! From Kurukshetra, Narada desired to visit Brahmavarta and
gradually reach Kasishwara to get rid of sins, proceed to Sheetavana and
Swarnalomapanayana.It was recommended that one should preferably enter
Pundarika Tirtha on Shukla Paksha Dashami and after reaching Trivishtap
Tirtha, take bath in the River Vaitarini to wash off sins and worship
Bhagavan Shankara. Thereafter, a devotee should visit Paanikhyat Tirtha and
Mishrikha Tirtha. It was stated that Maharshi Veda Vyas sought to unite the
Tirthas around and hence the name was Mishrika. There was Runantak Kuup where
Til daan be performed and two very significant Tirthas named Ahan and Sudina
Tirthas where Snaanas bestow the blessings of Surya Deva. Snaanas and Pujas at
Koti Tirtha would enable charity of thousand cows. Kapalamochana Tirtha on the
banks of the Holy River Sarasvati and the highly popular Pruthudak Tirtha for
worshipping Devas and Pitras were two holy spots with unbelievable power. The
belief had been that there would be no ‘Punarjanma’ after worship at these two
Tirthas! At the Samgam (Confluence) of Rivers Saraswati and Aruna, a
three-night stay at the world renowned Tirtha would relieve sins of seven
generations including Brahma hatya. From there, two Tirthas called
Shathasahastra and Sasahastra are reputed too as visits and Pujas endow the
Punya of donating a thousand cows. Snaans and Worships at Renuka Tirtha,
Panchavat Tirtha and Sthanuvata Tirtha were all highly significant, before a
devotee reached Sannihita Tirtha where sacred snaanas during Solar Eclipses are
stated to equate those at all the Tirthas, Jalasayas, Kupas and Mandirs.
Naimisharanya,-stated to be the most significant Knowledge Center and the
unique Meeting Point of Rishis and their deliberations signifying the contents
of all the Holy Puranas and Scriptures addressed by Veda Vyasa, Maha Muni
Sutha, Sage Shounaka and others-was the famed Region where the Kali Kala Chakra
could not enter and kept the age-old Sancity of earlier Yugas in tact. From
Kurukshetra to Dharma Tirtha where Yama Dharma Raja performed penance of
thousands of years, folowed by a visit to Kalaapa Vana, Suvarna Tirtha and
Sougandhika Vana is stated to be a great experience since the sins of seven
generations would get evaporated. Pilgrimage to Gangadwar (Haridwar), Koti
Tirtha Snaan and worship at Sapta Ganga, Tri Ganga and Shakravarta Tirthas
would fetch the fruits of performing Pundarika Yagna and Sahasra Go
Daana.
The most important ‘Yatra’ as commended by Narada Muni related to Kalindi
Tirtha. The Devarshi asserted that the ‘Punya’ earned from the pilgrimage to
Pushkar, Kurukshetra, Bhahmaavarta, Pruthudak, Avamukta Kshetra (Kashi) and
Suvarna Tirtha could be equated to that of Yamuna Snaan! Bathing in Yamuna with
or without ‘Sakaama’ or ‘Nishkama’ ie with or without objective was certain
like what a ‘Kama dhenu’or ‘Chintamani’ (desire- fulfillers) would impart
instantly. Those bathing in Kalindi waters irrespective of their ‘Varnas’ or
castes would become handsome, healthy and strong and what was more, they would
be highly blessed. Narada Muni said that in Satya Yuga, persons are liberated
by means of Penance and Tapas; in Treta Yuga by Gyan, in Dwapara Yuga by
Yagnas, and in Kali Yuga by giving away ‘Daanas’, but Kalindi Kanya or Devi
Yamuna surpassed these limitations since even a worshipful ‘Snaana’ would be
enough to liberate the person concerned in the present Yuga.In this connection,
Sage Narada gave the illustration of a Vaishya called Hemakundal who amassed
riches, although by fair means, but did not beget children for long. He
followed a highly virtuous life of Deva Puja, giving away donations, Atithi-Satkar
(Respects to Guests) and such other ‘Punya Karyas’. As a result, he was blessed
with two sons, but both of them squandered money and out of helplessness, the
Vaishya retired into forests. The sons Shrikundal and Vikundal squandered the
hard earned and honest money of the father and became victims of wine, women
and gambling. They died early due to vices almost simultanenously.Yamadootas
took away the two brothers to Yamaloka where the elder son was sent to Rourava
Naraka while the second son was sent to Swarga.This happened so, even though
both the sons did same kind of vicious deeds but the second son took only two
dips in River Yamuna; the first ‘snaan’ liberated his sins and the second dip
granted him Swarga! As the Yamadootas conveyed to Vikundal that it might be
possible to transfer his elder brother also to Swarga, there was perhaps a
possibility to do so if only the Punya of the younger brother could be donated
to his elder brother, then the younger decided to do so; by this transfer, the elder
brother no doubt was able to reach Swarga, but in view of the self-less
sacrifice of the younger one in the process of donation so liberally given away
to the elder brother, he too was given a berth in
Swarga! <br />
Devarshi Narada described then the magnitude of Kashipura to Yudhishtara.
Bhagavan Shiva and Devi Parvati adorned the Throne atop the mount of Meru
Parvat once and the latter desired to know as to how his devotees could vision
the Bhagavan without experiencing too many insurmountable obstacles. Parama
Shiva then gave away the secret that Kashipura was the unique Place of his
residence where his devotees could observe the requisite regulations of Dharma
and vision him instantly. Kashipura thus came to be known as the Avimukta
Kshetra which had been dear to him; whatever endeavours that human beings could
perform at Varanasi by way of Daana-Japa-Homa-Yagna-Tapasya-Dhyana-Adyayana and
Gyan would all be everlasting. The past sins of all the Beings stored for
thousands of births would vanish even while entering Kashipura. This would be
applicable to Brahmanas, Kshatriyas, Vaishyas, Shudras, Varnasankaras or of
mixed varnas, women, Mlecchhas, Chandalas, animals, birds and worms and ants. </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Yatra
saakshan Mahadevo dehaantey Swayameeshwarah, <br />
Vyachashtey taarakam Brahma tatraivahyavi muktakey/ <br />
Vaaranaasthaa chaasya madhye Vaaranaasipuri, <br />
tatraiva samshitam Tatvam nithyamevam vimuktakam/ <br />
Varanasyam param sthanam na bhutam na bhavishyati, <br />
Yatra Narayano Devo Mahadevo Diviswarah/ <br />
Mahapathakini Devi ye tebhyaha paapakruttamaah, <br />
Vaaraanaseem samaasaadhya tey yaanti paramaam gatim/ <br />
Tasmanmumukshurniyato vasudvai maranaantakam, <br />
Vaaranasyam Maha Devaajnaanam labdhwa vimuchyatey/ </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">( To those
who were about to die in the Avimukta Kshetra, Bhagavan himself would preach
the Taraka Brahma Mantra. The Sacred Place called Varanasi in between the two
Rivers of ‘Varana’ and ‘Asi’ is full of ‘Nitya Vimukta Tatwa’ or the Philosophy
of Permanance and Liberation. There was never a Place like Varanasi nor ever be
where Bhagavan Narayana and Deveswara resided with luminosity. A Great Sinner
or even a worse example like him would qualify for liberation as soon as he
entered Varanasi. That was the reason why ‘Mumukshus’ or those desirous of
achieving liberation desired to reside in Kasi with self-control and dedication
till their termination and prompt Bhagavan Shiva himself to bestow ‘Gyan’ and
‘Mukti’to them). Narada asserted that just as Purushotthama Narayana was the
superior among Devas, and Maha Deva was the utmost among Ishwaras, Kashipura
was the most significant among the Tirthas. This was why people of high
understanding longed with the cherished hope of living and if possible die at
Varanasi.</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">At Varanasi,
there is a popular Shiva Linga called Kapardeswar, where devotees perform Pujas
and Pitru Tarpans; in fact, they should stay there for six months to achieve
‘Yoga Siddhi’. Also, taking baths at Pischacha Mochana Kund nearby the Temple
and carrying on with Pujas to Kapardeshwar would result in demolition of ‘Maha Patakas’
like ‘Brahma hatya’. In the days of yore, a Tapaswi Brahmana named Shankhakarna
performed Puja, ‘Rudra Paath’and ‘Pranava Japa’; he decided to worship
Kapardeswara always till the end of his life’s journey accordingly. One day
Shankhakarna visioned a hungry Piscacha nearby and when asked by the Brahmana,
the Piscacha narrated that in his last birth he was a prosperous Brahmana with
a large family, but did not heed to perform pujas to Devas, Cows and Guests nor
did any worthy task. The Picsacha asked Shankhakarna to suggest a way out for
getting rid of his existing status.The latter asked the Piscacha to take the
Sacred Name of Kapardewara and immediately jump into the Kund nearby the Temple
and the Piscacha died while swimming. The Brahmana was happy that the Piscacha
was relieved and he prayed to Kapardeswar as follows: ‘Bhagavan’! You wear
‘Jata-jut’ (twisted and coarse hair on head and face) and known as ‘Kapardi’;
you are ‘Paratpar’, saviour, unique, Purana Purusha, Yogeswaa, and ‘Agni
Rupa’, mounted on the Sacred Nandiswar; I take refuge in you; You are ‘Ru’ or
the Distancer of Sorrows thus known as Rudra; you extend all over the Sky,
Brahma Swarupa! I seek your protection; you possess thousand feet, eyes, heads
and Forms; you are incomprehensible even to Vedas; You are ‘Lingarahit’ or
beyond understanding as a man or a woman; ‘Aloka Shunya’, Swayam Prakash’or
Auto-illuminated; You are ‘hara’ or the eliminator of obstacles; ‘Bheda Shunya’
or ‘Adviteeya’ (Exclusive)’! I seek your fortification! By so saying,
Shankhakarna fell down the Earth while reciting ‘Pranava Mantra’ and integrated
into ‘Shivaswarpa’ which was Eternal and Blissful.<br />
From Varanasi to Gaya, Narada suggested the course to perform Pinda Daana at
the Vata Vriksha named Akshaya vat and after taking bath at Maha Nadi, execute
Tarpanas to Devas and Pitras. This would firm up ‘Kulodhaara’ or purify the
‘Kula Vamsa’. Thereafter pay visits to Brahmaranya, Dhenuka Tirtha, Grudhnavati
(for Bhasma Snaan), Udaya Parvat (for Darshan of Savitri and to render
‘Sandhyopaasana’ to obtain the benefit of rendering Gayatri Mantra for Twelve
Years), Yonivaasa (to aviod the nine-month Garbhavaasa), Phalgu River Snaana,
Dharma Pushti Yatra, Mani Naga tirtha, Brahmarshi Gautami Vana, Ahalya Kunda
Snaana, Gandaki Nadi atra, Maheswari Dhara, Narayana Sthaana ( where Brahma,
Devas, Rishis, Twelve Adityas, Eight Vasus, and Eleven Rudras worship
Janaardana), Shaaligrama Tirtha (where a Well contained the waters from
Four Oceans), Jatismara Tirtha, Vateswara, Patakanashini Koushiki, (Kosi Nadi),
Champakaranya, Koushala Nadi, Kaala Tirtha (where charity of Twelve Bulls was
exexcised), Sona-Jyotirathi Sangam, Pushpavati Snaan, Mahendra Parvat,
Matanga Kshetra, and finally Gokarna Tirtha. </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Sage Narada
made a special mention of Prayaga as one of the most Sacred Tirthas of Bharata
Varsha where Brahma and Narayana were both ready to bestow their blessings to
mankind. This is also the unique ‘Sangam’ (Confluence) Point of two illustrious
Rivers of Bharata viz. Ganga and Yamuna. It was stated that the Region between
these two glorious Rivers constituted the middle portions of Prithvi. Prayag’s
name, if heard, or sung was worthy of prostration. Being theYagna Bhumi of
Devatas, the Sangama Snaana is known as the most outstanding experience
witnessed ever by Devas. Even a small ‘Danaa’ at Prayaga is stated to have a
snow-balling effect to assume manifold times. The saying was that one should
perfom Tapasya at Pushkara, Daan on a Mahalaya day, and Upavas (fasting) at
Bhrugu-tunga. Mere Snaanas at Pushkar, Kurukshetra and Ganga would register
freedom of sins for seven generations in the previous births and seven
generations ahead. The moment that a person touched his or her backbone in
Ganga, that person’s details would get recorded. Where ever Ganga flows, all
the Regions and Tapovanas on the River Banks are known as Siddha Kshetras.If a
person were unable to actually visit Prayaga and experience the Sangama Snaana,
atleast even mental desire would yield Punya. Also, Punya begets Punya and
those who possess strong faith would certainly fulfill their desires to take up
the pilgrimage.Qualifying further the ‘Mahatmya’ of Prayaga, Suta Maha Muni
narrated the illustration of Yudhishtara; he experienced untold misery that the
icon of Kuru Vamsa like Bhishma, Gurus like Drona and Kripacharya, First
Cousins, Karna and countless close relatives were all mercilessly killed and
could not overcome the grief yet, quite after the passage of time. As though in
response to the predicament of Yudhishtara, Mahatma Markandeya visited
Yudhishtara. He assured that what Yudhishtara and other Pandavas had done was
not only a duty of a Kshatriya, but also a grand vindication of Dharma and
justice vis-a-vis the vicious and highly sinful actions perpetrated by
Kauravas; the Elders and some of the Virtuous personalities who sided the
wrongdoings had to suffer too in the bargain. Having fully justified the
actions of Pandavas and assuaged the personal feelings of Yudhishtara, Mahatma
Markandeya recomended Tirtha Yatra to Prajapati Kshetra starting from Prayaga
to Pratishthanapura. Lord Brahma and Devatas were in complete charge of this
memorable Tirtha. Vishnu and Maheswara too protect Prayaga and the adjoining
Region with vehemence.A three-night stay fasting at Prayaga, especially after
bathing, Pinda daana and charity of cows, gold and Bhumi would readily bestow
the fruits of Ashwamedha Yagna and more than that great mental peace to have
killed so many enemies at the Maha Bharata Battle, assured Markandeya. Any
person performing Panchagni Sewa between at the Sangam area of Ganga and Yamuna
would never have physical disabilities and diseases, besides Swargawas in as
many years as hairs on the body. A death at Prayaga would secure relief from
the cycle of further lives and deaths. Accordingly, Panadavas did the ‘Sevas’
at Prayaga and several Tirthas around by way of daily Snaanas, liberal Daanas,
fastings, Pinda Daanas, Keshava Pujas and so on.</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="style35">
<b><span style="color: white; font-family: Verdana;">‘Mahima’ of
Bhagavan’s ‘Kirtanas’, ‘Bhajans’ and ‘Stutis’ </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Having learnt
the highlights of the Sacred Tirthas in Bharata Varsha, the Rishis asked one
pertinent question to Suta Maha Muni: </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Yeteshaam
khalu Tirthaanaam Sevanaadhyat phalam bhavet, <br />
Sarveshaam kila kruttvaikam karma keva cha lahyatey, <br />
Yetathro bruhi Sarvagna karmaivam yadi vartatey/ </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">( Is there
one good altervative task which might replace the fruits of performing various
Tirtha Yatras? Maha Muni Suta! Do kindly enlighten us if there is such a
possibility.) Maha Muni replied that in Shastras various ‘Sat Karmas’ or Noble
Tasks were no doubt prescribed for Brahmanas, but one unique Karma was
available open to one and all: </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Hari bhaktih
krutaa yena manasaa karmanaa gira, <br />
jitam tena jitameva na samshayah/ </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Who ever
exercises devotion to Sri Hari by way of ‘man-vaani and kriya’/ manasa,
vaachaa, karmana or mind, voice, and action would have the ultimate victory
without doubt; in other words, ‘bhajan’ involving thinking, singing and playing
cymbals all targetted to Narayana would be the unique way of bhakti). This kind
of ‘Aradhana’ and recital of ‘Hari Mantra’ would indeed devastate the sinful
Piscachas and Evil Spirits instantly. <br />
One single and most devoutful ‘Pradakshina’ or circumambulation of the
‘Pratima’ or idol of Bhagavan Srihari would equate the fruits of Tirtha Yatras.
One sincere ‘darshan’ (View) of Srihari’s idol is stated to fetch the ‘Sarava
Tirtha Phala’ or the fruits of visiting all the Tirthas and one Vishnu naama
japa is as sacred as Sarva Mantra Japa or the recital of all the possible
Mantras. One mere but hearty Tulasi leaf offered to and glorified by Vishnu
Idol could frighten away the scaring face of Yama Raja. Once Sri Krishna’s
Pratima is greeted with high dedication there would be no repeat birth to that
person again. Even a Chandala or a Mleccha would get become worthy of
consideration or even greetings if that person is saturated in the service and
worship of Srihari’s feet. If that were the case of a Chandala, why ask about
the example of a Brahmana or a Rajarshi as he would indeed never experience
‘Garbhavaasa’ or pregnancy difficulties once again. <br />
Those devotees who recite the names of Bhagavan in high pitch and dance in
ecstacy assume the example of purity and clarity of Ganga water. If a Bhakta of
proven merit were met, or touched or conversed to with by any person with
similar impulses, then the latter would qualify for redemption of the worst
kind of sins. As a devotee performs Pradakshina of the Idol of Srihari by
clapping, playing instrumental music and songs / hymns in commendation of
Srihari, the sonorous music and voice would chase away hefty sins by such
claps, music and song. Even the sight or hearings of persons who preach or read
the Essence of Puranas and Scriptures ought to clear the conscience of such
viewers or listeners. Indeed there was no doubt that the expression of very
name of Sri Krishna was the most potent and pious ‘Parama Tirtha’ than all the
Sacred Tirthas put together. That was why Munis, Siddhaas and Yogis had ever
visualised any Tirtha better than Lord Krishna Himself. Those who consumed the
Prasad of Sri Krishna or kept the ‘Nirmaalya’ on their heads are akin to Sri
Krishna Himself and would be rid of the fear or grief of facing Yama Raja.
Those who visualised Lord Sri Krishna and Bhagavan Maha Deva in a similar
manner would be free from the schackles of Samsara again. <br />
However, those who do not consider Hari and Hara in the same manner but
consider them as distinct entities would indeed get trapped in Naraka and not
counted as Bhaktas! </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Yesamaanam
prapashyanti Harim vai Devataantaram, <br />
tey yaanti Narakam Ghoraatra taamstu ganayedhwarih.</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;"> Whether
it is a Pandita or a Murkha (Ignorant), Brahmana or a Chandala, once Bhagavan
endeared him, He would assume the responsibility if only that person were to be
an unflinching devotee. ‘Nama kirtana’ is one of the easiest ways of pleasing
Bhagavan as the hard work involved is minimal but returns are immense; this is
why critics wonder whether this route is so easy and such arguers fall preys
into hells again and again. What is significant is faith and dedication that
pays; Bhagavan prefers those who perform Naama-Japa with trust and conviction
and gives a secondaty seat to the ‘Pujaris’ of His Temple! ‘Hari-naama’ is the
‘Vajrayudha’ to break the hard mountain of Samsara into pieces!</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Taameva
dhanyavaakhyatou yau tu puja karou karou, <br />
Uttamaangamutthamaangam thadhharou namra meva yat </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Those are
the worthy hands which are put to use in the Puja and Bhajan of Narayana and
indeed those are the noble heads which automatically bend down at the thought
of Narayana); </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Saa jihvaa ya
Harim stouti tanmanastatpadaanugam, <br />
taani lomaani chochyantey yaani tatraamni chyostthitam/ <br />
Kurvanti tacchha netraambu yadacyuta prasangatah/ </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(It is that
tongue which is the best as it readily softens into Stutis of Narayana; it is
that heart which readily melts at the name of Narayana; the feet which rise at
the very thought of reverence to Narayana and the eyes which instantly fill up
with moisture when one discusses about the compassionate ways of helping out a
devotee.) <br />
Alas! How unfortunate are those persons who neglect the easy way of performing
‘bhajan’ and recital of Sri Hari’s name in the quest of temporary attractions
and anxiety to earn evermore. How unfortunate that a person craves for a feminine
touch and is engaged in futile discussions about women instead of learning the
ways and means of accomplishing Mukti.How unfortunate in running after
unwanted, momentary and endless attractions of life instead of
controlling senses and thoughts!)</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Jihvam
labdhvaapi lokesmin krishna naama japetarhi,<br />
Labdhvaapi Mukti sopaanam helayaiva chyavanti tey/ <br />
(Those who possess a tongue do not perform Sri Krishna naama japa; they do have
a ladder to attain Mukti but tend to fail in scaling it and fall down invariably).
</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Tasmadyatnena
vai Vishnum Karmayogena Maanavah/ <br />
Karmayogaarchito Vishnuh Praseedatyeva naanyathaa, <br />
Tirthaadapyadhikam Tirtha Vishnorbhajana muchyatey/ </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(This is why;
human beings ought to make earnest endeavours to observe Karma Yoga and engage
themselves in Vishnu Aradhana. Bhagavan Vishnu is pleased by Karma Yoga only
and not otherwise. Indeed Vishnu bhajan is far superior to Tirtha Yatras even!)</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="style35">
<b><span style="color: white; font-family: Verdana;">Shri Rama’s
departure from Lanka, his coronation & Ramarajya </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">In Patala
Khanda of Padma Purana, Bhagavan Sesha Nag briefly recalled the Events to
Maharshi Vasyayan about the activities of Lord Shri Rama, the Epic Hero of
Ramayana, after the killing the infamous Ravanasura at Lanka providing great
relief to Indra and Devas, Rishis and the virtuous as also the entire humanity.
While narrating the Events, Sesha Nag was in a trance as the spell of Shri Rama
was so intense that the Illustrious Serpent, whose bed Bhagavan Vishnu- the
incarnation Shri Rama- rested on.</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Lord Rama
bestowed the Kingship of Lanka to Vibhishana, the younger brother of the slain
Ravana and sat on Pushpaka Viman along with Devi Sita, Lakshman, Hanuman,
Sugriva and various other stalwarts who fought in the Battle with Ravana. Even
as the Pushpaka Viman took off from Lanka to Ayodhya, there were showers of
scented flowers and reverberating sounds of ‘Dundubhis’ (drums) from the skies
by Devas and on the entire route on Earth there were loud recitals of Veda
Mantras by Rishis and Brahmanas signifying the ‘Vijaya Yatra’ or the Victorious
Return to Ayodhya. Raghunandan Rama showed to Sita some glimpses of Places like
the Rama Setu by which Vanara Sena or the Monkey Brigade crossed the Ocean,
Kishkindha where he met Sugriva and Hanuman, and the spots where he and
Lakshmana searched for Sita. The Pushpak Viman approached Nandigram, where all
these years of ‘Rama Vanavas’ King Bharat was ruling Ayodhya on behalf of Shri
Rama by decorating the latter’s Paduka (footwear)on the Throne, Hanuman was
asked to fly earlier and inform Bharata. As the Vimana touched the ground,
there was a high moment of emotional meeting of Rama and Bharata. As advance
notice was sent, the entire City of Ayodyha prepared itself with festivities
and colourful receptions with joyous singing and ecstatic dances to welcome the
Maryada Purusha Shri Rama, Maha Sadhvi Sita, the illustrious brothers Lakshmana
and Bharata. With the Pushpak Viman descending down, the entire population of
Ayodhyapuri went rapturous rendering high-pitched slogans viz.: Victory to Shri
Rama, Victory to Devi Sita, Victory to Lakshmana and Victory to Raja Bharata.
Dressed in their best attires befitting the euphoric moments of bliss, the
‘Puravasis’had no bounds of joy in welcoming the Hero and his Parivar emerging
from the Viman. The high tides of humanity who suppressed their emotions during
his absence of for fourteen long years were surcharged with passions and
inexplicable hilarity. Shri Rama first entered Devi Kaikeya’s Chambers and
after prostrating before her asked her if there were any other wishes of hers
yet unfulfilled! She stooped her head down in shame and could not utter one
word out of remorse and anguish. From there, Shri Rama accompanied by Sita and
Lakshmana visited Devi Sumitra and Shatrughna and postrated to her too; she
expressed overflowing grief and relief and profusely thanked Rama for his
highest consideration for her son Lakshmana. Further on both Rama and Sita
entered the Chamber of Devi Kaushalya who swooned first for some time and after
recovery embraced the son and daughter-in-law and declared that Sadhvi Sita was
the finest example of womanhood for ever! After all the euphoria subsided,
Bharat called the Ministers, Astrologers and Maharshi Vasishtha to decide on
the time and date of Shri Rama Pattabhishekam (Coronation). </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">The Historic
Celebration of ‘Rama Rajabhisheka’ was a landmark in Treta Yuga attended by
Lord Brahma, Devas, Maharshis and the highly satisfied ‘Praja, and heralded the
highly famed Rama Rajya. As Rama was seated as its Head on the Naksha (Atlas)
of ‘Sapta Lokas’ of Prithvi, all the Devas, Daityas, Nagas, Yakshas, Asuras,
and of course the entire humanity were performing their respective duties with
devotion and care as per established regulations of Dharma (Virtue), Nyaya
(Justice), Law and Order, and Social Security. Sadhus and Sages were happy as
never before, none resorted to foul means of any kind, women folk had no
difficulties and they too observed the regulations as Pativratas; Sacred
Activities like Yagnas, Vratas, Punya Karyas, Tirtha Yatras, Daanas,
Dhyanas, and Veda Pathanas were in full swing. In response to Rama’s appeals
Daityas, Maha Sarpas and other Power Joints of the Rajya, none dared to follow
the ways of the Evil. To Devas too Shri Ram made requests not to impose any
‘Adhi Daivika’ based problems such as natural disasters like Earth quakes,
floods and droughts or excessive rains or ‘Akaala Maranas’ or premature deaths.
</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">The Praja in
Rama Rajya were instructed to observe the ‘Varnaashrama Vidhana’, perform
useful tasks like construction of wells, Sarovars, Temples, Choultries,
Udyanavanas or Public Gardens, Pashu Palana or raising cattle, farming and such
useful engagements rather than indulge in unhealthy and anti- social activities
such as thieving, pilfering, causing hurt to others, amassing money and
squandering for foul tasks, prostitution, betting, racing, drinking and
yielding to immoral activities. As Shri Rama was an ideal Institution of
‘Sishta Rakshaka’ (Protector of Virtue and Justice) and ‘Dushta Sikshaka’
(Punisher of the Evil), the normal Praja (General Public) proved to be a
darling King owing to his suave and benevolent treatment and as a severe
chastiser and Task Master of wrong doings.<br />
<br />
As a petty minded Washerman in the Rama Rajya scandalised Sadhvi Sita once that
after all she stayed in Ravana’s Lanka for long enough and was not above
suspicion concerning her character, Maryada Purusha Shri Rama abandoned her so
as to set an example to his Praja. This was the time when Rama intensified the
strictness of his administration in the Kingdom. Sesha Nag narrated to
Vatsyayana that Agastya Maha Muni visited Rama once and in the course of
exchange of views, Rama desired to know from Agastya about Ravana’s background,
who was the Villian-in-Chief of Ramayana forcing Rama to wage a battle with the
Demon for kidnapping Devi Sita. Agastya Muni informed Shri Rama that Lord
Brahma’s son was Pulastya and the latter’s son was Vishwavaka with two wives
viz. Mandakini and Kaikasi. Mandakini begot Kubera who by virtue of his Tapsya
became the Chief of Yakshas and a Pushpak Viman. Ravan, Kumbhakarna and
Vibhishana were the sons of Kaikasi. Kubera performed sincere and strict
Tapasya and achieved the position of a ‘Loka Palaka’and possessed a Vimana too;
he used to visit his parents using the Vimana. Kaikasi was jealous of Mandakini
and so were Ravana and Kumbhakarna against Kubera. This prompted Ravana
brothers to peform Tapasya, although Vibhishana did the meditation for noble
reasons. Lord Brahma was pleased with Ravana’s Tapasya and blessed him to
become the King of a large Kingdom and made him superior to Devas; as a result
Devas fled from Swarga. Ravana occupied Lanka too and forcibly took away
Kubera’s Viman. Although Ravana and Kumbhakarna were Brahmanas, they took to
the habits of Rakshasas, while they suffered Vibhishana who was virtuous and
devoted. But as the evil actions of Ravana and Kumbhakarna were reaching a
point of no return, Devas and Indra reached Brahma for help and along with
Rudra they all approached Lord Vishnu. The latter declared (by way of an
Akaasha vaani or the Voice of Skies) that soon a high merited King of Ayodhya
of Surya Vamsa of the clan of ‘Ikshvaaku’named Dasaratha would beget four sons
from three wives viz. Rama to the eldest wife Kousalya, Lakshmana and Shatrughna
to Sumitra and Bharata to Kaikeyi. The declaration also stated that Rama and
Lakshmana would completely destroy Ravana and Kumbhakarna as well as their
offsping and instal Vibhishana as the King of Lanka in a completely new set up
following Dharma and Justice.The Akashavaani further said that several Devatas
would be born as ‘Vaanaras’ or monkeys and bears.This was the retrospect of the
demolition of Ravana, Kumbhakarna and others of the Clan.<br />
<br />
Having learnt of the family background of Ravana and others from Maharshi
Agastya, Rama felt extremely remorseful that he had perpetrated ‘Brahma
hatya’since Ravana was from Brahmana vamsa which was the like the unique tree
bearing the various branches of Vedas and Shastras. Agastya told Rama that he
was the incarnation of Vishnu who was the Kartha (Originator), Palak
(Preserver) and Samharak (Destroyer) and Devi Sita was Maha Vidya Herself and
the extreme evil exercised by Ravana gave relief to the world and as such what
Rama did was laudable but not regretful. However if there was the least feeling
of regret, he might as well perform Aswamedha Yagna as the famous King Manu,
Sagara, Marut and Nahusha’s son Yayati had in the past and attained ‘Parama
Pada’.Thus the inspiration to perform the Yagna came forth from Agastya Muni.<br />
<br />
As a first step, a suitable, sturdy and steady horse was selected with
excellent features. Then under the supervision of Vasishtha Muni, the Kingdom’s
Chief Rishi, Shri Rama tilled a four yojana wide and long bhumi on Sarayu
River banks with a golden plough; selected a suitable Yagna Vedika (Platform)
with the required number of Mandapas and Agni Kundas decorated with jewels;
invited Maharshis and Tapasvis of high standing like Narada, Asita, Parvat,
Kapila, Jaatukarnya, Angira, Aashtishena, Atri, Goutami, Haarita,Yagnavalkya,
and Sarvat; constructed suitable Ashramas for the Invitee Rishis and disciples;
Conferences were held to decide on the format, procedure and daily
programing; prescribed do’s and don’ts of physical, moral and spiritual
content; ‘niyamas and nigrahas’ (norms and restrictions) etc. Lakhsmana brought
the Yagnashwa at the appointed time, formal Pujas were performed by Brahmanas
and ‘Suvasini’ Women; the Surya Vamsa flag of Victory was hoisted on the horse;
a gold sheet was hung around the horse-neck with an Inscription saying that the
horse belonged to Shri Rama and whosoever stopped it would be severely
punished; Shatrughna was made over-all in charge of the huge armed Sena (Army),
elephants, horses, chariots and carts leading the Yagnashwa; Pushkala the son
of Bharata was made in charge of the rear side of the ‘Ashwa’; Bhakta Hanuman
headed the entourage and at the most propitious Muhurta the Yagna Horse was
released, along with the recitals of Veda Mantras and ‘Mangala Vadyas’amid big
shouts of Victory to Shri Rama Chandra. The Procession with the Yagnashva in
the lead moved on with instruction from Shri Rama that the course of the Ashwa
should not be conducted as the horse would move freely. The first halt was at
the Avicchtra Nagari where there was a noted Temple of Devi Kamakshi who
appeared before King Samuda performing Tapasya and gave the boon of
invincibility; she also asked the King to offer his entire Kingdom and riches
to Shatrughna as he would pass through the Nagari along with the horse of
Ashvamedha Yagna to be conducted Shri Rama of Surya Vamsha and the killer of
Ravanasura. Accordingly, Shatrughna was given all kinds of honours by King
Samuda. After a three day halt, the King made his son a ‘Samanta Raja’of Ayodhya
and moved on along with Shatrughna and Pushkala. <br />
<br />
As the Yagnashwa moved on nearing the Ashram of Sage Chyavana and Devi Sukanya,
Pradhan Mantri Sumati who was in the entourage of Shatrughna explained their
episode: The son of Sage Bhrigu named Chyavan was engaged in very rigorous
Tapasya when King Sharyati was performing ‘snaan’ in the River Narmada and
Tarpana to Devas and Pitras; the Princess Sukanya along with her companions was
moving about in a forest on the banks of Narmada. Out of fun, Sukanya nearing a
bush pierced with a piece of wood into perhaps a couple of glittering worms,
but got alarmed when blood spilt out and there were trebles of Earth and
lightenings. She ran and informed her father who was resting on the river banks
about the incident. The King went up to the bush and found to his horror that
Sukanya did not pierce the lighting worms but the eyes of a Sage engrossed in
Tapasya, causing him to blindness.The King apologised profusely and offered his
teen age daughter to the sick and aged Sage in wedding as a compensation. The
daughter Sukanya served the Sage with sincerity and once the two Asvini Kumar
Brothers who were passing by were impressed with her ‘Pativartya’(seva to
husband) and gave her the boons of eye sight to her husband as also youth and
charm. In gratitude, the Sage Chyavan, by virtue of his Tapasya, gave the boon
to Ashwini Kumars to secure sips of ‘Somarasa’ (the Celestial Drink) denied to
them hitherto as also fulfledged Devatva with eligibility for enjoying ‘havis’
or the fruit of Yagnas. Lord Indra was furious at these boons to Asvini Kumars
and raised his hand to punish them all but the Sage Chyavan in turn held
Indra’s hand tight and Indra had no option to grant the boons to Ashvini
Kumars! While Mantri Sumati narrated the Story of the Sacred Couple of Sage
Chyavan and Devi Sukanya, the ‘Sacrifice Horse’, Shatrughna and the entire
entourage reached the Ashram, worshipped them and requested them to visit the
Place of the Rama Yagna, as Hanuman carried the Chyavana couple to Rama Chandra
and the Place of the Maha Yagna in progress.<br />
<br />
As the Yagnashva moved ahead, Pradhana Mantri Sumati told Sharughna that they
were about to reach Neelachala and the Sacred Temple of Bhagavan Purushottama
with four arms on the Mountain top. They reached Ratnaathata Nagar where King
Vimal who became extremely excited and organised refreshments to the entire
entourage. He also made a symbolic dedication of is Kingdom to Shri Rama and
gave away valuable gifts to Shatrughna and others. King Vimal narrated an
unsual story about the incidents which happened in the past about the
Neelachala Mountain. He quoted a Brahmana visiting the Neelachala Mountain and
found outside the Purushottama Temple there were a few Tirtha Yatris who
possessed four hands armed with Gada, Chakra, Saranga and a lotus. Similarly a
Kirata (Hunter) saw spectacls of a few children with ‘Chaturbhjas’armed
likewise with glittering robes! When the children were asked by the Kirata,
they said that a few morsels of Maha Prasada which fell on the ground were
eaten, they came out with the Chaturbhujas! <br />
From Neelachala, the Yagnashva halted at Chakranga Nagar ruled by King Subahu,
where Prince Daman felt that the manner the Ashwamegha was publicised all over
the World smacked of pride and ego and ordered his Senapati to keep his army
ready to fight. On behalf of Shatrughna, Raja Pratapagna shouted that the
Yagnaashva disappeared and Prince Daman replied that he had kept the horse and
if possible might get it back after a fight! A battle ensued and Raja
Pratapagna was defeated by Daman. Shatrughna wondered as to who was this imp of
a Raja Kumar called Daman who did considerable damage to elephants, horses and
chariots and felled on ground the capable Raja Pratappagna wounded with blood!
Price Pushkala the son of Bharata was so angry that he swore to control or kill
Daman. A fierce battle took place and finally Pushkala defeated Daman Kumar
whose body was profusely bleeding and his horse took back to the Court of King
Subahu. The King, his brother Suketu who was a master of Gada Yudhha (Battle of
Maces) and Subahu’s son Chitranga an expert of Battle Designs had all appeared
together and designed a ‘Krouncha Vyuha’; the entire strength of the sea-like
army of Subahu was mobilised and put Shatrughna on red alert. The most powerful
warriors of Subahu were kept at the tactical head position and sides of the
‘Krouncha Pakshi’s war design. Subahu was in desperate and distressed condition
as his son was bleeding with wounds on death bed; revenge was the watchword of
Subahu’s entire army. Shatrughna knew the seriousness of the situation as a
minor scuffle restricted to Daman and Pushkala had snow-balled into a
full-fledged battle with military offensives and complicated battle designs. He
addressed the Shri Rama Sena and exhorted its warriors that the situation was
such that had to be faced with alertness, valour and brain power to be able to
break the Krouncha Vyuha. Raja Lakshminidhi the son of King Janaka took a vow
that he would face Suketu and destroy the Vyuha designed by the latter in no
time. There was a one-to-one battle as both were equally worked up and it
continued for long time with ups and downs. The warriors then took to
‘Gada-Yuddha’ (mace-war) and it prolonged for long time; finally, Lakshminidhi
was able to overpower Suketu and there were shouts of relief resounded while
both the parties appreciated with each other. In the battle that continued,
Pushkala killed Chitranga. Subahu was extremely upset with the killings of his
brother and son and became most desperate to kill thousands of warriors,
elephants, horses and foot-soldiers and finally challenged Shatrughna. Hanuman
who was providing cover to Shatrughna as he was in the defensive position and
received showers of arrows of King Subahu which hurt Hanuman. The highly
enraged Hanuman kicked King Subahu on his chest by his powerful feet and
grounded him. It was in a stage of stupor, the King witnessed a vision when
Brahma and Devatas were eulogizing Shri Rama as an Avatar of Vishnu. Having realised
his folly, he made desperate shouts to Daman, Suketu and Vichitra saying that
Shri Rama was none else but Bhagavan Vishnu and the battle should end
forthwith. There after he apologised to Shatrughna for what all had happened,
performed ‘Atmarpana’ (Surrender) and returned the Yagnashva with honour.<br />
<br />
As the Yagnashva moved on for a few days, suddenly there emerged a frightful
darkness since close friends of the deceased Ravanasura, two Rakshasas of
Patalaloka named Vidyunmali and Ugradamshtra wanted to avenge Ravana’s death
and luckily for them an opportunity came on its own with the launch of the
Yagna and to trap the Rama Sena by hiding the Yagnashwa. The Rakshasa Brothers
succeeded in hiding the horse. Bharat Kumar Pushkal made a deadly declaration
that if he did not return with theYagashwa, then he should be deemed a
fictitious devotee of Shri Rama. Hanuman too took a similar vow. Other warriors
too took vows and Shatrugna was not far behind. Meanwhile the Rakshasa Brothers
shouted: where is Rama; we want to kill him and take revenge! Vidyunmali
straightaway targetted Pushkala and threw a ‘Shakti’ on his chest, while
Pushkala rained arrows on the Rakshasa and the latter’s chest was pierced
through as lot of blood flowed out from his heart and Vidyunmali fell on the
ground unconscious. Reacting to this sharply, Ugradamshtra threw a red-hot
Trishul from the Demon’s viman on Pushkal’s heart and the latter fell
unconscious inside his chariot. Hanuman witnessed that Bharat Kumar Pushkal was
in risk and instantly expanded his body to pull down the Rakshasa occupants of
the Viman, especially Ugradamshtra and hurled a hot Trishul on the Rakshasa,
who in turn used his Maya to bring in a complete cover of darkness in which it
was difficult to perceive who was a companion and who was an opponent.
Witnessing these fast developments, Shatrughna took the name of Shri Rama and
slashed the Cover of Maya that Ugradamshtra brought in by one arrow and with
another quick arrow of Sammohanastra on the battle field. By yet another arrow,
he brought down the Viman from where Ugradamshtra was fighting. The demon used
‘Paashupatastra’ againt Shatrughna and the latter had no option but to utilise
‘Narayanastra’ to balance the former. Meanwhile a recovered Vidyunmali was
about to toss a Trishul on Shatrughna but a smart Shatrughna hacked the hand of
Vidyunmali with an arrow and simultaneously flinged another arrow to pitch down
the demon’s head. Soon after in quick action, Shatrughan also hurled a ‘kripan’
(Small knife) on Ugradamshtra and killed that demon brother too. <br />
<br />
As the Yagnyashva ambled along towards the banks of River Narmada, Prime
Minister Sumati suggested to Shatrughna a quick visit to the Ashram of Muni
Aranyaka. When the Muni was informed by Sumati that an Ashwamedha Yagna was
being performed, the Sage replied that those foolish persons who were wasting
their time and energy in performing Yagnas and Vratas during the short life
span should be advised to best utilise their time to Shri Rama ‘Smarana’
(Memory) as Shri Rama was itself an Yagna, a Vrata, a Puja, a Maha Mantra, Veda
and Shastra. Then Suman introduced Shatrughna, Bharat Kumar, Hanuman and others
and the Sage was thrilled to see them all and re-emphasised that there was no
other Deity like Shri Rama and no there bhajan better than his. Shatrughna then
arranged Muni Aranyaka’s visit to Ayodhya and the Muni after meeting Shri Rama
in person felt so satisfied that he did not wish for anything else in life and
by the grace of Shri Rama left for Vishnu loka!<br />
<br />
The Yagnashva reached the beautiful and properous Devapura at Vindhyas where
even building walls were made of precious stones and the King Veeramani was an
extraordinary devotee of Bhagavan Shiva. The elder Prince Rukmanga arrested the
Yagnashwa and brought it to the Capital but since he came to know that the
horse belonged to Shri Rama in connection with a Yagna, the King was hesitant
to approve the action. Nor Shiva, who was prayed to by the King; the latter
said that since the the action was already taken, it would not be in tune with
Kshatriya Dharma to take a retreat step. By way of assurance, Shiva too
resolved to fight with Lord Rama, since Shiva as a devotee of Sri Rama had as
much responsibility to the King who also was a great devotee of Shiva. Thus a
vicious circle got into motion. Meanwhile, Brahmarshi Narada alerted all
concerned ie. Shatrughan, Shri Rama, the King Veeramani and the typical ‘Kalaha
Priya’ readied the armies of both Sharughna and the King. Raja Veeamamari
called his Senatpati and got an excellent army ready and Sharughna advised
Rama’s army to get readied too.The opening duel was of Rukmanga and Pushkal.
Rukmanga recited a Mantra and the chariot of Pushkala commenced ‘Bhubhraman’
(circling fastly).With difficulty the Rath was stopped but the enraged Pushkala
recited a return Mantra which made Rukmanga’s chariot fly right up to the Surya
mandal where it got burnt and fell down but Rukmanga was thrown out
unconscious. King Veeramani was alarmed with fury approaching Pushkala and as a
chain reaction Hanuman sought to reach Pushkala for rescue but Pushkala became
over confident and prevented Hanuman and asked the latter to help Shatrughna
instead. There was a one-to-one battle between Pushkala and Veeramani and by
using a mighty arrow in the name of Shri Rama made Veeramani unconscious.
Surprisingly, Bhagavan Shiva himself entered the battle field at this juncture
as King Veeramani the unique devotee of Shiva fell unconscious! Shiva
instructed Veerabhadra to help Veeramani and Nandi to control Hanuman. Thus
Veerabhadra killed Pushkala, Shiva Himself made Shatrughna unconscious; at the
same time appreciated Hanuman’s valour. Hanuman addressed Bhagavan Shiva saying
that quite often, Shiva was confirming his devotion to Vishnu and his Avatar Shri
Rama, but it was surprising that this time he was fighting against Shri Rama!
Hanuman replied that King Veeramani was a great devotee of his and it was a
‘Maryada’ or Courtesy to defend a devotee just as Rama too would defend his
devotees likewise! Basically both were two entities of the Paramatma! Then
Hanuman asked Bhagavan Shankara for granting boons to let all the persons who
died in this battle be resuscitated. Shri Rama made his presence at the battle
field when Shiva prostrated; Shatrughna, Hanuman and all the rest were highly
surprised and the persons who were declared dead in the battle came back alive
and all were happpy. Shri Rama then explained to one and all that the Dharma of
Deities was to safeguard the interests of their Bhaktas and what Shiva did in
defending King Veeramani and his side was the best that he had done; that his
heart was full of Shiva and vice-versa and those thought other wise would be
dispatched to Kumbhapaka Naraka! Those who were Shiva’s devotees were Shri
Rama’s beloved Bhaktas and those who were Shiva followers were Vishnu’s
devotees too.<br />
<br />
Sesha Nag described to Sage Vatsayan that as the Sacrificial Horse reached the
precincts of Valmiki Ashram, Shi Rama’s sons Lava and Kusha -who were unaware
that Rama was their father as Devi Sita staying in Valmiki Ashram under the
care of the Sage’s care did not inform the twin boys of the relationship as
they were born in the Ashram after Rama abandoned Sita-reacted sharply against
the inscription on the Golden Plate hung around the Yagnashva; they tied the
horse and brought it inside the Ashram. The soldiers accompanying the horse
ignored the two boys who tied the horse out of child play and started untying
the horse and instantly, the hands of the soldiers were severed as they ran to
Shatrughna to inform the incident. Understandably, Shatrughna grew angry but
felt that the boys who did this might not be ordinary but might have perhaps
been Devatas at the behest of Indra! Thus he ordered his Senapati Kaalajit to
quickly alert the Army for a full-fledged battle.In the battle that ensued
between the Senapati and Lava Kumara, the Senatapti was killed and there was
allround ‘hahakar’(frieghtened shouts) from the Army. Shatrughna asked Pushkal
to take a big Army and proceed against the boy Lava. Pushkal said to Lava that
he would be gifted a chariot so that both might fight on equal terms; as a
reply, Lava destroyed Pushkal’s chariot instantly and asked Pushkal now
grounded was heckled by Lava on ‘equal terms’! In the battle that followed Pushkal
rained arrows on Lava and in response despatched a cobra like poisonous arrow
aimed at Pushkal’s chest and the latter fell flat on the ground. Hanuman who
was nearby took the body of Pushkala to Shatrughna who instructed Hanuman to
kill Lava mercilessly. The highly charged Hanuman hurled huge trees and
boulders and Lava cut them to pieces as a sport. By the severity and swiftness
with which poisonous arrows were flinged at Hanuman, the latter could not
control himself even as the gigantic body that he assumed fell flat on the
ground! The highly puzzled Shatrughna wondered as to who these two boys were
who felled the Most Valiant Hanuman himself! As he drove the Golden Chariot
towards the boys, he felt that their resemblance with Shri Ram was so striking
that he asked them as to who they were and what their parentage was. The boys
gave a stiff reply that it was not essential to know such details since their
horse was captured by them and let him try if he could retrieve it. In the
course of the battle, Shatrughna was stunned and stumbled as he had to quickly
change his bows that were broken and the chariots that were destroyed and was
finally knock down with unconsciousness. As Shatrughna was hit, Raja Surath and
others surrounded and resorted to ‘Adharma Yuddha’ or unjust battle and caused
Lava to hurt into unconsciousness. As the news of Lava’s state was informed,
Devi Sita was informed and Kusha hurried to the warfront and instantly faced
Shatrughna who by now got revived and nodoubt knew that Kusha and Lava were
twins and the sons of Shri Rama, but the most furious Kush had was on attack
with the ‘Narayana Astra’ hurled on Shatrughna but this powerful arrow was
turned ineffective. In reply, Shatrughna took a vow in the name of Shri Rama
and rleased an arrow but the desperate Kusha took the vow on his Mother Devi
Sita and retaliated. Shatrughna fell unconscious again.Sugreeva took over the
position of Commander in Chief and fought with Kusha as also with Lava who
recovered again by then. Sugreeva too fell down and Lava and Kusha tied both
Sugreeva and Hanuman and carried them to Devi Sita who was aghast to witness
the Maha Viras in that condition. The boys relented to her instruction to
release them but as per Kshatriya Dharma they would have to return to the
Battle Field. On releasing both Hanuman and Sugreeva, Devi Sita came to know
that Shatrughna was lying unconscious. Devi Sita then remembered Shri
Rama and addressed Surya Deva that if she were to be a true Pativrata,
Shatrughna should be revived and not only that who ever lost their lives in the
Battle should be also revived! Indeed her wish was fullfilled and all was well.
As per Sita’s instruction, Lava and Kusha released the Yagyashva and the entire
entourage headed by Shatrugna returned to Ayodhya after the successful Victory
tour of Yagyashva and all the defeated Kings who clashed with Rama Sena were
paraded before Shri Rama. But Shri Rama was more curious to learn more about
the valour of Lava and Kusha. He was keen on Devi Sita’s return to Ayodhya and
despatched Lakshmana to bring her back, but she refused to return. She agreed
however to send Lava and Kusha after Sage Valmiki trained the boys to sing a
ballad before Shri Rama and others. The boy’s sang the entire Ramayana since
the birth of Shri Rama and brothers, including Sita’s abandon; Lakshmana
leaving her to her fate; her rescue by Maharshi Valmiki her ‘Agnatavasa’
delivery of the twin brothers; the Sage’s excellent training of the boys in
warfare and Kshatriya Dharmas, knowledge of Adminstration and of Kingship; Shri
Rama’s popularity with Sages, citizens, and each and every being as Maryada
Purusha; Sage Vishwamitra’ s insistence to safeguard his Yagna and the killing
of Demoness Tataki and Subahu; Sita’s Swayamvara; Kaikeyee’s desire to
Bharata’s becoming the Heir Apparent and Ram’s Vanavasi; killing of notorious
Rakshasas, Sita’s ‘Apaharana’ (kidnap) by Ravana; Rama’s befriending with
Sugreeva and Hanuman; Hanuman’s trip to Lanka to trace Sita; the crossing of
the Ocean; the killing of Ravana and the entire clan, Vibheeshana becoming the
Lanka King; the Rama Rajya; Rama abandoning Devi Sita on the basis of a Secret
Report of a washerman’s allegation about Devi Sita’s character notwithstanding
Sita’s pregnancy; and Rama performing Ashvamedha Yagna. Shri Rama was
overwhelmed with emotions at the ballad sung by the the twins, his pride to
have secured such illustrious twins and the remorse to have abandoned Sadhvi
Sita. Already, Sage Valmiki arrived to attend the Ashvamedha Yagna as a respected
Guest of Honour at Ayodhya. He narrated how Devi Sita was fortunately seen by
him in the forest that Lakshmana abandoned her; her transfer to hisAshram and
her continuous grief, the birth of Lava and Kusha, his upbringing with
considerable training in Dhanur Veda, Fine Arts, and what all was required by
an ideal Kshatriya and a King including the nuances of Administration, Yoga and
Siddhis and an exemplary human being worthy of the sons of a Maryada Purusha.
Valmiki further stated that he visited Varuna Deva, Agni Deva and other
Lokapalakas who had unanimously referred to Devi Sita’s purity and piety as a
Maha Pativrata Sadhvi born into this world; a ready proof of her ‘Shuddhata’
and highest devotion to Shri Rama was the coming back alive of lakhs of dead
persons at the various battles en route the travel of the Yagnashva, since she
wished so! Having heard what all Maharshi Valmiki stated in Public and in the
midst of the most recognised and pious Sages-in-Chief soon after the Great
Singing of Ramayana by Lava and Kusha, Shri Rama asked Lakshman to visit
Valmiki Ashram and invite Devi Sita to Ayodhya, in the context of the Victory
Celebrations as also the Sacred and Historic Termination of Ashvamedha Yagna.
As Lakshmana reached the Ashram and requested Devi Sita, she asked him as to
how could she return to Ayodhya having been humiliated and discarded with
baseless allegations.Lakshman narrated most convincingly as to what all
happened at Ayodhya, how the Twins sang Ramayana and the spontaneous reactions and
glorious comments about Devi Sita from the Maharshis, Devas and Loka Palakas
(as reported by Sage Valmiki). He prostrated before her and requested her to
visit Ayodhya.The Ashvamedha Yagna concluded with the display of the pride of
Surya Vamsha, the unreserved gaiety of the Praja of Rama Rajya, the relentless
recitals of Veda Mantras by the Maharshis, the blessings of Brahma and Maha
Deva; the showers of flowers from the heavens by Indra, Loka Palakas, Pancha
Bhutas and Devas; the joyous singing of Gandarvas and the celestial dances of
Apsaras. Most interestingly, even by the touch of Shri Rama the Yagnashva
(Sacrificial Horse) turned into a human being redeemed after the touch, since
Sage Durvasa cursed the person in the past and when sincerely apologised gave
the boon of Rama’s sacred touch.<br />
Sesha Nag assured Sage Vatsayana that whoever heard or read the proceedings of
Shri Rama’s Ashvamedha Yagna would get rid off Maha Patakas, secure prosperity,
excellent health, and contentment in life; even a chandala or athiest would
attain ‘Parama Pada’! </span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="style35">
<b><span style="color: white; font-family: Verdana;">Sita’s
‘Paramadhaam and termination of Rama Avatar </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">After the
successful completion of Ashvamedha Yagna, Shri Rama continued his normal
routine of observing celibacy and administration. Shatrughna killed Lavanaura and
ruled Madhurapuri; Bharat administered both the banks of River Sindhu and
controlled Gandharvas; Lakshman conquered Madra desha, installed his sons as
the Kings and returned to Rama for providing service to him.</span></b></div>
<div class="MsoNormal">
<b><span style="color: white; font-family: Verdana;">Shri Rama
did Ashvamedha Yanga, after installing a Golden Pratima of Sita; in fact he
performed several Yagnas in the same manner. Sage Valmiki exhorted Rama about
Sita’s spotlessness and piousness time and again and Shri Rama finally opined
that indeed he was fully aware of her chastity and purity but since the
allegation came from the Praja (Public), Sita should prove her innocence before
the people. Sita then declared in a huge Sabha that if she performed puja to
any body else excepting Shri Ram in her mind, thought, tongue or action then my
mother Bhu Devi might take her into her mother’s fold. Immediately, there was
an Earth-quake and Sita entered into a huge cleavage.Bhu Devi herself lifted
Sita into her belly and the great Garuda, the Carrier of Lord Vishnu, lifted
her from Rasatala to Vishnu loka as seated on a Golden Throne. After Sita’s
disappearance, Shri Rama ruled for eleven thousand years. One day, an old
Tapasvi came to see Shri Ram and told him that none should enter his Chamber
while he was giving an important message from Lord Brahma in secrecy. Shri Rama
called Lakshmana and instructed that none should be allowed to enter as long as
he was conversing with the Tapasvi and otherwise that person should be
punishable with death. Lakshman himself stood at the door and ensured that none
would disturb. The Tapasvi conveyed that since the death of Ravana, Kumbhakarna
and other demons Rama was to live for eleven thousand years and that it was
time for Rama to leave Earth and return to Vaikuntha. While this secret
conversation was going on, Durvasa Maharshi arrived and wished to meet Shri
Rama, but Lakshmana declined entry stating that a representative of Brahma was
in an important conversation and that he could not see Shri Rama then. Durvasa
grew angry and threatened Lakshmana with a severe curse if he did not permit
entry. As there was no other alternative between Rama’s instruction and
Durvasa’s threat of curse, Lakshman entered River Sarayu, taking his original
Swarupa of Ananta Naga with thousand hoods. After the meeting with Kaala Deva in
the form of the old Tapasvi, Rama realised that Lakshman also having gone, it
was time for him also to terminate his ‘Avatar’; he established Kusha in
Kushavati Kingdom and Lava in Dwaravati as their Kings. Taking a hint from Shri
Rama, Vibishana, Sugriva, Jambavan, Hanuman, Neela, Nala, Sushena and Nishada
Raja Guha arrived. Shatrughna performed the coronatation of his sons at
Ayodhya. The rest of them said that they would not like to stay back on Earth
in the abscence of Rama even for a moment. But Rama asked Vibhishana to
continue in power at Lanka for long time and instructed Hanuman to continue on
Earth forever to sustain the message of Shi Rama. The rest of them accompanied
Shri Rama into the Sacred Sarayu River. Bharat, Shatrughna, and all the citizens
of Ayodhya along with their wives, Mantris, Servants, Vedikas, Brahmanas, the
nearby animals, birds, and all other Beings who accompanied Shri Rama never
looked back. As Shri Rama went deep into the River, Lord Brahma, Devas, Rishis
and all Celestial Beings extolled Raghunatha even as He took the Huge Form of
Maha Vishnu with his four hands along with Bharata as Shankha, Shatrughna as
Chakra, as also Gada with Sri Devi and Bhu Devi beside Him.</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="style35">
<b><span style="color: white; font-family: Verdana;">Quick
retrospective of Rama’s episode till Ravana’s extermination</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Swayambhu
Manu preformed Tapasya to Lord Vishnu for thousand years and when the latter
appeared, Manu desired that he would like to have Vishnu as his son. The Lord
agreed and said that in fact as a part of the task of Preservation of ‘Dharma’
(Virtue), he would like to appear on Earth from time to time as and when Dharma
was threatened and Evil Forces gathered momentum; he said: <br />
<em><span style="font-family: Verdana;">Paritranaaya Sadhunaam Vinaasaaya cha
Dushkrutaam, </span></em><br />
<em><span style="font-family: Verdana;">Dharma samsthaapanaarthaaya sambhavaami
yuge yugey! </span></em></span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(I shall noDoubt
take human birth to revive Dharma and punish Evil from time to time).
Aspromised by Vishnu, Swayambhu was born in Raghukula as King Dasaratha and
became the father of Shri Rama in Treta Yuga, as Vasudeva in Yadava Kula in
DwaparaYuga and one thousand Divya Years hence as Brahmana Harigupta in Samhal
Village in KaliYuga. The two brothers Hirankaksha and Hiranyakashipu of the
Satya Yuga were bornas Ravana and Kumbhakarna in Treta Yuga. Muni Pulastya’s
son was Muni Vishvavaand the latter’s wife was Kaikashi; Ravana and Kumbhakarna
were born to Vishvava and Kaikeshi. Kaikeshi also gave birth to Surpanakha and
later on to the virtuous devotee of Narayana, Vibhishana. Ravana brothers
performed severe Tapasya and secured boons ofinvincibility from Devas, Danavas
and Rakshasas and harassed Devad who fled fromSwarga and prayed to Vishnu who
assured that he would soon be born to King Dasaratha as Rama and demolish the
entire race of Ravana; Vishnu also asked Devas to assume the births of
‘Vanaras’ and assist in this holy task. In the Surya Vamsa, Vaivasvata
Munibegot King Ikshvaku and Dasaratha was born to Ikshvaku. Devi Koushalya was
born tothe King of Koushalya and was wedded to King Dasaratha at Ayodhya on the
banks of River Sarayu.Dasaratha also married Sumitra and Kaikeyi.He became a
powerful yetrighteous King with Sage Vasishtha as the Raja Guru and performed
the Putra-Kameshthi Yagna. From the ‘Agni Kunda’at the eventful Yagna, Maha
Vishnu HimselfGave Darshan to Dasaratha and assured that he would soon be born
to him to save theDevoted and kill the Evil. He handed over a’Kheer Patra’ to
the three Devis; Kaushalyaand Kaikeyi took half each and gave half of their
portions to Sumitra; thus the eldest boywas born to Kaushalya, Bharat was born
to Kaikeyi and Lakshmana and Shatrughna wereborn to Sumitra. Sage Vasishtha
named the eldest as ‘Shri Rama’ since that was the ‘Swataha Siddha’ name as he
was the husband of Sri Devi and the equivalent of Vishnu’sSahasranaamaas,
providing salvation to the devotees and since his birth was in Chaitra month
dear to Vishnu.</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;"> (<em><span style="font-family: Verdana;">Shriyah kamalavaasivya ramaneya Maha Prabhu
Tasmaachhari</span></em><br />
<em><span style="font-family: Verdana;">-Rama ithyasya naamaa siddham puratanam/ </span></em><br />
<em><span style="font-family: Verdana;">Sahasranaamnaam shrishasyatulyam mukti
pradam nrunaam, </span></em><br />
<em><span style="font-family: Verdana;">Vishnumaasi </span></em>samutpanno<em><span style="font-family: Verdana;"> Vishnurityabhidheeyatey).</span></em> </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">As the boys
grew up, Rama and Lakshmana was one pair and Bharata and Shatrughna was
another. In the meantime, Bhagavati Lakshmi was materialized as King Janaka
found her while digging Earth in Yagna by a plough top called ‘sita’ and thus
named Sita and most endearingy brought up as his own daughter. Sage Vishvamitra
derised that Rama and Lakshmana should protect one Yagna being organized by him
on the banks of Ganga, sine there were always threats of Rakshasas to destroy
Yagnas by pouring blood and such other foul material. Very reluctantly,
Dasaratha allowed to let them go to protect the Yagna which apparently served
many purposes as subtly planned by the Sage: one to let the World Realize
that Rama a mere teen-ager was of Vishnu ‘Amsa’ and introduced Rama to the
Rakshasas that they should better beware; Vishwamitra could teach the nuances
of Shastra-Astra Vidya to the brothers; to afford an exposure to Rama at Sita
Swayamvaraamong the great Kings of the day including a warning to Ravanasura
that the Avatar of Vishnu had arrived; and also to consummate the Sacred
Wedding of Rama and Sita. </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;"> As
visualised by the Sage, all these and many other events took place: the killing
of Rakshasi Tadaki and the Rakshasa called Subahu as also the use of
‘Vayavyastra’ to sweep away demon Maricha to a far off place so that he would
have to float again at a later date to assume the role of ‘Maya Golden Deer’
before Devi’s abduction by Ravanasura; the liberation of Devi Ahalya by giving
her normal form from a stone due to Sage Gautami-her husband’s curse; the smash
of Shiva Dhanush; the wedding of Rama and Sita apart, Lakshmana was married to
Urmila, Bharat to Mandvi, and Shatrughna with Shrutikirti; the rupture of
Parasurama’s ego by the shatter of Vaishnava Dhanush and his exit from the
active life into the Ashram of Nara-Narayana.<br />
Even as the City of Ayodhya was going in euphoria with preparations of Shri
Rama’s becoming the Yuva Raja (the Heir Apparent) of the Kingdom, Devi Kaikeyi
declared her intention known that Rama should proceed for a fourteen year long
spell of ‘Vana Vasa’ (forest life) and Bharata to become the Heir Apparent;
this was in the light of a boon that Dasaratha gave to Kaikeyi as she saved him
on a war front and she reserved to deman it at this juncture.Bharat was out of
station at his maternal uncle’s place and did not know about the demand; Devi
Sita insisted accompanying Rama and so did Lakshmana; Dasaratha was in a swoon,
followed by death; the entire population of the Kingdom was crest-fallen;
Bharata insisted on Rama’s return but on the latter’s refusal took Rama’s
footwear kept on the Throne which was worshipped daily and he became a
temporary Administrator on behalf of King Rama. Rama, Sita and Lakshmana the
reached the mountain of Chitrakoot for a brief stay at the Ashram of
Bharadwaja, further on to the Ashram of Atri Muni where the Muni’s wife Devi
Anasuya enlightened the regulations of a ‘Pativrata’ anf finally entered the
Dandakaranya where they stayed for long with Munis visiting their ‘Panchavati’
(a thatched cottage). One frightful day, demoness Surpanakha, the sister of
Ravana and Kumbhakarna, arrived at the Parnashala and proposed to Rama.<br />
<br />
Lakshmana cut off her ears and nose and as retaliation two Rakshasas attacked
Rama and Lakshmana and the latter killed the domons. Surpanakha approached
Ravana who planned the arrtaction of the golden deer disguised as Maricha. Sita
was tempted to secure the deer and Rama alone chased the Maya Mriga and killed
the demon while the latter shouted loudly the name of Rama to mislead Sita
and Lakshmana so that Lakshmana would leave Sita and Ravana could enter the
scene. Lakshmana drew a line around Panchavati with Mantras and asked Sita not
to go beyond the line. Ravana arrived as a Muni and asked for alms and Sita
wanted him to enter the line but Ravana did not and insisted Sita to come out.
As soon as she came out, Ravana appeared in his original form and abducted her
by his Pushpak Viman. As Sita was sobbing loudly, the giant bird Jatayu, who
was a friend of Dasaratha, made desperate attempts to stop Ravana’s Viman but
the mighty Ravana slashed the bird’s wings as it fell down in a faint. As Rama
and Lakshmana did not find Sita on their return, they frantically searched and
the dying Jatayu conveyed that Sita was abducted by Ravana. Having performed
obsequies to Jatayu, Rama and Lakshmana reached the Ashram of Devi Shabari a
unique devotee of Shri Rama and treated the brothers with fruits and Rama gave
her the boon of Vishnu Sayujya. Hanuman met Rama and Lakshmana and assured all
kinds of assistance to Rama in finding Sita and eventually to destroy Ravana
and his clan. He introduced the fugitive King of Kishkindha named Sugriva,
raised confidence to Sugriva in killing his valiant brother Vaali who occupied
his throne and after reoccupying his throne sent Hanuman to Lanka in search of
Sita.The mighty Hanuman crossed the ocean and spotted Sita in Ashoka Vatika
sobbing under an Ashoka tree.Hanuman convinced Sita as a devotee of Rama by
showing Rama’s ring and assured her that very soon Rama and Lakshmana would
reach Lanka with a huge Vanara Sena (Monkey brigade), kill Ravana and his
entire followers and relieve her of bondage.</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Hanuman
created havoc in the Ashoka vatika by killing all the security personnel, five
Senapatis, seven sons of Ravana’s Ministers, and a son of Ravana. Indrajit the
elder son of Ravana who also was a reputed warrior having defeated Indra and
specialized in wars on the clouds thus securing the epithet of ‘Meghanadha’
encountered Hanuman who feigned Indrajit’s control; Hanuman was face to face
with Ravana in the latter’s court and allowed himself to let his tail burn
which was extended endlessly and destroyed a large part of Ravana’s City as a
warning to him that soon Rama and Lakshmana would arrive at Lanka to destroy
Ravana and his entire tribe. </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">On return to
Kishkintha, Hanuman conveyed to Rama and others about Sita’s bondage. Rama,
Lakshmana and the mammoth Vanara Sena under Sugriva’s leadership arrived on the
sea coast to reach Lanka on the other side of the Ocean. Rama prayed to Samudra
Deva (the Deity of the Ocean) to reduce the force of the violent tides and when
Samudra Deva did not relent was even ready to punish the Deity. Samudra Deva
the facilitated the construction of Rama Setu or the Bridge in the name of Rama
across the Ocean; huge boulders were thrown into the Ocean with the name of
Rama inscribed and the boulders floated enabling the construction of the
Bridge.Meanwhile the younger brother of Ravana called Vibhishana, a staunch
devotee of Lord Vishnu approached Rama for refuge and soon became a confidant
of Rama about matters related to Ravana and his associates. Having crossed the
Rama Setu, the gigantic and mighty Monkey Brigade commenced furious battle with
the gallant Rakshasas. Indrajit who was a highly renowned warrior fought and
killed thousands of Vanaras and succeeded in tying Rama and Lakshmana with
‘Nagaastra’, when Garuda the Carrier of Vishnu appeared and the snakes withered
away. Meanwhile Kumbhakarna, another brother of Ravana who had a giant figure
fought recklessly killing tens of thousands of Rama Sena, but finally fell down
to the torrential rain-like arrows of Shri Rama. Indrajit attacked Lakshmana
and made the latter unconscious when Hanuman brought Sanjeevini Mountain with
medicinal shrubs got Lakshmana revived; in the fierce battle that followed,
Rama and Lakshmana destroyed Indrajit. In the meantime, Ravana desired to
perform an ‘Abhicharatmika’ (Evil-oriented) Yagna out of desperation for
Victory, but a few brave Vanaras got scent of it and destroyed the Yagna. Then
Ravana rode into the battle with his entire army of massive strength comprising
elephants, horses, chariots and infantry and massacred Vanaras. Indra sent his
Divya Ratha (Divine Chariot) to Shri Rama with Matangi as the Charioteer and
the Greatest Battle of Treta Yuga was fought for seven days and nights, even as
all the Devas headed by Indra, besides Brahma and Rudra, watched the Grand
Spectacle of Rama-Ravana Yuddha! Rama had systematically smashed Ravana’s ten
heads, but the destroyed heads were sprouting again and again and Ravana was
thundering world shaking shrieks to show Rama’s helplessness. Lord Shiva gave a
boon to Ravana to let the smashed heads were revived again and again. Finally,
Rama pulled up his most powerful ‘Brahmastra’ to destroy a stock of
‘Ambrosia’in his belly (as hinted by Vibhishana) and crushed his chest which
pierced through Earth and crashed into Rasatala into the nether world.
Instantly, Devas who were visioning the proceedings from the Skies went into
ecstasy showering rain of scented flowers on Rama; Indra, Brahma and Rudra were
relieved; Gandharvas and Kinneras sang tuneful of lyrics of the Lord; Apsaras
danced with immense joy; Sanaka and Sanandana brothers who gave a curse to Jaya
and Vijaya the Dwarapaalakas of Vaikuntha as they were obstructed entry to
vision Vishnu were satisfied that out of three births the first human birth was
completed; Maharshis and Siddhas recited Vedas and Scriptures as also hymns
extolling Shri Rama.<br />
Rama then appointed Vibhishana as the King of Lanka and blessed him and his
progeny to rule till the next Pralaya!</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Thereafter
Devi Sita was directed to prove her ‘Pativratya’ (Purity) by entering into an
‘Agni Kunda’ since she stayed away for long time in Lanka before a huge
gathering of spectators; even Devas, Brahma and Rudra witnessed the scene, let
alone Rakshasas, Gandharvas, Yakshas, human beings etc. Agni Devata himself
brought back from the Agni Kunda and declared Devi Sita as an ever Pure, Chaste,
Blameless and a peerless epitome of Pativratya. </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Besides
installing Vibhishana as the King, Indra and Devas too were bestowed with their
lost glories denied to them for long due to the much-hated Ravana and his clan.
The precious possessions of Swarga like Pushpaka Vimana of Kubera Deva were
restored to the respective Devas.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Accompanied
by Sita and Lakshmana as well as Hanuman, Sugriva, Vibhishana, Vanara Yoddhas
(Warriors) including Jambavanta, Nala, Neela, Subhaga, Sharabha, Sushena, and
all the survivors among Vanara Sena crossed the Rama Setu, proceeded to the
site of ‘Shiva Linga Pratishthana’ at Rameshwara and further on to Ayodhya to
join the celebrations of Victory and Rajabhisheka.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">On return an
anxious Ayodhya awaited the ‘Maryada Purusha’, the Epic Hero and the Most
Significant Avatara of Treta Yuga, proving once again that Lord Vishnu would
assume human birth again and again as and when Dharma was in jeopardy and
Adharma tended to take an upper hand in the Universe.</span></b></div>
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<span style="color: #33cccc; font-size: 16.0pt;">Om</span><span style="color: #33cccc; font-size: 16.0pt;"> Tat Sat </span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="color: #33cccc; font-size: 16.0pt;">(Continued)</span></b></div>
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<b><span style="color: yellow;">(My humble
salutations to<span style="mso-spacerun: yes;"> </span>the lotus feet of Sri
Chandrasekharendra Saraswathi Mahaswamy ji and also my humble greatulness
to<span style="mso-spacerun: yes;"> </span>Brahmasree Sreeman V D N Rao ji<span style="mso-spacerun: yes;"> </span>for the collection) </span></b></div>
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gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com0tag:blogger.com,1999:blog-1677975695993500877.post-58488477134274977382013-01-14T21:21:00.005-08:002013-01-14T21:21:49.006-08:00The Essence of Puranas – Padma Purana -1<div dir="ltr" style="text-align: left;" trbidi="on">
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<strong><sup><span style="color: #ff9900; font-size: 16.0pt;">The Essence of Puranas – Padma Purana </span></sup></strong><i style="mso-bidi-font-style: normal;"><span style="font-size: 16.0pt;"><br style="mso-special-character: line-break;" />
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<b><span style="color: white; font-family: Verdana;">Preface</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Namasye
Sarva Lokaanaam Vishwasya Jagathpatim, <br />
Yayimankurutey bhaavam Srishti rupam pradhaanavit/ <br />
Loka krullokattva jneyoga maasthaya yogavit, <br />
Asrujasatsarva bhutaanishtha varaani charaanicha,<br />
Tamamjim Vishwa karmaanaam chitpatim Loka saakshinam, <br />
Puraanaakhyaana jijnasurvajaami sharanam vibhum/</span></b></div>
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<b><span style="color: white; font-family: Verdana;">(My
salutations to Sacchinaananda Parameswara who is the Supreme Scripter of
Srishti Rupa, the Pro-active Visualizer and Designer of the Universe and the
Creator of ‘Chaarachara’ Lokas).</span></b></div>
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<b><span style="color: white; font-family: Verdana;">At the behest
of Maharshi Veda Vyas, his illustrious disciple Lomaharsha addressed the holy
gathering of Rishis headed by Suta Maha Muni at ‘Naimisharanya’ to portray the
Padma Purana comprising Five Khandas (Branches) viz. Srishti Khanda, Bhumi
Khanda, Swarga Khanda, Patala Khanda and Uttara Khanda. As Padma (Lotus) got
sprouted from Bhagavan Vishnu’s navel, Brahma surfaced. Bhagavan Vishnu
narrated the Contents of the Purana to Brahma Deva and the latter conveyed the
details to Maharshi Marichi; Brahma also passed it on to Sage Pulastya and
Bhishma of Pandavas learnt it from Pulastya at Gangadwar (Haridwar) and that
was how the posterity came to learn of the Padma Purana down the ages.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">‘Bhagavaaneka
Eva Janardana’! - The Unique and the Timeless Unknown </span></b></div>
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<b><span style="color: white; font-family: Verdana;">At the
foremost, Brahma got materialised from a Golden Egg which was full of water;
outside the water was ‘Tejas’ or Extraordinary Radiance; ‘Vayu’ the Source of
Life, which in turn was enveloped by ‘Akash’ (the Sky). The resultant interaction
was ‘Ahamkar’ (the Great Ego or the Temperament or the Natural Dispostion or
the Image). </span></b></div>
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<b><span style="color: white; font-family: Verdana;">The ‘Maha
Tatva’ led to the Creation of Three Kinds of mind-based ‘Ahamkaras’viz.
Vaikarik (Satvik), Taijasika (Rajasika) and Bhutaadi Rupa (Tamasika). The Tri
Gunas created Five ‘Karmendriyas’ and Five ‘Jnanendriyas’; Five Elements of
Prithvi, Jala, Tejas, Vayu, and Akash are also taken into count by the Maha
Tatva. Tanmatras of Shabda, Sparsha, Rupa, Rasa and Gandha are the Jnanedriyas
and the corresponding Karmendriyas viz. ears, skin, eyes, tongue and nose.
Bhagavan Vishnu in the form Brahma assumed ‘Rajo Guna’ and made the latter take
up the task of Creation in theoretical and concrete forms alike ranging from
Moving Objects like Devas to Danavas, human beings, animals, birds and reptiles
to Immoveables like mountains, oceans, rivers, flora and fauna; the Lord
Narayana embodied Satya Guna to preserve what all was created and Rudra
symbolized Tamo Guna assumed the spirit of ‘Samhara’. At each of the termination
points of Kalpas, Maha Vishnu rests on water over a self-generated Sesha Nag’s
bed and after his ‘Yoga Nidra’ (Meditative Slumber) reassumes the forms of
Brahma, Vishnu and Maheswara once again. Thus, Bhagavan Janardana carries on
with the Eternal Tasks of ‘Srishti’, ‘Paalan’ and ‘Samhar’.He is the ‘Avinashi’
(Indestructible) Paramatma: Srishtisthithaynta Kaaranaad Brahma Vishnu
Shivaatmakah, sa sanjnaam yaati Bhagavaaneka yeva Janardanah!</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Concept of
Time and ‘Brahma Srishti’ (Creation by Brahma)</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Pulastya Maha
Muni affirmed to Bhishma that Brahma was Narayana Himself and that in reality
he was Eternal. But in a formal sense it was stated that Brahma was ‘created’
and in that normally recognised manner Brahma had hundred years of age;
apparently, the concept of Time would have to have a basis and that was why
Brahma’s age was determined notionally as of hundred Brahma Years; </span></b></div>
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<b><span style="color: white; font-family: Verdana;">in other
words, ‘Para’or the first half was over and his present age has entered the
‘Paraartha’, the second half (viz. Fifty first year).This was how, the concept
of Time emerged.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Every fifteen
‘Nimeshas’ constitute one ‘Kaashtha’; thirty Kashthas one one ‘Kala’; thirty
Kalas make one ‘Muhurtha’; thirty Muhurtas make one day/night, thirty
day/nights make on ‘Maasa’; (half Maasa makes one ‘Paksha’), six Maasas make
one ‘Ayana’ and two Ayanas-Dakshinayana and Uttarayana- make one ‘Year’.
Dakshinayana is a night for Devas and Uttarayana their day. One hundred human
years make one day-night of Devas. Twelve thousand Deva Years make four Yugas
viz, Satya Yuga, Treta Yuja, Dwapara Yuga and Kali Yuga and these four Yugas
make one Maha Yuga which is Brahma’s one day! Satya Yuga comprises 4800
DevaYears including ‘Sandhya mana’ of 400 years and ‘Sandhyamsha maana of
additional 400 years; Treta Yuga comprises 3600 Deva Years including 600 years
of ‘Sandhya/ Sandhyamsha mana’each; Dwapara Yuga of 2400 years including 200
years of ‘Sandhya/ Sandhyamsha mana’each and Kali Yuga of 1000 years including
100 years each of Sandhya / Sandhyamsha manas.Deva Years are 360 times more
than human years. For instance, the duration of Kali Yuga in human year terms
is 432,000 years; Dwapara’s is 864000; Treta Yuga’s is12, 96,000 and of Satya
Yuga is 17, 28,000 years; all the Yugas totalling 432, 00, 00,000 (432 million)
make one Chaturyuga and that constitutes one Brahma Day! In one day of Brahma
there are fourteen Manvantaras and each Manvantara has 8, 51,000 of Deva Years.
There are two kalpas on one day-night of Brahma.At the end of the previous
Kalpa, Brahma felt fresh from the previous night and found that Prithvi was
submerged in water while Bhagavan Varaha Deva entered into water and Prithvi
prayed to him; in response, Varahadeva emanated a ‘Ghur Ghur’ sound which was
like the reverberation of Sama Veda, lifted up Prithvi from Rasala loka by the
might of his horns, Devas rained fragrant flowers from the sky, Rishis went
into rapturous tributes to Vishnu’s incarnated Varaha Rupa; and Brahma implored
the latter to allow him recommence Srishti with his blessings as also to
preserve and administer the Creation that he would so generate even as the Lord
gracefully replied to say: ‘Tathastu!’ (So be it!). <br />
Brahma’s first Srishti being Maha Tatva, the creation of Tanmatras was
known as Bhuta Sarga or the Second Srishti; Vaikarika or Satvika Ahankara was
the third Srishti of Indriyas or Aindriya Sarga; the Fourth Srishti is the
Mukyha Sarga related to Mountains, Forests and other Sthaavara Srishti; the
fifth Srishti relates to Pashu-Pakshi (Animals and Birds); the seventh Srishti
was called Deva sarga or Urthva faced and was of Devas; and Seventh Srishti was
of Manava Sarga; the Eighth was of Anugraha Sarga which could be of Satvika or
Tamasic nature and finally the Ninth Srishti called the Kaumara Sarga which
could be of Prakrita or Vaikrita Marg.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Depending on
the carry forward of one’s own balance of ‘Papa-Punya’of the previous
time-frame preceding the Pralaya, placement of lives was commenced by Brahma in
the New Age. Arising out of his ‘Manasika Samkalpa’ (Mind born Proposal),
Brahma created various species including Devas, Asuras, Pitaras and human
beings. From his thighs, the evil Asuras emerged and as per his free will
various birds were created. From his stomach surfaced cows, his shoulders the
wolves; his face created horses, elephants, asses, nilgais, deer, camels,
etc.each species multiplying several others. Brahma’s body hairs created
fruits, roots and foodgrains. From his right extreme face, Brahma created,
Gayatri Chhandah, Rig Veda, Tivritstoma, Rathantara, Agnihoshtha yagna; from
South-faced he created Yajur Veda, Tristhub Chandas, Panchadasha stoma,
Brihatsaama, etc; Sama Veda, Jagati Chhanda, Saptadashastoma, ‘Vairupa’ etc;
from the Western face; Brahma created Ekavimshatstoma, Atharva Veda, Aptoryama,
Anushthup chhanda, and Vairaja from the Uttaravarti Mukha. Miscellaneous
‘Pranis’ were created from any of the limbs of Brahma. To sum up thus at the
beginning of the Kalpa, Prajapati Brahma created Devas, Asuras, Pitaras and
human beings as also of Yakshas, Pishachas, Gandharvas, Apsaras, Siddhas,
Kinnaras, Raakshasaas, Lions, Birds, Animals and Reptiles.<br />
<br />
Focussing attention on human beings now, Bhishma asked the highlights of
Varnashrama Vidhi and Pulastya Muni explained that Brahma created Brahmanas from
the face, Kshatriyas from ‘Vakshasthali’ (chest), Vaishyas from thighs; and
Shudras from the feet.These four Varnas are the important constituents of
‘Yagnas’; Devas are satisfied wirh their respective portions of ‘Havis’
(oblations) to Agni and being pleased with the Yagnas, Devas bestow good
rains and good crops which leads to material prosperity. The hearts and hands
of every body tend to be clean and social customs and virtuous living would go
hand in hand. Prajapati decided the duties of the Four Varnas, depending on the
professions that human beings tended to follow like Brahmanas performing
Yagnas, Vratas, Temple Tasks, and enabling various religious deeds of Virtue in
favour of the members of three other Varnas etc.; Kshatriyas discharging the responsibilities
of Kingship, Administration, Security against external enemies, collection of
taxes and maintenance of Internal Law and Order; Vaishyas performing business,
farming, trading and all matters involving finance, provision of materials to
others by allowing reasonable profits for the services given etc. and Shudras
supporting the members of the Three Varnas in the discharge of duties being
undertaken by them.</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Brahma
materialised the above various kinds of Creations by applying his mental
faculties but was not quite satisfied as the next generations so created were
not adequate to fill in the universe; therefore he created Sages like Bhrigu,
Pulaha, Kratu, Angira, Marichi, Daksha, Atri and Vasishtha, in addition to the
four ‘Manasa Putras’ viz. Sanaka, Sanandana, Sanatana and Sanat Kumaras. As not
all these sons were interested in family lives, Brahma created Rudra from his
forehead and decided that half of the body be a woman; thus Eleven Rudras got
materialised along with as many Rudranis who had a variety of Rupas ranging
from ‘Sowmya’ (composure), ‘Krura’(unkindness), ‘Shanta’<br />
(peacefulness), ‘Shyama’ (darkness), ‘Gaura’ (wheatish) and such other colours.
Further on, Brahma created Swayambhu Manu and the latter’s wife Shatarupa; the
Manu couple gave birth to sons Priyavrata and Uttanapada and daughters Prasuti
(married to Daksha) and Akruti (married to Ruchi Prajapati). To Prasuti and
Daksha were born twenty four daughters, thirteen of whom were Shraddha,
Lakshmi, Dhruti, Pushti, Tushti, Megha, Kriya, Buddhi, Lajja, Vapu, Shanti,
Sidhi, and Kirthi (all these thirteen were married to Dharma); eleven more
daughters were Khyati, Sati, Sambhuti, Smriti, Preeti, Kshama, Sannati,
Anasuya, Urja, Swaha and Swadha; they were wedded respectively to Bhrigu, Shiva,
Marichi, Angira, Pusasthya, Kratu, Atri, Vasishtha, Agni and Pitras.The sons of
Daksha’s daughters were Kamak by Shraddha, Darpa to Lakshmi, Niyam to
Dhriti, Santhosh to Tushti, Lobha to Pushti, Shruta to Megha; Danda,
Vinay and Naya to Kriya, Bodha to Buddhi, Vinay to Lajja, Vyavasayak to Vapu,
Kshema to Shanti, Sukha to Siddhi, and Yash to Kirti.These were all the sons of
Dharma. Kaam and Nandi gave birth to Harsha, the grand son of Dharma. Bhrigu
and Khyati gave birth to Devi Lakshmi who was Lord Narayana’s wife. Bhagavan
Rudra accepted Sati as his wife (Daksha’s daughter) but Devi Sati sacrificed
her life pursuant to Daksha’s Yagna to which Rudra was uninvited but Sati
insisted in attending it; she felt highly insulted by her father Daksha who also
offended Rudra Deva and Rudra eventually destroyed Daksha Yagna.</span></b></div>
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<div class="style35">
<b><span style="color: white; font-family: Verdana;">Creation of
Eight Vasus, Eleven Rudras, Twelve Adityas, Forty nine Marudganas, and Fourteen
Manus </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">The initial
lot of ‘Prajavarga’was created by ‘Sankalpa’ (Thought), ‘Darshana’ (Vision) and
‘Sparsha’ (Touch).But, the process of creation adopted by the aforesaid
methodology was not quick enough as Daksha Pajapati initiated man-woman body
contact by which means the process of Srishti became faster and more
definitive;by adopting this technique, his wife ‘Veerini’ gave birth to ten
Dharmas, thirteen Kashyapas, twenty seven Chadramas, four Agnishtomikaas,
two ‘Bhrigu Putras’, two Kushashvas and two Maharshi ‘Angeeras’.</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">The
broadening the family base took place henceforth. Dharma’s wives were
Arundhati, Vasu, Jaami, Lamba, Bhanu, Marutvati, Sankalpa, Muhurta, Sandhya,
and Vishwa. Devas were born as follows: Vishwa begot Vishwadeva; Sandhya
-naamak Devatas were born of Sandhya; Marutvati gave birth to Marut Devas; Vasu
begot ‘Ashta Vasus’; Bhanu gave birth to Bhanu; Muhurtamani Devas were born to
Muhurta Devi; from Lamba was born Ghosh; Jaami gave birth to Nagavidhi Kanya;
from Arundhati were born all the ‘Praanis’on Earth and Sankalpas were born
Sankalpa.These Devas were spread over and illuminated. The Ashta Vasus were
Aapa, Dhruva, Soma, Dhara, Anila, Anala, Prathyusha, and Prabhasa. Aapa had
four sons viz. Shanta, Vaitanda, Saamba and Muni Babhru and these are ‘Yajna
Rakshaka Adhikaaris’ or the Security Officials of Yajnas. Dhruva’s son was called
Kaal and Soma’s son was Varcha; Dhara’s sons were Dravina and Havyavaaha;
Anil’s putras were Praana, Ramana and Sharira. Anal had several sons and were
like Agni; they were born of ‘Sarkhandhis’ (sea shore grass); significant ones
of these were Shaakha, Upashaakha and Naigameya. As ‘Krittikas’as well as Agni
were responsible in the birth of Skanda Deva, he is also known as Kartikeya.
Prathysha’s son was Devala Muni and Vishwakarma Prajapati was the son of
Prabhasa and the Architect and Builder of Devas. Ekadasha Rudras viz.
Ajaikapaada, Ahirbhudhnya,Virupaaksdha, Raivata, Hara, Bahurupa, Thraimbaka,
Saavitra, Jayanta, Pinaki, and Aparajita are the Chiefs of Rudra ganas
numbering eighty four crore Ganas, each wearing Trishuls. Kashyapa’s progeny
from his wives Aditi, Diti, Danu, Arishta, Surasa, Surabhi, Vinata, Taamna,
Krodhavasha, Ira, Kadru, Khasa and Muni was in multitudes. During the present
Vaivaswata Manvantara, there are Twelve Adityas Adityas viz. Indra, Dhata,
Bhaga, Twashta, Mitra, Varuna, Aryama, Viviswan, Savita, Pusha, Amshuman and
Vishnu. These Aditya’s were born to Kashyap and Aditi. <br />
Pulastya Maharshi then continued to describe to Bhishma the origin of Danavas
born of Kashyapa and Diti viz. Hiranyakashipu and Hiranyaksha. Hiranyakashipu had
four sons-Ayushmaan, Shibi, Vaashkali and Virochan. The last mentioned had an
illustrious son called Bali who had in turn hundred sons of whom Banasura was a
mighty warrior with expertise in ‘Astras’ or the Science of Archery. Maha Shiva
was so satisfied with Banasura’s Tapasya the he agreed to reside in the Asura’s
Nagari. Shiva bestowed the title of Mahakaal to Banasura who was Shiva’s
companion. Hiranyaksha had four sons, viz. Uluk, Shakuni, Bhutasantaapan and
Maha Bheem, who among them produced twenty seven crore Danavas in their
generations. Danu had from Kashyap hundred sons who were virtuous and mighty,
important among them being Viprachit, Swarbhanu, Maya, Vrishaparva, and
Vaishwanara; Mandodari was born to Maya; Vaiswanara’s daughter named Puloma
gave birth to Paoloma and Kalakeya who created havoc among in the world on
securing Brahma’s boons of invincibility and was finally killed by Arjuna of
Maha Bharatha. Viprachit married Simhika and their son Rahu is the famous
Planet who was stated to have tasted ‘Amrit’ and became deathless like Devas.
Tamra was among the wives of Sage Kashyap who had six daughters who all gave
birth to various birds viz. Shuki who created Shuka or parrots and Ullu or
owls; Shaini created the birds of the same name; Bhasi created ‘Krr’ named
bird; Grudhri created Grudhra or Kite; Sumrughni created Kabutar or Doves;
Shuchi created Hamsa, Saras, Karanda and Plava birds. Devi Vinati who was the
religiously inclined wife of Kashyap created two celebrated sons viz. Garuda
the ‘Pakshi Raja’who was the Carrier of Maha Vishnu and Aruna the Carrier of
Surya Deva. Vinati also gave birth to Saudamini who appears on the Sky
occasionally as a fleeting lightning. Aruna had two sons viz. Sampaati and
Jataayu. Surasa, another daughter of Kashyap and Diti, gave birth to thousands
of serpents; but Kadru observed a noble Vrata and begot thousand-hooded Nagas
of whom twenty six famous ones were Sesha, Vasuki, Karkotaka, Shankha, Itavata,
Kambal, Dhananjaya, Mahanila, Padma, Ashwatara, Takshak, Ilapatra, Maha Padma,
Dhritarashtra, Balahaka, Shankhapala, Nahusha, Ramana, Panini, Kapila, Durmukha
and Patanjalimukha. Not many of the Nagas survived since Janamejaya the last
reputed Pandava avenged Parikshit-his father’s- untimely death in the Sarpa Yagna
and thousands of poisonous snakes perished in the fire-pit. Surabhi with the
Amsa of Kashyap created Aprasas, the beautiful celestial damsels. Arishta gave
birth to Kinnaras and Gandharvas. Ira Devi created trees, creepers, grass and
the like, while Khasa gave birth to crores of Rakshasas and Yakshas.</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Sage Pulastya
continued to delineate the process of further Creation to Bhishma. As
innumerable Daityas were killed in the series of Deva-Danava battles,
especially at the time of ‘Samudra-Manthan’ (Churning of the Ocean) and ‘Amrita
Prapti’ (Emergence of Amrita), Devi Diti was mentally shattered and performed
severe Tapasya on the banks of River Sarasvati to Surya Deva with the singular
objective of killing Indra and Devas. Kashyap assured that her objective should
be fulfilled and that she should observe regulations such as reside in a
Tapovana, take ample care of her ‘Garbha’, observe single meal a day, never go
near a tree, never enter water nor a house/ shadow, keep calm, never hear bad
news nor quarrel, never be overjoyed, keep engaged in propitious acts, and so
on. As her confinement stage was nearing, Indra entered Diti’s garbha when she
was asleep and cut the embrio of the boy about to be born into seven pieces,
with each piece being cut into seven further pieces thus making a lot of forty
nine pieces.As these pieces started crying, Indra tried to console the, saying
:’ma rudah’ ( do not cry); Indra realised that Devi Diti was blessed due to the
power of a Vrata that she was asked by Kashyap to perform; he apologised for
his heinous act of entering her womb and cutting fortynine pieces of the baby,
named the forty nine boys as Marudganas, elevated their status of Devas and
made them eligible for sharing the ‘Havis’ or the ‘Yagna Phal’ and with veneration
gave all the facilities due to Devas; and flew them across to Swargaloka along
with Diti Devi, the Daitya Mata. Having described the Adi Sarga (Creation) and
Pratisarga (Reabsorption), Sage Pulastya provided an overview of Manvavantaras
to King Bhishma. Swayambhu, Swarochisha, Uouttama, Tamasa, Raivata and
Chakshusa were the earlier six Manus and the on-going Seventh Manvantara is of
Vaivaswata. During this period the Sapta Rishis are Atri, Vasishtha, Kashyapa,
Gautama, Bharadwaja, Vishwamitra and Jamadagni.The future Manus are scheduled
to be Sanavarnya, Rouchya, Bhoutya, Meru Savarnya, Ribhu, Veetadhama and
Vishvaksena, thus totalling fourteen Manus.</span></b></div>
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<div class="style35">
<b><span style="color: white; font-family: Verdana;">‘Pitras’ and
Shraddha Vidhana’ in brief </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">In Swarga
loka, there are seven kinds of ‘Pitaras’, three ‘Murti Rahit’or without Form
and four ‘Murti maan’ (with Form)-all of them being ‘Tejaswis’ or highly
illuminated. The Formless Pitruganas are the progeny of Vairaja Prajapati
called as Vairaja Pitruganas and Devaganas perform Yagnas to them. There are
some lokas famed as Somalokas, where Sage Kashyap’s putra Pitruganas reside.
Devatas always demonstrate devotion to them. Agnishpatha Pituganas reside there
only. There is another ‘Vibhraaj’ named loka in Swarga, where Bahirshad sanjyak
Pitruganas reside.</span></b></div>
<div class="MsoNormal">
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<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="color: white; font-family: Verdana;">In these
Lokas, there are thousands of Peacock Formed Aeroplanes and ‘Sankalpamaya’
(thought-based) Tree yielding fruits as per wishes and Pitaras in these Lokas,
who too perform Shraadhas to their ancestors, are knowledgable about Spiritual
Matters and enjoy full contentment of existence. In another Loka called
Martanda those Pitragans of Marichi Garbha stay. Angira Muni Putras reside in
Havishman loka; those who perform Shraddhas in Tirthas are entitled in Pitru
loka. Some Pitaras could stay in Kamadugdha loka as per their wishes.Similarly,
Pitras who were the desendents of Sages Kardama, Pulaha, Kulaha, Bhrigu;
Bharadwaja etc. are also comfortably accommodated in other Pitralokas. Beyond
Brahma loka is the Sumanasa loka where Pitras called Somapas reside who also
partake in the task of Srishti and often visit Manasarovar. Those Vidyavans who
tend to satisfy Pitras with Shraddha Daan by pronouncing the word ‘Swadha’and
perform ‘havans’ are expected to be highly fortunate! Procedurally, those who
perform rites facing the Dakshina direction, with Yagnopaveeta in ‘Apasavya’ or
wearing it on right shoulder, using Tarpana’s with Black Til and water and
recite the Swadha Mantra by giving away ghee in the Fire-pit are stated to be
the ‘dhanyas’ or the blessed ones. The material liked in the fire oblations are
Kusha grass, ‘udat dal’ (black gram), ‘saathi dhan’ rice, cow milk, honey,
‘sawa’, ‘jow’, Moong (Green gram), Sugarcane and white flowers are the most
liked material for Pitras. On the other hand the following materials be avoided
viz. Masoor dal, matar, Rajamash, kulthi, kamal, bilwa, Madara, Dhatura,
Paaribhatraat, Rushak, Goat milk, Mahuva etc. By pleasing the Pitras, the
devotees concerned secure physical strength, good health, good progeny and
Swarga Prapti. ‘Havishyamaana Sanjnak’ Surya Deva who is the Chief of the
Shraddhhas is stated to bestow immediate fruits for the ‘homa karyas’ so
performed.<br />
In fact, daily shraaddhas with ‘Anna’ (cooked rice), water or milk and fruits/
mulas (sprouts) are highly recommended.There are three kinds of Shraddhas viz.
Nitya (regular), Naimittika (Occasional) and Kaamya (aiming at a purpose).
Nitya Shradda need not be elaborate with formal ‘Arghya Pradana’ and ‘Avahana’
viz Offering formal Achamana and Welcome with the contents of Mantras. This may
be construed as ‘Adaiva’ or targetted to a specific deity. But on ‘Parva dinas’
or special days, Parvana Shraddha is to be performed but those who undertake
this Shraddha need to possess the requisite qualifications such as Vedajna, Mantra-Japa
performer, Purana Vidwan, Pitru bhakta, etc. In fact, one should take pains to
engage in such shraddhas. On the other hand, certain persons should be avioded
such as Patitas (immoral), Napumsak (Impotent), diseased and manipulative. The
invited Brahmanas for the Shraddhas are stated to assume the Sacred Form of
Vayu Deva and usher the Pitras as the Brahmanas so seated. The ‘Pindadaan
Vedika’ or the Platform to arrange the ‘Pindas’ of the three generation Pitras
be kept ready before hand. The various material required for the Ceremony such
as Jalapatra, Kamsya patra, Prokshana, Samidha, Kusha, Tilapatra, Clean Vastra,
Gandha, Dhupa, chandana etc. be arranged towards the Southern side at a place
purified with cow dung and urine, while Yagnopaveet should be on the right
shoulder. In fact, the golden rule is that all actions related to and meant for
the Three Generation Pitras of the deceased father/grand father/great grand
father or deceased mother/ paternal grand mother/ paternal great grand mother, should
be performed with Yagnopaveet on the right shoulder; actions related to Pitras
or Rishis should accompany the Yagnopaveet around the neck as a Mala (garland);
and all the actions related to the invocation of Devas and ‘Punya Karyas’
should accompany the Yagnopaveet in the normal wearing condition viz.on the
left shoulder.At the outset, the ‘Kartha’ or the Performer(s) of Shraddha are
required to settle down on a ‘darbhayukta Asana’ Seat with darbha underneath
and formally perform ‘Achamana’ with ‘mantrochharana’or recitation of mantra.
Normally, two Brahmanas are appointed one to represent Vaishwadeva and another
for Pitras, in addition to the Chief Conductor. The Vaishva deva is formally
set in the Fire-Pit and Agni, Soma and other deities are satisfied with ghee,
Anna or cooked rice etc. The Anna Sesha (remainder) after the ‘homa’ may be
converted as small ‘Pindas’ and given away to Brahmanas one by one along with
til and water. The main Pindas are then placed on the Pinda Vedika in a row,
representing the Three Generations of the Departed Souls, dressed with Kushas,
tilas and water, worshipped with chandana, Dhupa and Naivedya, lift them up as
gestures of daan on the ground from the Vedika along with mantras. The Pindaas
are then consumed by cows, or goats, or Agni or are left in running waters;
some times the wife of the householder or the Karta desirous of securing
progeny might consume the middle pinda representing the grandfather along with
appropriate mantra ‘Aadhhatta Pitaro Garbham’ etc. Then the Brahmanas are
satisfied with wholesome meals, dakshina and Vastram; Pitru tarpanas are
formally performed by the Karta and thereafter the Karta and the family take
the ‘Pitru sesha’. The normal expectation is that neither the Brahmanas
engaged, nor the Karta have another meal on the same day; resist from sleeping
after the Ceremony during the day and observe abstinence, silence, etc.</span></b></div>
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<div class="style35">
<b><span style="color: white; font-family: Verdana;">Highlights of
Surya Vamsha and Chandra Vamsha </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Sage Kashyap
and Devi Aditi gave birth to Vaivaswan and the latter had three wives viz.
Sanjna, Raajni and Prabha. Raajni was blessed with Raivat and Prabha with
Prabhat. Sanjna the daughter of Vishwakarma begot Vaivaswat Manu as also Yama
and Yamuna. Since Sanjna could not bear the heat and illumination of Surya deva
(Vaivaswan), she created from her body another woman exactly like her named
Devi Chhaya and demanded her to serve her husband and also bring up her
children as her own. </span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Chhaya gave
birth to Saavarna Manu and in course of time to Shaneswara, besides two
daughters Tapati and Vishti. The famed Yama went on tapasya on the banks of the
holy Pushkarini and being pleased with the devotion, Lord Brahma conferred the
status of Lokapalaka as also the boons of becoming the Ruler of Pitruloka and
the Authority of Deciding Dharma and Adharma in the World. Chhaya Putra
Shaneswara also performed Tapasya and got the boon of becoming a Planet. Yamuna
and Tapati were converted as Holy Rivers. Vishti had a frightening Form and was
in the position of Kala Swarupa. Vaiwasvata Manu had ten sons, viz. Ila,
Ikshvaaku, Kushanaabha, Arishta, Dhrushta, Narishyant, Karusha, Mahabali
Sharyati, Prushaghna and Naabhaga. By dint of relentless Tapasya, Vaivaswata
secured the boon from Brahma of becoming the Supreme Administrator of Prithvi
of high virtue and Fortune and thus he became the First Manu Ever! Ila also
became ambitious and wandered several places and by mistake entered the
‘Sharavana’ Garden, little knowing that who ever entered the Sharavana would
instantly turn into a woman as per the instructions of Parameswara where Shiva
Deva was alone with Devi Parvati. Even outside the Sharavana, Ila as a woman
was attracted to Budha, the son of Chandra (Moon). Ila’s brother Ikshvaku was
worried about the disappearance of Ila and having realised the fact that any
male entering the Sharavana would be converted as a female and that Ila also
would have been converted like wise. Ihshvaku prayed to Shiva and as directed
Ihshvaku announced Ashvamedha Yagna so that Ila as a female could be identified
since the brave Ila would be definitely attracted to the Ashvamedha Yagna and
the challenge of holding the horse. Indeed the Plan of Ikshvaku worked
well and Ila was identified as the ‘wife’ of Budha, the son of Chandra. The
female Ila became a Kimpurush for six months and as a woman for six months as
per the boon of Shiva. As a Kimpurush, Ila also known as Sudyumna gave birth to
three sons Utkal, Gaya and Haritashwa and they
became the Kings of Utkal (Orissa), Gaya,
and Haritashwa or Kuru. <br />
<br />
Ikshvaku became the King of Madhyadesha who begot hundred sons half of whom
ruled the northern side of Meru and the others the Southern side. Kakustha was
the eldest son of Ikshvaku and in that lineage was born Yuvanashwa and his
great grandson was the famed Kuvalashva who killed the notorious demon
Dundhumara. It was in this lineage that the illustrious Mandhata who was the
Chakravarti of the Universe.In his lineage were the famous Purukutsa,
Muchukunda, Harischandra, Dilip, Bhagiratha who brought the Sacred Ganga to
Earth, Nabhaga, Ambarisha, Raghu, Dasaratha and the Incarnation of Lord Vishnu,
the Epic Hero Shri Rama who killed Ravanasura and his able brothers Bharata,
Lakshmana and Shatrughna; the Surya Vamsha of the clan of Ikshvaku was further
extended by Kusha and Lava. </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Once Brahma
instructed Maharshi Atri to contribute in the task of Creation; to invoke
extraordinary Shakti for the purpose of Creation, Atri performed
‘Anutar’Tapasya which would have been performed by anyone in the past. From the
Maharshi’s eyes trickled drops of tears that illuminated the whole World. Those
tears got collected in his stomach and were materialised in his Garbha; the
Maharshi discarded the Garbha and Brahma gave a unique form of a Youthful Male;
He named the Youth as Chandra Deva. Rishis, Devatas, Gandharvas and Apsaras
eulogised Chandra as Brahma declared him as the Master of Aoushadhis
(Medicines) and the Leader of Brahmanas. In course of time, Daksha Prajapati
dedicated twenty seven daughters of his as Chandra’s wives.Chandra worshipped
for long in favour of Shri Narayana and requested him to enable to perform
Rajasuya Yagna in Indraloka, that all the Deities should appear in person and
accept the ‘Yagnabhagas’ and that Maha Shiva should please ensure the
success of the Function. Shri Narayana accepted the proposal and attended it in
person. Bhagavan Srihari himself became the Brayhma of the Yagna, Atri attended
as the ‘Hota’, Sage Bhrigu was the ‘Adhvaryu’ and Brahma the ‘Udgaata’. The
Yagna was memorably successful and Chandra turned out to be very prosperous and
the Chief of Sapta Lokas.Chandra gave birth to Budha and Brahma bestowed a
planetary position among the Nava Grahas like Chandra himself. Budha and Ila
produced Dharmatma Pururava who performed over hundred Ashwamedha Yagnas and
was blessed as Lokeswara and the Conqueror of Sapta Dwipas; he defeated several
demons like Keshi and became the Emperor of the Universe. Apsara Urvashi got
attracted to him and begot eight sons, viz. Ayu, Dhrudhayu, Vashyayu,
Vritthimaan, Vasu, Divijat and Subahu. Ayu’s sons were Nahush, Vriddha Sharma,
Raji, Dambha and Vipaapma.Nahush had seven sons viz. Yayi, Yayati, Samyati,
Udbhava, Para, Viyati and Vidyasaati.Yati took to vanaprastha even early in
life. Yayati had two wives viz. Sharmishtha the daughter of Danavaraj
Vrishaparva and Devayani the daughter of Shukracharya. Devayani begot Yadu and
Turvasu, while Sharmishtha had Druyhu, Anu and Puru. The bright stars of Yadu
Vamsa were Bhagavan Shri Krishna and Balaram who had considerably reduced the heavy
weights of evil on Earth and assisted by Pandavas destroyed Kaurava Vamsa whose
misfortunes were tied up the the Four Villians of Maha Bharata viz. the
notorius Duryodhana, Dussashana, Karna and Shakuni. It was among the
descendants of Yayati that the famed Kaartaveeryarjuna the thousand handed,
noble and valiant Chakravarti who ruled Sapta Dwipas for eighty five thousand
years; the great desciple of Mahatma Dattatreya and an epitome of Dharma; the
memorable figure who humbled the Epic Villian Ravanasura, but finally destroyed
by the Vishnu Avatar Parasurama.<br />
<br />
In their previous births, Devaki and Vasudeva did relentless Tapasya to beget
Lord Vishnu; Devaki was Aditi and Vasudeva was Sage Kashyap. Similarly,
Nandagopal was Vasu Drona and Yashoda was Dhara and their Tapasya too bore
fruit as they were eye witnesses of Kishana’s childhood escapades. Of the
sixteen thousand and eight wives of Krishna,
the foremost Rukmini gave birth to Pradyumna, Charudeshna, Sucharu,
Charubhadra, Charuka and Charuhasa. Satyabhama’s sons were Bhanu, Bheemaratha,
Kshana, Rohita etc. Jambavati putra was Samba; Mitravandi had three sons;
likewise Krishna had thousands of sons!
Whoever reads or hears the Legend of Krishna
Deva, especially his birth, Leelas and Promotion of Dharma would certainly get
rid of sins of the present and the past. </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Krishnasya
Janmaabhyudayam yah keertiyati nityashaha, <br />
Krishnotiva naro nithyam Sarva paapaaih pramuchyatey/</span></b></div>
<div class="style35">
<b><span style="color: white; font-family: Verdana;">Significance
of Pushkara Tirtha and ‘Muni Ashramas’ in the vicinity </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Materialised
from Bhagavan Vishnu’s navel, a Lotus stem sprouted and on top of the lotus was
seated Brahma; Pushkar Tirth is stated to be the personification of the Lotus
top. Brahma decided to perform an unprecedented Maha Yagna on the banks of
Pushkara Tirtha, which was situated not far from Chandra
River and Saraswati River.
The inhabitants of the Pushkar from times immemorial were Brahma Bhaktas in
various disciplines of Bhakti like Manasa, Vaachika and Kayaka formats as also
of Loukika, Vaidika and Adhyatmika methods.</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Manasa Bhakti
seeking to hold Buddhi by way of ‘Dhyana’ (meditation) and ‘Dharana’
(sustenance) was very dear to Brahma Deva. Mantra Japa and Veda Paatha known as
Vaachika Bhakti were equally dear to Brahma Deva. Kayaka Bhakti encompasses
performance of Vratas underlining mental restraints and physical Controls,
Upavasas (fastings), ‘Niyamas’or the Strict Regime of Regulations, Sacrifices,
etc. Brahma Deva liked this kind of Bhakti also as it involved difficult means
of penance. Brahma liked Ritualistic Bhakti in a typically Loukika manner by
worshipping him with milk, Deepa and Dhupa, Kusha, water, chandana, ornaments,
precious metals and stones, nrithya, Vaadhya, Sangeeta, Naivedya of Bhakshya,
Bhojya and such other food specialities. Brahma is also pleased with Vaidika
Bhakti by way of Veda ‘Pathana’ (recitation), Manana (Cogitation) and Shravana
(Listening) and Agni-Sambandhi Karyas.Adyatmika Bhakti of Saankhyaja or Yogika
methods viz. Saankya Shastra based on Tatva Gyana ;or Yoga Practice of Yama, Niyama,
Pranayama, Pratyahara, Dharana and Samadhi are yet other methods of seeking
Brahma. Thus Bhaktas observing one form of Bhakti or another with the
underlining touchstones of sincerity and total dedication are all dear to
Brahma, be it a man, woman, or of any Varnas or species!</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">When Brahma
commenced the Maha Yagna, all the Saptarishis bent down their heads to Brahma’s
feet; twelve Adityas, Eleven Rudras, two Ashvani Kumars, Eight Vasus, Forty
Seven Marudganas were all present in reverence. Maha Nagas like Vasuki,
Tarkshya, Arishtanemi, Garuda, Aruna and Vinati Kumars were there too.Daitya,
Danava and Rakshasas were in full attendance. Maha Narayana Himself was present
and requested Brahma to initiate the proceedings.Maha Deva too arrived at the
right time. Danavas assured the Tri Murthis that during the Yagna, there would
not be any bickerings with Devas! Brahma was particularly happy to hear the
declaration. Meanwhile, whoever witnessed one’s own reflection in the sacred
waters of Pushkarini looked quite handsome and the Sages stated that Pushkarini
Tirtha was ‘Mukha Darshan Tirtha’. After taking bath in the Tirtha, the
‘Tapasvis’performed Agni Karyas and proclaimed that the Sarovar was the
‘Sreshtha Pushkar’. As Brahmanas received a number of gifts at the Yagna, quite
a few of them desired to take bath in Saraswati River; many of them stayed on
the banks of the River where Swadhyaya Mantras resounded. In the Pushkara
Tirtha, the River Sarasvati surged in Five ‘Dharas’ (Streams) viz. Subrabha,
Kanchana, Praachi, Nanda and Vishaal. In the Yagna of Brahma, Brahmanas
fulfilled every wish of theirs including those which were subdued in the
corners of their hearts and minds. As Sarasvati arrived at the Yagna Region,
the happiness of Brahmanas and others was maximum; when Devas were present,
Gandahravas sang and Apsaras danced, then the atmosphere was sublime! A srong
belief till date is that whoever dies at the banks of the River in the Pushkar
Tirtha would have no birth again. Whoever performed Suvarna Daana with Sesame
seeds and water was as good as Meru Parvata Daana itself! Again Shraddhas
performed at the Pushkar Tirtha tantamount to attainment of salvation by twenty
one previous generations. This Tirtha is in fact the most beloved one to Pitras
as Pindapradaan would yield complete Satisfaction to them. It is further
believed that bathing in the evening/nights in the Pushkar and giving away
‘daan’, bestowed lasting happiness and contentment. After the Yagna by Brahma,
River Saraswati disappeared in its full form and travelled west ward into the
Sea, but reappeared as River Nanda. </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">While
describing the ‘Mahatmya’ of Pushkar Kshetra, Sage Pulastya explained that
there were three parts viz. Jyeshtha Pushkar, Madhyama Pushkar and Kanishtha
Pushkar. Pushkar Tirtha was full of countless Rishis spread over a large area
of two and half Yojanas of length and half Yojana of width. Even a single entry
into the Tirtha bestows the result of performing Rajasuya and Ashwamedha
Yagnas. On Chaitra Shukla Chaturdasi, it is believed that Brahma, Devas,
Maharshis and Siddhas as well as Pitras descend from their respective Regions.
Worship of Devasvas and Pitras by way of Tarpanas and Pujas on this day,
especially at Jyeshtha Pushkara would prove highly fruitful. In fact, during
the Pratahkal, Madhyahna and Sayamkaal on any day, the belief is that ten
thousand crores of Devas especially, Adityas, Vasus, Rudras, Saandhyas,
Marudganas, Gandharvas, and Apasaras turn out here. Even a sincere and purified
thought in mind to travel to Pushkar could vanish. sins, and staying there for
as many days as possible would yield proportionate fruits. Organising bhojans
at Pushkar as charity would result in immense and far reaching returns. Bathing
at Brahma Pushkar Sarovar Tirtha and worship at Adi
Varaha Temple
as well as at the unique Brahma
Temple are to provide
enormous advantages, especially on Kartika Purnima days.</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="style35">
<b><span style="color: white; font-family: Verdana;">Agastya Muni
dries up the Ocean and enables to destroy the demon Kalakeya </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">In the
vicinity of Pushkar Tirtha were ‘Ashramas’ of illustrious Mararshis like
Agastya. A highly vily and valiant Danava named Kalakeya was in battle with
Devas for many years and he kept another mighty Danava called Vritrasura as
a shield in between him and Devas. With folded hands, Devas approached Brahma
to get rid of Vritrasura as well as Kalakeya. Brahma suggested that Vritrasura
was invincible due to unprecedented boons given by Parameswara and the only way
out was to approach Sage Dadheechi and beg him for his back-bone which could
materialize a mighty ‘Vajrayudha’ which alone could destroy Vritrasura.</span></b></div>
<div class="MsoNormal">
<b><span style="color: white; font-family: Verdana;">Devas
prayed to Sage Dadheechi and keeping in view the holy task of killing
Vritrasura, the Sage agreed to sacrifice his backbone and hence his life.<br />
Devas approached Vishvakarma to create Vajrayudha. A fierce battle between
Vritrasura backed by Kalakeya on the one hand and Indra armed with Vajrayudha
as well as the full force of Devas followed. Vritrasura made such frightening
screams that went shivers to Earth, the ‘Dishas’ (Directions), the Antariksha (Sky)
and the Planets. Indra utilised the newly made Vajrayudha and felled down the
huge body of Vritrasura to the ground. The demoralised ‘Asuras’ ran
helter-skelter with a phenomenon called Vristrasura and finally took shelter in
the deep Ocean. Kalakeya too hid in the Ocean and over a period of time,
reformulated the Danavas who resorted to nightwarfare and nocturnal killings of
lakhs of human beings in sleep and once again threatened the balance of power
between the Davanvas and Devas. Indra and Devas approached Lord Vishnu and
implored him to save them, the humanity as also the four kinds of ‘Srishti’viz.
‘Andajas’ or those born of Eggs, ‘Svedajas’ or those born of body sweat,
‘Jarayuja’ or those born of womb, and ‘Udbhuja’ or born of germination. Lord Vishnu
told the Devas that the most dangerous Asura Kalakeyi along with his huge
numbers of Danavas who concealed themselves in the deep waters of the Ocean
were gradually killing all kinds of species mentioned above in the nights and
the only way of exposing the Danavas in very large numbers would be to
completely dry up the Oceans by taking out the water; Vishnu further declared
that the only Sage who was powerful enough to dry up the Oceans was Mahatma
Agastya, the son of Mitravaruna. Devas then approached Agastya Muni and prayed
to him that in the past too, the Muni was kind enough to have averted crises
for saving the very existence of the Universe in highly critical situations
like when Nahusha occupied the chair of Indra on highly temporary basis and created
embarrassment and havoc in the worlds and punished him subsequently; and when
Vindhyachala grew up in height compared with Meru Mountain obstructing the
passage of Surya and subdued Vindhya by asking him to bend in reverence and not
allowing to stand up till date. Devas made to instant request to Agastya Muni
to drink up the water of the Ocean exposing Kalakeya and followers so that they
were trapped and destroyed at once by Devas. The dried up Ocean was refilled by
another despatch of Ganga by a repeat
performance by Bhagiratha.</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="style35">
<b><span style="color: white; font-family: Verdana;">‘Saptarshis’
censure Self-indulgence and accept ‘Daanaas’ for essentials only </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Pulastya
described to Bhishma about the pulls and pressures that normally overtake human
actions and reactions and clarified that even Rishis, let alone virtuous
Brahmanas some times become victims of greed and Self-indulgence and this
repulsive tendency needed to be condemned at all costs. </span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">In the past,
several distinguished Rishis including Atri, Vasishtha, Pulastya, Pulaha,
Kratu, Angira, Goutama, Sumati, Sumukha, Viswamitra, Sthulashira, Samvarta,
Pratirdana, Raibhya, Brihaspati, Cyavana, Kashyapa, Bhrigu,Durvasa, Jamadagni,
Markandeya, Gaalava, Ushaana, Bharadwaja, Yavakrita, Kanva, Sthulaaksha,
Makaraaksha, Medhatithi, Narada, Parvata, Swaandhi, Trunaambu, Shabala,
Dhoumya, Shatananda, Akrutavrana, Parashurama, Ashtaka and Krishna -dwaipayana
arrived at Pushkara Tirtha along with families including sons and disciples and
with decisive self-control and regulations practised Tapasya. Saptarshis among
these Rishis were also visiting the Holy Tirtha very often and practised Vedic
ways of life as though to subtly guide and encourage other Rishis. Once a
terrible famine broke up and the world as a whole and the various Kings were
concerned that the Rishis were affected badly and as such started pampering the
Rishis overtly with Dhana, Dhanya, Ghrita-Dugdha, and various edibles, cows,
gold, Ratnas etc. With this generosity, the Rishis were annoyed since frugal
existence was the hall-mark of Brahmanas, Sanyasis, and Rishis. They reacted
sharply and asserted that ten Kasayis or meat-cutters were better than one
Chakri / Kumhara or oil dealer; ten chakris were better than a wine-dealer; ten
wine dealers were better than a Veshya or a Prostitute; and ten Prostitutes
were better than a King! Thus when Brahmanas accepting the charity of a King
out of greed would surely suffer Tamishra-like hells! Sage Atri affirmed that
material well-being in this World would provide semblance of temporary
happiness but those who desired permanent bliss after life should never mistake
the shadows to reality. Sage Vasishtha stated in no uncertain terms that
storing Tapasya would anytime be better than ‘Dhana Sanjnaya’ or storing money,
for no human being could ever assert happiness from possessions since the
relative term of ‘Sangraha’ was as limitless as a deep pit! Sage Kashyap opined
that ‘Dhana Sampatti’ or possession of Wealth would lead to ‘Moha’ or
infatuation which was a distinct route to ‘Naraka’and that the two words of possession
and abstinence are two poles of great distance where there could be no middle
paths, since that kind of equilibrium would be always a myth.Equally false was
a feeling that ‘Dhana’ helped furtherance of ‘Dharma’. Bharadwaj Muni stated
that even when a human being lost teeth and hairs were fallen, the desire of
possession would last till death and that unless the creeper of ‘Trishna’
(greed) was uprooted periodically, it germinated again and again.Similar views
were also expressed by other Saptarshis who visited Pushkara Tirtha. </span></b></div>
<div class="MsoNormal">
<span class="style321"><b><span style="color: white; font-family: Verdana;">But the fact was that the famine which broke at the Pushkara
Tirtha was a reality and sufferings that entailed the famine were practical.
Hunger was such a leveller that its impact was far-reaching affecting the
parents, wife, children and relatives; there could be consideration for the
Guests, Gurus, Pitras and not even to Devatas! Thus there could never be a
substitute for ‘Anna’ or Food. Universal existence depended on Anna, be it for
Pitras, Devatas, Daithyas, Yakshas, Rakshasas, Kinnaras, human beings or
Piscachas. Anna was the root cause for Tapa, Satya, Japa, Homa, Dhyana, Yoga,
and Salvation. Anna was the life, physical power, and mental acumen. Thus ‘Anna
Daan’ would indeed be the greatest task of nobility. Indeed this kind of life
giving Daan has utmost importance but has to be tempered with ‘Indriya Samyama’
(Physical Control) and ‘Manonigraha’ (Mental Restraint); if acceptance of Daana
without ‘Dama’ (Self-control) and ‘Niyama’ (Regulation). Thus Daana was an integral
component of Dama and Yama and thus only such kind of Daana of essentials like
‘Anna’ or bare minimum needs which are worthy of acceptance without
transgressing the limits of ‘Dama’ and ‘Niyama’ but certainly not the material
possessions that the Saptarshis detested and disapproved otherwise without
passing the tests of morality bordering on self-indulgence or intemperance! In
fact acceptance of Daana with strings attached, for the sheer ‘show’ or
publicity to the donor and the receiver, for the purpose of possession, and
without regard to Restraints and Regulative Mechanisms should be considered as
a sin that would need to be detested and avoided at any cost! </span></b></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="style35">
<b><span style="color: white; font-family: Verdana;">‘Saptarshis’
censure Self-indulgence and accept ‘Daanaas’ for essentials only </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Maharshi Bhrigu’s
grandson and the son of Mrikund, Markandeya came of five years of age, when a
Siddha came to his house and releaved that he was destined to live only for
another six months and a few more days. Sage Mrikund was alarmed at this
revelation and so did the boy’s mother and grandfather Brighu. Sage Mrikund
hastened to perform the boy’s ‘Upanayan Samskar’and asked the boy to greet each
and every Sage that passed by thereafter.</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><span style="color: white; font-family: Verdana;">Gradually,
the six months were over and Markandeya saw Sapta Rishis roaming nearby and
even unknowingly greeted and fell on the feet of the Rishis. The Saptarshis
blessed the boy one by one and each one of them said: ‘Ayushman bhava Sowmya!’
Then the Saptarshis realised that they had all blessed the boy with long life
where as Brahma’s clear-cut insruction was that the boy was destined to die
soon! The Saptarshis took the boy to Para
Brahma and the latter too blessed the boy who fell on the feet with ‘Chiraayu
bhava’! Saptarshis were surprised when Para
Brahma too blessed the boy like-wise; Brahma reaffirmed that the boy Markandeya
would live as long as he himself would! Saptarshis brought the boy back to his
father and left. The father was overjoyed and said that the boy was so
fortunate to have not only met Brahma but secured the latter’s blessings of
longevity and great fame and asked him to proceed to Pushkar Tirtha to worship
Brahma in his temple.Accordingly the young Markandeya settled at Pushkar
eversince and practised Tapasya even from his childhood. Visitors to Pushkar do
make it a point till date to bathe and worship at the Markandeya Ghat for
favour of securing longevity and good health.</span></b></div>
<div class="MsoNormal">
<b><span style="color: white; font-family: Verdana;"><br />
<br />
When Lord Shri Rama, Devi Sita and Lakshmana visited Chitrakut Mountain during
the ‘Vanavasa’ or Forest life of Fourteen Years and met Sage Atri to enquire of
a Holy Place where the ‘Viyoga Duhkha’ or the sorrow of absence of his beloved
relatives would be alleviated, Sage Atri recommended to visit the hermitage of
the illustrious Markandeya who would be able to direct them to a Place called ‘Aviyoga’
near by on the banks of the Sacred Pushkar Tirtha which was built by Lord
Brahma himself! There were two mountains named Maryada Parvat and Yagna Parvat
and in between there were three Kundas viz. Jyeshtha Pushkara, Madhyama
Pushkara and Kanishtha Pushkara. Accordingly Rama and the followers visited
Markandeya and directed them to Aviyoga where one could witness not only
departed soul of Dasaratha and immediate ancestors but also those who were
alive then and were being missed! Shri Rama immediately remembered not only
Dasaratha but the mothers, brothers and ‘Ayodhya puri vaasis’ or the
inhabitants of Ayodhya who were all being missed. Shri Rama was excited to
secure the vision of ‘Aviyogas’ and in his sleep at the last ‘Prahara’ or
during the small hours of early morning had clear vision of all the persons
being missed. But since Dasaratha who died was also visible, Markandeya advised
to perform Shraaddha to Dasaratha and said that along with him, Jamadagni,
Bharadwaj, Lomesha, Devarata and Shameeka would be the best possible Bhoktas!
Shri Rama was further excited at the prospect of performing Shradda to
Dashratha and two generations behind and detailed Laksmana to fetch excellent
fruits from the forest. Sita cooked the Pradhana Vastu in the Shraddha viz.
‘Lisodey’and ‘Ambali’ as Pinda Daan. Thereafter, Rama decided to stay at this
Sacred Pushkara Tirtha for a month and near the Maryada Mountain
had the Darshan (Vision) of Trinetra Dhari Bhagavan Shiva.</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="style35">
<b><span style="color: white; font-family: Verdana;">Lord Rama’s
Prayer to Maha Deva </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Krutrasya yosya
jagatah sacharaacharasya, <br />
Kartaa krutasya cha tatha sukha duhkha hetu/ <br />
Samhaara heturapi yah punarantha kaaley, <br />
thah Shankarah Sharanamidam sharanam vrajaami/ </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(I seek
shelter from Shankara, who is the Creator of all Beings that are mobile and
immobile; who maintains the Beings with sorrows and joys and at the end
terminates the Universe)</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Yah Yogino
vigata moha tamoRajaska, <br />
Bhaktaika taana manaso vinivrittha kaamaah/ <br />
Dhyaayanti nischaladhiyomita divya bhaavah, <br />
tam Shankaram Sharanadam Sharanam vrajaami/ </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(I seek
protection from Shankara the Supreme Yogi Purusha, whose heart and mind are
devoid of desires emerging from Rajo Guna and Tamo Guna; whose complete
attention is concentrated with meditation; whose mind is in a perfect position
of poise and Equilibrium; and whose thinking process is none else but to bestow
goodness to the totality of the Universe).</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Yaschendu
khand amamalam vilasan mukham sat<br />
udhwa sadaa priyatamaam shirasaa vibharti, <br />
Yachhardhadehamadadaad Giriraaja putrai <br />
tam Shankaram sharanadam sharanam vrajaami/ </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(I take
refuge from Shankara who has tied up the resplendent and cool Chandra in His
‘Jatajuut’which also wore the the Sacred Ganga
on his head and who gave away half of his Body to ‘Giriraja putri’ Devi
Parvati.)</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Yosyam Sakrud
vimala chaaru vilolatoyaam, <br />
Gangaam Mahormi vishamaam Gaganaat Patanteem/<br />
Murdhaadadey srajamiva pratilola pushpaam, <br />
tam Shankaram Sharanadam Sharanam vrajaami/ </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(I take
asylum from Shankara whose holy head withstands the mighty falls of clean,
beautiful and unsteady gushes of Ganga from
heavens and send shivers to all concerned onlookers as also provided views of
dangling flower laces around his head)</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Kailasashaila
shikhiram pratikamyamaanam, <br />
Kailasashringa sadrushena Dashaananena/ <br />
Yah paadapadma parivaadanamaadhanas<br />
tam Shankaram sharanadam sharanam vrajaami </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(I seek
safety from Shankara as his lotus feet steadied the Top Mounts of Kailasa Mountain which were shaken by the Ten
Headed Ravanasura out of frustration since the latter could not secure the vision
of Maha Deva)</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Yenaskrutopi
vishayeshpapi saktabhaava, <br />
jnaanaanvaya shruta gunairapi naiva yuktah, <br />
yam samshritah sukhabhujah Purushaa bhavanti, <br />
tam Shankaram Sharanadam sharanam vrajaami <br />
(I seek indulgence from Shankara who approach him for pardon even by persons
that are sinners, undue seekers of shameful delight, devoid of knowledge and of
noble traits and good conduct.)</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Agniprasuti
Ravi koti samaana tejaah, <br />
Santraasanam vibhuda daanavasattha maanaam/ <br />
Yah Kaalakutamapibat samudreernavegam, <br />
tam Shankaram Sharanadam Sharanam vrajaami/ </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(I solicit
safety from Shankara who is resplendent like crores of Suryas and Chandras and
the saviour of the mightiest of Devas and Danavas from the ‘Kalakut’
‘vishajwalas’ or the worst kind of deadly poisonous flames and saved the entire
Universe.)</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Kreedaarthameva
Bhagavan Bhuvanaani Sapta <br />
naanaa nadi vihagapaadapa manditaani <br />
SaBrahmakaani vyasrujat sukrutaahitaani <br />
tam Shankaram Sharanadam Sharanam vrajaami/ </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Bhagavan
Shankara! You create innumerable Rivers, Birds, Trees and Seven Lokas headed by
Brahma for your sport and also preserve the entire Srishti by your Grace; to
You I salute and pay worshipful homage).</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Yasakhilam
Jagadidam vashavarti nityam, <br />
yoshthabhireva tanubhirbhuvanaani Jhaduttey, <br />
Yah kaaranam sumahataamapi kaaranaanaam, <br />
tam Shankaram Sharanam vrajaami </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">( My
salutation to Shankara who commands the entire Universe including the Eight
Entities including Pancha Bhutas as also Surya, Chandra and Yama, besides being
the Karana-Tatvaas of Maha Karana or the Causes of the Great Cause!)</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Ye twam
Surottama Gurum Purushaa vimudhaa, <br />
Jaananti nasya Jagatah Sacharaa –charasya, <br />
Ishwaryamaana nigamaanushyena/<br />
Paschaathey yatanaam twanubhavantya vishuddhichitthaah/ </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Maha Deva!
Those impure hearted persons who take pride in their wealth, egotism and
so-called knowledge and not realise who Jagadguru/ the Greatest Master really
is shall regret after Mrityu and on reaching Naraka, but then too late!)</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Maha Pralaya,
Vishnu kills Madhu Kaitabha and Creation of Brahma again </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">After the end
of twelve thousand divine years or one Chatur Yuga, Brahma’s one day was
completed and there was Maha Pralaya. Maha Muni Markandeya was the sole witness
of Maha Vishnu lying on the top of a ‘Bargadi’ tree branch as a toddler while
swimming in a huge sheet of deep water and the Lord accosted the Sage by his
name and the surprised Markandeya wondered who the toddler was!</span></b></div>
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<b><span style="color: white; font-family: Verdana;">The boy
replied that he was the ‘Purana Purusha’ who bestowed long life to the Sage.
Maha Vishnu affirmed that He was the Virat Paramatma with thousands of heads,
hands and feet; that He was ageless; that He was the Creator, Preserver and
Annihilator; that He was the Devas, Danavas, Prajapatis, Maha Tatvas, Pancha
bhutas, the Present / Past and Future; the Dharma /Artha / Moksha Rupa; the
Karanam, Kaaranam and Karta or the Act / Action / and the Actor! The Sage
Markandeya was overwhelmed with what he saw, heard and felt as Narayana Himself
provided the blissful vision! Then the Golden Lotus sprouted from the Maha
Vishnu’s navel and Lord Brahma was found with his Pancha Mukhas on the top of
the Lotus surface, getting readied to script Universal Creation. Meanwhile two
demons brothers called Madhu and Kaitabha approached Brahma and asked him as to
who was he, why was he intiating the act of Creation and who authorised him to
do so.Brahma replied that the Supreme Master of the Universe was Maha Vishnu
from whose navel the Golden Lotus got sprouted. The demon brothers approached
Vishnu, greeted him and asked for the boon of invincibility even while Vishnu
enquired as to how they escaped death during the Maha Pralaya! The demon
brothers reiterated their desire that they could be killed at a place where
there was none killed earlier. As if their desire was granted, Vishnu expanded
his thighs, bent them down and killed them. Brahma resorted to Tapasya and
since he felt lonely, created his better half from his body and continued to
create Ten Prajapatis and five ‘Kanyas’viz. Lakshmi, Saadhya, Viswesha, Devi
and Sarasvati.Then he created Surabhi followed by Eleven Rudras. Surabhi gave
birth to cows, Yagna and Devatas as also ‘Hamsa’ (Swan) and
‘Aushodhis’including ‘Anna’ (food). Lakshmi and Dharma gave birth to Soma and
Sadhya gave birth to Devatas called Sadhyas viz. Bhava, Prabhava, Krushaaswa,
Suvaha, Aruna, Varuna, Viswamitra, Chala, Dhruva, Havishman, Tanuja, Vidhana,
Abhimata, Vatsara, Bhuti, Sarvaasuranishudana, Suparvi, Brihatkanta and
Mahalokanamaskruta. Vasu Devi created Vasusanjnak Devatas who followed Indra.
Vishva Devas were born to Vishvesha and Dharma and these were Mahabahu Daksha,
King Pushkar, Chakshusa Manu, Mahoraga, Vishwanuga, Vasu, Bala, Nishkala,
Rurudra and Parama Kantimaan Bhaskara. Marutwati gave birth to Marudganas viz.
Agni, Chakshu, Jyoti, Saavitra, Mitra, Amara, Sharavrishta, Suvarsha, Mahabhuja
Viraja, Raja, Viswayu, Sumati, Ashvagandha, Chitra Rashmi, Nishidha, Atmavidhi,
Chaaritra, Padamaatraga, Brihat, Bahudrupa and Vishnusanabhiga. Aditi and
Kashyapa gave birth to Twelve Adityas.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Birth of
Tarakasura, Shiva’s wedding with Parvati and Kartikeya kills Tarakasura </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Sage Kashyap
blessed his wife Diti to give birth to a great warrior ‘Vajranga’ who like a
diamond was unbreakable and indestructible. Diti desired to avenge the killing
of several Asuras in the past by Indra and asked Vajranga to defeat and bring
down Indra imprisoned in person; on doing so, Diti put Indra to shame and
released him saying that his subduing was worse than his death.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Meanwhile,
Vajranga did severe Tapasya to Brahma and the latter created Varangi as the
wife of Vajranga. Brahma gave a boon to the pair that a Maha Shaktivaan called
Tarakasura would be born after being retained for thousand years in
confinement. There were harsh earthquakes and sea-uprisings when the Asura was
born and the parents were filled with wild joy and excitement. As the boy
attained youth, he turned out to be a frightening demon and developed
friendship with other Asuras like Kujambha and Mahisha. Eventually, he reached
a Pariyatra Mountain to perform Tapasya without food
for hundred years, for another hundred years by consuming only dried leaves and
for additional years by drinking water only. Brahma was pleased and gave a boon
of invincibility except for a child of seven days of age, to be born of Shiva.
After securing the boon from Brahma, Tarakasura raised a huge army of ten crore
well-versed and trained soldiers along with the armies of renowned Asuras like
Mahisha, Kunjara, Megha, Kaalanemi, Nimi, Manthana, Jambhaka and Sumbha. As
Tarakaura declared war with Indra and Devas, Indra commissioned Vayu Deva as an
emissary as per the advice of Deva Guru Brishaspati, but the mission failed and
so did the proverbial Four ways of ‘Rajaniti’ or the Art of Politics viz. Sama
(War-Counselling), Daana (luring by gifts), Bheda or by using the dividing
politics of the opponents and Associates and finlally ‘danda’ or actual war.
Yamaraja was the Senapati, the Commander sitting over his Vahana Buffalo; Indra
sat on his Durjayta ratha (chariot) with Malini as his driver; and all other
Devas like Agni, Vayu, Varuna, Kubera, Chandra and Aditya, besides Ashvini
Kumars, Marudganas, Sandhyaganas, Yakshas, Gandharvas etc. But Tarakasura was
too powerful to Devas whose soldiers were badly bruised and ran without
direction. Indra and Devas approached Brahma and he replied that none excepting
a seven day son of Shiva and Devi Parvati, called ‘Kartikeya’ could kill
Tarakasura and none else in the world. </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">At this
juncture, Indra prayed to Sage Narada to advise further plan in the context of
the birth of Kartikerya. The Sage designed a route-map of action, first to
approach Himavanta and his wife Mena as also Parvati to prepare them to wed
Mahadeva; to secure access to Mahadeva for his consent to let Parvati assist
the former in his daily Pujas and approach Kama Deva and Rati Devi to stealthly
despatch ‘Pushpa Baanas’ or Amorous Arrows of Love in favour of Parvati while
she was in service to Mahadeva. But the Plan did not quite succeed as
Mahadeva’s eyes searched for Kama Deva and burnt him off with his third eye. As
Devi Rati prayed to Maha Deva, the latter assured that Kama Deva would soon be
created again as ‘Ananga’ or devoid of Physique. As Devi Parvati was shaken by
the news of Kama Deva’s turning into ashes, she decided to take to Tapasya; her
father Himavan addressed the daughter to say: ‘U’ ‘Ma’ meaning ‘Don’t do so’!
But still she left to such a Place to perform rigorous Tapasya where even Devas
did not desire to visit and was so inaccessible at the heights of Himalayas. As the Plan as scripted by Narada Muni was not
yet in place, Indra prayed to ‘Sapta Rishis’ to intervene. The Rishis tested
her unambiguous decision to perform the severe Tapasya by arguing with her that
she was bent on marrying Maha Deva and none else; in fact she became angry with
the Rishis that she reacted sharply against them and even condemned them to
suggest any other name as her spouse excepting Shiva Deva. Sapta Rishis
approached Maha Deva, underlined Parvati’s strong mental make up to wed only
Maha Deva and emphasised the angle of ‘Loka Kalyan’ or the Universal Cause of
destroying Tarakasura which could be accomplished only through the wedding with
Parvati.Taking the consent of Maha Deva, Saptarishis negotiated the transaction
of the holy wedding of Shiva and Parvati successfully and smoothly. At the
appointed Muhurtha, the Greatest, the Most Auspicious and Most Unique Wedding
of Shiva Parvati was celebrated in which Vishnu and Brahma along with Lakshmi
and Vani took active part and so did Indra, Devas, Dikpalakas, the Planets
along with their spouses; Yakshas, Danavas, Kimpurushas, Pramathaganas and
Piscachas were all thrilled; Gandharvas sang tuneful songs, Apsaras danced away
to their glories and Maharshis and Muniganas chanted Vedas and Hymns.
Such an event was neither commemorated in the Yugas that preceded nor followed.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">As Devi
Parvati and Shiva were enjoying their post-wedding life in beautiful gardens
and Sarovars, one fine morning Parvati desired to take her bath and sought to
clean up her body dirt after applying scented oils and made an idol of a
handsome boy whose head resembled that of an elephant. Shiva played with that
idol of a boy for a while and threw it in Ganga
who was Parvati’s companion. Ganga brought the idol back from the flow and
interestingly the boy became real with life and Devas called him as Gajanana
and worshipped him; Brahma gave Gajanana the authority to head Ganas and was
called as Ganapati or Ganadhyaksha eversince.Equally fascinating was the
incident of Devi Parvati having planted an Ashoka Tree out of sport with Shiva.
In a light moment, Indra, Brihaspati, Devas and Maharshis asked Parvati as to
what kind of fruit would emerge from the tree and Parvati was extremely
delighted with the query. She replied that if any thoughtful human being where
there was inadequate water supply at a Place would dig up a Well, then that
person would attain Swarga for as many years as the drops of that Well! She
further said that if ten such wells were dug up, the ‘Punya’ would be ten times
more; if ten bigger water bodies were dug up the ‘Punya’ would be tenfolded
more; if ten Sarovars were dug up the resultant fruits would be tenfold more;
ten Sarovars would equal the donation of a Kanya (virgin) and such ten
donations would equalise one Vriksha (Tree)! Brihaspati, Devas and Rishis were
stunned with the reply that Parvati gave and returned to their respective
places thinking deep about what Devi Parvati stated!</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">For a number
of years, Shiva and Parvati were in a joyful mood after their marriage and there
was little news for Indras and Devas about the possible arrival of Kartikeya
who alone could terminate Tatakasura. Agni Deva took the form of a parrot and
entered the Palace
of Shiva and Parvati who
found that Parvati was enjoying a bath in a Sarovar playing with lotus flowers
and Lord Shiva was resting in his bed. She found six Krittikas in the Sarovar
and told them that she was desirous of seeing the water drops inside the lotus
bulbs; the Kritthikas replied in fun that they would show the water drops
provided they allow them also to share the joy of a child in her ‘garbha’! The
Krittikas further said that they should allow them too to own the child as
their own as much as that of Devi Parvati and she agreed to the mutual deal;
Krittikas showed the water drops inside the lotus bulb and drank them. As soon
as she drank the water drops, there emerged a handsome and healthy boy from
Devi Parvati’s right abdomen with Sun-like luster and a powerful Physique
wearing a ‘Shula’ and ‘Ankush’ in both of his hands. He was called ‘Kumar’ as
many entities claimed parentage maily of course by Lord Shiva and Devi Parvati
but also the Krittikas and even Agni. The boy had six brilliant faces and was
popularly called by several names viz.Vishakha, Shanmukha, Skanda, Shadaanana
and Kartikeya. Brahma, Vishnu, Indra and various Devas gifted the Child several
valuable souvenirs like Chandan, Malas, Dhup, Toys, Umbrellas, and Bhushans and
instantly appointed him as the Senapati or the Commander-in-Chief of Devas.
Lord Vishnu presented several ‘Ayudhas’ or Arms; Kubera provided ten lakh of
Yaksha Sena; Agni gave his Tej (Radiance) and Vayu provided speed as his
‘Vahan’ (Chariot). Kumar desired to ascertain as to what he could do for them
and in one voice they wanted the demon Tarakasura to be killed and Kumar
assured saying: So be it! Inspired by what Skanda Deva guaranteed, Indra sent
an emissary to Tarakasura saying that soon Indra and Devas would arrive to
destroy the demon and his followers. Danavas wondered that an additional Shakti
must have joined the Deva Sena as otherwise they would not dare send a
messenger alerting them to come prapared for a battle! Tarakasura remembered
Brahma’s boon to him with the qualification of the risk of his death in the
hands of a boy! Even Kalanemi and other Daityas had creepy feelings about the
might of the stranger who joined the Deva Sena. As Tarakasura saw finally saw
the so-called additional Shakti, he laughed away and made fun of the baby boy;
he said that Devas did great injustice in projecting him ahead of them so that
they could conveniently run away if need be! Kumar replied that there was no
need to make fun of us since in a battle of ‘Shastras’, there was the brain
power that was important but not the brute force; moreso, one did not require a
huge serpent to kill an opponent but even a tiny snake could finish off the
enemy by a small bite of poison! Bala Surya was always difficult to look at and
never under-estimate a boy! Even as Kumar’s reply was over, the Asura threw a
musala but the reply by way of a mighty Chakra from Kumar was instantaneous.
The Daitya threw a metallic Bhindipal which Kumar stopped merely by one of his
hands. Kartikeya targetted a ferocious mace which made ear-blowing sound and
the demon was hardly able to escape its impact. The demon then realised that
this boy was not an ordinary kid and one had to be tough with him; he used a
very powerful Shastra which was undone by Kartikeya instantly. Then Kartikeya
came into his form and massacred thousands of demons and the so-called mighty
demons like Kalanemi could hardly defend themselves and ran away to save their
skins. As a last resort, Tarakasura hit Kumar’s vahana of Peacock and going
wild with this act, Kumara finally used the ‘Nirmal Shakti’ in his hands and threw
it with force and speed and the Shakti dazzled the demon’s vision; he tried his
best but could not evade it since it flew behind wherever he went and
ultimately pierced into his heart as the mountain-like Tarakasura fell making a
thud, like a cloud-burst and the handful soldiers of the huge army of Davanas
left behind alive ran for their lives. Devas went into a state of ecstacy with
loud shouts and battle-cries of relief showering fragrant flowers all around,
Gandharvas sang earsplitting songs of victory, Apsaras danced with gay abandon
and the whole Universe wore a memorable look of unprecedented carnival.Vishnu
and Brahma were highly satisfied that finally Dharma an Nyaya were vindicated
by Kumara. Maha Deva and Devi Parvati seated on Nandi with Ganesha and
Kartikeya flew across to Kailasa
Mountain witnessing
festivities all along the route!</span></b></div>
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<span class="style321"><b><span style="color: white; font-family: Verdana;">Devas affirmed that whosoever read, or heard or analysed the Story
of Kartikeya would be blessed; his life-span would increase, would become
healthy, popular, and contented in life without unfufilled desires and at the
end of Life would qualify for Salvation.</span></b></span></div>
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<b><span style="color: white; font-family: Verdana;">Ideal
features of Brahmanas and significance of ‘Gayatri Mantra’</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Janmana
Brahmano jneyaha Samskarai Dwija Ucchatey, <br />
Vidyaya yaati Vipratvam Thribhih Shrotria lakshanam/ <br />
Vidyaputho Mantraputho Veda putasthayaiva cha, <br />
Tirtha-Snaanadibhirmedhyo Viprah Pujyatamah smrutah/<br />
Narayane sadaa bhaktah shuddhantah karanastatha, <br />
Jitendriyo Jitahkrodhah samamah Sarvajaneshu cha/ <br />
Gurudevaatiye bhaktah pitroh shusrushaney ratah, <br />
Paradaarey manoyasya kadaachitraiva modatey/ <br />
Puranakathako nityam Dharmaakhyaanasya santatih, <br />
Asatyaiva darshaatrithya -mashvamedhaadijah phalam/ </span></b></div>
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<b><span style="color: white; font-family: Verdana;">(A Brahmana
boy is a Brahmana by birth; by virtue of ‘samskara’or Training / Practice, he
is known as a ‘Dwija’ and by virtue of ‘Vidya’ or education of Scriptures, he
is called a ‘Vipra’. Thus the three features of a ‘Shrotriya’ or a Complete
Brahmana are ‘Janma’ (birth), ‘Samskara’ (tradition and training) and ‘Vidya’
(Knowledge). A Brahmana becomes worthy of worship once he is purified with
‘Tirtha Snanas’ or bathing at holy Places and is fortified with Vidya, Mantra
and Vedas.The ‘darshan’ or seeing of a complete Brahmana yields fruits of
performing Ashwamedha Yagna etc. once he always maintains devotion of Bhagavan
Narayana; his conscience is clear and clean of petty matters; his feelings are
uniformly balanced for one and all; his bhakti is transparent and uniform to
Gurus, Devatas and Atithis; his dedication and service is constant for his parents;
his views and reactions are unblemished for women and transient desires and
emotions; and his mind and speech are always engaged in and cogitative about
Puranas and Matters of Spiritualism!) </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Lord Brahma
himself was stated to have described an ideal Brahmana as above to Devarshi
Narada as quoted by Sage Pulastya to Bhishma. Lord Brahma also stated that a
Brahmana was he who could treat a friend or foe with equal feelings of
kindness; who could behave all human beings in an impartial and unbiased manner;
who would never resort to thieving any object or money even if available in a
free jungle; who would be completely devoid of desires, annoyances, mean
mindedness, excessive possessions, jealousy, and anger; who is not controlled
by ‘Indriyas’ or physical properties; and who would recite Yajur Veda and other
Scriptures with their meanings, and the Twenty Four Lettered Tripada Gayatri!
Lord Brahma further declared that even mere conversation by a person with a
Brahmana as described above would lead him to ‘Uttama Gati’ or noble path,
provided that person observed daily ‘snaan’ and Brahmana Puja, and practice of
Noble ‘Vratas’ and consumption of Ganga water.<br />
Narada enquired of Lord Brahma about the features, the special import of each
‘Akshar’ or Letter of Gayatri Mantra and the ‘Kukshi’-‘Charan’and ‘Gotra’ of
the Stanza.The Gayatri Mantra’s Chhanda (Prosody or Poetic Structure) is called
‘Gayatri’ and ruling Devata is ‘Savita’. Gayatri Devi’s ‘Varna’ or colour is ‘Shukla’ (White); her
face is of ‘Agni’ (Fire) and her Rishi is Viswamitra. Lord Brahma is Gayatri’s
‘Mastak’ (head); her ‘Shikha’ or the Head-hair is Rudra; her heart is of Lord
Vishnu. She is the dominating Deity of ‘Upanayana Karma’ or the Task of Wearing
the Holy Thread which qualifies a person to recite Gayatri Mantra. Devi Gayatri
was born into ‘Saankhyaana Gotra’. Three Lokas are her Charanas or feet.
Prithvi (Earth) lies in Gayatri’s ‘Kukshi’ or in her stomach. One aligns each
letter of the Gayatri Mantra totalling twenty four to the parts of a human body
from the feet to head and the process of alignment of the body part and each of
the letters of the Mantra is called Nyasa. A Brahmana performing the Nyasa or
alignment of the Letters of the Mantra with the concerned body part is stated
to have attained Brahma Loka; to realise or to be aware of the meaning and
significance of each letter of the Mantra would lead to ‘Vishnu Sayujya’ or
accomplishment of Oneness with Vishnu. Gayatri’s second distinct Form comprises
an Eighteen Lettered Yajur Mantra viz: Om
Agneyrwaakpumsi Yajurvedina jushta Somam piba Swaha/ The Mantra commences with
the word ‘Agni’ and ends up with the word ‘Swaha’. One has to recite this
Mantra hundred times while standing in water. The power of this Mantra is such
that the recitation dissolves crores of Sins including even the ‘Maha Patakas’
like ‘Brahma Hatya’. The same procedure is to be followed by reciting Vishnu
Mantra, Maheswara Maha Mantra, Devi Mantra, Surya Mantra, Ganesha Mantra and so
on. The Brahmanas who practise the Mantra recitals on these lines need to be
given special ‘Danaas’ and the donors of the Daanaas achieve ‘Akshya Punya’ or
Undiminishing Punya. Those Brahmanas who are ‘Swadhyaya parayanas’or
self-taught and at the same time teach others, recite for the benefit of others
and also let others read for every body’s benefit are as good as Vishnu.
Practising Gayatri Mantra by the ‘Nyas’ or alignment of each word and body
part, understand the purport and meaning of each word and perform ‘Pranayama’
concurrently bestows ‘Brahmapada prapti’.<br />
<br />
The next significant question posed by Sage Narada to Lord Brahma related
to the Form or Swarupa of Pranayama, the concerned Deity relevant to each Word
of Gayatri and the body part alignable with the specific letter of the Gayatri
Mantra. The process of Pranayama comprises 1) ‘Puraka Kriya’ or the filling up
the body with Prana Vayu (the wind of Life) from bottom to heart or mix up with
‘Apana’Vayu from the bottom with the Prana Vayu inhaled into the heart; 2)
‘Kumbhak Kriya’ or stopping the breath; 3) ‘Rechaka Kriya’ or
exhale by slowly removing the Vayu till one could hold. This cycle of inhaling
fully out, stopping the breath with no air inside the body, exhaling slowly by
removing the air till the dead-end is called Pranayama simultaneously reciting
Gayatri Mantra each time fully. This Pranayama clears breathing and lung
congestion, slashes cold and cough, improves the status of hearing, eases the
digestive system and greatly enhances memory and concentration.<br />
<br />
Now, Brahma detailed each relevant Deity in respect of each of the Twenty Four
Letters of the Gayatri Mantra as follows: Agni, Vayu, Surya, Viyat
(Akash),Yamaraja, Varun, Brihaspati, Parjanya, Indra, Gandharva, Pusha, Mitra,
Twashta, Vasu, Marudganas, Soma, Angira, Vishwa Deva, Ashvini Kumars,
Pragapati, Sampurna Devata, Rudra, Brahma and Shri Vishnu. The letter-to-letter
seriatum of Deities represented in the Gayatri Mantra thus provided the
‘Vangmaya’/ ‘Vani Vishaya’ or the cross-referencing of the Letter-Deity implication.
As regards the ‘Nyasa’ of the Aksharas of the Gayatri Mantra versus Body Limbs,
the explanation is as follows: ‘Tat’-touch the thumbs of the feet; ‘Sa’-Gulpha
(ankles); ‘Vi’-the two pindaliyas (calves); ‘thu’-ghutnas (Knees); ‘Var’-jangha
(lap); ‘Re’-Terminal Part; ‘Nya’- ‘Andakosha; ‘M’-‘Kati bhagas’( thighs);
‘Bha’-Nabhi Mandala; ‘orgo’-Udaram; ‘Dey’-both the breasts; ‘Va’- Hridaya;
‘Sya’-both the hands; ‘Dhee’-face; ‘Ma’-taalu; ‘hi’-top of Nasika( nose);
‘Dhi’-both the eyes; ‘Yo’- both bahus (hands); ‘Yo’- Lalaat; ‘Nah’-Muhka’s
Purvabhaaga; ‘Pra’-‘Dakshna bhaag; ‘Cho’-Paschima bhaaga; ‘da’-Mukha’s Uttara
Bhaga; ‘Yaat’-Mastak (head). By performing the Nyasa as above, all the
‘Aksharas’or the Letters are thus aligned to Brahma-Vishnu and Maheswara.<br />
Another kind of Nyasa for the Sandhya-Kaalas is as follows: </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Om Bhuriti
Hridaye-<br />
Om Bhuvah Shirasi-<br />
Om Swaha Shikhayai-<br />
Om Tatsaviuvarenyamithi Kalebarey-<br />
Bhargo Devasya Dhimahi Netrayoh-<br />
Om Dhiyoyonaha prachodayaatiti Karayoh-<br />
Om Apo jyotee rasomritam Brahma Bhurbhuvah swarom/</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">The above
Vyahruti and Twelve Omkaaraas along with Gayatri Mantra be performed at Sandhya
Timings while touching water (Jala sparsha) followed by Pranayama Kriya thrice;
then should follow the Gayatri Mantra Japa for as many times as possible. Then
should follow ‘Punah-Nyasa’ or Repeat Nyasa as follows: Om Bhuh Padaabhyaam and
touch the feet; Om Bhuvah Jaanubhyaam and touch both ‘ghutane’ (knees); Om
Swahah Katyaam and touch kati bhaaga’ (thighs); Om Mahah Naabhou and touch Nabhistaan
(navel); Om Janah Hridaye and touch Hridaya; Om Tapah Karaye and touch both the
hands; Om Satyam and touch Lalaatey (Forehead) and finally recite the entire
Mantra and touch the Shikha (tuft).</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Lord Brahma
affirmed to Narada as follows: </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Chatur Vedaascha
Gayatri pura vai tulithaa maya, <br />
Chatur Vedaat Paraa Gurvi Gayatri Mokshada Smrita/ <br />
Dashabhirjanma janitam shateyna cha puraakrutam, <br />
Tri Yugam tu Sahasrena Gayatri hanthi kilbisham/ </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(I had in the
past placed the Four Vedas and Gayatri on a Sensitive Balance and at that time
Gayatri weighed heavier compared to the Four Vedas since Gayatri was certainly
towards the path of Salvation. Gayatri Mantra Japa for ten times destroys the
sins of the current birth, hundred times clears the sins of the previous birth
and the Japa thousand times demolishes the sins of three Yugas!)</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Those who
perform Gayatri Japa in the morning and evening by rotating the Sacred
Rudraksha Mala shall indeed reap the fruits of the Four Vedas. Contrarily, a
Brahmana who is not aware of the Gayatri Mantra has no credential to perform
Pitru Karyas, Shraddhas, and Daanas. Their visits to Tirthas, dips in Holy Rivers
and performances of any kind of Propitious Tasks are treated as negative, like
a fragrant and charming flower sprouting in a slushy and rotten cess-pool! </span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="style35">
<b><span style="color: white; font-family: Verdana;">Significance
of ‘Rudrakshas’ and ‘Tulasi’ </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">In a
congregation of Brahmansas, Veda Vyas explained the significance of
‘Rudrakshas’, their origin and methodology of wearing them. A person wearing a
Rudraksha Mala with Brahma-grandhis and performs Japa-Daana-Stotra-Mantra-Deva
Puja or any other propitious Task is stated to have executed the best possible
worship ever. In Satya Yuga of the yore, a fearful Danava named Tripura had
Brahma Deva’s boons of invincibility against Devas and harassed them besides
all virtuous human beings, Sages and other species.</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">When Devas
approached Maha Deva and described the atrocities perpetrated by the Asura,
Shiva got perturbed and pulled out his powerful ‘Aajagava’ Dhanush and
despatched his ‘Vikaraal’ named arrow and from his Divya Drishti (Celestial
Vision) tracked Tripura down after extensive battle and killed him finally. In
this tedious task, Maha Deva sweated profusely and the skin moisture of Maha
Deva got materialised as a huge Tree of Rudrakshas (Eyes of Rudra). As
Kartikeya asked Maha Deva about the significance of the Seeds of the Tree, the
latter described that wearing a mala (garland) of Rudrakshas bestowed
auspiciousness and acted like a shield against diseases, poverty, unhappiness, and
discontentment in life. Those who wear Rudrakshas would immediately assume the
personality of confidence, equanimity and maturity. If one wore Rudraksha on
his head and died, the person concerned would immediately break the cycle of
rebirths and secure salvation. </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">[‘Eka Mukhi’
symbolises Shiva and its Ruling Planet is Surya recommended to wear on Mondays
for power, wealth and fame to ward off heart diseases and its Mantra is stated
to be ‘Om Namah Shivaaya Om Hreem Namah’; ‘Dwi Mukhi’ symbolises ‘Ardha Naare
-eswara’ or Shiva and Parvati with Moon as the Ruling Planet recommended to
wear on Mondays for mental peace and mystic powers and its Mantra is ‘Om
Namah’; ‘Tri Mukhi’ symbolises Agni and the Ruling Planet is Mars, recommended
for wearing on Mondays for Physical Health, Knowledge and Divine Powers and its
Mantra is: Om Kleem Namah/ Om Namah Shivaaya Namah; ‘Chatur Mukhi’ Rudraksha
symbolises Brahma and the Ruling Planet is Mercury best worn on Mondays for
curing paralysis, nervous tension and mental diseases and its Mantra is : Om
Hreem Namah; the ‘Pancha Mukhi’ symbolises Rudra and the Ruling Planet is
Jupiter affecting Liver, Kidneys, diabetes and obesity, meant for elimination
of enemies and the Mantra is: Om Hreem Namah- it is stated that apart from the
wearing of Ekamukhi, Pancha Mukhi is also rated high for wearing; The ‘Shashtya
Mukhi’ symbolises Kartikeya and the Ruling Planet is Venus (Shukra) meant for
attaining Concentration, Confidence, Succcess and Family life and for the
benefit for reproductive organs while the relevant Mantra is Om Hreem Hroom;
Maha Lakshmi symbolises the ‘Sapta Mukhi’ and the Ruling Planet is Saturn meant
to cure muscular pain and impotence which is to be borne with red thread as the
desired objectives are prosperity and well being and the relevant Mantra is Om
Huum Namaha; the ‘Ashta Mukhi’ Rudraksha symbolises Ganesha and the Ruling
Planet is Rahu aiming at concentration and business tactics normally preferred
by Vaishyas and sought to set right lung disorder and skin problem and the
Mantra is Om Ganeshaya Namhah; the ‘Nava Mukhi’ Rudraksha symbolises Durga and
the Planetary Head is Kethu, bestowing courage, destruction of enemies and
capacity to strike back and is meant for relief body pains and lung-bowel
disoders, relevant Mantra being Om Hreem Hum Namah; the ‘Dasa Mukhi’Rudraksha
worn on Sundays represents Maha Vishnu symbolising Ten Avataras, pacifying all
the ill-effects of Nine Planets and destroying Evil Spirits like Piscachas,
Goblins, Thieves etc.the relevant Mantra being Shri Narayaneya Shri Vaishnavey
Namah; Like the Eka Mukhi and the Pancha Mukhi, the Ekadasha Mukhi Rudraksha is
also reckoned very potent and useful representing Ekadasha Rudras (also stated
alternatively as symbolising Hanuman) bestowing knowledge, Yoga and devotion as
also procecting neuro-physiology if worn on Mondays by reciting the Mantra viz.
Om Shri Rudraaya Namah; the ‘Dwadasha Mukhi’ Rudraksha symbolising ‘Dwadasha
Adityas’with Surya as the Ruling Planet bestows Kingships, Leadership, courage
and self-confidence, granting excellent health and great success in Life;
Wearing the ‘Trayodasha Mukhi’ Rudraksha symbolising Indra and Kamadeva with
Venus as the Ruling Planet provides unmistakable pleasures of life and even
hypnotic powers and a ‘Chaturdasha Mukhi’ Rudraksha which is stated to be
a rarity is of the class or standing of Eka Mukhi, Pancha Mukhi and Ekadasha
Mukhi and represents Maha Deva Himself with Saturn as the Ruling Planet and
providing the most contented Life in ‘Iham’(the Present) and ‘Param’
(After-Life) as it has to be worn by reciting the Mantra: Om Namah Sivaaya. It
is said that close contact zg of Rudrakshas with body parts like head, neck,
heart, and hands protect the persons with medical values from depression, stress,
diabetes, cancer, heart / blood related diseases!] </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Veda Vyas
told the congregation of Sages that Bhagavan Maha Deva described the benefits
of Tulasi Tree (Holi Basil) to Kartikeya as it is highly auspicious,
desire-fulfilling, very dear to Bhagavan Vishnu and hence called ‘Vaishnavi’;
in fact, Vishnu considers Tulasi on par with even Lakshmi and far above the
ranking of all other leaves and flowers. Daily worship to Bhagavan Vishnu with
Tulasi leaves is considered as effective and propitious than even Daana, Homa,
Yagnya and Vratas. Needless to say that Tulasi Puja to Bhagavan Vishnu bestows
brightness, happiness, luxury items, fame, Lakshmi, noble ancestry, good wife
and children, wealth, health, ‘Gyan’, Vigyan, Veda and Vedanga , Shastra,
Purana, Tantra and Samhitas. Keeping a Tulasi Garden
nearby is as effective and easy as keeping Lord Shri Krishna Himself and thus
retaining Devi Lakshmi, Brahma and all other Devas.Thus a short-cut method is
worshipping Tulasi to be able to keep all the Deities happy. As a corollary,
Pretahs, Piscachas, Kushmandas, Brahma rakshasas, Bhutas and Rakshasas are
nowhere in the vicinity and so would be far away from sins, fears, diseases and
wants. In Kali Yuga, one effective way is to perform Tulasi Puja, Kirtana,
Dhyana, Dharana and other means of worship to dry out and burn off all kinds of
Sins and consolidate the path of reaching Swarga and Moksha. </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Bhagavan
Shankara stated: Pujaney kirtaney dhyaney ropaney dharaney Kalou, Tulasi
dahatey paapam Swraga moksham dadaaticha/ Upadesham dadeydasyaah
swayamaacharatey punah, sa yaati Paramam Staanam Madhavasya niketanam/ Lord
Vishnu further said that in all those tasks which were dear to him like
Yagnas, Vratas etc. worship with even with one Tulasi leaf enhances the value of
such tasks. Further, those who worship Tulasi attain the same fruits of
worshipping Gurus, Brahmanas, Devatas and Tirthas. If one retains a leaf of
Tulasi while dying has a path leading upwards to heavens. Those who worship
Tulasi regularly and sincerely would not have to take ‘Punarjanma’ (another
birth)! </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Mere
‘Namocchharana’ or taking the name of Tulasi frightens Asuras but pleases
Vishnu immensely; blessed are those in Kali Yuga who perform puja of
‘Shaligramas’ or Replicas of Maha Vishnu with Tulasi.What could Yama Raja say
to Tulasi : </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Tulasyamrita
janmaasi sadaa twam Keshava Priyey! <br />
Keshavaartha chinomi twaam Varadaa bhava shobhaney/ <br />
Twadanga sambhavairnityam pujayaami yathaa Harim, <br />
Tatha kuru Pavitrangam Kalou mala vinaashini/ </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(Tulasi! You
are born from Amrita and are the beloved of Kehava always. I select excellent
leaves from your Tree for the puja of Bhagavan. Do become the provider of boons
from this Puja and enable it in a manner that it pleases Bhagavan Keshava.
Mother Tulasi! Only you could clean up the mess of Kali Yug and provide a sense
of direction to absolve me of my sins).<br />
[Tulasi leaves yield a volatile oil called eugenol possessing anti
bacterial properties which are anti- microbial, anti-inflammarory and
expectorant promoting maximum <br />
respiratory assistance].<br />
After concluding the Srishti Khanda of Padma Purana, Suta Maha Muni proceeded
with the depiction of Bhumi Khanda to the Congregation of Sages at
Naimisharanya, taking the shelter of Bhagavan Narayana: Yam Sarva Devam
Parameswaram hi nishkevalam Jnaanamayam pradhaanam, Vadanti Narayanadi Siddhvim
Siddheswaram tam sharanam Prapadye (I salute and seek protection of Bhagavan
Shriman Narayana who is stated to be of an Omni-Form, Parameswara, Unique and
Jnaanamaya and the Adi Siddheswara of Siddhas).</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="style35">
<b><span style="color: white; font-family: Verdana;">‘Pitru
Bhakti’ leads Shiva Sharma’s devoted sons to ‘Vishnu dhaam’ </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">In Bhumi
Khanda, the Concept of Pitru Bhakti was defined and described in good detail.
On the banks of the Western Ocean of Bharat in Dwaraka, there was a
Veda-Shastra Vidwan called Shiva Sharma who had five Sons named Yagna Sharma,
Veda Sharma, Dharma Sharma, Vishnu Sharma and Soma Sharma, all with good
knowledge of Scriptures and great devotees of their father. </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Shiva Sharma
decided to examine the ‘Pitru Bhakti’ of their sons and by the play of ‘Maya’
(Illusion) that he created declared that his wife died and asked his eldest son
Yagna Sharma to cut the body of his mother into pieces and throw away; the son
did exactly as was told by his father. Shiva Sharma asked his second son to
convince another (illusory) woman whom he liked as it would be difficult for
him to carry on without a wife. Veda Sharma approached the woman but she said
that his father was old and diseased and that she would rather like to marry
the son instead. Veda Sharma told her that it was unfair for her to talk like
that and that he was prepared to do any thing if she married his father. The
illusory woman demanded that she should then be able to vision Indra and other
Devas. Veda Sharma was able to do so by the power of his Tapasya. The woman
appreciated the achievement and sent away the Devas but she then demanded that
Veda Sharma should cut off his head with his own hands and gift it to her! The
illustrious son did so and the ‘Maya Stree’ showed the slain head to the father
and the rest of his sons. Shiva Sharma then handed over the head of Veda Sharma
to the third son Dharma Sharma and asked him to revive the life of Veda Sharma.
Dharma Sharma invoked Dharma Raja and said that if only he did unswerving service
to his Guru and had unparalelled Pitru Bhakti his elder brother’s life be
revived. Dharma Raja was immensely pleased and not only agreed to revive the
life of Veda Sharma but also agreed to give any other boon to him; Dharma
Sharma desired that his Pitru Bhakti be enhanced further, that his Dharma
(Virtue) be intensified and that he should attain ‘Moksha’ after his life. Then
Shiva Sharma desired to test the fourth son Vishnu Sharma and that indeed was
tougher further; he desired that the son should approach Indra Deva and bring
‘Amrit’ for all the family members! As Vishnu Sharma left for Indra Loka, Lord
Indra was aware of the intention and commissioned Menaka to attract him; Vishnu
Sharma was indeed aware of her intentions and asked her not to waste his time
with her traditional tactics as he was not like Sage Vishwamitra to yield to
her infatuations. As Menaka failed in her mission, Indra kept on placing
obstructions in the way of Vishnu Sharma, the latter was infuriated and
declared that he would kick down Indra and if needed, create another Indra!
Indra was frightened and tendered apology as also accompanied the son to the
father, handed over a pot of Amrit and told Shiva Sharma that there could never
be a son like Vishnu Sharma and that there were such an unbelievable example of
Pitru Bhakti in the family as one son was overshadowing another in their
display of unparalelled devotion to the father! Meanwhile, the mother of the
five sons re-appeared and expressed her enormous pleasure to have secured a
husband like Shiva Sharma and the sons who proved their worth by their
exemplary devotion to their father. The father who felt proud of their sons
gave the four of them the boon of achieving ‘Goloka / Vishnu loka dham’ even as
Lord Vishnu appeared before them to accompany the four-some; Shiva Sharma told
the fifth son Soma Sharma that he and his wife would proceed to visit ‘Tirthas’
while Soma Sharma would have to protect the Amrit pot meanwhile. Soma Sharma
guarded the Amrita Kumbha so sincerely that he did not leave it even for a
minute and after ten years the parents returned highly diseased, ematiated,
skinny with leprosy and fully spotted all over the bodies; the untouchable
condition of the parents was also display of ‘Maya’, but the son performed the
kind of service with grit and determination that no son could have ever done,
as he cleaned the blood and pus from the body-cracks, tidied the ‘Mala-Mutras’
or the body rejects and without sleep or rest, looked after the parents that
Devas on heavens were stunned! The parents refused to accept the Amrit, they
refused to accept it, as curing of the leprosy was against the principle of
natural justice, as they were destined to suffer.But, when the parents could
not suffer beyond limits, they relented and finally asked for the Amrita Kumbha
but Soma Sharma found to his utter surprise that the Kumbha was empty! Unnerved
by this misfortune, Soma Sharma looked to Heavens and challenged fate that if
he had truly and most faithfully served his parents with devotion all these
years and that he controlled his ‘Indriyas’ of physique and mind with the
greatest and unfailing commitment, then the Amrita Kumbha should be full up at
once; indeed the Kumbha was full. The parents assured that the ‘Kushthu’disease
was fake and the empty Kumbha was an illusion sothat his Pitru Bhakti had to be
vindicated. Being extremely happy and contented that the last son Soma Sharma
like his earlier brothers too passed the test of Pitru Bhakti, the proud
parents blessed him and left for Vishnu Loka.<br />
<br />
As Soma Sharma and his wife Sumana could not beget a son, Soma Sharma
approached Maharshi Vasishta for guidance. Vasishtha told that Soma Sharma that
in his earlier life, the latter was a miser and did not want to spend any
amount even on the day of his departed father’s death anniversary. He had
amassed considerable wealth but never did he perform any charity or any Punya
Karya; he did not even enjoy any happiness excepting the joy of possession. He
was suspicious even of his sons and at the time of his death no body knew where
the wealth was deposited. But while alive, the Sudra did one single good task
in his long life viz. of hosting a Vishnu Bhakta at his home and that day
happened to be Ashadha Shukla Dwadashi and that was how he was born as a
Brahmana in the current birth. Vasistha further advised that he would secure an
excellent son by worshipping Vishnu Deva. As Soma Sharma was performing ‘japa’
(meditation) Saadhvi Sumana too served her husband with devotion. But there
were many distractions like the appearances of big black snakes of poison,
elephants, tigers, and even piscachas. However, Soma Sharma never got unnerved.
One day a lion tried to hurt the Brahmana and then also he held on with the
meditation more intensely than ever by chanting ‘Narasimha Stotra’. That was
the time when Bhagavan Vishnu granted his vision in his full form with four
hands armed with Shankha, Chakra, Gada and Saranga with an extremely charming
face with a smile. Soma Sharma was overpowered with ecstacy and eulogised him
for long time till his heart’s content. When Bhagavan Vishnu was pleased with
Soma Sharma’s ‘Tapasya’, he asked the Brahmana for boons and the Brahmana
desired that he should secure a son who should be a distinguished Vishnu
Bhakta, a highly erudite and virtuous example of his ‘Vamsa’and a person of
universal fame. In course of time, a boy of radiance and intelligence was born
named Suvrata. Even from childhood, the boy visioned Bhagavan Narasimha in
every part of the Universe, be it the Sky, Earth, Mountains, Forests, Water,
Stones, all human beings, animals, birds and so on! As he grew he was
completely immersed in ‘Vishnu Dhyana’, singing Vishnu Hymns, publicising the
greatness of Vishnu and dedicating each and every action of his to Vishnu. </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Pashyatyevam
vadantyevam Janannatham Janaardanam, <br />
sa dhyaayatey tameykam hi Vishvanaatham Parameswaram/ <br />
Truney Kaashthey cha paashaaney sushkey saandryem hi Keshavam, <br />
Pashyatyevam sa Dharmaatmaa Govindam Kamalekshanam/ <br />
Akaashey Bhumimadhye tu Parvateshu Vaneshu cha, <br />
Jaley Sthaley cha Paashaaney Jeeveshucha Mahamatih/ <br />
Nrisimham pashyatey Viprah Suvratah Sumanaasutah/ </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">As Sumana,
the mother of Suvrata called the son for food, he used to reply: Mother! I am
extremely full in my stomach with the Amrit like Vishnu Dhyan; I have come into
the fold of Bhagavan, while eating, wearing clothes, sitting, sleeping, and
dedicating every act to Janardana Himself! Dhyayanti Devah satatam Muraarim
yasyanga madhye Sakalam nivishtam, Yogeshwaram Paapavisaashanamcha bhajey
sharanyam Madhusudanaakhyam/ In course of time, Suvrata commenced full-fledged
Tapasya and eventually after many years of intense dedication, Lord Vishnu was
pleased to give His ‘darshan’ (appearance), when Suvrata was overwhelmed with
bliss and praised saying: Samsarasagaramateeva gabheera paaram,
Duhkhormibhirvividha mohamayaistarangaih/ Sampurnamasti nijadosha gunaistu
praaptam, tasmaat samuddhara Janaardana maam sudeenam/ ( Janardana! This Ocean of Samsara is inexplicably deep and most
difficult to swim across; this is full of high tides of sorrow and
infatuations. I am intensely helpless and ensnarled with my own limitations of
sins and distesses. Could you my Lord! Save me from here!). Suvrata sought the
boon of lifting him up along with his parents and wife with their own bodies to
Vishnu dhaam!</span></b></div>
<div class="MsoNormal">
<br /></div>
<div class="style35">
<b><span style="color: white; font-family: Verdana;">King Vena
misdirected and redeemed- both Vena and Pruthu of lofty virtue</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">InPrajapati
Anga of Atri Vamsha, a defender of Dharma (Virtue) and an erudite scholar of
Shastras was married to Sunitha who also was a follower of virtue and
tradition. They were blessed with a son of high virtue called Vena, who on
becoming a King, came under the evil influence of a Muni who followed a Devata
called ‘Arhan’ followed a vicious and immoral way of life and used to preach his
‘Praja’ (Subjects) not to perform Homas and Yagnas, nor indulge in charities,
Vratas and Tirtha Yatras. </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">In fact, he
declared that he was Vishnu, Rudra, Brahma, Indra and Devas. The Rishis and
Brahmanas were highly upset and undertook a huge procession to the King saying
that a King was expected to guide and enforce Dharma, Nyaya (Justice) and
discipline but instead Vena Kumar was getting self-opinionated by the day. The
King shouted angrily that he was Dharma, Nyaya and Punya himself and that he
could destroy Earth, throw it under water and break open the skies, if need be!
The Rishis and Common men of the Kingdom forced their way to the King,
surrounded him, forcibly overpowered and battered him. They screamed and asked
him: ‘Nishida’ or ‘sit down’ and since then called him ‘Nishida!’ They rubbed
his left thigh with force and out emerged streams of evil Beings like Nishadas,
Kirathas, Bheels, Nahalakas, Bhramars, Pulinds and Mlecchas and Rishis were
relieved that the King was relieved of sinners from his body. Then they rubbed
the King’s right hand forcibly and initially came out profuse sweat but later
on materialised a ‘Maha Purush’-a Unique Personality-who was magnificent like
‘Twelve Adityas’, with a natural Headgear of rare jewels and brilliant diamond
ear-rings, armoured with Dhanush (Bow) and Divya Banas (Arrows) and a
‘Kavacha’(Body Shield)! The congregation of Rishis named him King Pruthu and
many called him ‘Rajaraja’. Amidst recitations of Vedas, Rishis performed
‘Abhisheka’ or ‘Mangala Snaana’ (Sacred Bathing) and Lord Brahma Himself
descended to witness the Celebrations and blessed him to herald a Golden Era
where the Kingdom was full of propitiousness and Virtue but devoid of ‘Akals’
(Famines), diseases, untimely deaths, robberies and discontentment anywhere: na
durbhiksham na cha Vyadhirnakaala maranam Nrinaam, Sarvey sukhena jeevanti
lokaa Dharma paraayanaah! / </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">In the past,
when Praja or common persons saved ‘Anna Beej’ (Dhanya/ Crop Seeds), Prithvi
finished the seeds and there was fufore since the seeds stored as security for
the future were unavailable. King Pruthu became angry since the Praja was upset
and pulled out his bow and arrows and ran behind the Prithvi who took the form
of a Cow and ran to Brahma, Vishnu and Rudra but they did not come to her
rescue and finally approached King Pruthu himself. Prithvi in the form of a Cow
said that she was a woman and would not do any good to punish her but Pruthu
replied that since Prithvi transgressed her limits of decency by destroying the
seeds and since it was the responsibility of saving the Praja, he as the King
would have to punish her. Prithvi then compromised and conceded her mistake and
agreed to give away the seeds back so that crops were revived again; but
Prithvi made a request to Pruthu to level the mountain tops which also could be
harnessed for developing crops and instantly did so; in this context when there
was interaction between Earth which was earlier called ‘Medini’ and King
Pruthu, Earth was eversince called as Prithvi! Since then when Prithvi was
controlled and regulated by the efforts of King Pruthu, there were plentiful
crops and the resultant prosperity, health and contentment; also plenty of
mountain top levelling done by King Pruthu facilitated Gandharvas to sing sonorous
songs and Apsaras to dance in praise of the Creator!</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;"> Before
marriage, Sunita used to generally assist her father Mrityu and spend a
carefree life in the company of her friends. Once she visited a forest and
found a Gandarva Kumar called Sushankha and started teasing him while he was in
Tapasya. In fact, she repeated the routine of teasing him and even beating him
on his back; he admonished her and went away. Sunita confessed to her father as
to how she behaved badly with the Gandharva boy and how he controlled his
anger. Presuming that her father’s silence was an approval of her action,
Sunita repeated her mischief with the Gandharva boy once again and the latter
this time gave a ‘shaap’ (Curse); he said that whenever she would get married
she would give birth to a notorious and misdirected boy who would harass the
world as an evil King! This time Sunita really got frightened and reported the
entire happening again to father Mrityu. As advised by her father, Sunita did
highly repentant and severe Tapasya to Vishnu. While moving about along with
her companions, Apsara Rambha found Sunita performing Tapasya and got the full
background of Gandharva boy’s curse from Sunita’s friends. She advised Sunita
not to worry much as Lord Srihari whom she was meditating sincerely was indeed
kind and would certainly find a way out from the mess that she got into. She
further said that there were indeed certain dormant qualities in Sunita’s
family background of Mrityu Deva which should be promoted and nurtured further
instead of brooding over what happened: such noble qualities were Rupa (Good
Feature), Shiela (Character), Satya (Truth), ‘Aryata’ / ‘Sadachara’ (Good and
noble Tradition), Dharma (Virtue), Satitva (Gentle feminity), Dhrudhata
(Strength of Mind), Sahasa (Moral courage), Mangalagaan (Ability to sing
auspitious songs), Kavya kushalata (cleverness of action), ‘Kamabhavaka
Aadhikya’( excessive feelings of passion) and Ability of Sweet Conversation.
Having said this, Rambha bestowed ‘Vidyabala’ (strength of knowledge. Thus
boosting Sunita’s morale, Rambha enabled Sunita’s meeting with Atri Putra
(Anga) and Sunita and performed ‘Gaandharva Vivaha’. As far as Anga was
concerned, he performed Tapasya to Vishnu and secured a boon of begetting a son
of the qualities of Indra and was looking for a suitable wife like Sunita, as
recommended by Rambha. Thus an excellent boy was born, who was named Vena.</span></b></div>
<div class="style35">
<b><span style="color: white; font-family: Verdana;">‘Daanas’and
‘Tirtha Yatras’-Grihastas to perform ‘Punya karyas’ together</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">On becoming a
King, Vena was intially an exemplary King of high virtue.But in course of time,
one unclad, broad-chested and Kamandal dhari Muni arrived in Vena’s court and
brain-washed him in a belief that had no role for Yajan- Yaajan-Vedadhaayan
Tapasya-Dana-Swadha /Shraadha-Swaha / Agnihotra or homa. Saptarshis tried their
best to rescue from the evil grip of the misleading belief of ‘Arhan’.</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Thus the
Rishis and the majority of the wise and God-fearing masses churned the body of
Vena and cleansed it as described earlier and installed Pruthu as the King. Vena
was sent on Tirtha Yatras and performed Tapasya and Lord Vishnu appeared and
got him back on the moral track to refresh in his memory of the values of what
were vehemently opposed by him earlier, especially of Tirtha Yatras and
charities.Bhagavan Vishnu Himself extolled the supremacy of Daan and advised
King Vena to perform Daan as the sure destroyer of sins and promoter of fame
and happiness. Vishnu affirmed that He would readily reward whoever gave
charity with a clean heart to a well-deserving Brahmana of foodgrains, clothes,
Gold, Bhumi, Cows, Cash and such other gifts. Bhagavan further described that
there were four kinds of Danaas, viz. Nithya, Naimitthika, Kaamya and Praaya.
Nitya Daana is in the form of Anna (food), fruits and flowers, Vastra (Clothes),
Taamboola, Abhshana (Jewellery), Gold and such other items after worshipping
Devas and Pitras. Naimitthika daanas are performed on Amavasyas, Pournamis,
Ekadashis, Samkranti days or when Sun’s directon changes towards Uttarayana;
Pournamis of Magha, Ashadha, Vaishakha and Kartika months; Somavati Amavasya,
Aswin Krishna Trayodasi, Pitru Tithi etc. and these are effective and highly
propitiating. Kaamya Daanaas are in the context of Vratas, Deva Pujas,
weddings, Jaata karmas, Upanayanas, Temple Pujas, Bhu-sthapana karyas or Earth
breaking tasks of housing, wells, Sarovars etc. all targetted for the success
of the desired tasks. Other types of Danaas of Praya nature are oriented to
‘Mrityu’ and targetted to provide to Peace to departed Souls in ‘Paralokas’.<br />
Describing the significance of Tirtha Yatras to King Vena, Bhagavan
Vishnu emphasised River Ganga as the most sacred, besides other Rivers like
Sarasvati, Narmada, Yamuna, Taapi (Tapati), Charmanvati, Sarayu, Ghaghra, Vena,
Kaveri, Kapila, Vishaala, Godavari, Tungabhadra, Bhimarathi, Vedika,
Krishaanga, and so on. In fact, there are countless such Tirthas dotting the
Punya Bhumi of Bharat in which Snaana and Daana karmas yield excellent results
and all such Tirthas are called n fact, there are countless such Tirthas
dotting the Punya Bhumi of Bharat in which Snaana and Daana karmas yield
excellent results and all such Tirthas are called Vishnu Tirthas. In fact,
Tirthas are every where like Sarovars of Manasa status, Mountains like Meru,
Himalayas and Vindhya; Yagna Bhumis, Agnihotra Homa Places, Shraddha Bhumis,
Deva Mandirs, Homa Shalas, Vaidika Swadhyaaya Mandirs, Goshaalas, residences of
Somayaaji Brahmanas, where Pita and Mata live, where Puranas are recited and
heard, where Veda Shravana is heard, where Guru lives and each and every Place
of Worship! </span></b></div>
<div class="MsoNormal">
<span class="style321"><b><span style="color: white; font-family: Verdana;">Another important aspect which Bhagavan Vishnu emphasised was that
for a Grihasta, any daan given or a Tirtha Yatra performed, it would be
compulsory for both husband and wife to execute together since a husband is the
right portion of a wife and a wife is the left part of a husband. Shastras
underlined the fact that a husband was the Tirtha to a wife and vice versa. Any
daana- punya, Yagna-homa, Snaana-Puja, Tirtha Yatra or another sacred task performed
by a Grihasta with his woman seated on the left side would be
counter-productive and a sheer waste! Bhartrum prasaadaascha sarvam labhatey
naatra samsayaha, Vidyamaaney yada kaantey Anya dharma karotiya/ nishphalam
jaayatey tasyaaha pumshali parikathyatey! (A person while her life partner is
alive and seeks to perform any kind of Dharma Karya is said to be a
Vyabhicharini).</span></b></span></div>
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<b><span style="color: white; font-family: Verdana;">Dialogue of
Yayati and Matali about Creation, Human Existence and Papa-Punyas</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Sage Narada
was impressed with the success of the Kingship of eighty five thousand years of
Yayati who was the son of King Nahusha of Soma Vamsha; the latter was a
glorious and incomparable King who organised hundred Yagnas as an exemplary
proponent of Daana-Tirtha -Veda and Dharma way of life and became Indra, the
Chief of Devas.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">(In fact,
Nahusha would have continued with the status of Indra but for an indiscretion
of desiring Devi Sachi of the erstwhile Indra who abandoned ‘Indratva’
temporarily, owing to the fright of committing ‘Brahma hatya’ as he killed
Vritrasura). Such was the magnificence of King Yayati who like his father was
equally illustrious having performed one hundred Yagnas to his credit. After
his visit to King Yayati, Sage Narada visited Lord Indra and liberally extolled
the virtues of King Yayati. Indra became apprehensive of his own throne and
commisioned Matali, the driver of Indra to bring Yayati to Swarga after
assigning Kingship to one of his four sons and enjoy his stay in Swarga. King
Yayati wondered as to why Indra specially sent Matali to him! He told Matali
that even as his life continued, what could be the reason behind the liberal
offer by Indra. Matali said that sooner than later the ‘deha’ (human body)
would have to be abandoned since the body and the eternal soul were distinct
and before the ‘Pancha Bhutas’ commence to fail the body into ‘Vriddhhapya’
(Old age), it would be wise that Yayati accepted the offer of Indra.Yayati
argued that just as the existing body became of age, a new body would get
created and that too would become decadent. Thus this cycle of life and death,
rebirth and death again would be repetitive. Be it during the course of human
existence or after attaining Swarga, any ‘Praani’could never be really happy!</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">In this
connection, Matali explained how different types of birth are envisaged and
what kinds of difficulties were encountered from birth through one’s life till
the end and so on. Depending on the ‘Karma’ of a ‘Praani’, births are decided
as ‘Udbhija’ (sprouted from Earth like grass, vegetables etc.), ‘Swedaja’
(Krumi, Keeta and Flies), ‘Andaja’ (Birds, Fish etc. born out of eggs) and
‘Jarayuja’ (Animals, human beings etc. born out of physical bodies). As a
result of interaction of Pancha Bhutas viz. Earth, Fire, Water, Wind and Sky,
‘Anna’ or food gets materialised as six varieties viz. Bhakshya, Bhojya, Peya,
lehya, Choshya and Khadya. Anna has twelve end results viz. Paaka( the cooked),
Rasa (liquids), Mala or body reject, Rakta or blood, Roma (body hairs),
‘Maamsa’ or meat, kesha or head hairs, Snaayu or sinews, Mazza (marrow), haddi
or bones, ‘Vasa’ and ‘Veerya’(sperm). The male Veerya and the female ‘Raza’
during the period of union would take an amorphous shape within five nights;
within a month’s time are created neck, head, shoulders, back bone and stomach;
within two months hands, feet, wrist, waist and the entire body; within three
months body nerves; within four months fingers; within five months face, nose,
ears; six months teeth gums and tongue; within seven months the terminal organs
and within eight months the rest of the body’s other interior and exterior
parts. The ‘Jeeva’feels locked in the mother’s womb and for the entire period
of nine months going through such painful and hellish experiences by
‘Jatharagni’, blood, excreta etc.and craves for freedom to get out. The Jeeva
possesses consciousness with the realisation of the Karmas of previous births
and swears never ever to repeat the past sins.After delivery, the ‘Praani’
continues the journey of life through the phases of Baalya (Childhood),
Kaumaara or the formative stage, the Youvana or the Youthful stage, Garhasthya,
Vaanaprastha and finally Varthakya, but is engrossed in the pleasures and
pains, the craving for education and wealth, livelihood, fame, Samsara,
and various ramifications of the ‘Arishadvargas’. In the process a Praani
is subjected to emotions, passions, sentiments, joys, sorrows, pains, fleeting
experiences of happiness, contentment, mournings, distresses, and so on, some
of which are of temporary nature and some of lasting impact. Among these phases
of life, the Praani commits mistakes, indiscretions, and sins with or without
awareness on the one hand and tasks of Dharmic nature, good deeds, charities
etc.on the other. </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">King Yayati
enquired that in life human beings tended to commit several atrocities and as
to what would be the end-results of such actions. Matali’s reply was that
whenever a person criticised Vedas or Veda Sadachari (Exponent of Vedas) and
ill treated the noble and the virtuous, he was stated to be a ‘Paataka’ or a
Sinner. Those who abused parents, ill treated brothers and sisters and
misbehaved with close relatives was also called a Paataka. When a Shraddha was
performed by a person and if a brother in law or son in law staying nearby was
not invited then that person was considered a Paataka. When several Brahmanas
attended a function and favourtism were to be followed, then that person was
called a Paataka. Those who resorted to Guru Ninda, ill treatment of the poor,
the diseased, the elderly and the disabled were all called Paatakas.
Fault-finding and talking lightheartedly in a hurting manner about women,
friends, relatives and children is a pataka. Brahmana hatya, robbing gold,
drinking wine, and keeping company with such sinners are stated to be ‘Maha
Paatakas’. Accosting a poor Brahmana mendicant with a view to giving charity
and turning him away on some pretext; taking in teasing or insulting manner to
a poor but well read Vidwan; and seeking to converse with a Veda Pundit in a
haughty manner to display one’s own knowledge and showing him down are all
considered to be on par with Brahma-hatya Paatakas. If a person is thirsty and
hungry and out of negligence or upmanship does not relieve that affected person
that action is considered as a Maha Paataka. Seeking to usurp wealth / Bhumi /
any other material or possessions rightfully belonging to others, especially
women, disabled, children and ignorant / illiterate is considered as a blatant
Brahma- Ghaati Paataka. Providing wrong evidences, hurting helpless animals,
defacing or worse still destroying Temples, Religious Places, Tirthas, Public
Utility places like water bodies, gardens, choultries etc. are all treated as
Paatakas. Thieving other’s possessions like women, cows, land, jewellery,
clothing, Dhanya, Karpura, Kasturi or other scented material is a Paataka too.
Any ill-justified misbehaviour with women, children, helpless and the poor is
also considered as Paataka; all Paatakas are richly deserving of retribution
and payback.</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Ten means of
Punyas are stated to be Ahimsa (non-violence), Kshama (Forgiveness), Satya
(Truthfulness), Lazza (Modesty), Shraddha (Patience), Indriya Samyam
(Self-Control), Daan (Charity), Yagna (Sacred Rituals), Dhyaana (Meditation)
and Gyan <br />
(Knowledge). Eight types of main Charity are of Anna, Jala, Horse (Vahana),
Cow, Vastra, Shayya (cot / bed), Sutha (Cotton / fibre), and Asana (Seat). Anna
daana is stated to acount for half of all kinds of daana. Jala daan is of next
best importance. Together, these two account for the best part of Daanaas.
Among the Punyas, meditation and Gyan occupy pre-eminent position. The World of
Devas is of ‘Vishwas’ or of faith, conviction and belief. Those who possess
trust and devotion in Maha Deva Shiva by way of Dhyana, Kirtana, Bhajana, Prayer,
Japa, Yoga, and such means of Approach to that Sat-Chit-Ananda, attain
Shivaloka. Similarly, those who possess reliance and conviction in Chakradhari
Narayana utilising the Vaishnava Approach by way of dedication, meditation,
belief in Dualism of Bhagavan and a devotee and mutual equation between the two
Entities have ‘Bhakti’ as the vehicle of drawing them together. </span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Shaivam cha
Vaishnavam lokameka rupam Narotthama, <br />
Dwayoschaapyantaram naasti Eka rupam Mahatmanoh/ <br />
Shivaaya Vishnu Rupaaya Vishnavey Shiva Rupiney, <br />
Shivasya hridayey Vishnur Vishnosha hridaye Shivah/<br />
Eka murthirstrayo Deva Brahma Vishnu Maheswarah, <br />
Trayaanaamantaram naasti guna bhedah prakeertitah/</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">(O! Best of
Men! Shri Shiva and Bhgavan Shri Vishnu are just the same and there is no difference
in them; my greetings to Shri Vishnu rupa dhaari and Shri Shiva Rupa dhaari;
Shri Vishnu’s heart is in the heart of Shri Shiva; The Three Entities of
Brahma, Vishnu and Shiva are identical, excepting the emphasis of the Tri Gunas
viz. Satva, Rajo and Tamo gunas.)</span></b></div>
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<span style="color: #33cccc; font-size: 16.0pt;">Om</span><span style="color: #33cccc; font-size: 16.0pt;"> Tat Sat </span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="color: #33cccc; font-size: 16.0pt;">(Continued)</span></b></div>
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<b><span style="color: yellow;">(My humble
salutations to<span style="mso-spacerun: yes;"> </span>the lotus feet of Sri
Chandrasekharendra Saraswathi Mahaswamy ji and also my humble greatulness
to<span style="mso-spacerun: yes;"> </span>Brahmasree Sreeman V D N Rao ji<span style="mso-spacerun: yes;"> </span>for the collection) </span></b></div>
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gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com0tag:blogger.com,1999:blog-1677975695993500877.post-32219926679353958932013-01-10T22:42:00.000-08:002013-01-10T22:42:18.606-08:00 The Essence of Puranas – Matsya Purana -3<div dir="ltr" style="text-align: left;" trbidi="on">
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<strong><sup><span style="color: #ff9900; font-size: 16.0pt;">The Essence of Puranas – Matsya Purana </span></sup></strong><i style="mso-bidi-font-style: normal;"><span style="font-size: 16.0pt;"><br style="mso-special-character: line-break;" />
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<b><span style="color: white; font-family: Verdana; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">21<span style="font: 7.0pt "Times New Roman";"> </span></span></span></b><b><span style="color: white; font-family: Verdana;">The Incarnation of Vamana Deva and Bali Daanava’s humiliation </span></b></div>
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<b><span style="color: white; font-family: Verdana;">(Prayers to
Bhagavan Vishnu by Aditi and Brahma included)<br />
<br />
<br />
Aditi Devi, the hallowed mother of Devas felt agitated when Indra and all oher
Devas were defeated in a series of fierce battles and had to leave Swarga as
refugees in the Celestial Regions incognito. The highly disillusioned mother
prayed to Bhagavan Vishnu to reinstate them to their respective posts without
any battle. Her prayer was as follows:<br />
Namah sarvaarti naashaaya namah Pushkara maliney, <br />
Namah Paramakalyanaadi -vedhasey/ <br />
Namah pankaja netraaya namah pankajannaabhaye, <br />
Shriyah kaantaaya daantaaya Paramaarthaanaaya Chakriney/ <br />
Namah Pankaja sambhuti sambhaavaatma-yonavey, <br />
Namah shankhaa sahi hastaaya Namah Kanakaretasey/ <br />
Tathaatma jnaanayogi chintyaamaatma yoginey, <br />
Nirgunaayaaviseshaaya Haraey Brahmarupiney/ <br />
Jagatpratishthitam yatra Jagataam yo na drushyatey, <br />
Namah sthulaati sukshmaaya Tasmai Devvaya shaaranginey/ <br />
Yam na pashyanti pashyanto jagadyakhilam naraah, <br />
Apashyadabhirjagatraya sa Devo hrudi samsthitah/ <br />
Yasminneva vinashyet yasyaitadakhilam jagat, <br />
Tasmai Samasta jagadaadhaaraaya namo namah/ <br />
Aaadyah Prajaapati patiryah Prabhuunaam Patih parah, <br />
Patih Suraanaam yatasmai namah Krishnaaya Vedhasey/<br />
Yah pravurtthou nivrutthou cha ijjatey karmabhih swakaih, <br />
Swaraapavarga phaladou Namastasmai Gadaabhrutey/ <br />
Yacchinthyamano masah sadyah paapam vyapohati, <br />
Namastasmai Vishuddhaaya Paraaya Hari vedhasey/ <br />
Yam buddhvaa sarva bhutaani Deva deveshamavyayam, <br />
Na punarjanma maraney Praaptunanti Namaami tam/ <br />
Yo yagney Yagna paramaireejyatey Yagna sagjnitah, <br />
Tam Yagna purusham Vishnum namaami Prabhureeshwaram/ <br />
(My salutations to Kamala Mulaa- dhaari Bhagavan! You are the demolisher of all
sins and the Prime bestower of propitious -ness; you are the Lotus Eyed, the
Lotus navelled, Lakshmipati, Chakradhaari, the Epitome of capability and of
Supreme Profile! My obeisnances to you; You are the Creator of the Creators and
the Self-Generator; the bearer of Shankha and Khadga and of Golden Sperm; You
are the target of Soul-searchers and Yogis; the Featureless, Endless, All-
pervading but invisible; the most magnified yet the most miniscule; the
absorber of the entire Universe in his heart and vice versa; You are the
fulcrum of the ‘Jagat’; the Decider of the ‘Karma Phala’ (Fate) of every Being
in existence; Gadaadhari! Adikarta! Each of one’s thoughts about You Sri Hari,
snips off sins and difficulties at once; those who could break the vicious
circle of births and deaths deserve my sincere falicitations; and those who
perform Yagnas, the deeds in the name of Yagnas as also worship that Maha Yagna
Purusha Vishnu deserve my admirations too). Aditi continued her prayer further:
<br />
Geeyatey Sarva Vedeshu Vedavidbhirvidaam Patih, <br />
Yastasmai Veda Vedyaaya Vishnavey Jishnavey namah/ <br />
Yato Vishwam Samutpannam yasmimscha layameshyati, <br />
Vishwaagama pratishthaaya Namastasmai Mahatmaney/ <br />
Brahmaadistamba paryantam ena Vishwamidam tatam, <br />
Mayaajaalam samurttatrum tamupendram Namaamyaham/ <br />
Yastu toyawasa rupastho Vibhartrakhila meeshwarah, <br />
Vishwam Viswapatim Vishnum tam Namaami Prajaapatim/ <br />
Yamaaraadhya Vishudhena manasaa karmanaagiraa, <br />
Taranyaty avidyaamahilaam tamupendram namaamyaham/ <br />
Vishaadathosha roshaa -dwaiyourajastram Sukhadhukha jaih, <br />
Nrutyatyakhila bhutasthastamupendram namaamyaham/ <br />
Murtam taosuramayam tadhaat vinihantiyah, <br />
Raatrijam Suryaswarupeeva tamupendram namaamyaham/ <br />
Kapilaadi swarupastho yaschagnaana mayam tamah, <br />
hanti Jnaana pradaanena tamupendram namaamyaham/ <br />
Yasyaakshini Chandra Suryou Sarva loka shubhaashubham/ <br />
Pashyatah karma satatamupendram tam namaamyaham/ <br />
Yasmin Sarweswarey Sarvam Satyameytanmayoditam, <br />
Naanrutam tamajam Vishnum namaami Prabhavaapyayam/ <br />
Yaccha tatsatyamuktam mey bhuyaamschaato Janaardanah, <br />
Satyena tena sakalaah puryantaam mey manorathaah/<br />
<br />
(I salute the victorious Vishnu who is chanted by Vidwans by the Four Vedas and
is sought to be approached through that medium; I pay my reverences to Bhagavan
Vishnu who is the Creator of the Universe which is finally absorbed into Him
and who safeguards the regulations of Vedas; my respects to that Supreme
Architect who encompasses ‘Srishti’ from Brahma downwards to a piece of grass
to lift me from the deep morass of ‘Mayajaal’or the heavy pulls of illusion; I
hail that Vishveshwara who is set in the form of water protects and preserves
the entire Creation; I greet that Upendra whom those illustrious persons
worship through their hearts, adulations and deeds far beyond the reaches of
Avidya / Ignorance and seek salvation; I pray to Vishnu who makes all the
‘Charachara Praanis’(moving or immobile Beings) hop, jump and dance with
various emotions of laughing, crying, anger, passion and pity; my prostrations
to that unique Super Power who like Surya Deva devastates pitch darkness
typified with Asuras and Evil Spirits with glorious and ever-resplendent
radiance; my entreaties to Narayana who assumes the sacred form of Maharshis
like Kapila to demolish ‘Ajnana’/ ignorance and usher in ‘Vijnana’ /knowledge)
to enlighten humanity about the do’s and don’t of life; and my veneration to
the Omni-scient who like Surya and Chandra as his eyes notice each and every
thought, feeling, act and deed of all the Beings. Viswesvara! the illustrations
that I have presented to you are pure and simple facts and not figs of my
imagination. Bhagavan! Kindly fufil my request of reinstating my children to
their original positions.) <br />
Pleased by the supplication that Devi Aditi made, Bhagavan Narayana gave his
vision and said that soon he would be born to Kashyapa Muni and her and subdue
the enemies to facilitate the restoration to Devas. In course of time as Aditi
conceived King Bali experienced peculiarities of Nature as earth was trembling,
mountains were quivering and Oceans were disturbed and ascending high. King
Bali approached his grand father Prahlada and told that the premonitions were
not favourable to Daityas. The great Prahlada performed concentrated meditation
to Vishnu-of whom the former was a bench-mark Bhakta of Narayana who destroyed
his demon father Hiranyakashipu-and realised that Bhagavan was to take birth to
Kashyap and Aditi soon. <br />
<br />
Prahlada told King Bali: <br />
<br />
Vatsa! Jnaatam mayaa sarvam yadartham Bhavataamiyam, <br />
Tejaso haanirutpannaa tacchun twamaseshatah/ <br />
Devadevo Jagadyoniryonir jagadaadi –krit, <br />
Anaadiraadirviswasya Varenya Varado Harih/ <br />
Paraavaraanaam Paramam Parah Paravataamapi, <br />
Pramaanamcha Pramaanaanaam Saptaloka Guroguruh/ <br />
Prabhuh Prabhunaam Paramah Paraanaamanaadi madhyo Bhagavaanantah/ Tralokyamamshena
Sanaathamesha kartrum Mahaatmaaditijovateernah/ <br />
Na yasya Rudro na cha Padmayoni –nindro na Suryendu Marichi mukhyaah/ <br />
Jaananti Daityadhipa yatswarupam, sa Vaasudevah kalayaaviteernah/ <br />
<br />
( Now I guess the reason as to why all the Rakshasas are getting un-nerved:
Vaasudeva who is the Devadi Deva, the Creator of the Universe, the ‘Ajanma’ or
the Unborn, the Originator, the Timeless, the Highest and the Supreme, the Best
of the Best, the Guru of Gurus, the King of Kings; without a beginning, middle
and the end; and the mightiest of the mightest, is the about to incarnate as
the son of Aditi. It is from the ‘Amsa’ of Vishnu whose worth could never be
guessed by Rudra, Brahma, Indra, Surya or Chandra that Vaasudeva would be born
very soon). King Bali replied :<br />
Oh, Grand father! Who is this Vaasudeva that the entire Universe has to be
afraid of! We have thousands of Rakshasas who are the mightiest of the mightest
like Viprachitti, Shivi, Shankha, Ayah Shankha, Aya Shiraa, Aswa shira,
Bhangakaari, Maha Hanu, Prataapa, Praghasa, Shumbha, and Kukura-each one of
them being able to lift and throw Bhudevi into Patala! Enraged by these
comments, Prahlada said that the comparisons made by the King between the
Rakshasas that he mentioned and Bhagavan Vishnu were so invidious and
unbecoming of a King that too born out of a Parama Bhakta like Prahlada; he
said that such comments arose out of arrogance and sheer ignorance. <br />
<br />
Thus he cursed Bali as follows: <br />
<br />
Yathaa mey shiraschhedadidam Gurutaram vacha, <br />
Twayottama achytamaakshepi Raajyabhrashstathaa pata/ <br />
Yathaacha Krishnaanna param paritraanam bhavaarnavey, <br />
Tathaachirena pashyeyam bhavantam raajyavichyutam/ <br />
<br />
(The way that such harsh language was used in offending Bhagavan as to have my
head cut off should be the same as the King Bali’s pitiless exit from the
latter’s Kingship! Also, the manner in which Bhagavan would provide refuge and
protection to a Bhakta would be the same as the King would be disgraced and
defamed!). On receiving the ‘Shaap’, King Bali was taken aback at the extreme
view taken by Prahlada and cursed him forthwith. Bali
apologised and so did Prahlada; the latter said: <br />
<br />
Vatsa! Kopena Moho mey janitasten tey maya, <br />
Shaapo dattho vivekascha mohonaapahyato mama/ <br />
yadi mohena mey Jnaanam naakshiptam smaanmahaasura, <br />
Twaktham sarvagam jaanan Harim kinchiccha paam -yaham/ <br />
<br />
(Vatsa! My anger was as a result of excessive attachment which resulted in the
curse; since attachment knocks down ‘Viveka’ or capacity for thinking!) So
saying, the curse would have to become a reality; yet since the King’s heart
was basically pure, Prahlada said that the curse would get mollified on its own
and by the grace of Vishnu.<br />
<br />
Meanwhile, Devi Aditi gave birth to Bhagavan Vishnu as Vamana Deva and Devas
became ecstatic and Rakshasas felt extremely disturbed. There was excitement
alround as the inhabitants of Prithvi, Akash and Swarga celebrated the day as
that of Liberation. Brahma performed the ‘Jatakarma’and other ‘Samskaras’ in
the presence of Maharshis, Dikpalakas, Devas and Indra. There was an extollment
by Brahma which was joined by Indra and Devas as a mark of Victory:<br />
<br />
Jayaadhyesha Jayaajeya Jaya Sarvatmakatmaka, <br />
Jaya Janma jaraapetha Jayaanantha Jayaachuta, <br />
Jayaajita Jayaameya Jayaavyaktta sthitey Jaya, <br />
Paramaarthaartha Sarvagna Gnaanagneyaat munihstutah/ <br />
Jayaasesha Jagatsaakshinya Jagatkarta Jagad Guro, <br />
Jagatosyanantakrud Deva sthithi paalayantu jaya/ <br />
Jaya sesha Jagaasesha Jayaakhila hridisthita, <br />
Jayadaadi madhyaanta Jaya Sarvajgna nithey Jaya/ <br />
<br />
(Victory to you, Parameshwara, Ajeya, Sarvatma Swarupa; You are free from
birth, old age and destruction; You are Ajita/ undefeated, Avyakta /
unrevealed, Ameya / immesurable; You are Sarvajna / All-Knowing, disclosable by
Knowledge and Yoga, and singularly utilitarian for common welfare; You are
Jagat Saakshi / Universal Evidence, Jagat Karta / Creator of the Universe, and
Jagat Guru / the Universal Preceptor; You are responsible for Sthiti
(Existence), Palan (Preservation) and Samhar ( Termination); You are the Sesha Rupa
(The Remainder Form), the Asesha Rupa (The distinctive Form) and Existent among
the Beings all over; and You are ‘Jagadaaditya Madhyaanta’ / The Beginning, the
Middle and the End). <br />
<br />
Mumkshubhiranirdeshya Swayamdhrishta Jayeswara, <br />
Yoginaam Murti phalada Damaadiguna bhushana/ <br />
Jayaati sukshma durjeya Jaya sthula jaganmaya, <br />
Jaya Sthullati sukshma twam Jayaateendriya sendriya/ <br />
Jayaswamayaayogastha sesha bhoga –shayaakshara, <br />
Jayaika damshtraapraantaagra samuddhita Vasundhar/ <br />
Nrikesmarin jayaaraati vakshahsthala vidaarana, <br />
Saampratam jaya Vishwaatman Jaya Vamana Keshav, <br />
Nijamaayaapatacchaanna Jagan murtey Janaarana, <br />
Jayaachintya Jayaaneka Swarupaikavidha Prabho/ <br />
Vardhaswa Vardhataasesha Vikaara Prakrutey Harey, <br />
Twayyeshaa Jagataameesho samstithaa Dharma paddatih/ <br />
Na twamaaham na cheshaano nendraadyaastridashaa Harey, <br />
Na jnaatumeeshaa munayah Sanakaadyaa na Yoginah/ <br />
Twanmaayaapata samveeto Jagannyatra Jagatpatey, <br />
Kastwaam vetsyati sarveshatwat –prasaadam vinaa narah/ <br />
Twameraadhito yena prasaada sumukha prabho/ <br />
Sa yeva kevalo Deva vetti twaam netarey janaah/ <br />
Nandeeswareswareshaana Prabho vardhaswa Vaamana, <br />
Prabhavaasya Vishwasya Vishwaatman Pruthu lochana/ <br />
<br />
( Victory to you Jayeswara! You bestow Mukti to Yogis who seek the ‘Agnaat’/
The Unknown, Swayam dhrushta/ Self realised, and the Possessor of endurance /
fortitude and such other quailties; You are the Sukshma / the Minutest, Sthula
/ the most huge, the All- Pervading, and the Supreme Controller of Indriayas;
You are the Adi Varaha, who stays in the thick veil of Maya / illusion and
sleeps in Yoga Nidra on the soft hoods of Sesha Naga; You are Nrisimha who
ripped off the broad chest of Hiranyakashipu; You are now in the Sacred
Incarnation; You are the ‘Achintya’ / the Inconceivable and of Unique as also
of myriad Rupas / Forms; You have all the ‘Vikaras’/ Characteristics and at the
same time devoid of any Vikara! You possess the ‘Buddhi’ and Shakti to enforce
‘Dharma Maryada; neither me-Brahma-, nor Shankara, nor Indra and Devas, the
Sanakaadi Maharshis nor Maha Yogis possess the comprehension and capability to
guess your reality; the Universe is shrouded by the covering of Maya and who
else could realise who you are! Is there a way of finding out except
‘Araadhana’ that one could achieve you! Maha Vamana! Give us strengh of Mind to
dedicate us to the betterment of the Universe). To Vamana Deva, Brahma gifted
‘Krishna Mriga Charma’/ The Skin of a black deer; Brihaspati gave an
‘Yagnopaveet’ / the Holy Thread; Marichi Maharshi provided a ‘Palasha Danda’;
Vasishtha Muni gave a ‘Kamandalu’ with everful the Ganga water; Angira donated
a ‘Kushaasana’and Vedas; Pulaha Maharshi an ‘Aksha Sutra’; and Pulastya offered
two white robes. Then Vamana Deva prodeeded to the Place where King Bali was
performing a Sacred Yagna along with Jata, Danda, Chatra / umbrella, and
Kamandalu, accompanied the personified Vedas, Shastras and Sankhya Yoga. At the
‘Yagna Shaalaa’, King Bali welcomed Vamana Deva and said: <br />
<br />
Dhanyoham krutapunyascha yanmey Yagnapatih Swayam, <br />
Yagnamabhyaagato Brahmanmattah konyodhikah pumaan/ <br />
<br />
(I am extremely excited that honoured that Bhagavan ‘Yagna Pati’ Himself has
arrived ; could there be any better miracle which could happen than this!).
Then King asked Shukraachaarya for an advice and the reply was that as per
Vedas, Devaganas were authorised ‘Yagna bhoktas’ but the King ordered against
that pratice and made Senior Daityas and Danavas eligible instead. Hence, the
Guru advised the King not to promise any thing to be donated to Vamana. But Bali
argued with the Daitya Guru that if Vishnu himself asked for any thing, then he
would be prepared to give away, especially because that in his Kingdom there
was no poverty, ill-health or any discontentment and all his citizens were
extremely happy, prosperous and joyous. The King thus disregarded Shukra’s
advice and told Vamana Deva: <br />
<br />
Suvararathna sanghaatam Gajaashwamamitam tathaa, <br />
Striyo Vastraanyalankaaraamsthathaa graamaamscha pushkalaan/ <br />
Sarvaswam sakalaamurveem bhavatovaa yadeepsitam, <br />
Taddamaami vrunushwa twam yanaarthi Vamanah priyah/ <br />
<br />
(Vamana Deva! You may ask me for any thing; would you wish for Jewellery, gold,
several elephants or horses, women, clothes, villages, my entire land and
riches!). Vaman Murti replied in a soft and sweet voice: <br />
<br />
Mamaagnisharanaarthaaya dehi Rajan Padatrayam, <br />
Suvanagraama ratnaani tadarthibhyah pradaanam maargataam bhavaan/<br />
<br />
(Raja! To set and keep Agni, I request you to donate three feet of land to
enable to set up mainain Agni; you may donate gold, villages, ratnas and money
may be given to beggars!) He said that three steps of land would be quite
insufficient for the purpose; I am giving away one lakh feet. Vamana said
politely that the King might as well give away one lakh feet to any body else
but he was happy with the three feet only. As desired, Bali
did the ‘Samkalpa’/ proposal for thee feet only. Even as the water of the
Samkalpa was poured, Vamana Deva’s appearance grew up as follows: <br />
<br />
Chandra Suryamchanayaney dhourmurthaa charanow kshitih, <br />
Paadaangulya pishaachaastu hastaangulyascha Guhyakaah/ <br />
Vishvey Devaascha jaanusthaa janghey saadhyaah Surotthamaah, <br />
Yakshaa nakheshu sambhutaa rekhaascha apsarastathaa/ <br />
Drushtow Rukshaanyasheshini keshaah Suryaamshavah Prabho, <br />
Taarakaa romakupaani romaani cha Maharshayah/ <br />
Baahavo viditastashya Dishaa Shrotrey Mahaatmanah/ <br />
Ashvanow Shravaney tasya naasaa vaayur –mahaatmanah, <br />
Prasaadaschandramaa Devo mano Dharmah samaashritah, <br />
Satyam tasyaabhavad Vaani jihvaaDevi Saraswatee/ <br />
Greevaaditirdeva maataa Vidyaastha –dwalayastathaa, <br />
Swargadwaar bhun maitram twastaa Pushaa cha vai bhruvow/ <br />
Mukham Vaishwaanaraschaascha Vrushanow tu Prajaapatih, <br />
Hridayam cha Param Brahma Pumstwam vai Kashyapo Munih/ <br />
Pushthesya Vasavo Devaa Marutah Sarva sandhishu, <br />
Sarva suktaani dashanaa jyoteemshi Vimalaprabhaah/ <br />
Vakshasthaley Mahaadevo Dhairya chaasya Mahaarnavaah, <br />
Udarey chaascha Gandharvaah Sambhutaascha Maha Balaah/ <br />
Lahsmirmedhaa Dhrutih Kaantih sarva Vidyaascha vai katih, <br />
Sarva Jyoteemshi jaaneehi tasya tatparam mahah/ <br />
Tasya Devaadhi Devasya Tejah prodbhutamuttamam, <br />
Ratnow kukshee cha Vedaascha Udaram cha Mahaamakhaah/ <br />
Ishtayah Pashu bandhha –scha Dwijaanaam cheshtitaanicha, <br />
Tasya Deva mayam rupam drushtaa Vishnormahaa balaah/ <br />
<br />
(Chandra and Surya are Bhagavaan’s eyes; Sky his head; Prithvi his feet;
Pishaachaganas his foot fingers; Skanda his hand fingers; Vishwadeva his knees;
Sahyaganas thighs; Yakshas his nails; hand lines Apsaras; Nakshatras the
illumination of his eyes; Suryakiranas / rays his hair; Stars his hair-roots;
Maharshiganas his romaavali; ‘Dishaa konaas’/ Angularities of Directions his
shoulders; Ears his Directions; Ashvini Kumars his Ear roots; Vayu his nose;
His Prasannata or Coolness is Chandra Deva; his mind is Dharma /Virtue; his
voice is Devi Vaani and tongue is Sarasvati; Aditi his neck; eyebrows are
Twashta and Pusha his eyebrows; Vidyas are Valaya/ bracelet; Swarga dwaar
Maitri / friendship; his face is Vaishwaanara; Andakosha Prajapati; hridaya/
heart is Parabrahma; Kashyapa Muni is Pumstva; his back constitutes Vasuganas;
Saandhi -bhaaga the Marudganas; Suktas / Pravachanas his teeth and pure
radiance Jyotirganas; His Vakshasthala is Mahadeva; Dharma is Maha sagara;
Stomach full of Gandharvas; his Kati pradesha / lower back are the Deities viz.
Lakshmi, Medha, Dhruti, Kaanti and various Vidyas; all Jyotis are his
illuminations; Vedas and Ratnaas in his Kukshi / belly; in his stomach are Maha
Yagnas, Balidaanaas, and the noble deeds of Brahmanas. Such was the Form of
Vamana Deva which was visioned by Maha Bali Asura!) Vamana Deva expanded his
stature to occupy the whole Universe, then measured Bhu Devi as the first step,
‘Antariksha’ as also the Lokas above as the second step and the third foot was
reckoned as the underground lokas of Atala, Vitala, Sutala, Rasatala,
Talaatala, Mahatala and Paataala and donated these to reign as their King.
Vamana Deva bestowed the ‘Varas’ to Bali to enjoy Kingship for the on-going
Vaiwasvanta Manvantara in the ‘Adholokas’and blessed him to become Indra on the
arrival of the next Manvantara of Savavarni; meanwhile not only he should
create problems to Indra but also control any evil forces to raise their heads
as also perform ‘Vishnu Aradhana’ till then; at the same time, never antagonise
Devas and Brahmanas, Vamana Deva warned King Bali.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">22
Varahaavatara uplifts Prithvi from Rasaatala</span></b></div>
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<b><span style="color: white; font-family: Verdana;">As Prithvi
was gradually getting pulled down under into Rasatala and like a weak cow unble
to resist the force of the drag into the slush, Bhagavan Vishnu decided to haul
up the massive attempt being made by the Daitya Hiranyaaksha. The helpless
Prithvi appealed to Narayana who took up the ferocious Form of Varaha Deva to
boost it and save her. She cited the example of reinstating Indra and Devas
back to Swarga by incarnating Bhagavan as Vamana Deva. As the ‘Dhaata’/ the
Creator, ‘Vidhata’ the Preserver and the ‘Samharta’/ the Destroyer, his unique
powers were displayed everywhere as Manus, Prajapatis, Yama Deva, Agni, Pavana
Deva, Megha /Clouds, Varna Dharma, Ashrama Dharma, Samudras, Mountains, Trees,
Rivers, Dharma, Kama,Yagna and related activities, Vidya, Human and other
Beings, Shri / Opulence, Kirti / Fame, Dhairya /Courage, Kshama / tolerance,
Puranas, Vedas, Vedangas, yoga, Sankhya, Janma/Birth, Marana /Death, Bhuta /the
Past, Bhavishyat / the Future etc. . <br />
<br />
Bhu Devi commended Paramatma further saying: <br />
<br />
Bhaasi Vaasi Pratipaasi twam paasi vichestasy, <br />
Kruddhyamasi Ksaantimaayeesi twamdeepayaasi varshasi/ <br />
Twam haasyaasi na niryaasi nirvaapayaasi Jaagrasi, <br />
Nih seshayaasi Bhutaani KaaloBhutwaa Yugakshaye/ <br />
<br />
(Paramatma! You shine, you flow, you heat up, you save, and you act decisively;
also you get angry, you cool down, you display radiance and heat, you pour
rains; You laugh, you stay still, you hit and kill, you wake up and at Pralaya
times you destroy and terminate).Interestingly, Bhagavan re-creates the
Universe again out of the ‘sehsha’ or the remainder and hence is called the
Sesha. Even as Brahma, Indra, Varuna and all other Devatas are subject to an
end, Vishnu is permanent and thus known as Achuta; since others Deities are of
the ‘haran’ type or the ephemeral unlike Narayana, the latter is called Hari;
since Brahma and other Devas could not perceive his ‘Anta’ or the End, Bhagavan
is known as Ananta; even for thousansds of crores of ‘Kalpas’ Vishnu remains
without ‘ksharata’ or damage, he is Akshara; as he is capable of ‘Vishtambhana’
or obstruction to the ‘Charaachara Jagat’/ mobile or immobile worlds, Bhagavan
is titled Vishnu; as Rishis defined water as ‘Naara’ and as Bhagavan resides in
it, Vishnu who rests on water is Narayana; as Prithvi which is characterised as
a ‘Gov’ / Cow gets submerged in water at the end of each and every Yuga,
Bhagavan Narayana is Govinda; in the context of Tatwa Gyana, ‘Indriyas’ or
Human Limbs are excitable with emotions or ‘harshikas’ and thus Govinda is
called Hrishikesha; at the Pralaya, all the Beings from Brahma downward take
refuge in Vishnu and also get absorbed into him, Narayana is designated as
Vaasudeva; in each and every Kalpaanta / Yugaanta, Total Existence is subjected
to ‘Akarshana’ or gets magnetised to Vishnu and hence he is known as
Samkarshana; since Bhagavan separates distinct sectors of Devas, Rakshasas and
Asuras, he is known as Samkarshana; as ‘Dharma Viseshajna’, he is Praduymna;
and as no Praani / Being could resist him, he is called Aniruddha. I am your
refugee, Bhagavan!<br />
As Prithvi was desperate, Bhagavan replied that since she rendered the
Madhaviya Stotra with extraordinary devotion, she would never be let down and
be afraid of any untoward happening. He then assumed the form of a ‘Varaha’: <br />
Shata yojana vistirnarmucchritam dwigunam tatah, <br />
Naala jeemuta samkaasham meghastanitanihswanam/ <br />
Girisamhananam Bhimam sweta teekshanaagra damshtrinam, <br />
Vidyudagni prateekaashaama adityasama tejasam,<br />
Peenavrittatayataskandham drupta shaardulagaaminam/ <br />
Peenonnata kateedeshey Vrushalakshana pujitam, <br />
Rupasaasthaaya vipulam Vaaraahamajitho harih/ <br />
(The Varaha was invincible to any Being in ‘Srishti’; its body was spread over
hundred yojanas across and was double its height; was like a huge mountain;
ferocious and white, its top part with most powerful horns; unvisionable and
radiant like lightning and fire; illuminated like Surya Deva; had magnificently
broad shoulders, royal gait, etc. with the features of a massive sized bull.) <br />
Pruthvyuddharanaiva pravivsha Rasatalam, <br />
Vedapaado yupadamshtrah kratudanti schutibhushanah/ <br />
Aajyanaasah struva tundaha Samaghoshaswano Mahaan, <br />
Satya dharma mayah Shrimaan karmavikrama satkrutah/ <br />
Praayaschhita nakho ghorah Pashujaanurmukhaakritih , <br />
Udgeetha homalingostha beejoushadhi mahaakalpah/ <br />
Vayavyaaraatmaa yagnaastha vikrutih Somashonitah, <br />
Vedaskandho havirgandho havyakavya vibhagavaan/ <br />
Pragavamsha kayo dhrutimaan naanaa deekshaaabhiranvitah, <br />
Dakshinaahrudayo yogi Mahaasatramayo Mahaan/<br />
Upakarmoshtha ruchakah Pravargyavatartha bhushanah/ <br />
Naanaachhando gatipatho gruhyopanishadaasanah, <br />
Chhaayaapatnee sahaayo vai mandishringa ivocchhitah/ <br />
Rasaatalatalo magnaam Rasaatala talam gataam, <br />
Prabhurloka hitaayaarya damshogrenojjwahara taam/ <br />
Tatah Swasthaanamaaneeya Varaahah Pritheedharah, <br />
Mumocha purvam manasaa dhaaritaam cha Vasumdharaam/ <br />
Tato Jagaama nirvaanam modini tasya Devaaya sambhavey/ <br />
( Vishnu as Varaha thus entered ‘Rasatala’; its four feet were like four Vedas;
its teeeth like Yagnas, its face was like the Yagna Kunda; its tongue was
Yagna; Brahma was like Varaha ‘mastaka’/ head; Agni was like his tongue; Kusha
grass was like his body hairs; day and night were like his eyes; the Six Vedangas
were like the ear-ornaments; Ghrutahuti or the oblations of ghee in a homa was
his gulp; Sama Veda was like his raised sound of groan; Prayaschitta like his
his fierce nails; his ‘rupa’was like Yagna; Vayu like his Antaratma; his blood
was like Somarasa; Vedas were like his shoulders; Dakshina was his heart;
Upakarma was like the region between his lips; Veda-gamana Marga and Upanidhads
were like seat; and Chaaya was like his wife. Such Varaha Murti dived into the
depths of Rasatala and with the sheer push of his tusks lifted Bhudevi in one
huge lift-up, deposited her on the tusks and in one giant leap emerged to keep
her in her original position.Thus the unique ‘Achintya’ relieved the
helplessness of Prithvi Devi forever.)</span></b></div>
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<b><span style="color: white; font-family: Verdana;">23
Kurmaavatara, ‘Amrita Mathan’, Kaalakuta and Devi Mohini</span></b></div>
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<b><span style="color: white; font-family: Verdana;">As Danava
Guru Shukracharya secured Sanjeevani Vidya from Maha Deva after thousands of
years of penance and meditation to enable Danavas and Daityas the restore their
lives, especially after their killings in battles with Devas, there were series
of victories of Danavas and all the like minded evil forces, while Injustice
and Vice prevailed in suppression of Virtue, Justice and Peace. In response to
a delegation of Devas led by Indra and Deva Guru, Brahma appealed against
passion for battles and enemities. He also called King Bali the Head of Daityas
and Danavas and to refrain from frequent quarrels with Devas and suggested a
Master Plan for the mutual benefit of Devas, Gandharvas and like minded allies
on the one hand and Daityas, Danavas, Rakshaas, Nagas and Yakshas on the other.
The Plan proposed by Brahma was follows: Both Daityas and Devas should jointly
organise the Project of ‘Kshira Sagara Mathana’; approach Vishnu under the
leadership of King Bali to revive the Form of ‘Kurma’ (Tortoise) present in
Palala loka; request Mandarachala or the Mountain of Mandara to be the churning
rod; pray to ‘Sehsha Nag’or the Giant Serpent who bears the weight of the
entire Universe to be the long and strong rope to be used for the churning. As
planned the joint delegation prayed to Bhagavan Kurma liyng in Patala loka
first and the latter agreed readily saying: <br />
Thrailokya dhaarineynaapi na glanir-mama jaayatey, <br />
Kimu Mandarakaat Kshudraat gutikaa samnibhaadiha/ <br />
(I have no problem in holding the Mandhara Mountain for this noble cause as
this so like a pebble for me!) Later on when the delegation approached Sesha
Nag, he replied: <br />
Brahmanda veshtinaanaapi Brhahmaanda mathanenavaa, <br />
Na mey glanirbhaved dehey kimu Mandara vartaney! <br />
(If I could bear the brunt of the Universe what is the problem in holding it
while churning and rotating it!).At that time, Kurma Deva was right underneath
the Mountain, but neither Daityas nor Devas could rotate the mountain much less
churn it. The delegation reached Vaikuntha and prayed to Vishnu under the
Leadership of Bali, when Vishnu was in Yoga Nidra lying on Sesha Nag on Ksheera
Samudra, as follows: <br />
Namo loka trayadhaksha tejasaa jita bhaskara, <br />
Namo Vishno Namo Jishno Namastey Kaitabhardana/ <br />
Namah sargakriyaakartrey Jagatpaalayatey Namah, <br />
Rudrarupaaya Sharvaaya Namah Samharakaariney/ <br />
Namah Shulaayudhadhrushya Namo Daanava-ghaatiney, <br />
Namah Trayaakranta Trailokyaayaabhavaaya cha/ <br />
Namah Prachanda Daitreyndrakulakaala mahaanala, <br />
Namo naabhihrudodbhuta padmagarbha Mahabala/ <br />
Padmabhuta Mahabhuta karthrey hatrey Jagatpriya, <br />
Janitaa Sarvalokesha kriyaa kaarana kaariney/ <br />
Amaraari vinaashaaya Mahaasamara shaaliney, <br />
Lakshmi mukhaabja madhupa namah keerti nivaasiney/ <br />
Asmaakamamaratwaaya ghritayaam ghriyataa -mayam, <br />
Mandarah Sarvashailaanaamayutaatayaayuta vistrutah/ <br />
Anantabala baahu bhyamavasht abhaika paaninaa, <br />
Madhyataamamrtutam Deva Swadhaa Swaadhaartha kaaminam/ <br />
(Bhagavan Vishnu, Jishnu, Trilokaadhyaksha! our sincere greetings to you; You
are the famed demolisher of Kaitabha; The Creator, the Presever and also the
Destroyer of the whole world with Trishula in your hands; You expanded and
occupied in merely three steps of yours all the Three Lokas; You are like the
Agni who put the total ‘Vamsha’ or the race of the frightful of Daitya Clan
into flames and ash; You materialised Brahma from the lotus of your navel; You
are the Jagatkarta, Harta and Priya; the Karya, Karana and Karta or the Deed,
the Doing and the Doer; Our endeavours are due to create ‘Amrit’ for ‘Amaratwa’
or everlasting life; kindly enable with your mighty arms the ‘Manthana’ or
churning of the Madarachala in the Ksheera Sagara! ) As Bhagavan agreed to do
so and initiated the circling of Sesha Nag around the Mountain, the Daityas and
Danavas out of bravado held the head of Sesha Nag’s thousand mouths that
emitted poisonous flames and many of them perished even before the process of
churning; Devas on the other hand held the tail and manouvered it. As both the
churning got momentum, both the Parties were extremely tried and Indra
materialised cool showers to reduce the tiresomeness. Lord Brahma alerted and
encouraged with cheerings and heartening remarks periodcally to both the
face-drawers and tail-enders of the Sesha Nag. As the churning of the ten
thousand yojana wide Mountain continued, from its top fell down several groups
of elephants, eight-footed Sharabha animals, wild lions, tigers , boars and
bears, crores of fearful poisonous reptiles, besides heavy and tall trees,
branches, fruits, leaves, medicinal herbs and plants into the Ocean. The
resultant pulp of the ‘Manthan’ of the materials dropped from the Mountain
produced ‘Varuni’ and its envigorating smell pleased Devas and Danavas and
became refreshed and mightier; the speed of churning pepped up and Bhagavan
Vishnu held the sides of the Mountain by his shoulders-grip and the radiance of
the jewels on the thousand hoods was reflected on the blue dazzle of Vishnu’s
shoulders and hands looking like a ‘Brahma danda’ even as thousands of roars
and lightnings emerged from the defeaning sounds of clouds above and sky-rise
sea tides below. From the tail side of the Sesha Nag, Indra, Aditya, Rudragana,
Vasugana, and other Devas were getting more and more active while the Rakshasa
ganas including the powerful Viprachit, Namuchi, Vritra, Shambar, Dwimurtha,
Vajradamshtra and Rahu, all headed by King Bali were displaying their
respective energies with arrogance and self-pride. In the process countless
animals, fishes, reptiles and othe varieties of Seas and the under-Sea Beings
were destroyed in millions.Unfortunately however there was no indication of the
much awaited ‘Amrit’ and all the Parties concerned were fully exhausted and
disappointed. They all in one voice of unanimity prayed to Bhagavan Vishnu once
again and the Lord assured them: <br />
Balam dadaami sarveshaam karmaitad ye samaasthitaah, <br />
Kshubhyataam kramashah Sarvair Mandarah parivartataam/ <br />
(To all the persons involved in this Manthana Venture, I am according
‘Shakti’herewith and all concerned should perform their maximum from now on).
As the action had improved mani-fold now, there was Purna Chandra, who emerged
with the illumination of hundred Suryas yet with extraordinary coolness that
would readily bring about breezy freshness to the whole world. Then Devi
Lakshmi was materialised with considerable grace and gorgeousness who desired
to opt for Bhagavan Vishnu; she was followed by Sura Devi and Ucchaishwa and
these were granted by Asuras to Indra as they were rather keen only for Amrita.
Then followed the emergence of Koustubh Mani and that was gifted away to Vishnu
to adorn the ornament on his broad chest. Further on, there was a Parijata
Vriksha, which had bunches of flowers whose intoxicating fragrance filled up
all over the gardens of Swarga. Eventually, there occurred dense and blue smoke
which appeared all over the Ocean and reached the sky as well, when all the
participants of the Churning were unable to increasingly bear it and had to
temporarily call off the action as there were poisonous flames and fumes
surrounding them, choking them all and killing several of them. Meanwhile, a
highly frightful figure making terrible noises descended from the pitch dark
clouds; as Daityas and Devas were frrightened to the core and Bhagavan Vishnu
interrogated that horrendous figure as to who that it was! The reply came to
Vishnu that it was KAALAKUTA VISHA and that could devour the whole Universe
instantly, that it emerged pursuant to the huge scale churning of Ksheera
Samudra and that all the participants should at once take the refuge of Maha
Deva. The panicky Deva-Danavas as well as Brahma and Vishnu made a bee-line to
a Golden Cave
on the top of Mandara
Mountain which too was a
Principal participant of the Manthana Drama. At the Entry Gate of ‘Shiva
Nivasa’, Ganeswara took Maha Deva’s permission to let the agitated Devotees in
as they all in a chorus commended Shiva (Shiva Stuti) as follows: <br />
Namastubhyum Virupaksha Namestey Divyachakshusey/ <br />
Namah Pinaaka hastaaya Vajrahastaaya dhanviney/ <br />
Namah trishula hastaaya Dandahastaaya Dhurjatey, <br />
Namastrailokya naathaaya Bhutagraama shareeriney/ <br />
Namah Suraari hantrey cha Somaagnya kaaryagnya chakshushey, <br />
Brahmaney chaiva Rudraaya Namastey Vishnu –rupeney/<br />
Brahmaney Vedarupaaya Namastey Deva rupiney, <br />
Saamkhya yogaaya Bhutaanaam Namastey Shaambhavaaya tey/ <br />
Manmathaayaanga vinaashaaya Namah Kaalakshayankara, <br />
Ramhasey Deva Devaaya Namastey Vasuretasey/ <br />
Eka Viryaya Sarvaaya Namah Pinga kapardiney, <br />
Uma bhartrey Namastubhyam Yagna Tripura ghaatiney/ <br />
Shuddha bodha prabuddhaaya Muktakaivalya rupiney, <br />
Lokatraya vidhhatrecha Varunendraagni rupiney/ <br />
Rugyasussama rupaaya Purushaayeswaraaya cha,<br />
Agraaya chaiva chograaya Vipraay Shurti chakshusey/ <br />
Rajasey chaiva Satvaaya Tamasey Timiraamaney, <br />
Anintya nityabhaavaaya namo nityacharaatmaney/ <br />
Vyaktaaya chai vyaktaaya Vyaktaavyaktaanaya vai namah, <br />
Bhaktaanaamaarti naashaaya Priyanaraayanaayacha/ <br />
Umaapriyaaya Sharvaaya Nandivaktraaschitaaya cha, <br />
Rutu manvata kalpaaya Paksha maasa dinaatmaney/ <br />
Nanaarupaaya Mundaaya Varuutha Pruthu dandiney, <br />
Namah Kapaalahastaaya Digvaasaaya Shikhandiney/ <br />
Dhaniney rathiney chaiva yatayey Brahmachaariney, <br />
Ityevamaadi charitaih stutantu tubhyam namo namah/<br />
(Virupaaksha! Divya netradhaariney! Our obeisances to you; you carry Pinaka,
Vajra and Dhanush; our reverences to you! Jataadhaari! you hold Trishula and
Danda in your hands, our sincere respects to you; You are the Trilokanatha and
the Swarupa of all ‘Pranis’ / Beings; our greetings to you the annihilator of
‘Deva Shatrus’; the Possessor of ‘Chandraagni Surya Rupas’ as also of Brahma,
Vishnu and Rudra Rupas’; You are the Swarupas of Brahma, Veda an Rudra Rupas;
You are also the Sankhya Swarupa and the unique provider of Propitiousness to
all the Beings; You are the destroyer of Kamadeva’s physique of love and the
terrminator of Kaala Deva; You are the Vegashali, Devadhi Deva and Vasureta;
Sarva Shreshtha, Vira, Sarva Swarupa and wearer of the yellow coloured
‘Jataas’/ twisted hair; Umanatha, Tripura Vinaashaa! The Epitome of Pure Form
of ‘Jnaana’/ knowledge; Triloka Vidhata; The Swarupa of Varuna, Indra, Agni;
the Rupa of Ruk, Yajur and Sama; Purushottama, Parameswara, Sarva Sreshtha,
Bhayankara, Brahmana Swarupa; the Possessor of Satwa, Rajasa and Tamasa Gunas;
Andhakaara Rupa, Achintya, Nitya, Nityacharaatma; Perceivable and
Unperceivable; the demolisher of the difficulties of Devotees; the Great Friend
of Narayana, the beloved of Devi Uma; The Great Terminator; The shine of
Nandeswara’s countenance; the Unique Measures of Time like Manvantaras, Kalpas,
Ritus, Months, Fortnights, Weeks and Days; the Activiser of Myriad Rupas /
Forms; of the Shaven Head; Digambara/ Sanyasi/ Brahmachaari, Maha Shankara! Our
prostrations to you; Maha Deva! You are the only Supreme Energy which could
gulp the ‘Kalakuta Visha’; if uncontrolled; it could devour the Universe as a
whole!). As the Deva-Daanava’s joint delegation prostrated before
Bhagavan-which incidentally was a historical event of unique significance,
Shankara agreed: Bhakshayishyaamyaham ghoram kalakutam Maha visham,
Tathaanyadapi yatkruthyam kruchhasaadhyam Surasuraah, Tacchaapi saadhayishyaami
tishthadhwam vigatajjwaraah/ (Deva Suraagana! I am no doubt consuming this
terrible poison anyway; if you entrust me any other worse and more difficult
deeds to be performed, they too would be executed; never worry!) By so saying,
Bhagavan took the ‘Halaahala Visha’into his left hand and consumed and retained
it in his throat as Devas headed by Brahma as also Asuras led by King Bali
hailed Parameshwara exclaimed: Shobhatey Deva Kathastey gaatrey kundaniprabho,
Bhrungaamaalaanibham Kanthepyathraivaastu visham tawa/ (Devadeva! As your
Physique is white, slender and fragrant like a jasmine flower while the blue
tinge of your throat has a remarkably distinct-look with the spot on your
throat; please do retain it as it is!) All the concerned parties involved in
the ‘Operation Amrit’ returned back to their respective positions once again
anxiously awaiting the materialisation of Amrit. <br />
In the final exercise of Churning the ‘Ksheera Sagara’, Bhagavan Dhanvantari,
the Deity of ‘Ayurveda’ surfaced along with the most awaited Pot of Amrit; then
followed the Large and Attractive Eyed Devi Madira the symbol of Intoxication;
Kamadhenu the celestial cow which fulfilled the desires of any Living Being got
materialised later on; the Celestial Elephant Iravata which Indra Deva claimed;
Surya Deva accepted Dhanvatari as also the Ucchaishvraya horse that came up
even earlier; Varuna Deva claimed the Celestial Chhatra (umbrella) and as Indra
desired the Kundala Dwaya or the magnifecent Ear-Rings. At this juncture,
Dhanvantari declared AMRITA and then commenced an all-out scuffle between Devas
and Daityas making claims and counter claims. The fight assumed larger proportions
as Bhagavan Vishnu materialised Mohini Devi and the demons became victims of
Maya -Illusion-as they were completely enchanted by her and allowed her to
distribute the Elixir. In this confusion, Mohini let Devas seize the Eternal
Pot and they drank it off one by one; one Asura viz. Rahu however managed to
consume the drops of Amrit upto his throat and as Surya and Chandra shouted
against Rahu, Vishnu in a swift action cut off the Demon’s throat by his
Sudarshana Chakra, but the damage was already done and Rahu became immortal,
all though all the rest of Asuras were denied of the Divine Drink. This
followed fierce battles between Devas and Danavas and there was extensive
massacre and blood-bath when innumerable Danavas and Daityas suffered losses and
Devas became victorious under the stewardship of Bhagavan Vishnu. The left-over
Danava-Daitya Stalwarts disappeared into the Oceans to retire into Patala Loka.
There after, Mandarachala was restored to its original position; so did Sesha
Nag and Sudarshana Chakra too. The havoc created in the Oceans too limped back
to normalcy. The Dikpalakas, Devas, Gandharvas and all the Celestial Beings got
reinstated and were extremely delighted and overjoyed. <br />
Tatomrutam sunihitameva chakrirey, Suraah Paraam tudamabhigamya pushklalaam/
Dadduscha tam nidhimamrutasya rakshitam, Kiritiney Balibhirathaamaraih saha/<br />
(Thereafter, the Devaganas were gladdened to safeguard and hand over the
‘Amrita Nidhi’ /The Remaining Deposit of the Elixir to the custody of Bhagavan
Vishnu himself.) </span></b></div>
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<b><span style="color: white; font-family: Verdana; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">24<span style="font: 7.0pt "Times New Roman";">
</span></span></span></b><b><span style="color: white; font-family: Verdana;">The Basics of ‘Vaastu Shastra’-Origin, Construction methodology
& Vaastu Yagna </span></b></div>
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<b><span style="color: white; font-family: Verdana;">When
Bhagavan Shankara was demolishing Andhakaasura, there was a drop of sweat that
fell on the ground and an awesome and nasty Being who kept on drinking the blood
of the slain Asura; since that ‘Praani’was not satisfied with its hunger, it
started to eat up whatever came handy. As the Praani requested Shankara, the
latter gave a boon of being able to consume any where in the Trilokas; in
Swarga, the Praani was called ‘Deva Vaastu’. As the Praani came down to Earth,
Brahma gave the dispensation that whenever there was a talk of Vaastu or the
Rules and deeds of Construction, there would be ‘Bali’or Naivedya / offering of
food at the end of ‘Vaishwanara’Bali or oblations to Agni. Also separate
‘Vaastu Shanti’/appeasement deed to the Deity of Vaastu would fetch food to
him, as and when construction activities are commenced all over the Universe.
That was also the Origin of ‘Vaastu Yagna’.<br />
Eighteen Rishis gave the Rules and Regulations of Vaastu Shastra to the
posterity and these Rishis were: Bhrigu, Arti, Vasishtha, Vishwakarma, Maya,
Nagnajit, Bhagavan Shankara, Indra, Kumara, Nandeswara, Shounaka, Garga,
Vasudeva, Aniruddha, Shukra and Brihaspati. As regards, the knowledge of Griha
Nirmaana, the results of initiating construction activity in various MONTHS are
as follows: in Chaitra Month ‘Vyadhi’or diseases are caused; in Vaisakha the
Constructors gain cows and Ratnas; in Jeyshtha Month, death is indicated in the
family; in Ashadha month construction helps gain of servants, Ratnas and
‘Pashus’ or domestic animals; in Shraavana Month there would be gain of
servants; dangers and risks in Bhadrapada Month; construction in Aswin Month
might lead to risk to wife; in Kartik Month there would be gain of Dhana-
Dhanya or Money and Crops; in Margasirsha month there would be surplus of
Bhojyas or Food Items; commencement of construction in the month of Pausha
might lead to thefts and loss of materials; Construction in Magha Month there
would be benefits but some fear or possibility of Fire and finally, activities
of construction during Phalguna Month should yield gold, progeny and
prosperity.<br />
Initiating the Construction of Grihas / houses is considered the best in
respect of the following NAKSHATRAS OR STARS: Ashvini, Rohini, Mula, the three
Uttaraas, Mrigashira, Swati, Hasta, and Anuradha. As regards the DAYS, all the
days of a week are good, except Sundays and Tuesdays. In regard to YOGAS,
construction should not start on the following yogas viz. Vyaaghat, Shula,
Vyatipaat, Atiganda, Vishkambha, Ganda, Parigha and Vajra. Following MUHURTAS
are stated to be ideal for contstruction viz. Sweta, Maitra, Maahendra,
Gaandhawa, Abhijit, Rouhini, Vairaja, and Savitri. To decide on the SHUBHA
LAGNA, the activity of construction should be commenced when the Chandra bala
as also Suryabala would be equally positve. The most important activities
apart, ‘Stambharohana’or the hoisting of the Pillar should be taken up first;
similarly the procedures should be the same as in respect of the costruction of
Praasaads, wells and such mini water bodies. SOIL TEST would be the foremost
activity before the actual construction is taken up. Sweta (White), Lal (Red),
Peeta (yellowish) and kaala (black) may be the ideal soils for the Four
‘Varnas’of Brahmana, Kshatriya, Vaisya and Shudra respectively. Taste-wise, the
soil may be sweetish for Brahmanas, sour for Kshatriyas, ‘tiktha’ or bitter for
Vaishyas and ‘Kasaili’/ Kashaya / Pungent for Shudras. As a part of the soil
quality test, saplings are to be planted and the best soil quality would yield
the growth over three nights; medium growth over five nights and minimal growth
over a week. The best soil obviously would give out the quickest yield. By way
of a diagram, the area meant for construction is drawn as a big square which is
divided into nine squares while each square is further sub-divided into nine
smaller squares, thus making a total of eighty one squares.Of these, thirty two
Devatas are worshipped in as many sub-squares and thirteen Devatas from outside
those sub squares, thus accounting for forty five squares. The names and the
positioning of the respective Deities are: Shikhi, Parjanya, Jayant, Indra,
Surya, Satya, Brusha, Antakisha, Vayu, Pusha, Vitatha, Brihatsakshatha, Yama,
Gandharva, Bhring raaja, Mriga, Pitrugana, Daivarika,Sugreeva, Pushpadanta,
Jalaadhusha, Asura, Sesha, Paapa, Roga, Ahi, Mukhya, Bhallata, Soma, Sarpa,
Aditi and Diti; these thirty two Deities are Baahya Devatas. These Deities are
to be worshipped in the four Dik-konas like Ishaana. Now, outside the Vaastu
Chakra the following four Deities are to be worshipped viz. Aapa, Savitra,
Jaya, and Rudra. In the middle nine squares, on the four sides of Brahma, eight
Sadyha Devatas are to be positioned and these are Aryama, Savita, Viviswaan,
Vibhudha -adhipa, Mitra, Raajayakshma, Prithvidhara, and Apavatsa. Apa,
Apavatsa, Parjanya, Agni and Diti-these are of five Devataa varga to be
worshipped in Agneya-kona. Further, twenty Devataas are positioned in two rows:
Aryama, Viwaswaan, Mitra and Pritvidhara-these four are stationed on three
sides of Brahma in three, three positions each. This is the Procedure of
worship to all the relevant Deities.<br />
The methodology of construction varies from one building to another such as
Chatuhshaala, Trishaala; Dwishala etc.The Chatuh shaala is open from all four
sides with gates /doors on all the sides, known as Sarvatomukha and is normally
ideal for a Palace or a Temple. A building which has no door to the west is
called Nandyavarta; without a door on the Southern side is called Vardhamaana;
without a door on the Eastern side is called Swastika; and without an opening
on the Northern side is Ruchaka. A King’s Palace is ideally measured the
hundred and eight hand-lengths, while that of a Prince has sixty six measures;
a General’s abode with sixty four measures; forty eight measures to forty eight
measures; and thirty two for an ordinary citizen. As regards the ‘Stambhas’
(Pillar) in an ordinary house, its circumference is multiplied by nine times
and the result must be the depth of the pillar underground; a four angled
pillar is called ‘Ruchak’; eight angled pillar is ‘Vajra’; sixteen angled
pillar is ‘Dwi Vajra’, thirty two angled pillar is ‘Praleenak’ and a pillar
whose mid-region is round is called ‘Vritra’. All the residential homes should
be entered from the right side ‘Pravesha Dwar’. Entry from the eastern side
where Indra and Jayanta exist is the best; in the southern side ‘dwara’, it is
said that Yamya and Vitatha are supposed to be ruling and is good too; on the
western dwara, Varuna and Pushpadanta are prominent; Uttara dwar is governed by
Bhallat and Sowmya and is quite propitious. But one should be careful of
‘vedhas’or forced entries: for instance, such vedhas through side-lanes might
result in ‘Kulakshaya’ or damage to the Vamsha; forced entry through trees
might end up in mutual hatred of family members; vedha through mud would bring
in sorrows; vedha through water ways would result in problems; vedha through
pillars might end up through difficulties arising due to women. Entering from
one house to another could end up in grief to the master of the house. A house
which opens on its own might result in madness of a family member. Similarly, a
house which gets closed on its own could end up in ‘Kula naasha’/ distress to
the Kula. Entry through a very high door could lead to ‘Raja bhaya’ or
difficulties on account of Authorities. If the door is too low, there could by
‘Chora bhaya’ or fear of thefts. A door just above another door could attract
Yamaraja darshan. If a house with a main door of disproportionate size is built
in the middle of a big road is made, the master of the house would not live for
long. If the main door is smaller than the other doors of a house, that house
might not have contentment and would be a constant abode of recurring
predicaments. The rear portion of the house must be kept duly adorned with
trees, foliage, pots and decoratives. The east of the house there should be
‘Vata’ vriksha; in the Southern side Udumbara tree and the western side Pippala
Tree and Pluksha tree on the northern side. Nearby the house, trees with thorns
and Ksheera Vrikshas or milk-yielding trees are not good. It would be
propitious to grow trees like Pumnaga, Ashoka, Shami, Tilaka, Champa, Dadimi,
Peepali, Draksha, Arjuna, Jambeera, Puga, Panasa, Ketaki, Malati, Kamala
Chameli, Mallika, Coconut, Kela, Kadali and Patala as these Trees are signs of
Lakshmi / prosperity. Houses are better not built in the extreme vicinity of
temples, Dhurtas or mischievous elements, General Adinistration, Four-Lane Centers, since there might be causes for
irritation, fear and problems. Leaving ample space before, rear and sides of
the building is a must. It would be advisable to have the southern part of the
house elevated and such an abode is called a ‘Sampurna’ or complete from the
Vaastu point of view and would thus bestow the best of advantages. To lay the
‘Adhara Shila’ (Foundation Stone) of a building, the Priest should determine
the ‘Muhurat’, decorate the Stone with white cloth, lay ‘Nava Ratnas’and Gold
along with Nava Dhanyas or nine varieties of appropriate seeds and with the
help of masons fix up the stone, and perform ‘puja’to Ganapati, Vaastu Deva,
Ishta Devata or the Family Deity with formal ‘Mantrocchaarana’,also perform
‘Havan’/ homa to Agni Deva with milk, ghee and honey: The relevant Havan Mantra
is: <br />
Vaastoshpatey Pratijaanee –hyasmaantswaavesho anameevo bhavaa nah, <br />
yat tvemahey prati tanno jupuswa sham no bhava dwipatdey sham chatushpadey/ <br />
VAASTU YAGNA comprises: Sutrapath, Stambhaaropana or hoisting of the main
Pillar, Dwara vamshocchraya, Griha Pravesha and Vaastu Shanti. Sutrapath takes
place in the Ishana Disha and Stambhaaropana in Agneya kona. Vaastu Deva’s
‘Pada Chinhas’ or foot prints should be set up and the ‘Karta’should do
‘pradakshinas’(circumambulation) around the foot-prints. It is stated that
water with the powder of Munga, Ratna and Suvarna should be sprinkled while
designing the ‘Pada-Chihnaas’. Incidentally, the signs of Vaastu should never
be ash, lit up firesticks, nails, skins, horns, bones, and skull as some
ill-informed persons tend to do so and such material would lead to distress,
danger and difficulties. It is advisable that masons and other workers are
present at the time of Griha Pravesh. <br />
Ishaaney Devataagaaram tathaa Shaanti gruham bhavet, <br />
Mahaanasam thathaagneye tatpaarswam chottarey jalam, <br />
Gruhasyopakaram sarvam Nairutye Sthaapaded Buddhah/ <br />
Bandhasthaanam bahih kuryaat snaana mandapameyvacha, <br />
Dhana Dhaanyam cha Vaayavye karmashaalaam tato bahih, <br />
Evam Vaastu viseshah syaad Ghruha bhatruh shubaavaham/ <br />
(To the Ishaana side of any house, the Devataagruha and Shantigriha must be set
up; its kitchen must be in the Agneya kona; to the northern side the ‘Jala
sthaan’ (Water reservoir); all the house materials be kept in the Nairuti kona;
the place for keeping domestic animals like cows and buffalos as well as
bathing rooms are better constructed outside the house; the storage place for Dhana-dhanya
should be kept in the Vayavya kona; the ‘Karya shala’or the Offices should be
organised outside the residential place. This pattern of living would certainly
assure excellent propitiousness and happiness to the entire family. At the
‘Griha Pravesh’ function (House Warming Time) approaches, Peace and Prosperity
is ushered in as stated: <br />
Krutwaagrato Dwijavaraanatha Purnakumbham <br />
Dhadyakshataamala pushpa phalopa shobham/ <br />
Datwaa hiranyavasanaani tadaa Dwijebhyo, <br />
Maangalya Shaanti nilayaya gruham vishekthu/ <br />
Gruhoktahoma vidhaanaa Bali karma kuryat, <br />
Praasaada Vaastu shamaney cha vidharya uktah, <br />
Santarpayed vijavaraanatha bhakshya bhojjyeh, <br />
Shuklaambarah Swabhavanam pravishet sa dhupam/<br />
(As the house is fully ready, the Head of the family should initiate the action
of conducting ‘Mangala Shanti’ with a group of Brahmanas ahead along with a
‘Kalasha’/Vessel, full of Sweet Water, Curd, Akshatas, tender mango leaves,
flowers, fruits and coconuts as also scented sandal water, agarbattis/ incense
sticks and oil-wick lamps nicely lit and decorated, as Brahmanas recite Veda
hymns and musical instruments are played, while entering the house at the
appointed ‘Muhurta’. There after Griha praasaadas/ doors and other household
items are purified for Vaastu Shaanti and Homa and Balidaana are performed.
Brahmanas are treated with Bhojan and gifts of gold, vastras and dakshinas,
where after relatives and friends are treated too with bhojan and gifts.)</span></b></div>
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<b><span style="color: white; font-family: Verdana;">25
Dharma Raja impressed with Savitri’s conviction and reverses Satyavan’s death</span></b></div>
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<b><span style="color: white; font-family: Verdana;">In the days
of yore, there was a King named Ashwapati of Shaakala Vamsa in Madra Desha (the
present Sialkot Territory) who did not secure a son.
Being highly devoted to Devi Savitri (Gayatri), he intensified his worship to
her and performed a daily ‘havan’/ oblation to Agni with white ‘Tilas’ (Sesame
seeds) in the presence of thousand Brahmanas for ten months and finally Devi
Savitri appeared to Ashwapati on a Chaturthi day and granted an illustrious
daughter to him and queen Malati; the baby was named as Savitri since she was
born by the grace of Devi Savitri. The daughter grew into a charming and highly
virtuous girl; a chance visit of Brahmarshi Narada to the King and the daughter
indicated that her husband would die on a specified day after her wedding. They
both indeed were terribly worried about Narada’s prophesy but she was married
in due course to the son of King Jhumnatsen called Satyavan who was a
charismatic prince. But unfortunately the King lost his kingdom as also the eye
sight of his and of the wife. Savitri emboldened herself and faced the
situation with confidence and performed unreserved and steadfast service to the
parents-in-law. At the sametime, she served her husband so much that Narada’s
prophesy was always ringing in her ears constantly and never allowed the
husband even for a while. She also worshipped her Guru and followed each and
every advice of his as a word of law. Thus she was worshipping her husband, her
parents-in-law and her Guru as much as never in history had performed in the
past. As the specific Chaturthi that Narada warned about her husband’s death
within a year, she took permission of her blind parents-in-law and her Guru and
entered a jungle along with Satyavan and decided to keep her husband the
happiest man and spent every moment with him by showing and sharing with him
the most memorable beauties of Nature, the waterfalls, the cool waters, the
fragrant and colourful flowers and so on. She described that coulpes of hares,
crows, lions, monkeys, and deers were all in a state of maddening infatuation
and such wonderful experiences tended to extend lives forever! Meanwhile,
Satyavan felt like cutting wood from some dry trees but Savitri cautioned that
he should not be away from her. In great fun, he said that he would never ever
dare to be away from her. Suddenly, Satyavan felt excruciating pain in his head
and fell flat. Even while realising as to what was happening, she sensed that
some thumb-long figures tied to Satyavan’s soul and were ready to draw it
towards the Southern direction and visioned that Yama Dharma Raja himself was
present there. She screamed with astonishment and closely following Yamaraja
sobbed away and said: Sacred Scriptures assured that sincere devotion to mother
provided this loka, devotion to father would secure Swarga and devotion to Guru
would fetch Brahma loka but of what avail was her sincerity if Scriptures made
false promises? Dharma Raja replied: Do not interfere with my duty; indeed the
Scriptures were right, the dead soul was a virtuous person and that she too was
a real Pativrata, but there was a fixed procedure of terminating a human being
as per one’s life span which was pre-determined and judgment was given as per
norms. Savitri counter argued that for a woman, husband was a Deity and the
provider of safety; a father, brother or a son were no doubt the safeguarders
but the husband was above all and if he were to be forcibly taken away then she
had no other alternative but to immolate her life. Dharma Raja was indeed taken
back ar her firmness and smilingly said that such an incidence as this was rare
and that he would be pleased to bestow any boon excepting her husband’s life.
As Savitri took up the opportunity, she requested him to restore the eyesight
as also the Kingdom to her in-laws and Dharma Raja readily granted these boons
and asked her to go back so that he could perform his duty. He also asked her
not to follow further and tire out herself without any aim or useful purpose.
Devi Savitri replied that she would never feel tired following great
celebrities of the stature of Dharma Raja, even if they were annoyed because
only such emblems of Dharma could sift persons of genuineness or other-wise; it
was stated in the Scriptures that one should never be afraid of even Agni,
poison, and snakes compared to evil persons where as ‘Satpurushas’had an inner
conscience and even if they were apparently rude and hurtingly outspoken, their
basic quality would be outstanding and subject to change of stance since such
‘Mahatmas’ test the authenticity of other persons being faced. Even normal and
impartial Kings and Administrators would tend to examine the realities of those
who make requests and a Deity par excellence like Dharma Raja would like to the
make sure whether her supplications were pure and straight from the heart or
not. That was the reason why Savitri felt untired of following Dharma Raja!
Apparrently, Dharma Raja was pleased with the logic of Savitri and replied that
without insisting on the life of Satyavaan, she might ask for another boon. She
grabbed the opportunity and requested that her parents were not blessed with a
son; despite performing countless Sacred deeds and their daily homas in favour
of Gayatri / Savitri they succeded on giving birth to a daughter but not a
‘Vamsoddhaaraka’. Dharma Raja conceded the second boon too and firmly
admonished Savitri to pester further but should return home at once to organise
the obsequies of her departed husband. Having secured the second boon from
Dharmaraja, Savitri still followed the former and stated that any human being
would like to fulfil three essential steps of Dharma, Artha and Kama as the corner-stones of an ideal life. She affirmed:
<br />
<br />
Dharmaarjanam tathaa kaaryam purushena vijaanataa, <br />
Tallaabham Sarva laabhebhyo yadaa Daiva viseshatey/ <br />
Dharmaschaartha scha kaamascha trivargo janmanah phalam, <br />
Dharma heenasya kaamaarthey vandhyaa sutasamou Prabho/ <br />
Dharmadarthastathaa kaamo Dharmaallokadwayam tathaa, <br />
Dharma ekonuyaatyenam yatra kwachanagaaminam/ <br />
Shareerena samam naasham sarvamanya -ddhi gacchati, <br />
Ekohi jaayatey jantureka eva vipadyatey/ <br />
<br />
(Deva! Any Enlightened person seeks to earn Dharma since that secures the best
of gains; the objective of life is to fulfil the means of Dharma viz. Artha and
Kaama; conversely, wealth and fulfilment of desires alone without Dharma would
be wasting one’s life. Dharma would certainly fulfil the means to achieve it
and could at the same time lead to Salvation too. In the final analysis, a
dying person leaves every thing behind except Dharma and a person born does not
bring any possessions nor takes anything at death). Dharma Raja was pleased
with what Savitri said and asked her a third boon to that outstanding Pativrata
who had been fighting for her husband’s life. In turn, Savitri asked the boon: <br />
<br />
Varayaami twayaa dattam putraanaam shatamourasam, <br />
Anapatyasya lokeshu gatih kila na vidyatey/ <br />
<br />
(Deva! I request you to give me the boon of securing hundred sons of my own,
since without obtaining sons, <br />
there would be no ‘Sadgati’to her and husband as parents). <br />
<br />
Yama Raja then granted this boon also and Savitri commended Dharma as follows: <br />
<br />
Dharmaadharma vidhaanajna Sarva Dharma Pravartaka, <br />
Twameva Jagato naathaha Prajaa samyamaney Yamah/ <br />
Karmanaaman -rupena Yasmaad Yamayasey Prajaah, <br />
Tasmaad vai proachyasey Deva Yama ityeva naamatah/ <br />
Dharmaneymaah Prajaah Sarvaa yasmaad ranjayasey Prabho, <br />
Tasmaat tey Dharma raageti naama Sadbhirirnigadyatey/ <br />
Sukrutam dushkrutam chobhey Purodhaaya yadaa janaah/ <br />
Tatsavakaasham mrutaa yaanti tasmaat twam Mrutyu ruchyatey/ <br />
<br />
(Dharamaadharma Vidhaataa! You are the highest Administrator of Dharma; since
you are the Chief Regulator of Dharma, you are called Yama. As you ensure that
human beings do not indulge in Adharma and make them follow the Path of Truth,
you are known as Dharma Raja. Since when human beings die, you confront them
with a full account of their good and bad deeds, and hence you are knwn as
Mrityu. As the dead persons are approached by you with the details of each
action of theirs by each Kshana/ second, and measure of Kaala or Time, you are
called as Kaala. Since you are the designated Authority to terminate the life
of each and every ‘charaachara’ or mobile and immobile being, you are titled
Antak. As you are the eldest son of Surya Deva who has the name of Viwasvaan,
you carry the name of Vaiwasvata. As and when the life of any being is over,
you catch him suddenly and that is why you have another name viz. Sara
praanahara. Devesha! Thanks to you the Ruk-Yajur- Sama Vedas continue to
popularise the Principles of Virtue and Justice eternally; you are the upkeeper
of nobility and discipline the world over and I have come to the shield of
safety from you; kindly give back my husband at once as my in-laws too are
frantic now for his life. As Savitri concluded her desperate prayers, Dharma
Raja asserted that he was giving away Satyavan’s life back, that he would
secure her hundred sons who would all become famous Kings, that her parents too
would be blessed with hundred sons of virtue and that her brother would be
popular as Malava, the King of Malva. <br />
<br />
Thus concludes the Sacred Legend of Maha Saadhvi Savitri: <br />
<br />
Tasmaad Saadhwyaha Striyah Pujyaah Satatam, <br />
Taasaamtu vakyam bhavateeha midhya na jaatu lokeshu charachareshu/<br />
Tasmaat sadaa taah pari pujaneeyaah, Kaamaan Samagraanabhi kaamayaanaih/<br />
<br />
(Hence women of High Virtue ought to be worshipped since the Three Lokas are
preserved due to their grace. The voices of Pativratas should never be ignored
as they are worthy of veneration and fulfill their desires). </span></b></div>
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<b><span style="color: white; font-family: Verdana;">26
‘Gotra Pravara Nirnaya’ (Determination of Gothras /Vamshas and ancestry) </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Matsya
Bhagavan enlightened Vaivaswata Manu about the origin of Maharshis who got
materialised from Agni pursuant to Brahma Deva’s blessings. While Bhrigu
Maharshi emerged from the radiance of Agni, Maharshi Angira came out of
‘Angaaraas’ or ‘Agni’s flame bursts; Atri appeared from Agni ‘Sikhas’or ends of
flames; Marichi came out of the rays of Agni; Pulastya surfaced from ‘Agni
Keshas’ or hairs; Pulaha Maharshi floated from the long reaches of Agni; and
Vasishtha was created from the glow. Maharshi Bhrigu married the daughter of
Puloma Rishi and from the union was born twelve celestial sons likened to Devas
viz. Bhuvana, Bhouvana, Sujanya, Sujana, Kratu, Vasu, Murdha, Tyajya, Vasuda,
Prabhava, Avyaya and Daksha. Thus Bhrigu was known as Deva Bhrigu. Also the
couple of Bhrigu and Paulomi gave birth to innumerable Brahmanas, the most
illustrious ones being Chyavan and Aapuvaan, the latter’s son and grand son
being Ourva and Jamadagni respectively. <br />
Thus came into being the Bhargava Gotra and their ‘Pravartakas’ viz. Bhrigu,
Chyavana, Anupavan, Ourva, Jamadagni, Vatsya, Dandi, Nadayan, Vaiyagana,
Veetuhavya, Paila, Shaunaka, Shounakaayana, Jeevanti, Aayeda, Kaarshani,
Vaiheenari, Virupaksha, Rouhityaayani, Vaishwaanari, Neela, Lubdha, Saavarnika,
Vishnu, Poura, Baalaaki, Ailika, Anantabhahina, Mriga, Margeya, Manda, Maandya,
Maanduka, Phenapa, Stanati, Sthala pinda, Shikhaavarna, Sharkaraakshi,
Jaaladhi, Soudhika, Kshubhya, Kutsa, Galava, Mandukaayana,Gargyayana,
Vaishampayana, Koutsa, Koutili, Vaageeyani, Anumati, Ashtishena, Rupi,
Veetihavya, Revasa, etc. Normally, among these Rishis, five Pravaras are
mentioned viz. Bhrigu, Chyavana, Aapnuvaan, Ourva and Jamadagni. Also,
inter-marriages are not allowed among these descendants of Rishis mentioned
above, especially among the first three above plus Arshishena and Rupi; Bhrigu,
Veetihavya, Revasa, and Vaivasa; and likewise Bhrigu, and four generations
ending the last four fathers mentioned as above.<br />
Coming to Angirasa Gotra, Surupa the daughter of Marichi Maharshi was wedded to
Angira and they had ten sons viz. Atma, Ayu, Damana, Daksha, Sada, Praana,
Havishmaan, Gavishtha, Ritu and Satya. Foremost Gotra / Pravartakas of this
lineage are: Angira, Brihaspati, Bharadwaja, Goutama/ Moudgulya and
Samvarta/Shaishira. Other Gotra Preavarakas are Utatha, Thouleya, Abhijit,
Sardhanemi, Salougaakshi, Ksheera, Koushtiki, Rahukarni, Soupuri, Kairaati,
Samalomaki, Poushaajiti, Bhargavat, Chairidava, Kaarotaka, Sajeevi, Upabindu,
Suraishina, Vaahinipati, Vaishaali, Kroshta, Aarunaayani, Soma, Atraayani,
Kaaseru, Koushalya, Parthiva, Rouhinyaayani, Revaagni, Mulapa, Pandu, Kshayaa,
Vishwakara, Ari and Paarikaaraari. Angira, Suvachotathya and Urija Rishis
lineage cannot resort to inter-Gothra marriages. Also, Angira, Brihaspati,
Bharadwaja, Garga and Saitya cannot enter into alliances or their descendants.
Further, the Rishis viz. Kapitar, Swastitar, Daakshi, Shakti, Patanjali, Bhuyasi,
Jalasandhi, Vindu, Maadi, Kusidaki, Urvi, Rajakeshi,Voushandi, Shamsapi,
Shaali, Kalashikantha, Kaaririya, Kaathya, Sowbuddhi, Dhaanyayani, Ladwi and
Devamani are stated to have three Pravaras of Angira, Damavaayha and Urukshaya
and hence cannot be inter-married. Samkruti, Trimaashthi, Manu, Sambadhi,
Nachaketi, Thala, Daksha, Narayani, Lokshi, Gargya, Hari, Galava and Aneha have
same Pravara of Angira, Samkuti, and Gauraviti and inter marriages are not
permitted. Katyayana, Haritaka, Koutsa, Pinga, Handidasa, Vaatsyayani, Maadri,
Mouli, Kuberani, Bheemavega and Shashwadarbhi have common Pravara of Angira,
Brihadashwa and Jeevanaashwa and here again mutual weddings are not allowed.
Likewise, those Rishis who have common Pravaras like Angira, Bruhadukhta and
Vamadeva; Angira, Sadasyu, and Purukutsa; Angira, Virupa and Vrushaparva/
Rathitara, Angira, Matsyadagdha and Mridula; Angira, Taandi and Moudgulya;
Angira, Ajameedha and Katya; Angira, Tithiri, and Gargya/Kapibhu are all
disallowed for mutual weddings. <br />
Maharshi Atri had two major Gotra Kartas viz. Kardamaayan and Shaarana
shaakhiya and the lineage of Rishis were Udvaalika, Shounakarniratha,
Shoukratava, Gouragriva, Gourajina, Chatraayana, Arthapanya, Vaamarathya,
Gopana, Aastika, Bindu, Karnajihva, Harapreeti, Laidraani, Shaakalaayani,
Tailapa, Savaileya, Atri, Gonipati, Jalada, Bhagapaada, Sowpushpi and
Chhandogeya. Their Pravara is Shyavaashwa, Atri and Archanaamsha; mutual
weddings among these Gotras are forbidden. Daakshi, Bali, Parnavi, Urnunaabhi,
Shilaardani, Beejavaapi, Shirisha, Mounjakesha, Gavishthara, and Bhalandana
have the common Pravara viz. Atri, Gavishthara and Purvatithi. Atri’s daughter
Atreyi gave birth to Kaleya, Vaaleya, Vaamarathya, Dhaatreya and Maitreya and
the Pravara Rishis are Atri, Vaamarathya and Poutri and their inter-marriages
are dis-allowed too.<br />
In the same Vamsha of Atri, there was another ‘Shaakhaa’ (branch) of Soma in
whose Vamsha was born Sage Vishwamitra; the latter obtained Brahmanatwa by the
might of his Tapasya. In the lineage of Vishwamitra, the followings were born,
viz. Vaishwamitra <br />
(Madhucchanda), Devarat, Vaikruti, Galava, Vatanda, Shalanka, Abhaya,
Ayataayan, Shyaamaayan, Yajnyavalaka, Jaabaala, Saindavaayana, Vaabhravya,
Kareesha, Samsrutya, Ulupa, Auopahaava, Payoda, Janapaadapa, Kharabaacha,
Halamaya, Saadhita, and Vaastukoushika. The Pravara of these Rishis is
Vishwamitra, Devavrata and Uddaala. In respect of other Rishis, the Pravaras
are as follows: Devashrava, Devarata and Vishvamitra; Vishwamitra, Dhananjaya
and Madhucchandasa; Viswamitra, Madhucchandasa and Aghamarshana; Vishwamitra,
Aramarathya and Vajjuli; Viswamitra, Lohita, Ashtaka / Purana; Runavaan, Gatina
and Vishwamitra; Khilikhili, Vidya and Vishwamitra: in respect of all the above
inter-marriages are prohibited.<br />
The Gotra Pravara Rishis of the Vamsa of Kashyapa are as follows: Asraayani,
Meshakiritakaayana, Udagraja, Maathara, Bhoja, Vinayalakshana, Shaalaahaleya,
Kourishta, Kanyaka, Asuraayana, Mrigaya, Shetana, Bhotapaayana, Devayana, Gomayaana,
Adhascchaya, Abhaya, Katyaayana, Shaakraayana, Barhiyoga, Gadaayana,
Bhavanandi, Mahaachakri, Dakshayana, Bodhayana, Kaartikya, Hastidana,
Vatsyaayana, Pracheya, Jnaana sanjneya, Aagna, Praasevya, Vaivashyapa,
Udddalaayan, Maaricha, Vaikarneya, Kaashyapeya, Matangi Bhrigu etc. The Pravara
of these Rishis is: Vatsara, Kashyapa and Nidhuvi / Vasishtha; in these cases
too, mutual weddings are forbidden. In respect of other Rishis viz. Samyati,
Nabha, Pippalya, Jalandhara, Bhujaatapura, Purya, Kardama, Gardhabhimukha,
Kulaha, Vrishakanda, Mrigaketu, Shandilya, Devajaati and Pappalaadi, the common
Pravara is Asita, Devala and Kashyapa.<br />
As regards Maharshi Vasistha, the lineage included Vyaghrapada, Aoupagava,
Vaiklava, Shraaddhalayana, Kapishthala, Aoupaloma, Alabdha, Shatha, Katha,
Goupaayana, Bodhapa, Daakavya, Vaahaka, Balishya, Lobhayana, Aapasthuna,
Swastikara, Shaandili, Sumana, Upavriddhi, Brahmabala, and Yagnyavalkya; all
these Rishis have the Pravara of Vasishtha and are not permitted inter-marriages.
Another set of Rishis including Sailalaya, Mahakarna, Koukhya, Krodhina,
Kapinjala, Baalakhilya, Koulayana, Suraayana, Kaanva, Upalapa, Lambaayana,
Kaalashikha, Aoupamanyu, Saankhaayana, Udgaah, etc have a common Prahara viz.
Bhageevasu, Vasishtha and Indrapramadi. Yet another set of Rishis like
Aoupasthala, Bala, Haala, Hala, Madhyandina, Pippalaadi, Saibalka, Kundina
etc.have the Pravara in favour of Vasishtha, Vitraavaruna and
Indrapramadi.Hereagain, restrictions of inter-gotra marriages apply. The
background of Maharshi Parashara is indeed interesting [See the earlier Chapter
of this Purana on Pages 20-21 regarding Vasishtha and Agastya as the sons of
Mitravaruna and Urvashi; Vasistha married Arundhati later and their son was
Parashara].<br />
King Nimi decided to perform one Yagna and asked Vasishtha to facilitate its
performance. But Vasishtha had just concluded another Yagna and requested the
King to postpone it by a few weeks but Nimi insisted to perform the Yagna soon;
he said that in the matters of ‘Para loka Karyas’, one could not afford to
delay, since life was uncertain and ‘Kaal’/ death might strike any body at any
time; the King said : <br />
<br />
Aayushyey kramani ksheeney Prasahya haratey janam, <br />
Praanavaayoschalatwam cha twayaa vidita meyva cha/ <br />
<br />
(Execution of good deeds ought to be hurried up since the span of life would
not wait but ticks away, as you are aware of the unpredictability of time). The
King further told Vasishtha that in case he might not be able to do the Yagna
immediately, he might as well approach another fit person to take up. Vasistha
was infuriated and cursed King Nimi to become a ‘Videha’ (body-less) at once;
the King too lost his temper and cursed Vasistha to become a Videha. King Nimi
as well as Vasishtha approached Lord Brahma as both the parties were justified
in their own views but lacked restraint and objective thinking. Brahma solved
the problem of the King’s ‘videha’ stature by bestowing the power of sight as
soon as he would open up his eyes and thus enabled him to successfully perform
his Yagna. As regards Vasishtha, Brahma arranged that he would become the son
of Mitra-Varuna as Vasishtha once again with the capacity to be a Jaatismara or
memory of previous birth ; Surya and Varuna Deva who went in for Tapasya to
Badarikaashram and the got infatatuated by a passing Apsara Urvashi and as
their semen spilt out on their respective deer-skin seats, Urvashi out of
fright of curses by Mitra and Varuna deposited the semen in a ‘Kalasha’/
Kumbha(Pot) full of water and out of the combined deposits of Mitra and Varuna
emerged Agastya and Vasishtha reborn. This Vasishtha (MitraVaruna) married
Brahmarshi Narada’s sister Arundhati and their son called Shakti; the latter’s
son was Maharshi Parashara and the Maharshi’s son born of Matsya Gandhi of Maha
Bharata fame was of Bhagavan Vishnu’s ‘Amsha’( feature/ aspect) famed as
Dwaipayana / Veda Vyasa! Now on to the Parashara Vamsha details: Kandashaya,
Vaahanapa, Jaihyapa, Bhaumatapana and Gopaali are Fair-complexioned; Prapohaya,
Vaahmaya, Khyateya, Kautujaati, and Haryashvi are Blue; Krishnaayan, Kapimukha,
Kaakeyastha, Japati and Pushkar are black; Shravishthaayan, Baaleya, Swaatashta
Upaya and Ishikahasta are white; Vatika, Baadari, Stambha, Krodhanayan and
Kshaimi are Shyama Parasharas.TheirvPravara is Parashara, Shakti and Vasishtha.
<br />
The illustrious Agasthya, --who dried up the Ocean to kill Danavas, who got
Vindhya bent down till date enabling Surya Deva to follow his course of
movement around the Universe, and over-smarted Demon Vaataapi by digesting him
for ever--had an equally famed progeny including Karambha, Kousalya, Shakat,
Sumedha, Mayobhuva, Gandharakayana, Poulastya, Poulaha and Kratuvamshotpanna.
Their Pravara was Agastya, Mahendra and Mayobhava.As Maharshi Kratu was
childless, he adopted Agastya’s son Idhmavaaha, since when Kratu and Agasthya
Vamshas got unified. Also, Pulaha Maharshi was unhappy with his sons and
adopted Agastya’s another son Drudhaasya and grandson Pulastya’s progeny too
got identified with Agastya’s Vamsha. <br />
Mahatma Dharma’s Vamsha included Eight Vasus viz.Dhara, Dhruva, Soma, Aapa,
Anila, Pratyusha and Prabhasa. The Astavasu’s sons were Dravina, Kaala, Varcha,
Shrimaan, Anala, Devala and Viswakarma respectively.Dharma’s vamsha also
included Twelve Sadhyaganas (Man, Manu, Pran, Narosha, Noch, Viryavan,
Chittaharya, Ayana, Hamsa, Narayana, Vibhu and Prabhu) and Ten Viswadevas (
Kratu, Daksha, Vasu, Satya, Kaalakama, Muni, Kuraja, Manuja, Beeja and
Rochaman). The Twelve Adityas including Bhanava, the Marudganas the sons of
Devi Marudvati, Nashatras, Grahas, besides ‘Sankalpa’ and ‘Muhurta’-the sons of
their mothers by the same name were all a part of the Dharma Vamsha! In the
Pravara Kirtana, the Dharma Vamsha was thus highlighted prominently, especially
since it included some of the most popular celebrities of the whole Universe. </span></b></div>
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<b><span style="color: white; font-family: Verdana; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">27<span style="font: 7.0pt "Times New Roman";">
</span></span></span></b><b><span style="color: white; font-family: Verdana;">‘Matsya Purana Phalashruti’ </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Etat
pavitra maayushyametat kirti vivarthanam, <br />
Etat pavitram kalyanam Maha paapa haram Shubham/ <br />
Asmaat Puraanaat sukritam naraanaam, <br />
Tirthaavali namamavaga –ahanaanaam/ <br />
Samastadharmaacharanod bhavaanaam, <br />
Sadaivalaabhascha mahaa phalaanam/ <br />
Etat Puraanam Paramam Sarva dohaavidhaatakam, <br />
Matsya rupena harinaa katitham Manavernavey/ <br />
(This Matsya Purana is sacred, life-extending, status-providing, sanctifying,
propitious and sin-demolishing. It yields the fruits of ‘Punya’, the benefit of
many ‘Tirtha Snaanaas’ and of virtuous life. This exalted Purana is a purifier
of all blemishes. It is likened to Narayana at Pralaya and Manu who assisted
the Matsya Deva. Asmaat Puranaadapi paadamekam pathet tu yah sopi vimukta
paapah/ (Whoever reads even half of a Shloka would be rid of all sins and
imperfections). If one reads or hears through this confidential and
‘Punyaprada’ Purana fully, the person concerned would be blessed by Maha Deva
with the boon of performing Ashwamedha Yagna as also the ‘Avabhruta Snaana’. <br />
Shivam Vishnum Samarbhyarcha Brahmaanam Sadivaakaram, <br />
Shlokam Shlokaardha paadam vaa Shraddhayaa yah shrunotivaa, <br />
Shraavayed vaapi Dharmagnasthala phalam shurunt Dwijaah/ <br />
Braahmano labhatey vidyaam Kshatriyo labhatey maheem,<br />
Vaishyo dhanamavaapnoti sukham Shudtastu vindita/ <br />
Ayushmaan Putravaamschaiva Lakshmivaan papavarjitah, <br />
Shrutwaa Puraanamakhilam Shatrubhis –cha paraajitah/<br />
(When a person reads or listens one-or half a stanza of the Purana sincerely
after worshipping Shiva or Vishnu, Brahma or Surya, he or she would secure
vidya to a Brahmana, Kingship to a Kshatriya, opulence to a Vaishya and
pleasures to a Shudra. If the Purana is read or heard fully would be ‘Paapa
rahit’, ‘Putravaan’ and ‘Lakshmivaan’ whom no evil/enemy could over-power!).
Whoever disturbs, or leaves halfway, eats ‘tambul’, sits on a higher seat than
that of a ‘Purana Vakta’, sits without greeting the Vakta, sleeps during the proceedings
or is inebriated would be punished with loss of wealth, loss of wife/ progeny;
and rebirth as a dog, as a crow, as a tree, an Ajagar snake, respectively.
Interruption without justification or passing careless and casual remarks or
criticism of the ‘Vakta’ would surely open up gates of hell. But sincerity,
devotion and faith would assure ‘Iha sukham’ and ‘Para
Moksham’! Shradhha Bhakti Samaayukta Naanya karyeshu laalasaah, Vaagyataah
Shuchayovyagraah shrotaarah Punyabhaaginah/ (Those who possess dedication and
commitment devoid of mean attractions pay peaceful attention to this Sacred
Purana observing silence are the active partners of propitiousness and
recipients of fruits of fulfillment). </span></b></div>
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<span style="color: #33cccc; font-size: 16.0pt;">Om</span><span style="color: #33cccc; font-size: 16.0pt;"> Tat Sat </span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="color: #33cccc; font-size: 16.0pt;">(Continued)</span></b></div>
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<b><span style="color: yellow;">(My humble
salutations to<span style="mso-spacerun: yes;"> </span>the lotus feet of Sri
Chandrasekharendra Saraswathi Mahaswamy ji and also my humble greatulness
to<span style="mso-spacerun: yes;"> </span>Brahmasree Sreeman V D N Rao ji<span style="mso-spacerun: yes;"> </span>for the collection) </span></b></div>
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gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com0tag:blogger.com,1999:blog-1677975695993500877.post-55600834055916219932013-01-10T22:33:00.004-08:002013-01-10T22:33:56.763-08:00The Essence of Puranas – Matsya Purana -2<div dir="ltr" style="text-align: left;" trbidi="on">
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<strong><sup><span style="color: #ff9900; font-size: 16.0pt;">The Essence of Puranas – Matsya Purana </span></sup></strong><i style="mso-bidi-font-style: normal;"><span style="font-size: 16.0pt;"><br style="mso-special-character: line-break;" />
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<b><span style="color: white; font-family: Verdana;">13
Significance of ‘Vratas’, procedures and their fruits (Over-view of Sixty
Vratas included)</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Matsya
Bhagavan narrated to Manu that Mahadeva explained to Uma Devi a number of
formal ‘Vratas’ meant for fulfillment of human desires, especially to assure
all round propititiousness, health and wealth, name and fame and forward steps
towards ‘Moksha’. Among several Vratas so described by Mahadeva, a few selected
Vratas are given below: <br />
<br />
ANANTA TRITEEYA VRATA: This Vrata is observed on Shukla Triteeya of Bhadrapada,
Vaishakha, Pousha, or Margasirsha months by either male or female after taking
bath with yellow mustard seeds and wearing ‘tilakam’on the forehead by a mix of
‘chandana’, curd, ‘gomutra’, cowdung, ‘gorochana’ and mushta (cyprus rotundus)
which is a favourite of Devi Parvati. The color of ‘Vastras’ may be yellow of
men, red for women, unmarried girls white and widows ochre or terracota / Indian
Red colour. The Idol of Devi should be bathed first in Panchagavya (cow’s milk,
curd, urine, dung and ghee) and later in milk, honey, chandana and flower mix.
Lalitha Devi is fond of white flowers, variety of fruits, milk and curd. Puja
is to be performed as follows: Varadaai Namah (paadow pujayami/ feet), Shria
namah (gulfow/ ankles), Parvathainamah (Janghow lower sheen) Ahokayai namah
(Jaanuh or knees) Mangala kaarinyai naah (Uru or hips), Vamadevyai namah (kati
or waist), Padmodaraayai namah (udara or stomach), Kaamaashriyai namah
(vakshasthala), Sowbhaagyadaayinyai namah (both hands), Shriyai namah (hands,
stomach and face), Darpana vaasinyai namah (mirror-like or teeth), Smaradaayai
namah (smile), Gouryai namah ( nasika or nose), Utpalaayai namah (netra or
eyes), tushtyai namah (lalaata or forehead), Katyaayanyai namah (head and
hair); thereafter, touch the feet of the idol by saying: Dhishtyai namah,
Kaanthyai namah, Shriyai namah, Rambhaayai namah, Lalitaayia namah, and
Vaasudevyai namah/ After the puja on the above lines, ‘Archana’ with ‘Kunkuma’
with lotus leaves spread over on the platform twelve times be performed to the
Idol; then set up Pratimas of Gauri and Aparna on the Eastern side, Devi
Bhavani on the Southern side, Nirruti side Rudrani, Western side Sowmya Rupa
Madanavasini, Vayavya side Devi Paatala, and on the Northern side Devi Uma. In
the Madhya bhaaga or the middle area, the idols of Lakshmi, Swaha, Swadha,
Tushti, Mangala, Kumuda and Sati should be set up. Lord Rudra is to be set up in
the Central portion of the Lotus and on the Lotus earside, Lalita Devi is to be
established. Then, songs and musical instruments may be organised; white
‘Akshatas’ and plain water be used to sprinkled on the Deity, red clothing be
offered , red flower garland be worn, and hair-parting on her head be coloured
with ‘sindoor’; Devi is fond of Sindoor and Kunkuma always. Guru / Acharya puja
is also done later as a finale.<br />
In Bhadrapada month, the puja is done with Neel Kamal (Blue Lotus), in Aswin
Month with Bandhujiva flowers, in Kartik with Shatapatrak Kamal, in Margashira
month with Jaati Malati, in Pushya Month with yellow Kurantak/Katasaraia
flowers, in Maagha Month with Kunda and kumkuma, in Phalguna with Sinduwara or
Malati, in Chaitra with Mallika and Ashoka, in Vaishakha with Gandhapatala, in
Jyeshtha with Lotus and Mandara, Ashadha with Champa and in Shravana with
Kadamba and Malati. In the months of Bhadrapada through Ashwin, the material to
be used are Gomutra, Gobar, milk, curd, Ghee, Kushodak, Bilwa patra, Mandara
flower, Goghrundeka, Panchagavya, and Bel patra; and in other months Naivadya
is as per standards prescribed. At the end, there must be Dampati Puja or
reverence to husband-wife pair by way of Vastra, flower garland, and
chandana-Tambula. Ananta Triteeya Vrata shall indeed yield long life, ideal
progeny, excellent health, prosperity, contentment and ‘Shilaloka prapti’at the
end of life. <br />
<br />
SARASVATHA VRATA: Matsya Deva described to Manu about the importance of this
Vrata to be observed by persons for ‘Sowbhagya’ (great propitiousness), high
intelligence, expertise in ‘Vidyas’, excellent relationship between husband and
wife, affection with relatives, long healthy life, and contentment in life.
Devi Saraswati is pleased even by taking her name. Men and women may observe
this Vrata any ‘Panchami’ day or any Sunday when ‘Tara’ (Star) and ‘Graha’
(Planets) are in order, as decided by Brahmanas. After performing puja by way
of ‘Shodasopachaaraas’ or the Sixteen Services to Gayatri with devotion including
‘Avahana’, ‘Snaana’, ‘Vastra’, ‘Sweta / white Pushpa mala’, ‘Phala, ‘Chandana’,
‘Dhupa’, ‘Deepa’ and ‘Naivedya’, the following be recited: Yathaa na Devi
Bhagavan Brahmalokey Pitamahah, Twam parityajya samtishthet tathaa bhava
Varapradaa/ (Devi! just as Brahma never leaves you in Brahmaloka alone, bestow
to me the same kind of boon); Vedah Shastreena Sarvaani Geeta nrityaadikam cha
yat, Na viheenam twayaa Devi tathaa mey santhu siddhaayah/ (Devi! Just as
Vedas, Shastras in totality, all the fine arts including Geeta-Nrityas never
exist without you, do favour me the same way to provide fulfillment to me also)
Lakshmi Medhaa Dharaa Pushti Gauri Tushtih Prabhaa Matih, Etaabhih paahi
Ashtaabhistanubhimaam Saraswati! (Kindly provide me protection from the Ashta
Murtis viz. Lakshmi, Medha, Dhara, Pushti, Gauri, Tushti, Prabha, and Mati).
This way, Gayatri who wears Veena, Rudraaksha Maala, Kaandalu, and Pustak,
should be addresed to her and give away to a Brahmana as ‘daan’ including rice,
milk, ghee, Suvarna /gold and bell and treat him to Bhojan (Meals) to secure
the blessing of Gayatri Devi. Those who perform the Vrata with devotion and
humility shall bestow smartness and attractiveness as also stay in Vidyadhara
loka and Brahmaloka in three ‘Kalpantaas’. <br />
BHIMA DWADASHI VRATA: Popularised as Bhima Vrata since Bhima of Maha Bharata
fame observed it and secured multiple benefits, this Dwadashi Vrata is held in
Magha month’s Sukla Paksha. This Vrata was prescribed by Bhagavan Shri Krishna
to Bhima: <br />
Ashesha yagnaphaladamaseshaagha vinaashanam, <br />
Aseshadushtashamanamasesha sura pujitam/ <br />
Pavitraanaam Pavitram cha Mangalaanaam cha Mangalam, <br />
Bhavishyamcha Bhavishya –anaam Puraanaanam puraatanam/ <br />
(This Vrata is equated with many yagnas, destroyer of all kinds of sins,
reliever of all kinds of blemishes, respected by all Devatas, sanctified among
all kinds of materials, provider of all types of propitiousness, the best of
all holy deeds in future and indeed one of the ancient Vratas.) Having taken
bath with ghee and ‘tilas’/ sesame seeds, a Bhakta should commence the Vrata on
Ekadashi day by reciting the name of Om Namo Narayanaaya/ By saying Krishnaya
namah touch both the feet of the Idol, Sarvaatmaney namah worship the mastak
/head; Vaikunthaya namah touch the kantha / neck; Shri Vatsa dhaariney namah
touch vakshasthala /chest; and then recite the ‘Avahana Mantra’ with Shankhiney
namah, Chakriney namah, Gadiney namah, Varadaaya namah, Sarva Narayanasya touch
Bhagavan’s hands; then perform Puja to Udaraayanamah udaram pujayaami,
Panchasharaayanamah jananendriyam pujayami, Sowbhaagya nathaayanamah jenghey
pujayami, Bhuta dhaariney namah jaanuh pujayami; namo Neelaaya vai janghey
paadow Vishwa srujey namah, then to Devi Lakshmi: Namo Devyai namah Shaanthai
namo Lakshmai namah Shriyai/ Namah Pushtyai Namastushtyai Dhrushtyai Hrushtyai
namo namah/ later on perform worship to Garuda saying: Namo Vihanga naathaaya
Vayuvegaaya pakshiney, Vishapramaathiney nityam Garudam chaabhi pujayet/ Now,
worship with Gandha, Pushpa, Dhupa, Deepa and Naivedya to Shri Krishna, Maha
Deva, and Ganesha. By Sun set time, after Sandyha Vandana, pray to Shri
Krishna: Namo Narayanaayeti twaamaham sharanam gatah (Bhagavan Narayana! my
reverential salutations to you and all the Deities; I am in your ‘Sharanam’ /
protection). That night, the devotee Karta should observe ‘Jaagaran’ or night
long prayers, singing of Bhajans and such activitees. Next morning on Dwadashi
day, puja be performed to Keshava and make oblations into Agni by ghee and
declare before Bhagavan: <br />
Ekaadashaayam niraahaarah samabhyarcha Keshavam, <br />
Raatrim cha sakalaam sthitwaa snaanamcha payasaa tatha/ <br />
Saprisha chaapi dahanam hutwa Brahmana pungavaih, <br />
Sahaiva Pundarikaaksha Dwadashyam Ksheera bhojanam, <br />
Karishyaami yataatmaaham nirvighnenaastu tacchamey/ <br />
( Pundarikaaksha! I am on fast on Ekadashi and on Dwadashi shall have ‘Ksheera’
along with Brahmanas; kindly bless me to see through the Vrata without any
obstacle). To start the actual Vrata, a Vedika be prepared. There must be a
kalasha hanging from the ceiling with strings with a small hole at the bottom
through which water drops must fall on the head of the Kartha through out the
previous night seated on the vedika. Similarly another hanging kalasha should
drop milk through a minute hole on the idol of Bhagavan Vishnu. Through another
kalasha with a hole there should be ghee drops into the Havan kund. Down on the
Vedika there should be thirteen Kalashas with white cloth around each filled up
with various ‘Bhakshya Padarthaas’ (Eatables), along with a copper vessel and
‘Pancha Ratnas’or five kinds of jewels. Four Brahmanas should be reciting Rig
Veda facing north of the Havan Kunda, four Yajurvedi Brahmanas should recite
Rudraadhyaaya, four more Samavedi Brahmanas should recite Arishadvarga sahita
Vaishnava Sama. The designated twelve Brahmanas should be revered with Vastra,
Pushpa, Chandana, Golden Ring, wrist ornament, golden chain, and bed to each.
The thirteenth Brahmana would be the Acharya who should be respected with double
of the items provided with the other Brahmanas as also cows additionally. At
the end of the Daanaas, there should be a full and hearty meal with Bhakshya,
Bhojya, Lehya, Choshya, and Paaniyas. But the Karta should only eat saltless
rice meal. The Karta, his wife, children and all other family members should
then pray to Keshava with the avowed identity of Keshava and Shiva : <br />
Shivasya hridaye Vishnur Vishnoscha hridaye Shivah, <br />
Yadhaantaram na pashyami tathaamey Swastichaayushah/ <br />
(May we have the confirmed view that Shiva and Vishnu are just the same, and
thus may we be blessed with longevity and extreme propitiousness). <br />
<br />
MAHESWARA (SHIVA CHATURDASHI) VRATA: Nandikeswara described the Procedure of
the Vrata to Brahmarshi Narada which is observed in all the Lokas. On
Margasirsha Shukla Trayodasi, a person resolving to perform the Vrata should
take food only once on the day and declare to Maha Deva: <br />
<br />
Margaseersha Trayodasyaam sitaayekabhojaam, <br />
Praarthayet Devadevesham twaamaham sharanam gatah/ <br />
Chaturdashyam niraahaaram samyagbhyarchya Shankaram, <br />
Suvarma Vrishabham datwaa bhyokshyaami chaparehani/ <br />
<br />
(Shankara! As a first of this Vrata, I shall take only one meal on Margaseersha
Sukla Trayodashi as you should take me in my ‘sharan’ / procection; being on
fast on Chaturdashi and only after my worship to you and daana of a Golden
Vrishabha to a deserving Brahmana that I shall take next meal again.) Next
morning after ablutions, Snaana and Nitya Karmas, the Karta should perform puja
to Maha Deva and Devi Parvati with lotus and other flowers, Chandana and Dhupa/
Deepa as follows: <br />
<br />
Paadow namah Shivaayeti- Shirah Sarvaatmaney namah, <br />
Trinetraayeti netraani-Lalaatam Haraye Namah/ <br />
Mukhamindu mukhaayeti-Shrikanthaayeti kandharam, <br />
Sadyojaataaya karnou tu Vaamadevaayai bhujow/ <br />
Aghora hridayaayeti-hridayam chaabhipujayet, <br />
Stanow Tatpurushaayeti tatheshaanaaya chodaram/ <br />
Parshou chaananta Dharmaaya Jnaana bhutaaya vai katim, <br />
Uru chaananta vairaagya simhaayetyabhi pujayet, <br />
Anaantyaiswarya nathaaya jaanunee chaaryayed Budhaah, <br />
Prathaanaya namo janghai gulfou Vyomaatmaney namah/ <br />
Vyomakeshaatma rupaaya keshaan pushtam cha pujayet, <br />
Namah Pushtyai Namasyushtyai Parvateem chaapi pujayet/ <br />
<br />
Thus after worshipping the feet, head, forehead, face, neck, ears, hands,
heart, chest, stomach, waist, knees, lower sheen, ankles, back etc.of Shiva and
Parvati ‘Pratimas’ , the Karta should perform ‘daana’ to a Brahmana of waterful
‘Kalasha’, white flower garland, Vastras, pratima of golden Vrishabha studded
with Pancha Ratnas and a variety of food preparations and treat Brahmanas to
hearty meals and give ample ‘dakshinas’/ cash. The Karta himself should take in
that night only curd and ghee of cows and sleep on floor northward
(Uttaabhimukha). On the next morning, after Puja again, then only the fast
would be broken along with Brahmanas. The Vrata is to be performed every month
year-long on Shukla Trayodashi-Chaturdashi <br />
ending with Krishna Chaturdashi next. The repeat Pujas every month till Kartika
month should be performed as follows: <br />
<br />
Shankaraaya namastestu namastey karaveeraka/ <br />
Traimabakaaya namastestu Maheswaramatah param, <br />
Namastestu Mahaa Deva Staanavecha tatah param/ <br />
Namah Pashupatey naatha Namastey Shaambhavey punah, <br />
Namastey Paramaananda Namah Somaartha dhaariney/ <br />
Namo Bheemaaya ityevam twaamaham sharanam gatah/ <br />
<br />
Every month on Trayodashi-Chaturdashi days, the Karta’s intake should
alternatively be Gomutra, Gobar, milk, curd, ghee, kushodak, Panchagavya, bel,
karpur, Agaru, Yava, and black til. Similarly, the special flower of the
respective months would be Mandara (Paribhadra), Malati, Dhatura, Sinduvaara,
Ashoka, Mallika, Paatala or red rose, Mandara (Suryamukhi), Kadamba, Shatapati
(White Lotus or Gulab), and Kamal. On the Kartika Krishna Chaturdashi, similar
program is to be repeated as on the final day of the previous year. Those who
duly observe the Shiva Chaturdashi Vrata as prescribed secure the fruits of
performing thousand Ashvamedha Yagnas. If he or his father / brothers had
perpetrated huge sins like Brahma hatya or equivalent ones would be free from
these ‘paatakaas’. The Kartas would receive long life, excellent health,
prosperity to his/ her entire family and even to their ‘Vamsa’. After their
life they would be four armed Ganaadhipas in Swarga and later on in Shivaloka
for several ‘Kalpas’. </span></b></div>
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<b><span style="color: white; font-family: Verdana;">14
Over-view of Sixty Vratas </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Nandikeswara
indicated that while innumerable Vratas were described in the Eighteen Maha
Puranas or otherwise as per the beliefs of humanity in several parts of Bharat,
sixty select Vratas were worthy of shortlisting. *Persons observing day long
fast till the evening for the duration of a full year, after performing daily
puja to Bhagavan Shiva and after a year donating a golden Chakra and Trishula
to a family Brahamana along with food and dakshina is called Deva Vrata which
entitles Shivaloka Prapti.* Those who perform Rudra Vrata by fasting similarly
during every day till the dusk time to worship Shiva and after a year donate a
pair of golden pratimas of a cow and ox to a Brahmana with bhojan and dakshina
are also sanctioned Rudra loka, besides destroying their previous sins and
future discomfitures in life.* Similar day time fasting and worship of Vishnu
for a year and giving away daana of a sugarful of vessel and a golden
neel-kamal (blue lotus) along with a live’Vrishabha’/Ox is called Neela Vrata
bestowing great contentment in life and Vaikuntha thereafter. * Preeti Vrata is
called when a devotee observes it without applying and using oil for four
months beginning from ‘Ashadha’ month and donates Bhojana Material including
vessels to vegetables and glasses to grains at the end of the Vrata would
endear himself to one and all. *Those who abstain from milk, curd, ghee and
sugar as also their related products during the Chaitra month and resort to
sincere worship to Devi Gauri daily after which make charity to a Brahmana
couple with silver vessels full of various fruits and juices and honour them
with Vastras and gifts are stated to have acted upon Devi Gauri Vrata. *
Persons who execute Kama Vrata resort to fasting day long on the day previous
to Trayodadshi coinciding with Pushya Nakshatra and donate a golden Ashoka tree
of ten inches along with sugar cane and vastras to a Brahmana before proper
Puja to Pradyumna Deva are blessed with destruction of all difficulties and
obstacles in life and attain Vishnu loka there after. *Those observing
four-month long Shiva Vrata from Ashadha Purnima to Kartika Purnima without
cutting hair and nails and refraining from eating ‘bhanta’ or round brinjals and
at the end of that period donating pots of honey and ghee and donating a golden
bhanta on the Purnima to a Brahmana are destined to contentment in life and
‘Sivaloka prapti’thereafter. *Resisting from the beauty and fragrance of the
seasonal flowers during ‘Hemanta and Shishira Ritus’ (winter and cold /dewy
seasons), persons observing Sowmya Vrata on Phalguna Purnima day would perform
puja to Bhagavan Shiva and Keshava would donate seasonal flowers of their
choice in gold to a Brahmana in the evening time for fulfilment of desires and
attaining ‘Paramapada’after life. *Sowbhagya Vrata commences from Phalguna
Month’s Triteeya Tithi for a full year when the Karta should stop consuming
salt and salty food and the Deity for worship is Devi Bhavani. At the close of
the Vrata, Karta and his wife should perform ‘Dampati Puja’-husband and
wife-presuming that the worship was for ‘Adi- Dampatis’ of Bhagavan Shiva and
Bhavani and give away all kinds of household items as donation, especially
beds; this Vrata bestows the fruits of ‘Gauri loka Nivas’ till ‘Kalpanta’to
both Karta and his wife. *Those who take up the Sarasvata Vrata should observe
silence in evening Sandhyas for a year and at the end of the year donate
gheeful ‘ghatas’/ pots, Vastras, tila seeds, and ghanta (bell). The Kartas
would be blessed with Soundarya, Vidya and intelligence and ‘Sarasvata Pada’/
Vidyadhara and Brahmalokas later on. <br />
*Sampad Vrata is commenced on a ‘Panchami’and goes on for a year on a Panchami
again when Lakshmi’s puja is held to Devi Lakshmi. On the concluding day,
formal Puja is performed and a cow as also a golden lotus is given as ‘daan’ to
a Brahmana. In the present life, the Karta’s sorrows and difficulties are
terminated and in every subsequent life he would be born in exceedingly
properous and renowned families. *Ayur Vrata is performed by those who carry
out ‘lepana’ or paste their heads to the Bhumi before the Idols of Shiva and
Keshava for a year and at the close of the year donate a cow with waterful of
pot would be Kings for thousand years (ie. for long, long time) and after death
reach Shivaloka. * Persons who abstain from jealousy, take food once a day,
practise silence and try to worship ‘peepul’ tree, Surya Deva and Ganga for a
year and at the end donate three cows and golden tree replicas to a
husband-wife pair are known to have observed Kirti Vrata who are blessed with
instant opulence and reputation and attain the benefit of organising an
Ashwamedha Yagna. * Saama Vrata is successfully done by devotees of Bhagavan Shiva
or Keshava who are required to reside in a cow-dung house for a year and
worship the Deities by performing snaan with ghee and puja with flowers,
Akshatas, Dhupa, Deepa etc. After a year’s observance of the Vrata, charity of
a cow with Tila seeds as also an eight inch long golden lotus is to be made a
Sama Veda Pandit for attainment of Shivaloka.* Veera Vrata is essentially meant
for women and observed on Navami days for a year ; they should take a single
meal in the day along with as many ‘Kanyas’ as possible and gift them ‘Asanas’(
Chairs) along with gold embroidered jackets with stars and sarees, besides a
golden Simha / Lion as a symbol of bravery and strength to be given away to a
Brahmana; such ladies would become prettier, healthier and happier by the day
and through crores of births ahead to finally reach Shivaloka. *Pitru Vrata
commences on a Purnima day and goes on for a year when the Karta lives only on
milk and at the twelfth Purnima again, perform Shraadha and provide ‘daanaa’ of
five milk yielding cows, red Vastras and waterful of pots; this Vrata would
relieve of the ‘pitaras’ of hundred past generations, and bestow them Kingship
for the current and next Kalpa times too. *Those persons who perform Ananda
Vrata for four months from Chaitra Month by providing running water or ‘Jala
daana’ without asking and at the end provide ‘Anna daana’, besides donate
Vastras and pots of water with tila seeds apart from suvarna (gold) to a
Brahmana would certainly become a ‘Bhupala’/ King in the same life and at the
end of his/her life qualify to reach Brahmaloka. * Ghriti Vrata is observed by
performing ‘Panchamrita Snaana’ (bathing with milk, curd, ghee, madhu/honey,
and sugar) to the Idol of Bhagavan for a year daily and after the year donating
a cow with Panchaamrita and a ‘Shankha’/ conchshell would yield the fruits of
becoming a King and attaining Brahmaloka. * Those that do not eat meat for a
year and donate a cow and a golden deer’s pratima at the end would get the
fruit of performing Ashwamedha Yagna and becoming a King at the ‘Kalpantha’ and
this is known as Ahimsa Vrata. * If a person takes bath in the ‘Brahma Muhurta’
in Magha Month, prays to rising Sun and performs ‘Brahmana Dampati Puja’ by
providing ‘Bhojan’along with donation of Vastras and ornaments, that is called
Surya Vrata and he is entitled with Suryaloka till ‘Kalpaanta’. * Vishnu Vrata
has duration of four months from the beginning of Ashadha month till Kartika
Purnima and its procedure is to worship Vishnu Deva commencing from ‘pratahkaala
snaana’, daily puja to Vishnu Pratima by way of Pushpa, Gandha, Dhupa, Deepa
and Naivedya and Brahmana Bhojana every day and Go-daana at the close of the
Vrata; this Vrata bestows Vishnu loka.*Those devoted persons who abstain from
flowers and ghee from Uttarayana to Dakshinayana and at the end of the Vrata at
the Uttarayana time, donate a cow to a Brahmana with ‘pushpa malaas’/ flower
garlands along with ‘Khaadya Padaarthaas’/ sweets and savouries made of milk
and ghee would accomplish Shivaloka; this is called Sheela Vrata which bestows
‘Sushilata’ / Excellent Manners and ‘Neerogata’/ Good health. * Persons who
give ‘deepa daana’ every evening for a year, give up oil and ghee items of food
and at the end of a year donate golden chakra, Trishula, two Vastras and deepas
become ‘Tejaswis’ or bright and brilliant and after their life attain Rudraloka
and this is called Deepa Vrata. * Ishwara Vrata is observed for a year from the
beginning of Kartika Month to perform ‘Nakta Vrata’ or eating food only at the
night and donate a cow at the end; this Vrata provides Kingship and the
‘phala’of residing in Gauri loka till Kalpanta. *Dhrudha Vrata involves
abstinence of ‘Sugandhas’ or scented materials from Chaitra Month and gives up
‘Gandha dharana’ for a year and at the end of the Vrata donates a variety of
scented material and vastras; those who observe the Vrata attain Varuna loka. *
Kanti Vrata bestows body radiance and brilliance of mind to the Karta of the
Vrata who has to give up salt and flowers during Vaishakha month and at the
close of the Vrata performs ‘Godaana’; at the end of the Vrata, the Karta would
achieve a position of royalty and fame during his on-going life and thereafter
accomplish Vishnu loka. *Those who observe Brahma Vrata should prepare an Idol
of ‘Brahmaanda’ (Universe) in gold and set it on a ‘tila raashi’, perform Agni
homas for three days and organise meals to Brahmanas with til daanas, and on
the fourth day execute Brahmana Dampati Puja while donating ‘pushpamaalaas’/
flower garlands, vastras/ clothes and golden ornaments as also the Brahmanda
Pratima in gold would attain Moksha and have no rebirth. * Dhenu Vrata is
performed by taking a little milk only for a full day and the next morning
donate a ‘dwi-mukhi pratima’ (two faced idol) of a cow and calf with as much
gold as possible to a Brahmana; this would impart the blessing of Moksha on
‘punaraagamana rahit’ or non-return to another life basis. * Similarly, if a
Karta carries out a three day long milk-consuming Payovrata and donates a golden
Kalpa Vriksha / tree pratima on top of a heap of rice on the next day, he/she
would achieve Brahmapada as a result of Kalpa Vrata. *Those devotees who are
‘niraahaars’ without food and complete a month observing Bhima Vrata and donate
a healthy cow to a Brahmana would possess right of entry to Vishnu loka.* By
executing Dhara Vrata, an individual takes milk once a day and next morning
gives charity of a golden replica of Prithvi, he/she is allowed firm and
lasting entry to Rudra loka. * If a human being performs ‘Gud-Dhenu daan’/
molasses-cow charity after keeping a ‘guda vrata’ either on Chaitra or Maagha
Triteeya, that human being would attain Gauri loka and that is called Maha
Vrata. * Prabha Vrata requires ‘nirahara’/ without food for a fortnight and
donation of two ‘kapila’ cows thereafter; such a devotee who does so becomes
worship-worthy by both Danavas and Devatas and is readily admitted into
Brahmaloka and after one Kalpa becomes a Sovereign on Earth.* If a person takes
only one meal a day for a year and therafter provides a full-fledged bhojan
with ‘Shadrasas’ or six courses of tastes to a Brahmana along with a big pot of
water, this activity is called Prapti Vrata and the Karta would be destined to
Shivaloka for a Kalpa time. * Sugati Vrata is to be observed by fasting till
the evening on every Ashtami day of a year and donates a cow at the conclusion
of theVrata and it entitles Indraloka after life. * From Varsha Ritu (rainy
season) for four Ritus onward, if cooking material is donated daily to a
Brahmana, and at the end of the Vrata a cow is donated then the donor’s sins
are washed out and after death gets absorbed in Parabrahma; this is called
Vaishvanara Vrata. * If a day long fast is observed for a year on every
Ekadashi and on the last Ekadashi evening a Brahmana is treated to a wholesome
meal along with a golden Vishnu Chakra, the Krishna Vrata facilitates the donor
to reach Vishnu loka and by the ‘Kalpantara’ enables the donor to become an
Emperor. *Eating ‘Kheer’ (milk and cooked rice /wheat grains) once a day for a
year and donating two cows after the Vrata enables a person performing Devi
Vrata to get prosperous in life and reach Lakshmi loka after life. * Bhanu
Vrata involves single bhojan on Saptami after sun-sets during a full year and
provides charity of a healthy cow on the last Saptami after prayers to Surya
Deva at the Sun-set time blesses the Karta with good health and Suryaloka
prapti.* For one full year on every Chaturthi if day-long ‘Upavaas’is exercised
and on the last Chaturthi donation of a golden elephant is given to a Brahmana,
Vinayaka Vrata enables removal of obstacles in life and Shivaloka prapti there
after. * Phala Vrata involves avoidance of five fruits viz. bel fruit, jamun
(Indian blackberry), ber (Indian jubub), kaith (wood apple) and seedy lemon for
four months preceding Kartika Purnima and donation of the five fruit pratimas
in gold and a cow, resulting in contentment in on-going life and Vishnuloka
prapti after life.* Soura Vrata entails fastings on Saptami days for a year and
donation of a golden lotus, cow, potful of water, and Bhojana to a Brahmana on
the last Saptami shall result in Surya loka prapti and great fame in the
on-going life. * Dwadashi Upavasas for a year and ‘daanaas’ of vastra, dhenu
and suvarna help secure eventful and long healthy life and attainment of
Vaikuntha after life in Vishnu Vrata. * Nakta Vrata on Kartika Purnima as also
‘Vrushotsarga’ (release of a bull) is known as Vaarsha Vrata. * Those perform
Krucchrut- Chandrayana Vrata (increasing the daily meaures of food-units from
Prathama to Purnima Tithis in Shukla paksha and decreasing the daily intakes
from Prathama to Amavasya in Krishna paksha) and at the end of the month,
provide Bhojana and dakshina to as many Brahmanas as possible is called
Praajaapatya Vrata its punya would be such that the Karta is blessed with
health and wealth on his life and Shilaloka later. *Triayabaka Vrata is
observed by fasting on all Chaturdashis till the nights for a year and
providing go-daan at the close of the Vrata which secures Shivaloka prapti.
*Those performing day-long fasts till the nights and at the end of the week
donates ‘Ghata purna Ghrita’ or pot-ful of ghee are stated as ¬Ghrita Vrata
kartas and their destiny after death would be Brahma loka.* Whoever sleeps in
the open during the Varsha Ritu or rainy season and at the end of the Season
donates a cow with calf shall be gifted with access to Indraloka to stay there
for long time and this is called Indra Vrata. *Persons not eating cooked items
on Triteeya tithis for a year and concludes the Shreyo Vrata by Go-daan would
reap excellent happiness and health and reach Shivaloka after life. * Without
taking food till night, Ashwa Vrata is concluded after a year with food and
donation of a golden pratima of a chariot drawn by two horses to a Brahmana and
this would yield the fruits of becoming a King in life and residence of several
Kalpas in Satyaloka.* Similar is the pattern of Kari Vrata of daily fasting for
a year and donation of golden pratima of two elephants drawing a chariot to a
Brahmana and the results would be simlar too. * Observance of day-long
‘upavasa’for a year and performing Go-daana at the end is called Sukha Vrata
which would yield happines as long the Karta lives and later on would be in
high position in Yakshaloka. * If a person lives in water through out the night
and performs Go-daana next morning, he / she would be eligible for Varunaloka
and the task is known as Varuna Vrata. * Chandraloka prapti is bestowed on a
person practising Chandrayana Vrata or eating measured meals as per the Tithis
of Shukla and Krishna Pakshas respectively and at the end donating a golden
Pratima of Moon.* Maha Rudra Vrata is practised by those who stay with
Panchagnis around through out the day till the evenings of Jyeshtha Ashtami and
Chaturdashi days and by the evening of the latter tithi make a donation of gold
made cow would be ever contented in life and attain Swargaloka eventually. * A
person arranging silver work in a Shiva Temple on a Triteeya tithi and after a
year executes Go-daan is blessed with entry in Bhavaniloka for the successful
completion of Bhavani Vrata. * Pavana Vrata involves any bhakta of Vayu Deva
who keeps drenched wearing wet Vastras through out Magha Saptami night and
donates a cow next morning after ablutions and bathing; such a person would
become a King and a resident of Swara for a period of a Kalpa. * Dhaama Vrata
is observed a person who practises ‘Upavaasa’ for three nights and donates a
beautiful house to a Brahmana on Phalguna Purnima day; that person is bestowed
with opulence in the on-going life and Surya loka prapti thereafter. * A
fasting person who would perform ‘Dampati Pujas’to Brahman couples three times
a day in the morning, afternoon and evening with ornaments, vastras and gifts
is stated to be executing more than Indra Vrata and eventually would be highly
prosperous and happy in the on-going life and finally qualify for Moksha
Prapti. * There is a reputed Vrata in the name of Soma Deva called Soma Vrata
and whosoever would perform this has to donate to a Brahmana a vessel full of
salt in the name of the Deva on a Shukla Paksha Dwiteeya and at the end of a
year make go-daana; the fruits of the Vrata are immense including contented and
healthy life besides Shivaloka Prapti and Kingship on Prithvi by the
Kalpantara. * Maha Deva Vrata is observed on Pratipada Tithi by taking only one
meal a day and at the end of a year donates a kapila cow, and then the person
concerned would accomplish ‘Vaishwanara loka’.* Those who take a single meal a
day commencing from Dashamis and after a year donate golden plaque depicting
‘Dasa dishas’/ ten directions and ten cows to Brahmanas are stated to have
successfully concluded the Vishwa Vrata and such persons attain great fame
besides eventuallly becoming highly renowned ‘Adhipatis’ or Overlords of
‘Brahmanda’(Universe). This Vrata destroys ‘Maha Patakas’or the Greatest Sins.
Those persons who read or listen about the afore-mentioned accounts of the
SHASTHA VRATAS would indeed qualify for Gandharva Loka.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">15
Yudhishtara’s atonement of killings at Kurukshetra by Visit to Prayaga Kshetra </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Nandikeshwara
informed Brahmarshi Narada that Maharshi Markandeya pacified Yuddhishtara about
the havoc created at the Maha Bharata Battle where eleven Akshouhinis of
warriors fought from Kuru Vamsha and seven Akshouhinis from Pandavas and
survivors were but a few and far between. There was such huge bloodshed and
slaughter where brothers killed brothers, grand sons killed grandfathers, and
nephews killed uncles. A person of Yudhishtara’s virtuosity had to be a liar
and fraud to announce ‘Ashvatthhama hatah’ loudly and whisper: ‘Kunjarah’ to
let down his revered Guru Drona so that Arjuna could pierce his arrows into the
Guru’s body; and arranged Shikhandi to face Bhishma ‘Pitamaha’who taught
Pandava Kumaras to put their feet on the ground! Thus overwhelmed by extreme
remorse and sense of shame, Yuddhistra wondered: Katamo viniyogo vaa niyamam
Tirthamevacha, Yenaaham sheeghramaa- munchey mahaa paataka kilimbhashaat/ Yatra
sthitwa naroyaati Vishnuloka manutthamam/ (Is there a dispensation / atonement
or a possible relief or Tirtha!). Maharshi Markandeya replied: Shrunu Rajan
Mahabaaho Sarva paataka naashanam, Prayaaga gamanam shreshtham naraanaam
punyakarmanam/ (Dharma Raja! For all human beings, the most propitious deed
would be to make a visit to Prayaga that would destroy all ‘paatakas’. Prayaga
is near Pratishthanapura (near Jhansi) which was in the days of yore a residing
place of the famed Kambal and Ashvatara Nagas who were the descendants of Maha
Naga Vasuki Deva and was also the illustrious Prajapati Kshetra known all over
the Three Lokas of Prithvi, Patala and Swarga. It is believed that bathing at
Prayaga Sangam-the Meeting Place of the Three Most Sacred Rivers of Ganga,
Jamuna and Sarasvati- fetched the ‘Punya’ (Phala) of demolishing all the sins
committed thus far, that those who died at this hallowed place would have no
rebirth and that Brahma, Vishnu and Maheshwara were always present there to bless
the devotees and keep vigil to protect the Kshetra. Indra too was ready to make
sure they were no disturbances of Adhi Daivika, Adhyatmika and Adhibhoudhika
nature. Surya Deva always kept a watchful vision, especially of his daughter
Yamuna. Markandeya thus explained to Yudhishtara: <br />
Prayaagam smaramaanaasya sarvamaayaati sankshayam/ <br />
Darshanaat tasya teerthasya Nama sakeertanaadapi, <br />
Mrittikaalambhanaad vaapi narah paapaata pramuchyatey/ <br />
(At the very thought of Prayaga, its ‘darshan’/ vision, ‘naama-samkeertana’or
the chanting of its hymns, and the smearing of the mud of its river-bed are all
the means of obliterating wrong doings and crimes of the persons concerned).
Even as one entered the Prayaga Kshetra, one would experience a vibration or an
intense feeling of mental quiet and as one sights the River of Ganga, all the
sins would fade out. At the point of Ganga-Yamuna -Sarasvati Sangam
(confluence) if one took a dip, not only all the piccadillos would get washed
out but whatever desires came to the top of one’s mind would be fulfilled. When
Pitru Tarpans and Shraddhas are dutifully performed at the Sangam, the
responses of Devas and Pitrus would literally be on line instantly. It is
believed that Bhagavans, Brahma, Shankara / Narayana are visioned before the
devotees in the form of the Rivers! A stay of atleast a month at Prayaga with
full control of body, mind and soul would lead to shaping one’s own life ahead;
little wonder that Devas, Danavas, Gandharvas, Rishis, Siddhaas, Chaaranas and
all make frequent trips the Sangam for the fulfillment of their own wishes and
prayers. Among those human beings, who are ‘daridras’or born poor, or sufferers
from long-drawn diseases and infirmities due to old age, if somebody happened
to breath last in this Maha Kshetra, they would alight into ‘Vimanas’destined
to Swarga and enjoy the company of Gandharva and Apsaras. Also, when a person
performs Go-daana, Bhu daana, Griha daana, Suvarna daana, Rajita daana, Mani
daana, Dhana daana, Vastu daana, Kanya daana, Shayya daana, Vidya daana, Vahana
daana, etc. he or she is qualifed with returns of thousand fold, lakh fold and
crore fold, depending the index of the utility and happiness to the receiver of
the daana and the sacrifice that the donor made in parting with the quality,
quantity, numbers and of the daana under reference. <br />
Tatra daanam prakrutavyam yathaa vibhava sambhavam, <br />
tena teertha phalam chaiva vardhatey naatra samshayah/ <br />
Swargey tishthati Rajendra yaavadaabhuta samplavam/ <br />
(Charity in Prayaga has to be according to the means of the donor; if done so
the benefits would get multiplied and the donor would continue to reside in
Swarga till the Pralaya time, undoubtedly). If Kanya daan is performed at
Prayaga as per Vedic Rites, the Kartas would never have to visit ‘Naraka’ and
on the other hand the couple would live for long with happiness and excellent
progeny of grand children for ensuing generations too. Even at the time of
‘Pralaya’, Maharshi Markandeya conveyed to Yudhishtar, then too Bhagavan Vishnu
would take the Form of an infant and rest in Yoga Nidra (Yogic Sleep) atop an
‘Akshaya Vriksha’ in Prayaga submerged in endless water; such is the Mahatmya
of Prayaga. That was the reason why even Brahma, Devas, Rishis, Siddhaas,
Chaaranas, Lokapalakas, Sadhya ganas, Pitru Devas, Sanaka and other Parama
Rishis, Angira and other Maharshis and Brahmarshis, Nagaas, Garuda, and all
other Celestial Beings, and above all Vishnu and Maheswara had been extolling
the unimaginable significance of this unparalelled Punya Kshetra. <br />
Tatraabhishekam yah kuryaat Sangamey shaamsitavratah, <br />
Tulyam phalamavaapnoti Rajasuyaashwamedhayoh/<br />
(Those persons with ‘Vrata nishtha’ or abiding by the Vrata bathe in this
Sangama Kshetra, would secure the fruits equivalent to performing Rajasuya and
Ashwamedha Yagnas). <br />
Yaa gatiryoga yuktasyasatyasthasya maneeshinah, <br />
saa gatistasyajatah praanaan Gangaayamuna sangamey/ <br />
(Persons who die at the Ganga-Yamuna Sangam would have the same kind of ‘Parama
gati’or unique position that only ‘Yoga Nishta’/Experts in Yoga or
Satyaparayana Vidwans /Great Persons of Learning and Truthfulness) could think
of). Further, those who had not visited Prayaga wasted their valuable lives and
those who had would have their sins abandoned like Rahugraha left Chandragraha after
Lunar Eclipse! Incidentally, formal bathings in the ‘Sangam’after Lunar or
Solar Eclipses by prayers to Moon and Sun respectively should not only wash off
their sins instantly but also reside in the respective lokas for unimaginably
long times. At Prayaga, all the Trimurthis are believed to reside, since Brahma
stays in the northern portion of the five yojana long Kshetra in a hidden form
to ensure that wrongdoings are forestalled as watched by teams of Devas under
his supervision; Bhagavan Vishnu is present in the Sangam area in the Venee
Madhava Rupa and Parama Shiva in the Form of Akshaya Vriksha. In the
neighbourhood of Prayaga are quite a few other Tirthas: on the southern banks
of Yamuna where two famed Nagas called Kambal and Ashvatar resided and taking
thar water and bathing it is expected to destroy all the sins of the Yatris;
there is a ‘Hamsaprapatan’ on the northern side of Pratishthana pura where
bathing fetches the punya of performing Ashwamedha Yagna; ‘Hamsapandura’ Tirtha
where bathing enables at the end of life to reach Swarga for the company of
Apsaras like Urvashi; another Tirtha known as ‘Tripathaga’where bathing as long
as possible would enable so many bones of the body to rest in Swarga. In fact,
the Tirthas nearby this hallowed Place are all significant, each bestowing
great benefits. Fully convinced of the significance of Prayaga Kshetra as
described by Markandeya, Yudhishtar visited the Place along with his brothers
and Draupadi, where he performed ‘Tarpanas’ to Pitaras, and relatives and
associates who attained ‘Vira Swarga’ at the battle.With surprisingly, Lord
Shri Krishna too appeared before Pandavas and asserted: <br />
Mama vaakyam cha kartavyam Maharaja braveemyaham, <br />
Nityam japaswa juhwaswa Payaago vigatajwarah/ <br />
Prayaagam smara vai nityam sahaasmaabhir yudhishtarah, <br />
Swayam Praapyati Rajendra Swarlakokam na Samshayah/ <br />
Prayagamanu -gaccheda vaa vasatey vaapi yo narah, <br />
Sarva paapa Vishuddhaatmaa Rudralokakamsa gachati/ <br />
(Yudhishtara! you should always perform ‘japa’ and ‘havan’at Prayaga and side
by side, take the name of Prayaga devoid of any sorrows whatsoever. Undoubtedly
indeed, you would all reach in Swarga in course of time. Those who visit
Prayaga and reside for a few days there would certainly get rid of all kinds of
transgressions and attain Rudraloka!) </span></b></div>
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<b><span style="color: white; font-family: Verdana; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">16<span style="font: 7.0pt "Times New Roman";">
</span></span></span></b><b><span style="color: white; font-family: Verdana;">Tripurasuras harass Trilokas and Maha Deva destroys Tripuras </span></b></div>
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<b><span style="color: white; font-family: Verdana;">As the ever
shrewdest and the nastiest Daitya called Maya commenced his brutal Tapasya, two
more Danavas of equal disrepute and desperation viz. Vidyunmali and Taraka
joined him and their extreme tenacity was such that they meditated in snow
valleys during high winter nights, amid ‘Panchagnis’during blood blister summer
days and during incessant and torrential rains standing under open skies. It
looked that Earth trembled with the severity of their meditation and Brahma had
to bestow the choice boons of indestructibility except by Parameswara that too
by a single arrow-shot destroying their abodes together. The most noted top
architect and builder that he was, Mayasura built ‘Tripuras’/ three Tower
Castles-each of hundred yojanas- one of indestructible iron on Earth, another
on the Sky made of shining silver and the third above the second one made of
glittering gold, all encased in inner- castle structures of same size of
circumference but each invisible from outside in all directions. Each of the
Tripuras is equipped with ‘yantras’/ machines that could destroy hundreds in
each shot, Chakras, Trishulas, Dhwajas on the high wall structures, and
‘Shikharas’ (minarets) recognisable through the mountain tops of Meru and
Mandarachala.These ‘Puras’ were insurmountable, let alone destructible to
Devas, Danavas and any other species, excepting Maha Deva! Daithyas had very
contented lives inside the Tripuras. Devas and other Celestial Beings were
thrown out of their abodes and all the luxuries and joys of Swarga were
confiscated. In course of time, the inhabitants of Tripuras became intolerable,
awfully sinful, corrupt, wicked and highly immoral.While Maya Daitya was kept busy
in the deeds of beauty, living comfort and pressing into the services of Devas
as their servants to cater to the happiness of the inhabitant Daityas,
Vidyunmali was kept busy with matters of Internal Administration and Taraka was
made commander in Chief. In course of time, there came inevitable internal
dissensions, group politics, differences of living styles and
class-distinctions, ‘Alakshmi’(poverty),‘Asuya’ (jealousy), Trishna (avarice),
‘Vibhuksha’ (hunger), Kali and Kalaha (quarrels) among the residents of the
Tripuras.This situation of ‘Alakshmi’ led to ‘Atyaachaaras’ or transgressions
on Devas, other Celestial Beings, Maharshis, the entire humanity and all other
species of Lord’s creation. The canker spread across the ‘Tribhuvanas’and Devas
sought refuge from Brahma who gave the boons to the three goons! Lord Brahma
pacified the delegation of Devas and assured that the heinous and wildly
vicious deeds of the Trio of Daityas reached a climax and that it was time to
approach Parama Shiva who was the one and only Saviour that could destroy the
abodes of the three Daityas in one go with one arrow, even if these residences
were far apart from each other on Prithvi, Akaash and far beyond in the
strong-hold Tripura fortresses! As Devas and Brahma reached Maha Deva, they
visioned ‘Trishulapaani Shankar’ relaxing with Devi Parvati and Mahatma Nandi.
They saw that ‘Bhuta bhavishya Swami’whose eyes were red like ‘Agni kundas’and
physique was shimmering with thousand Suns with a pleasant countenance
ornamented with a Bala Purna Chandra, even as Devas broke down into ecstacy and
extolled him as follows: <br />
<br />
Namo bhavaaya Shravaya Rudraaya Varadaayacha, <br />
Pashuunaam Pataye Nityam ugra -ayacha Kapardiney/ <br />
<br />
(Our reverences to you the Creator and Preserver of Srishti; the Annihilator of
the Universe; the life-line of all the Beings; the provider of welfare to
‘Pranis’; Ugra or the seniormost among the Ekadasha Rudras and ‘Jatajuta
dhari’!) <br />
<br />
Mahadevaya Bheemaaya Triyambakaya cha Shaantaye, <br />
Ishaanaaya Bhayaghnaaya namaswandhaka ghatiney/ <br />
<br />
(The Supreme of Devas, the awesome, Trinetraya/ the Three Eyed Deity - the
Junior most of Eleven Rudras; the Embodiment of Peace, The highest
Administrator, the Destroyer of Terror and the Exterminator of Andhakaasura); <br />
<br />
Neelagreevaya Bhimaya Vedhasey Vedhataastutey, <br />
Kumara Shatru nighnaaya Kumaara janakaayacha<br />
<br />
/(The blue-necked; the frightener, Brahma Swarupa, the Praised one by every
body, the destroyer of the Enemies of Kartikeya, and the illustrious father of
Kumara) <br />
<br />
Vilohitaaya Dhumraaya Varaaya Krathanaaya cha, <br />
Nityam neela shikhandaaya Shuliney Divyashaayiney/ <br />
<br />
(The Red and Ash-coloured, the Protector of the Universe, the Maker of Pralaya,
the unique one with blue course-hair, the carrier of Trishula, the one immersed
in Celestial Nidra) <br />
<br />
Uragaaya Trinetraaya Hiranyavasu -retasey, <br />
Achintyaambikaa Bhartrey Sarva devaastutaayacha/ <br />
<br />
(Sarvadhaari, the Three-Eyed Bhagavaan, the ultimate of gold and opulence, the
inconceivable, the husband of Ambika, who is eulogized by all Devas) <br />
<br />
Budhadhwajaaya Mundaaya Jatiney Brahma -chariney, <br />
Tapyamaanaaya sasiley Brhahmanyaajitaayacha/ <br />
<br />
(The one with hoisted Bull-flag , Munda dhaari, Jataadhaari, Brahmachari, he
who meditates inside water bodies, the devotee of Brahmanas, and the invincible);
<br />
<br />
Vishwatmaney Vishwasrujey Vishwama -avruttya tishthatey, <br />
Namostu Divya rupaaya Prabhavey Divyashambhavey/ <br />
<br />
(The Supreme Soul of the Universe, the Super Creator, the All-Pervading
Authority, the Highest Form of Sanctity, the Most Capable, and the Epitome of
Auspiciousness) <br />
<br />
Abhigamyaya Kaamyaaya Stutayaacharya Sarvadaa, <br />
Bhakta -anukampiney Nityam dishatey yanmanogatam/ <br />
<br />
(Our salutations to the Ultimate Haven and Refuge, the Most Charming, the most
extolled, the Unique source of Kindness and the bestower of desires). <br />
<br />
Having pleased Parama Shiva thus, Devas explained the gravity and seriousness
of the crisis created by the Tripura Daityas who not only unseated and
tormented Devas and Celestial Entities but were also sending shock-waves all
over the Universe, humiliating Sages, frightening women and children, making
mass-scale carnage and blood bath of humanity and uprooting Dharma and age-old
Values and Principles. Parameshwara infused confidence into the demoralised
Devas and asked them to construct an exceptional chariot with unique
specifications: Prithvi as the Ratha / Chariot, Meru and Mandara Mountains as
axles, Surya and Chandra as Chakras made of gold and silver respectively, the
Four Vedas of Ruk-Yajur-Sama and Atharva acted as the horses; Shukra,
Brihaspati, Budha, Mangal, and Shanaischara seated on the Ratha ready to
charge; the famous serpents viz. Takshaka, Karkotaka, Dhanajaya and Padmadwaya
acted as the strings which were tied to the horses; most poisonous snakes like
Surasa, Devashuni, Sarama, Kadru, Vinata, Shuchi, Trusha, and Bubhuksha were
used as arrows; Mrutyu, Brahmahatya, Gohatya, Balahatya and Prajaabhaya were
loaded on the Chariot so that they get activised as maces; Omkara and
Vashatkara were the symbols on the Ratha; Sinivali, Kuhu, Raaka and Anumati -
the ‘Adhishtana’/ in charge Deities of Chaturdashi, Amavasya, Suddha Purnima,
Pratipadika Purnima respectively were used as auxiliary strings to the horses;
the dhanush made of six ‘ritus’/ seasons which is safeguarded by Devi Ambika
herself never to be broken; the specific arrow with which to kill the
Tripurasura was strengthened by Vishnu, Soma and Agni and its head propelled by
Agni and Chandra by its rear and Vishnu Maya smeared all over; and the extreme
poison of Nagaraja Vasuki was loaded to ensure stability and speed of the
arrow; Vayu was made in charge of the high velocity of the Chariot and finally
Brahma was the Charioteer and Sesha Naag was made in charge of the personal
security of Brahma as also of the Chariot. Yama Raja with his buffalo, Kubera
on his serpent, Indra on Iravata, Ganeswara by his Mushika Vahana, Karikeya on
his Peacock, Nandeshwara with his Shula running behind and sides of the Ratha
were in full preparedness. Maharshis Bhrigu, Bharadwaja, Vasishtha, Goutama,
Kratu, Pulastya, Pulaha, Marichi, Atri, Angira, Parashara, and Agastya were
there too at the kick-start of the Battle to recite Veda Vachanas and Shiv
Stutis. The Pramatha ganas were ready to charge as the army against the
opponents- all swarmed around the Rath. Meanwhile, Sage Narada reached the
Tripuras and tried his best to mend his ways, give back Indrapuri to Devas and
avoid the worst ever battle in which the indestructible Tripuras would be
destroyed along with the Three Demons as Maha Deva himself was approaching
these Places with full preparation. Instead of talking peace, the Demons
alerted their vast armies, and prepared for turning their defensive positions
to that of an offence. On the instruction of Shankara Deva, Indra took his enormous
army and attacked Tripura. As the Deva Sena made a highly offensive assault in
full force, what with the revenge and frustration experienced by them for long
as they were out of power as also owing to the excellent backing of Maheswara,
they seized the best part of Tripuras. While quite a few Danavas sought to
escape for their lives through the exit gates of Tripuras, Pramatha ganas
calculated that the enemies would try to sneek out at those points and buchered
thousands of Danavas.The remaining Danavas inside the Trinagaris were utterly
confused by contradictoy shouts that Taraka died or Shiva was defeated. In that
melee, a srong contingent of Danavas quickly regrouped their men and material
to make offensive attacks under the leadership of Vidunmali and Maya. Ganeswara
divided Tripuras in three regions as Nandeswara was attacking Vudyunmali, while
he was in position against Maya. Meanwhile, Vidyunmali threw a ‘Parigha’ on
Nandi who was hurt and the enraged three ‘Parshadaganas’ named Ghantaakarna,
Shankukarna and Mahakaal retaliated; they assumed the Forms of Ganeswara and
assailed Vidyunmali by making the roars of lions. Even while the Parswaganas
were about to leap on Vidyunmali, the hurt Nandikeswara hurled a Rudra Shakti
on the demon who fell down like a mountain. There was utter silence among
Danavas who were stunned and retreated. But, the highly cunning and crafty
Mayasura chased the Ganas of Ganeshwara to divert attention of his own men from
the fallen Vidyunmali to the Ganesha ganas. Mayasura created rains of Agni,
crocodiles, snakes, huge mountains, lions, tigers, trees, black deers,
eight-legged ‘Sharabhas’/ a species of oversized deer, torrential rain and
powerful sand storms. As Taraka came into the battle field, Devas too appeared
in full force, including Yamaraja, Varuna, Bhaskara, Kartikeya heading a Deva
Sena of a Crore, with Indra, Shanaishchara, Chandra, and Rudras. The ‘Maayavi’
Mayaasura created several Wells full of herbal juices for envigoration and
Danavas were in high spirits as their body strength increased manifold. But
Keshava took the form of ‘Vrishabha’and drank up the juice along with Devas and
dried up the wells and Devas occupied the Tripuras finally. Mayasura and other
Daityas were forced to hide in the Sea. That was the decisive moment when there
was an all-out battle on the seashores. Shankara divided the ‘Tridevamaya’
arrow into three parts and released it when Tripuras were destroyed; Shiva felt
sad however that one of his own dear devotees, Mayasura too was involved. Nandi
went faster than the arrow and saved Maya, well before the Tripuras were
destroyed. In the end Taraka and Vidyunmali were killed and Maya was condoned
with the curse of Indra that all his constructions would be burnt off
eventually and Mayasura continued to hide in the Seas. </span></b></div>
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<b><span style="color: white; font-family: Verdana;">17
‘Skandopaakhyaana’ (The Chapter on Skanda) </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Brahma
Manasa Putra Prajapati Dhaksha married Veerini and they were blessed with sixty
daughters; of these daughters, ten were married to Dharma, thirteen to Maharshi
Kashyapa, twenty seven to Chandra Deva, four to Arishtanemi, two to Bahuka and
two to Krushaswa. Kashyapa’s wives were Aditi, Diti, Danu, Vishwa, Arishta,
Surasa, Surabhi, Vinata, Taamra, Krodhavasha, Ira, Kadru and Muni. Aditi begot
Devendra, Upendra, Surya and all Devatas. Diti gave birth to Hiranyakashipu and
innumerable Daityas. Danu gave birth to Danavas; Surabhi the cows and other
animals; Vinata the birds like Garuda; Kadru the Nagas and other repitles; and
so on. As Devas and Daityas developed mutual hatred and enemity, there had been
periodical battles and each time Daityas defeated and occupied Swarga for long
spells of time, Devas with the help of Narayana were regaining Swarga again and
there had been as a result mass killings of Daityas and Devas had been enjoying
the last laugh! Diti was unable to bear this let-down time and again. Kashyapa
Muni taught to perform a severe Vrata which she performed meticulously for
thousand years and after some time got pregnant. Indra came to know the purpose
of Diti’s Vrata viz. to bless her to conceive a boy who could terminate Indra
and Devas, Indra ultilised his powers / Siddhis of Anima and Parakaya; entered
her womb and cut the foetus with the help of his Vjrayudha seven times making
seven slices from each of the seven parts thus making forty nine ‘Marudganas’.
After this tragic end, Diti once again prayed to Kashyapa to grant her a son
who was indestrcutible even by a Vajra and as result of ten thousand years of
Tapasya there was a mighty Daitya called Vajranga was born to Diti. As per
Diti’s instruction Vajranga brought Indra imprisoned to his mother. But Brahma
and Kashyapa asked Vajranga to release Indra by saying: <br />
<br />
Apamaano Vadhah proktah Putra Sambhaavitasyacha, <br />
Asmadvaakyena yo mukto viddhitam mrutamevacha/ <br />
<br />
(Son! Respectable personalities like Indra ought to feel humbled and
humiliated; hence release Indra on my instruction.). Brahma also created
Varangi so that Vajranga would wed her. Brahma instructed the couple to perform
Tapasya in dfficult situations, some times by raising hands, sometimes sitting
with Panchagnis around, sometimes sitting in deep waters and invariably without
food and even water. Finally, the couple was blessed with a mighty and unique
son, named Tarakasura. Fully understanding the purpose of his birth which his
parents had strived for after performing thousands of years of Tapasya as also
to fulfill the singular ambition of his grand mother to destroy Indra and
Devas, Tarakasura took a vow at a grand conference of Daityas and Danavas-the descendents
of Diti and Danu- and proceeded to Paritraya Parvat (the western side of
Aravali and Vindhya mountain range and observed strict Tapasya during hundred
year time-slots by rotation by way of ‘Niraahaara’ (without food), Panchagni (
in the midst of Five huge Fire bodies) in sizzling summers, ‘Jala madhya’
inside in chilled running water in the worst winter nights, eating only fallen
dry leaves, etc. Brahma had no option but to present himself and ask for his
boons. He bargained of absolute invincibility and deathlessness but finally
agreed that only a seven days long boy could kill him, if at all! Not far from
the day when Brahma bestowed the boons, Tarakasura redesigned and reformed his
lines of Military Forces and attacked Indraloka. A long-drawn and ferocious
Devasura-Daitya ensued when there was considerable blood-shed in either side.
Danaveswara Grasan and Yama Dharma Raja, Jambha and Kubera, Durjaya and Varuna,
Mahishasura and Chandra, Kalanemi and Surya were the prominent opponents. As it
looked that Devas were at the moment of collapse under the leadership of
Tarakasura, Lord Vishnu sat on Garuda Deva and alighted on the battle field.
All the Asura-leaders surrounded Vishnu and rained Astras against him in one
go; Kalanemi shot sixty arrows, Nimi hundred arrows, Mathan fired eighty
arrows, Jambhaka seventy, Shumbha ten powereful Astras, and many others as many
as they could at just one target , viz. Narayana. Bhagavan Vishnu responded to
all these arrows and shot severally and on one-to-one basis. The battle
continued on and on; inspired by Vishnu Deva, Indra regrouped Deva Sena by
strenghening patches and enlarging the volumes of the Deva Sena by recalling
Yakshas, Gandharvas, and Kinnaras who brought their own powerful weapons.
Vishnu called up for the assistance of Ekadasha Rudras viz. Kapali, Pingala,
Bheema, Virupaksha, Vilohita, Ajesha, Shasana, Shasta, Shambhu, Chanda and
Dhruva. The Rudra Swarupas dominated the battle field by annihilating thousands
of Daityas. Maha Daitya Gajasura was torn into pieces and his skin was draped
over the body of Kapila Rudra the Daityas made ‘hahaakaaras’ when they ran
helter-skelter. Indra attacked Daitya Nimi and thumped his chest with his
‘Vajraayudha’. At the humilation of the death of Gajasura by Rudra, Jambhasura
challenged Indra and after a fearful skirmish, Lord Indra shot Brahmastra and
the Daitya was killed instantly. But fully armed by the boon of invincibility,
the end result was that Tarakasura over powered Devas, Vishnu was indeed aware
of the boon to Tarakasura and withdrew from the battle and the defeated Indra
and Devas were dislodged from Swarga.<br />
<br />
Indra and Devas reached Satyaloka to seek Brahma’s help and the latter
predicted that soon the King of Himachala would be blessed with a daughter
named Parvati who would be married to Parama Shiva and the couple woud beget a
child named Skanda; that boy after attaining seven days should kill Tarakasura.
Brahma further told Devas that meanwhile they would have to be patient and that
he had already chalked out action plans till the objective was achieved. Having
assured Devas thus, Brahma called for Devi Vibhavari ( Ratri Devi) and briefed
her that Shiva’s earlier wife Sati Devi had immolated herself as she could not
control her emotions arising out of her own father’s (Daksha Prajapati)
misdeeds of insulting Bhagavan Shiva, that the latter avenged Sati’s
self-immolation by destroying Daksha Yagna and Daksha and that Shiva was at the
moment not in a mood to remarry but that the Sacred Wedding between him and
Devi Parvati was of top urgency since the child of their union could save the
entire universe as their son could only kill Tarakasura as per the boons that
the Demon secured. The instruction of Brahma to Devi Vibhavari therefore was as
follows: <br />
Virahokanthitaa gaadham Hara sangama laalasaa, <br />
Tayoh sutapta tapasoh samyogah swaacchhubaananey/ <br />
Garbhastaaney cha tanmaatruhu swena ruupena rajjaya/ <br />
<br />
( As both the ‘Tapaswinis’ would be tempted to unite with each other, she
should enter Devi Parvati’s ‘garbha’ and imprint Shiva Deva’s manly image
there). Then the virility so discharged would be carried by Agnideva and the
Sarovara’s reefs that would carry the drops would help Krittikas to bring up
the boy from the spills-over of Shiva’s virility; Devi Parvati would then
retire to bed and would know only later that she gave birth to a boy. In the
action plan, the next step as devised by Indra was to stimulate Shankara with
feelings of romance and to create favourable situations around; indeed Kamadeva
was able to succeed momentarily but when Shiva understood the game plan;
Manmatha was burnt into ashes by Shiva’s ‘humkar’ followed by the opening of
third eye in a split-second!<br />
<br />
Devi Rati was stunned at the sudden turn of events, since she felt that the Act
of Madana Kumara was to usher in propitiousness and happiness as the worst
menace of three Lokas would be rid of by the end of Tarakasura, pursuant to
Shiva- Parvati’s wedding and the hastening of their son’s auspicious birth.
Unfortunately, her husband became the victim, for no fault of his, as the
entire drama was enacted by Indra Deva, who too could not be blamed since each
step in Lord Brahma’s Action Plan was for the great advantage of the Universe
as a whole. She stooped down at her husband’s ash-heap and while crying
incessantly prayed to Bhagavan Shiva as follows: <br />
<br />
Namah Shivaayaastu Niraamayaaya Namah Shivavaayastu Manomayaya/ <br />
Namah Shivaayaastu Suraarchitaaya, Tubhyam Sadaa Bhakta Kripaaparaaya/ <br />
Namo Bhavaayaastu Bhavodbhavaaya, Namostu tey Dhwasta mano bhavaaya/ Namostutey
goodha mahaa vrataaya, Namostu Maaya Gahanaashrayaya/ <br />
Namostu Sharvaaya Namah Shivaaya, Namostu Siddhaaya Puraatanaaya/ <br />
Namostu Kaalaaya Namah Kalaaya, Namostutey Jnaana vara prasaadaaya/ <br />
Namostutey Kaalakalatigaaya, Namo Nisargaamala bhushanaaya/ Namostvameyaandhaka
mardakaaya, Namah Sharanyaaya Namo gunaaya/ <br />
Namostutey Bheemaganaanugaaya, Namostu Nanaa bhuvanenakartrey/
Sarvaavasaaneyhyavi naasha netrey, Namostu Naanaa Jagatey Vidhhaatrey, <br />
Namostu tey Chitra phala Prayoktrey<br />
/ Namostu Bhaktaabhimata pradaatrey, Namah sadaa teybhava sanga hatrey/ <br />
Ananta rupaaya sadaiva tubhyamasya kopaaya namostu tubhyam/ <br />
Shashaanka chihnaaya sadaiva tubhya mameya maanaaya namah stutaaya/
Vrishendrayaanaaya Puraantakaaya, Namah prasiddhaaya Mahoushadhaaya/ <br />
Namostu Bhaktyaabhimata pradaaya, Namostu Sarvaarti haraaya tubhyam/
Charaachara vichaaravarya maachaaryamutprekshita bhutasargam/ Twaamindu moulim
sharanam prapanna Priyaaprameyam mahataam Mahesham/ Prayacchamey kaamayashah
samruddhim, Punah Prabho jeevatu Kamadevah/<br />
Priyam binaa twaam Priya jeeviteshu, Twattoparah ko bhuvaneshwahaasti/ <br />
Prabhuh Priyaayaah prasavah priyaanaam, Praneetaparyaaya paraparaarthah/
Twameyvameko Bhuvanasyanaatho Dayaalurnmeelita bhakabheetih/<br />
(Parama Shiva! My salutations to you; you are the Spotless; the mental
reflection of all the Beings; worshipped by all the Devas always; the epitome
of kindness to the devotees; the Supreme Creator of the World; you burnt up
Kamadeva, my husband and my deferential apologies to you for the diturbance
caused when you were in a confidential Vrata. Kindly accept my devotion since
you do protect those and who take refuge as they become victims of the forests
of ‘Maya’; You are the Punisher as well as the Provider of Propitiousness; the
Kala Swarupa /Appraiser of Time as also of Achievements since you are the
Supreme Gyani / with the knowledge of those who transgress limits of time; You
are the Form of Nature and the Wearer of Sacred and Untainted Ornaments; You
possess spontaneous Might and destroy Evil Forces like Andhakaraasura; the
Nirguna devoid of features and the point of ultimate refuge; You are the
Creator of several Worlds and the Scripter of many Universes; the bestower of
multiple benefits, the patented destroyer at the time of Pralayas as also the
saviour of a few Beings at such extreme situations; the Enjoyer of the due
‘Yagnaphala’ which is liberally distributed to devotees; the demolisher of
worldly desires; you possess myriad forms but your anger is unbridled; you are
the coolness of Moon, the Symbol of self-esteem , the eulogy to all, the
carrier of Nandi, the obliterator of Tripuras, the Source of ‘Aushadhis’/
medicines, the donor of desires, the remover of all difficulties, the Ultimate
Regulator of ‘Achaaras’/ ‘Vichaaras’-traditions and customs; The ‘Acharya’or
the Unique Guide to the Moving and Immobile Object; The Over Seer of the entire
Srishti; the Provider of Coolness and radiance to the Moon of his head; the
Unparalelled Personification of Pure Love, Maheshwara! do kindly bestow
everlasting fame and name to my husband Kama Deva with which he would get back
to life; You are the one and only Saviour who could bring blossoms to his
ashes; who else in the Universe could be competent to get my husband back to
Life!). Pleased by the ‘Stuti’ of Rati Devi, Maha Deva cooled down from his
anger and pacified her to assure that she would secure her husband back after
some time and would be popularly called ‘Ananga’. Disturbed by the happenings
that happened as Kama Deva was burnt by Maha Deva and Devi Rati’s distress,
Devi Parvati was rather disllusioned and decided to proceed to perform Tapasya.
Her father gave her encouragement and said: <br />
<br />
Umeti Chapaley Putri! na kshamam taavakam vapuh, <br />
Sodhum klesha swaruupascya Tapasah Soundarya darshiney/ <br />
<br />
(My daughter, you are too restless; ‘U’-stands for THIS and MA-stands for: ‘do
not do this’; in other words: ‘you do not have to perform ‘Tapasya’; Your
slender and tender body is not capable of withstanding Tapasya). As Himavan was
pleading to his daughter not to think of Tapasya thus, there was a Celestial
Voice (Akasha vaani) addressed to Himavaan which asserted that Parvati should
not think in terms of Tapasya; <br />
<br />
Umetinaama tey naasyaa Bhuvaneshu Bhavishyati, <br />
Siddhim cha Murtimatyashey Saadha vidhyanti chintitaam/ <br />
<br />
(Himaraja! what you uttered was that your daughter was really ‘Chanchala’or
highly unsteady and wavering; in the entire Universe her name shall be
everlasting and would always be bestowing boons to the fulfillment of her ‘Bhaktas’).<br />
Indra Deva who was anxious to take further steps in expediting Shiva-Parvati’s
wedding, called up the illustrious Sapta Rishis to ascertaining the mind of
Devi Parvati by visiting her personally and once convinced to visit Parama
Shiva too to find out his inclination too. The Chief Negotiators were thus
engaged in the delicate task which however had to be given a soft and swift
push; they reached Parvati first and presented to her a negative picture of
Shiva stating that he was perhaps not an appropriate candidate befitting her
beauty and grace and that she might as well seek of another ‘greater’and more
presentable and qualified husband; they argued that he was a semi-clad,
uncouth, funnily dressed, resident of ‘Smashaanas’/ grave yards, kapala dhari /
wearer of skulls, bhikshukh / mendicant, with frightening eyes, apparently
looking mentally unsound! Devi Parvati was rather annoyed and even surprised at
the opinions expressed by the Sapta Rishis of their popular standing and
affirmed: <br />
<br />
Naaham Bhadraah kileycchaami Rutey Sharvaat Pinaakinah, <br />
Sthitamcha taaratamyena Praaninaam paramam twidam/ <br />
Dheebalai –shvaryakaaryaadi pramaanam mahataam mahat, <br />
Yasmaatra kinchitaparam sarvey yasmaat pravartatey/<br />
Yasvaishwaryamanaadyantam tamahamsharanam gataa, <br />
Eshamey Vyaavasaayascha deerghoti vipareetakah/ <br />
<br />
(Bhadra Purusha Saptarshis! I am not at all ready to wed any unsteady and
petty-minded entities, excepting Pinakadhari Shankara Maha Deva; despite what
might be described about the greatness of other suitors, I am most emphatically
anchoring my hopes on him, as he is the most certainly outstanding Maha
Purusha, whose might, mind and magnificence are unparalelled. This unflinching
resolution of mine might look odd to you; you may either concede or quit!). As
the Saptarshis heard Devi Parvati, they were overjoyed; they said they were
only testing her resolve before approaching Maha Deva to sound his mind. May
this determination of yours be fulfilled soon! After all, how could the
radiance of Surya be without Surya! How could the sparkle of a diamond be
without the diamond! How could the meaning of ‘Aksharas’ (letters / alphabet)
be detached from their ‘meaning/ implication’! Similarly how Devi Parvati could
be disconnected from Maha Deva! So saying, the Saptarshis proceeded to Himalaya
Mountain peak to meet Parama Shiva to sound him on the subject of the most
auspicious wedding of Shiva-Parvati. They met the Veeraka the Dwarapalaka and
sensitised him about the purpose of their visit and in course of time, Bhagavan
met the Saptarshis. The latter being an Omniscient he said: <br />
<br />
Jaaney loka vidhhanasya Kanyaa satkaarya mutthamam, <br />
Jaataa praaleya shailasya samketaka nirupanaah/ <br />
<br />
(I am aware that for the welfare of the whole world, the role of this damsel is
quite significant; she is the daughter of Himavaan and you are desirous of
proposing her for this task). <br />
<br />
Satya mutktah kanthitaah sarvey Deva kaaryaarthamudyataah, <br />
Teshaam twaranti chetaamsi kinthu kaaryam vivakshitam/ <br />
(This is indeed true that there has been considerable enthusiasm and haste, yet
there would be some slow down in completing the task). <br />
<br />
Lokayaatraanugantavya viseshana vichakshanaihi, <br />
Sevantey they yato Dharma tat pramaanaayaat parey sthitaa/ <br />
<br />
(The Vidwans would do well in properly following the formalties and the
established traditions of ‘Dharma’, since this action plan would constitute a
regular standard to the posterity). The implication of what Maha Deva stated
was fully understood by Sapta Rishis and they left to the Palace of Himavanta instantly.
They conveyed to Himavanta and his wife Mena the exciting news of Maha Deva’s
implicit consent to offer himself as the bridegroom to Devi Parvati. Mena said
that normally the parents of the bride would propose an alliance but the
bridegroom proposed instead! Anyhow, she asked that they might as well approach
Parvati directly. The Rishis replied that the ground was already prepared and
Parvati was in fact performing Tapasya only to accomplish Shiva’s hand. In any
case, they would approach her as a formality and in response, Parvati
terminated her Tapasya and came back home. Parvati felt so anxious that the
previous night before the wedding preparations commenced was like ten thousand
long nights. Next morning at the ‘Brahma Muhurta, the propitious acts were
initiated; the ‘Shadritus’or the Six Seasons arrived; Vayu Deva and Varuna Deva
took up the cleaning operations of the huge mountain range to receive the
Wedding Guests; Devi Lakshmi set various arrangements including the golden and
silver vessels required; Chitamani and many other jewels were spread all over;
Kalpa Vriksha and Kamadhenu were pressed into service; all kinds of
‘Aoushadhis’, ‘Rasaayans’, and ‘Dhatus’turned up to be of use in the food
preparations. <br />
There at the ‘Gandhamaadana’ Mountain range, assemblies of Maha Munis, Nagas,
Yakshas, Gandharvas and Kinnaras started hotting up. Brahma intiated the
make-up of Parama Shiva and for a start, combed the ‘Jatajutas’/ the coarse
hair and set the position of ‘Chandra Khanda’ right; Devi Chamunda decorated a
big ‘kapaala’on one side of Shiva’s broad head and said that once a son was
born from the wedding, the latter should fill up the skull with the blood of
Tarakasura and gift that Kapala to her to enjoy the drink! Vishnu arrived with
a golden ‘Kirita (‘head gear) studded with ‘Nava Ratnas’ and well-ornamented
with live snakes which added to the luster of the ‘Sarpa Manis’on the heads of
the snakes; Indra arrived in haste with the ‘Gaja Charma’/ Elephant Skin and
draped it on the body of Shiva; Lord Vayu took over the charge of Nandeswara
and took great pains to swathe a gold-laced white silk bejewelled with nine
gems decorated on the back to make a cushioned seat on which Maha Deva could be
seated comfortably; ‘Loka Sakshis’( Ready Universal Evidences) Surya, Chandra
and Agni Devas lit up the ‘Three Netras’/Three Eyes with renewed radiance and
radiation and garnished them with dark clouds as eye-tex; Preta Raja Yama Deva
embellished Shiva’s broad forehead with ‘Chita bhasma’ in three straight lines
and ornamented his fore arms and wrists with strings of human bones; Kubera
gifted invaluable jewellery made of nine gems studded in pure gold worn along
with a heap of live and hissing snakes, while Varuna brought special
‘Kundalas’/Ear rings with coiled Vasuki and Taksha serpents. <br />
As the bride groom got ready and sat comfortably on Nandeswara, the procession
commenced with firm and dignifiedly slow steps and Bhu Devi was in shivers with
each step of Nandeswara carrying the Supreme Lord of Trilokas, and behind him
were Vishnu, Brahma, Indra, Dikpalakas, the Nava Grahas, Devas, Gandharvas,
Yakshas, Pramatha Ganas and so on each with their wives, unless they had
already reported to duty at the bride’s Palaces. Veerak, the Dwarapalaka of
Maha Deva, in the lead was addressing hoarse the surging crowds ahead of the
‘Ratha’ to make way and let it pass; after all, when Maha Deva was himself
moving ahead, could any one in the hysteric mass of humanity resist the
temptation of catching a glimspe of Bhagavan! Behind the Dignitaries following
the procession were the celebrations of singing Gandharvas, dancing Apsaras,
and the tuneful Kinnaras, further followed by Maharshis, Sages and Brahmanas
reciting Vedas and Sacred Hymns. The whole Universe was charged with myriad
emotions as the groom’s party arrived at the bride’s palace.<br />
At the ‘Kalyana Mandapa’, the Parvarta Raja Himavan was in a state of dazed
ecstacy since Parama Shiva himself was his son-in-law.<br />
<br />
Pranateynaachalendrena Pujitotha Chaturmukhah, <br />
Chakaara vidhinaa Sarvam Vidhimantra purah saram/ <br />
<br />
(Parvata Raja performed puja with respects to Brahma and with the full course
of formal Mantras, the wedding was celebrated in tradition and dignity); <br />
<br />
Sharveyna Paanigrahana maagneena saakshikamakshatam, <br />
Daataa Mahibhrutaam Natho hotaa Devaschaturmukhah/ <br />
Varah Pashupati Saakshaat Kanyaa Vishaaranistathaa <br />
<br />
(Then Parama Shiva wedded Parvati with Agni Saakshi or in the presence of Agni,
when Daata / donor was Himavaan, Brahma as Hota (the Head Priest), Shiva as the
bride groom and bride as Aranibhuta Devi Parvati.). Devas were extremely happy
that the best was yet to happen; Indra gifted a golden umbrella, Gandharvas
sang tuneful songs, Apsaras danced to their best, Kinnaras organised
instrumental extravaganza and the whole world cebebrated, but of course Daityas
and Danavas who had ruled for thousand years were highly dejected quite
understandably. After a few days the new couple of Shiva and Devi Parvati took
permission of Parvata Raja Himavaan and moved back to Mandarachala.<br />
<br />
Years passed by and Shiva and Parvati continued to enjoy their marital bliss.
Out of fun, Bhagavan Shiva teased Parvati once as follows: <br />
<br />
Shareerey mama tatwaangi sitey bhaasya sitadyutih, <br />
Bhujaangee vaasita shuddhaa samslishtaa chandaney tarow/ <br />
Chandraatapena sampruktaa ruchirambaraa tathaa, <br />
Rajaneevaasitey pakshey drushti dosham dadaasimey/ <br />
<br />
(Devi Parvati! As your physical colour is rather dark and mine is fair, it
looks that a dark serpent is circling a chandana tree! Also, there is a similie
-comparison- of a shining Moon against the background of dark cloud on the
sky!). Understandably, Parvati was not amused, and in fact, badly hurt, when
Shankara made these remarks even as a joke. Instantly, she left out home and
proceeded to perform ‘Tapasya’ to Brahma for a number of years to change her
body colour. Any amount of pleading and supplication by Shiva did not change
her mind. <br />
Meanwhile, the son of Andhakasura and the brother of Bakasura called ‘Aadi’
performed strict ‘Tapas’ to Brahma Deva and asked for the boon of ‘Amaratwa’ or
immunity from death. As Brahma could not grant this advantage, Aadi amended the
request that he should be able to convert his Body Form as per his wish; Brahma
agreed provided that the Daitya could do so only twice. As Veerak was guarding
the Entry Point of Shankara and as it was not possible to enter ‘Shiva dwar’,
Aadi converted his Form as a snake and entered Shankara’s abode through an
under ground hole and slithered in; thereafter Aadi assumed the Form of Devi
Parvati, approached Maha Deva and pretended that she had given up Tapasya as
the severity of meditation just to change of body colour from ‘Krishna Varna’
to ‘Gaura Varna’ was not worth the strict regimen. Parama Shiva was happy
initially that she changed her mind and returned back to him. But on second
thoughts and knowing that Parvati would not take a flippant decision to return
without achieving her objective, he suspected the fake Parvati and killed the
‘Mayavi’ Daitya. The original Parvati Devi’s Tapasya pleased Brahma Deva and
blessed her to change her body colour as she pleased either as of Gaura (
white)Varna or of Shyama Varna; Parvati returned home to Maha Deva but the
unwitting Veeraka, the ‘Dwarapalaka’ refused her entry to her own house! As any
amount of convincing did not help Veeraka, Devi Gauri was tired out to reason
him and finally gave a ‘Shaap’ that he would be born as a human and after the
duration of the curse would return to her again. Parama Shiva was so excited as
Gauri entered his interior bed room that a delegation of Devas headed by Indra
was turned out saying that he was busy. Indra detailed Agni Deva to take the
form of a parrot and peep in through a window as to what was happening inside
their bed-chamber. Exactly at that time, the parrot peeped in when
Shiva-Parvati were actually in Ekanta; Shiva noticed the parrot and recognised
Agni. He scolded Agni and said now that he created ‘Vighna’ (obstacle) between
him and Parvati and hence he might as well rectify the situation by drinking up
his virility. The highly explosive drops shining like molten gold punctured
Agni’s belly and got spread over the Maha Sarovar nearby. Several lotus flowers
which got sprouted all over in the deep waters emitted strong and fragrant
scents and the intoxication affected ‘Krittikas’who happened to bathe in the
Sarovar; the Krittikas desired to take the lotus leaves home but Devi Parvati
jocularly remarked to the Krittikas that she could take the drops of water on
the lotus leaves as well. In turn Krittikas joked that they would take the
water home, provided the child born of the water consumed by them should have
equal right to the motherhood of the boy so born! As the deal was struck
between Kritthikas and Parvati, the Krittika damsels gave the lotus leaves as
also the water drops to Parvati. Subsequently, Devi Parvati drank up the water
around the lotuses and from her right and left ‘kukshis’ gave birth to two male
children later united into one and the child who had the extraordinary radiance
of Surya Deva; each of the Six Krittikas shaped up one head each of the child;
thus the boy was named ‘Kumara’ by Parvati; ‘Kartikeya’, ‘Shanmukha’,
‘Shadvaktra’ by the Krittikas and as ‘Vishakha’ or the different ‘Shakhas’/
branches of the lotus leaves that carried the golden drops. On Chaitra Shukla
Shashthi, the child was declared as the ‘Deva Senapati’/ the Commander-in-
Chief of Devas.Vishnu gifted varieties of ‘Ayudhas’/ Arms and ‘Astras’or
Mantrik Arrows. Kubera presented him a lakh-strong of yaksha army. Vayu Deva
gave him a ‘Mayura Vahana’/ Peacock Carrier, while Twashta Prajapati gifted a
toy in the form of a Cock which could change its form as the boy wished. All
the Devas presented souvenirs, prostrated before Skanda and extolled him:<br />
<br />
Namah Kumaaraaya Mahaa Prabhaaya Skandaayacha Skandita daanavaaya,<br />
Navaarka Vidyutdyutaye Namostutey, Namostutey Shanmukha Kaamarupa/ <br />
Pinadwi nanaabharanaaya Bhartrey Namo raney Daarudaaranaaya,<br />
Namostu teyrka pratima prabhhaya, Namostu Guhyaaya Guhyaaya tubhyam/ <br />
Namostu Thrailokya bhaayaapahaaya, Namostutey Baala kripaa paraaya,<br />
Namo Vishaalaamala lochanaaya, Namo Vishaakhaaya Maha Vrataaya/<br />
Namo Namastestu Manoharaaya, Namo namastestu Ranotkataaya,<br />
Namo Mayurojjwala vaahanaaya, Namostu Keyura dharaayatubhyam/<br />
Namo Dhrutodagna pataakiney Namo Namah Prabaavapranataaya testu,<br />
Namo Namastey Varaveerya shaalininey, Kripaaparo no bhava Bhavyamurtey/<br />
Kripaaparaa Yagnapatim cha stutwaa, Viromirowam twamaraadhi paadyaah,<br />
Yevam tadaa Shadwadanam tu sendraa mudaa santhushta Guhastatastaan/<br />
<br />
(Our Greetings to You, Kamarupa Shanmukha! You are Kumara, the radiant son of
Maha Shiva and the destroyer of Danavas; your physical form is the glow of
rising son and of the heat of Agni; you are appropriately adorned, the Army
Chief of Devas; the dreadful on the battle front; Guhya Rupa, the abolisher of
fear in Trilokas in the Form of a Child; gifted with broad and clear eyes;
Vishaakhaa! Our reverences to you as the practitioner of Maha Vratas; you are a
terror in battle fields although of pleasant visage otherwise; you have a
peacock as your carrier and wear a Keyura / wrist bangles; the high flier of
flags; the bestower of boons to devotees; the high profile symbol of courage
and strength; you possess a Magnificent Form.This was how Indra and Devas
extolled Skanda.)<br />
Even as Kumara was replying to assure Devas that very soon the desire of
retrieving their lost glories would be fulfilled, an emissary of Tarakasura
arrived and conveyed their Chief’s message to Indra with a warning not to
repeat his past mistakes of challenging a giant Daitya of the stature of that
great Tarakaura who shook up the Universe and converted Devas as his servants;
he also remarked that instead of playing balls and toys, the baby boy Skanda
should gradually get acclimatised to battle fields and face mighty Asuras much
later in life! As Tarakasura was in a jocular mood, Skanda Deva said: ‘Taraka!
Never under-esimate the ‘Shakti’ of a kid; can you not realise that a baby
serpent could perform permanent damage to you and that a boy who has
‘Alpaakshara Gyan’in releasing ‘Astras’ could reach you directly to Naraka!
Even while Skanda was conversing like this, Taraka threw a ‘Mudgara’ (hammer)
and an agile Kumara destroyed it with his ‘Vajraayudha; Taraka threw a
‘Bhindapaal’ which was destroyed by Kumara’s own hands. Skanda materialised a
Gada / Mace and despatched it against Kalanemi Daitya who became furious and
rained a stream of Arrows. These arrows had little impact on Skanda. Instead,
Kalanemi and his associates were thrashed by Kumara and they had to sprint from
the battle lines. Takakasura then appeared center-stage and was furious in
releasing a powerful arrow which hurt Kumara Swami’s ‘MayuraVahana’;The
infuriated Skanda and threw the most potent‘Shakti Bana’ which was indeed the
decisive point that sealed Tarakasura’s fate and the greatest menace in the
Trilokas who dominated the scene for thousands of years was finally destroyed,
even as Devas sounded ‘dundhubhis’ (large drums) and showered rose petals which
filled up the Earth, Sky and the Nether lokas with the fragrance of Parijata
flowers from Swarga. Gandharvas and Kinnaras sang melliflous praises of Kumara
and his proud parents, Apsaras were ecstatic and Sapta Rishis recited Mangala
Mantras.Those who read or hear about the glories of Skanda would neither have
sins nor diseases but lead a contented life ahead! </span></b></div>
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<b><span style="color: white; font-family: Verdana;">18
Bhagavan Vishnu’s Incarnation as Lord Nrisimha</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Daitya
Hiranyakashipu was engaged in stiff ‘Tapasya’ with ‘Mouna Vrata’ (Silence),
‘Manah Samyama’ (Control of Mind), ‘Indriya Nigrah’ (Command of Physical
Limbs), ‘Brahma charya’ (Celibacy) and ‘Niyama Palana’ (Administering of
Regulations) for eleven thousand years in deep water and Lord Brahma arrived at
last by his ‘Hamsa Vimana’ along with Twelve Adityas viz.Dhata, Mitra, Aryama,
Shakra, Varuna, Amshuman, Bhaga, Vaivaswanta, Pusha, Savita, Tvashta and
Vishnu; Eighteen Vasus Viz. Apa, Dhruva, Soma, Dhara, Anila, Anala, Pratyusha
and Prabhasa; Forty Marud- ganas from seven categories viz. Avaha, Pravaha, Sambhava,
Udvaha, Vivah, Parivaha, and Varvah of seven each; Ekadasha Rudras viz. Hara,
Bahurupa, Tryambaka, Aparajita, Vrisha kapi, Shambhu, Kapardi, Raivata, Mriga
Vyadha, Sarpa and Kapali, Devas, Saptrashis, Gandharvas, Apsaras, Yakshas etc.
In the presence of all these Deities Brahma gave the boon of invincibility from
Devatas, Asuras, Gandharvas, Yakshas, Nagas, Rakshasas, human being, piscachas,
Rishi ganas with immunity from ‘Shaapaas’ or curses, Astras, Shastras,
Mountains, Trees, neither dried material nor wet, neither during day nor night,
from Planets, Grahas, Nakshatras, Ten Directions, Krodha, Kama, varuna, Indra,
Yama, Kubera, and Kimpurashas.As Brahma granted the boon to the Daitya
accordingly, there were protests from all the Celestal quarters but Brahma
conveyed that he had to give away the boons, since in all fairness the Tapasya
that was performed by the daitya was genuine and had to be according to the
wishes of the Danava. It did not take much time that Hiranya Kashipu waited to
dethrone Indra and Devas; controlled Lokapalas, Pancha bhutas, Navagrahas,
Dikpalakaas, Adityas, Vasus, Marudganas, and Rudras; obtained Yagna bhagaas and
changed the texts of Sacred Scriptures; forced human beings to worship him but
not Srihari, humiliated and killed Vishnu Bhaktas as they did not fall in line
and in short tampered Vedic Tradtions to his personal advantage. There was hue
and cry and Devas who approached Bhagavan Vishnu who assured Devas that he
would soon take an incarnation of a species which would defy the imagination of
Hiranyakashipu while he took the boons from Brahma. Parama Bhakta of Narayana,
Prahlada the son of Hiranyakashipu realised in his Celestial Vision that Lord
Vishnu had arrived in an incarnation as Nrisimha (Half Man and Half Lion) and
that it was becoming increasingly clear that the Incarnation would end up the
King Hiranyakashipu and Daityas. The vision indicated further that in the
Physique of the Man-Loin were images of all Devatas, Oceans, Rivers, Himalaya
and other Mountains, Stars on the Sky, Adityas, Vasuganas, Kubera, Varuna,
Yama, Indra, Marudganas, Gandharvas, Maharshis, Yakshas, Nagas, Piscachas,
Rakshasas, Brahma and Shankara. <br />
Even as Prahlada cautioned the Great King in a full House of top officials, the
latter commanded the peculiar Man-Lion to be caught where ever it would be, the
‘beast’ as the King imagined stood then and there right before him; the stunned
Danava King lost his senses for a while but quickly recovered his composure and
materailised Astras, Kala Chakras, earth-shaking Brahmastras, hell-binding
Danava Chakras, Vajraayudhaas, Trishulas, Kankaals, Musalas, Mohanas, Shoshans,
Santaapanaas, Vilaapanaas, Vaayavyaas, Mathans, Kaapaals, Shaktis,
Brahmashitaastraas, Somaastras, Kaalamudgaras, Gandharvaastras, Vayavyastras,
Hayashirastras, Naagastras, Paishachastras and such ‘Maaranastras’against
Nrisimha Swami who got more and irritated in devastating the ‘Astra-Shastras’
which were either smashed by his Vajra-like body or redirected them back to
Hiranyakashipu which had to be defended or tore parts of his body in the
process. Simultaneously, the hastily grouped warriors, Senapatis, Ministers and
the armies of Hiranyakashipu attacked Nrisimha and the highly enraged Bhagavan
went so angry that fire balls emerged out of his eyes and relentless roars
shattered the distant regions.Even by the fire and sound thus released, the
battalions of soldiers whose shapes and forms were nauseating and frightening
with faces of donkeys and wild pigs got decimated in thousands. Hiranyakashipu
kept on hurling Shakti-weapons which were instantly retaliated by the mere
‘Hunkaar’ of Bhagavan and as though he was tired of fighting further, he tossed
the body of the demon up, sat on an elevated place, kept the body of the demon
on his thighs and with his pointed finger nails tore apart his stomach and
heart when blood surged out in spirals and the greatest menace in Trlokas
breathed his last. As the son of Diti succumbed, the whole universe fell into a
strange spell of silence mingled with feelings of deliverance and disbelief,
even as Prithvi, Kaal, Chandrama, Akash, Grahaganas, Surya, the Ten Dishas,
Oceans, Rivers, Mountains and the Forests suppressed their surging
incredibility. Lords Brahma, Rudra and Mahendra led the chorus of spontaneous
Eulogy of Nrisimha Deva by Devatas, Gandharvas, Apsaras and Maharshis as
follows: <br />
<br />
Param cha siddhim cha Paramcha Devam, Paramcha Mantram Paramam Havischah/
Paramcha Dharmam Paramcha Vishvam,Twaamaahuragryam Purusham Puraanam/ Param
shareeram Paraamcha Brahma, Paramha Yogam Paramaamcha Vaaneem/ Param rahasyam
Paramaam gatimcha,Twaamaahargryam Purusham Puraanam/ Yevam Parasyaapi Param
Padam yat, Param parishyaapi Paramcha Devam/ Param parisyaapi param cha Bhutam,
Twamaahuragryam Purusham Puraanam/ Param parasyaapi param rahasyam, Param
parasyaapi Param mahatvam/ Param parasyaapi param Mahadyat, Twamaahuagryam
Purusham Puraanam/<br />
Param parasyaapi param nidhaanam, Param parasyaapi param pavitram/<br />
Param parasyaapi param cha daantam, Twamaahuragryam Purusham Puranam/<br />
<br />
(Devadi Deva! You are Brahma, Rudra and Mahendra; the Loka Karta, Samharta,
Upasthitaana/ Creator, Destroyer and Preserver; You are imperishable, the
Utmost Siddhi /accomplishment; Paratpara, Parama Deva, Parama Mantra, Parama
Havi /Invocation to Agni by Ghee; Parama Dharma, Parama Vishwa, Adi Purusha;
You are the Supreme Physique, Param Brahma, Parama Yoga, Parama Vaani , Parama
Rahasya, Parama Gati / Direction and Target; and Purana Purusha / the Very
First Being; indeed you are the Paratpara Pada /Supreme Step Forward, Paratpara
Deva, Partpara Bhuta / Organism, Paratpara Mahatva, Sarva sreshtha / the
noblest of all; the One beyond comprehension, the Highest Form of Sacredness
and Spotlessness!). <br />
<br />
As Brahma and Parameswara expressed the gratitude of Devas and in fact of the
entire Universe, Bhagavan Nrisimha was extremely happy, Gandharvas sang tuneful
songs in praise of the Lord, Maharshis recited Vedas and Shanti Mantras,
Apsaras danced to their heart’s content and Devas sounded celestial drums and
rained flowers from the skies. Bhagavan Vishnu then boarded Garuda Vahana and
flew toward Kshira Sagara. Brahma and Indra asssured that the Avatar of
Nrisimha Bhagavan would be worshipped for ever since Lord Vishnu would
incarnate Himself; he assured that as and when Dharma was in jeopardy, he would
reappear again and again in every ‘Yuga’.</span></b></div>
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<b><span style="color: white; font-family: Verdana; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">17<span style="font: 7.0pt "Times New Roman";">
</span></span></span></b><b><span style="color: white; font-family: Verdana;">Daityas dominate over Devas and Kalanemi terminated by Vishnu </span></b></div>
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<b><span style="color: white; font-family: Verdana;">There had
always been mutual hatred and battles among Devas and Daityas, the progeny of
Sage Kashyapa and his wives Diti and Aditi; Diti’s offspring were Daityas and
that of Aditi were Devas. There were several phases when wicked Daityas
dominated the scene of the Universe and the virtuous Devas were defeated,
kicked out of their rightful Place of Swarga and were humiliated and harassed;
history was replete with innumerable instances when long spells of supremacy of
Danavas were prominent as and when a powerful leader among them got floated.
When such long and dark chapters occurred and Dharma, Nyaya and Devotion hit
the lowest ebbs, the Preserver of the Universe, Vishnu had to intervene and
revive moral values depending situations and exigencies.<br />
<br />
Eversince Parameswara excused Mayasura at the time when Tripuras were
destroyed, Mayasura and several of his associates were hiding under the Seas;
they were awaiting opportunities to attack Indra and Devas to once again occupy
Swargaloka. It was at that juncture that Maha Daitya Kalanemi joined Mayasura
and fought so fiercely with Devas that Devas could not recover from their
injuries for long. As Kalanemi’s evil deeds reached climaxes, Veda, Dharma,
Kshama / endurance, Truth and Lakshmi were being gradually replaced with their
opposite qualities. Kalanemi was curious-in fact envious of Narayana and saw
him once with four hands wearing Shankha, Chakra, Gada and Padma and when
Vishnu was rotating his mace to show off that he would destroy the Evil any
time and anywhere. That particular scene of Narayana had badly hurt the Demon’s
pride and ego and ruminated that after all it was that Vishnu who had been the
sworn enemy of Daityas who killed stalwarts like Hiranyakashipu and
Madhu-Kaitabha brothers. It was he who cheated King Bali as a ‘Vamana
Brahmachari’ and pretended that only three-steps of narrow area was required
and occupied Three Worlds! It was he under whose protection, Maharshis
performed oblations of ghee into Agni and enabled various Devas to become
prosperous and contented; it was he who was responsible for mass-murders of
Daityas and made their wives hapless widows and rendered them and their
children homeless! It was indeed due to him that all the Daityas got into the
vicious circle of his Sudarshana Chakra! Kalanemi thus got tempted with a
golden opportunity of being near to Bhagavan, little realising that
‘opportunity’ was created by Bhagavan Himself as it was time to terminate
Kalanemi’s existence! <br />
<br />
When Kalanemi prepared himself with his armoury and ‘Astras’ to attack Narayana
by making huge shouts and allegations, Bhagavan smilingly replied: <br />
<br />
Alpam darpabalam Daitya Sthiramakrodhajam Balam, <br />
Hatastwam Darpajairdoshairhitwa yad bhashasay kshamaam/ <br />
<br />
(Boasting is a sign of cowardice and determination is a symbol of strength;
since you are showing audacity and bluster, I am convinced of your timidity).
He further said the norms of decency and regulations established by Brahma
should never be infringed at any cost; and whoever tried to do so had no place
for existence. As Vishnu was counselling Kalanemi, the latter raised his
thousand hands and released ‘Astras’ on Vishnu which were deftly retaliated by
Bhagavan, but as Garuda attacked the Davava, the latter hit the Giant Bird with
his ‘Gada’ / mace which hurt Garuda Deva on his head. The infuriated Vishnu
Bhagavan summoned his Sudarshana Chakra and insructed that his thousands of
hands be mutilated first; but the Danava remained steady and like a tree
without branches continued his fight with his utterances of Mantras which took
various forms of ugly creatures that attacked Garuda as also Bhagavan. Garuda
Deva expanded the length and breadth of his wings and as the velocity and might
of Vayu helped his wings, thumped the Daitya’s huge chest and knocked him down
from a sky-high elevation to fall on the ground with a thud. As Lord Brahma
extolled Bhagavan Vishnu, the latter was no doubt happy but cautioned Devas not
to be complacent as other Daityas like Virochana and the Rahu Graha ran away
and should be on the constant vigil; he therefore appointed Indra to safeguard
the East, Varun to keep alert on the Western front, Yama on the South and
Kubera on the North. Surya Deva should ensure that the ‘Ayanas’-the Uttaraayana
and Dakshinaayana-should be in Place always and similarly the ‘Ritus’ or the
Six Seasons must not be disturbed and rains ought be timely. In the ‘Yagnaas’,
the Devas ought to turn up without fail and repond as and when the Yagna
kartaas recall them; Brahmanas should offer oblations with ghee into Agni;
Devas should take advantage of the ‘Agnihotra Karyas’; Maharshis should be
contented with ‘Swadhyaayaas’ and Pitru Devatas should be satisfied with
‘Shradhaas’ and finally all the Trilokas be contented. </span></b></div>
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<b><span style="color: white; font-family: Verdana;">20
Andhakasura’s killing necessitated Shiva to create ‘Maatrikas’ </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Armed
heavily with ‘Tapobala’ (power of extreme meditation), Andhakaasura desired to
abduct Devi Parvati and Mahadeva fought with him in the frightful
‘Mahakalavana’ near Avantika. As the Demon was not coming under control even
after a long drawn battle, Rudra Deva had to finally utilise the most powerful
Shakti called ‘Pashupati Astra’.As blood flowed in streams from the Daitya’s
body, each drop of blood produced an ‘Andhakasura’ and to lick up the drops of
blood, Maha Deva had to create innumerable ‘Matrikas’such as Mahewari, Braahmi,
Kaumari, Malini, Sowparni, Vyayavya, Shaakri, Nairruti, Shouri, Sowmya, Shiva,
Duuti, Chamunda, Varuni, Vaarahi, Naarasimhi and so on. All the Marikaas
accomplished the deed of lickng the blood drops and enjoyed the same. But the
progeny of the Matrikas also gave birth to Andhakasuras with a ‘shula’ and a
‘mudgara’and kept on pestering Shiva. Mahedeva approached Vishnu for help and
the latter created ‘Sushka Revati’ who dried up the blood of all the Andhakas.
It was then easy for Shiva to target the Daitya’s head and the destoyed.
Andhakasura eulogized Parama Shiva who was pleased and bestowed ‘Ganeshatwa’ or
the Title of ‘Ganas’.<br />
But the innumerable ‘Matrikas’ who were created by Shiva threatened him saying
that they would gradually eat up humanity; Shiva warned the Matrikas that they
were only to perform virtuous deeds but not kill human beings; nonetheless,
these Matrikas defied the instructions and were let loose eating up men, women
and children. Shiva meditated Nrisimha Deva who appeared and destroyed all the
vicious Matrikas. Shiva displayed his gratitude to Nrisimha Deva and prayed to
him as follows:<br />
Namastestu Janannatha Narasimhavapurdharah, <br />
Daitya naathasrujaa purna nakha shakti viraajita/ <br />
Tatah Sakalasamlagna Hemapingala Vigrah, <br />
Natosmi Padmanaabha twaam Surashakrajagadguro/ <br />
Kalpaantaambhoda nirghosha Suyakoti samaprabha, <br />
Sahasrayamasamkrodha Sahasrendra paraakrama/ <br />
Sahasradhanadaspheeta Sahasra varunaatmaka, <br />
Sahasra kaala rachita Sahasra niyatendriya/ <br />
Sasrabhumahaadhairya Sahasraananta murtiman, <br />
Sasra chandra pratima Sahasra graha vikrama/ <br />
Sahasra Rudra tejaska Sahasra Brahma Samstuta/ <br />
Sahasra baahuvegogra Sahasraasya nireekshana/<br />
Sahasrayantra mathana Sahasra vadhamochana/ <br />
(Jagannadha! You had assumed the Form of Nrisimha and with the sharpness and
might of your nails had torn apart Hiranyakashipu and tasted his blood, my
reverences to you; Padmanabha!You are all pervading, your physique is of molten
gold colour and you are the mentor of Devaraj Indra, my sincere greetings to
you; Your lion’s-growl is like the continuous reverberation of black clouds at
the Pralaya Time, your splendour is like that of crores of Suns, your rage is
like that of thousands of Yamas, your valour is like that of thousands of
Indras, your opulence is like that of thousands of Kuberas, your profusion is
comparable to that of thousands of Varunas, abundance of your fortitude is
comparable to that of thousands of Prithvi, your unique courage was amply
scripted of the thousands of ‘Kaalas’ or times rolled by, your poise and
coolness of attitude is comparable to thousands of Chandramas, your energy is
thousand times more forceful than those of Navagrahas, your radiance is
comparable to thousands of Rudras, thousands of Brahamas are ready to commend
you, you are of thousands of hands, faces and eyes; your swiftness and momentum
is of the highest order, your Shakti is such that it could devastate thousands
of ‘yantras’/ machines in one go; and your competence is such that you could
make or mar thousands of persons at a time.) Having said this, Bhagavan! I created
countless ‘Matrikas’to demolish Andhakasura, but these Shaktis are not obeying
me; how could I knock down them all! That was how Shiva conluded his appeal to
Nrisimha. Then Srihari-the Incarnation of Nrisimha- segregated Vageeswari from
the tongue, Maya from the hridaya / heart, Bhavamalini from the Guhya Pradesha
and Kalika from the extraordinarly strong bones of Sushkarevati and created
afresh thirty two Matrikas from his own body and these new Matrikas are: <br />
Ghantaakarni, Trailokyamohini, Punyamayi Sarvasattva- vashamkari, Chakra
hridaya, Panchavi Vyomacharini, Shankhini, Lekhini and Kaala samkarshini who
are the deputies of Vageeswari. The deputies of Maya are Sankarshini,
Ashraddha, Beejabhaava, Aparaajita, Kalyani, Madhudamshtri, Kamala, and Utpalahastika.
The deputies of Bhavamalini are Ajita, Sukshma -hridaya, Vruddha, Vesharama
darshini, Nrisimha bhairava, Bilwa, Garudmad -hridaya, and Jaya. The deputies
of Kalika/ Sushkarevati are: Aakarshini, Sambhata, Uttaramalika, Jwaalaamukhi,
Bheeshanika, Kamadhenu, Baalika and Padmakara.<br />
Each one of these Matrikas is of extraordinary Shakti and capacity to destroy
the Trilokas! Nrisimha Deva instructed the Matrikas that just as human beings
and animals / birds etc. bring up their progeny, they should also safeguard
them and ensure no untoward incident should occur to them; the Matrikas should
hold Rudra in their high esteem and he would too bestow them powers to be
utilised for the welfare of every being; when human beings perform puja to them
they too respond to their wishes for fulfllment. <br />
Sushkaam sampujayishyanti eye cha Purtaardhino janaah, <br />
Teshaam putrapradaa Devi bhavishyati na shamshayaha/ <br />
(Those who worship Sushkara Revati Devi for excellent progeny and fulfillment
of worldy desires would certainly be granted by her.) </span></b></div>
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<span style="color: #33cccc; font-size: 16.0pt;">Om</span><span style="color: #33cccc; font-size: 16.0pt;"> Tat Sat </span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="color: #33cccc; font-size: 16.0pt;">(Continued)</span></b></div>
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<b><span style="color: yellow;">(My humble
salutations to<span style="mso-spacerun: yes;"> </span>the lotus feet of Sri
Chandrasekharendra Saraswathi Mahaswamy ji and also my humble greatulness
to<span style="mso-spacerun: yes;"> </span>Brahmasree Sreeman V D N Rao ji<span style="mso-spacerun: yes;"> </span>for the collection) </span></b></div>
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gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com0tag:blogger.com,1999:blog-1677975695993500877.post-63122135339429291512013-01-10T22:21:00.004-08:002013-01-10T22:21:36.746-08:00The Essence of Puranas – Matsya Purana -1<div dir="ltr" style="text-align: left;" trbidi="on">
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<strong><sup><span style="color: #ff9900; font-size: 16.0pt;">The Essence of Puranas – Matsya Purana </span></sup></strong><i style="mso-bidi-font-style: normal;"><span style="font-size: 16.0pt;"><br style="mso-special-character: line-break;" />
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<b><span style="color: white; font-family: Verdana;">1
Invocation </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Prachandathandavaapo
prakshipta ena diggajaah, <br />
Bhavantu vighna bhangaaya bhavasya charanaambujaah/<br />
(May the Lotus feet of Bhagavan Shankara protect us from all kinds of
obstacles, as He throws away huge and fierce elephants while performing
‘Prachanda Thandava’ or tempestuous Shiva dance). Patalaadutpatishnor makara
vasatayo yasya puchhaabhighaata- <br />
durdhvam Brahmaanda khanda vyatikara vihitwyatyayena patanti/<br />
Vishno Matsyaavataarey Vasumatee –mandalam vyasruvaana-<br />
tasyasyodeeritaanaam dhvanirapaharataadisrayam vah shrutinaam/<br />
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(As Bhagavan Vishnu incarnated as ‘Matsyaavatara’, the powerful whack of the
huge tail of the gigantic fish on the deep ocean wobbled and tossed Prithvi
(Earth) up and down; may the resounding sound of Shrutis (Vedas) that emerged
from the Lord’s mouth devastate all the ‘Amangalta’ or inauspiciousness !)<br />
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Maha Muni Suta while addressing a massive congregation of Rishis at
Naimisharanya described the Matsya Purana as follows: <br />
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Punyam Pavitramaayuashya midaaneem Shrinut Dwijaah, <br />
Matsyam Purana Makhilam Yajjagaat Gadaa dhararah/ <br />
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(Matsya Purana is Punyaprada (propitious), Parama Pavitra (highly sacred), and
Ayurvardhak (Life Extending).</span></b></div>
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<b><span style="color: white; font-family: Verdana; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">2<span style="font: 7.0pt "Times New Roman";">
</span></span></span></b><b><span style="color: white; font-family: Verdana;">Brahma’s boon to Satyavrata, Matysavatar, Pralaya and Srishti
again</span></b></div>
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<b><span style="color: white; font-family: Verdana;">In the
past, King Satyavrata / Vaivaswa Muni, the son of Surya Deva, entrusted his
Kingdom to his son and did ‘Tapasya’for innumerable years to Brahma Deva who
was finally pleased and gave the Muni a boon of saving the ‘Sthaavara Jangama
Jeevas’or all moveable and immobile Beings at the time of next ‘Pralaya’or the
Great Annihilation of the Universe. In course of time, as Satyavrata was doing
Pitru Tarpana in a waterbody and noticed a tiny fish in his palms and entreated
him not to throw away but keep in his ‘Kamanadalu’ (water-vessel) as the big
fish would swallow it in the water. Satyavrata took pity, retained the fish and
transferred it in a Well. As the fish larger size and filled up the Well, he
transferred it to a ‘Sarovar’and within days it was growing in size further and
further. Satyavrata finally transferred the huge fish to an Ocean and
recognised it as Vaasudeva himself. Bhagavan informed the King that very soon
there would be a Pralaya when Prithvi (Earth) would get submerged in deep
waters with mountains, forests etc.as a mammoth Ship, constructed by Devas
would arrive and that he should keep ready samples of various species of
‘Svedaja’ (born of sweat), ‘Andaja’ (born of eggs) and ‘Udbhija’(born out of
Earth) as also ‘Jaraayuja’ (born from womb such as human beings, animals etc.
which were subject to birth and death).Bhagavan further suggested that when the
ship arrived he should tie it with the horn of the giant fish. As the Pralaya
approched, there would be severe drought in the Universe for spells of years,
fiery winds would blow all over, severity of Sun would burn off most of the
species, there would be ‘badabaagni’/ sulphurious fumes from the Seas
devastating the flora / fauna as also mountains and forests, and then there
would be incessant rain from the Seven clouds of Pralayakaala named Samvarta,
Bheemanaada, Drona, Chanda, Balaahak, Vidyudpataak, and Shona. <br />
The Seven Seas would flow in a single flood submerging Earth totally. In this
Pralaya, only Surya, Soma, Brahma, Narmada River, Maharshi Markandeya,
Shankara, Four Vedas, Puranas, and Suvrata who after the post Pralaya age who
would become the Prajapati as the famed Vaivaswata would be the survivors and
the rest of Creation including even Devatas. As predicted, at the end of the
Chakshusa Manvantara, the ship appeared and along with it a huge rope like
serpent was materialised with which Satyavrata connected the ship and the horn
of Matsyavatara Bhagavan Vishnu and got seated by the ship too. As the Pralaya
subsided, Matsya Bhagavan explained to Prajapati Satyavrata who became the
Vaivasvata Manu about the re-creation of the Universe and its end again, the
creation of humanity, Manvantaras, the illustrious personalities among human
beings, ‘Bhuvana Vistaar’ or the expansion of Srishti, Daana dharma vidhi,
Varna and Ashrama vidhaan, reapparance of Devas, Rakshasas, and so on. <br />
<br />
Punah Srishti: At the beginning, Swayambhu Vishnu created water first and
placed his seed in it and a Golden Egg emerged outside which Bhagavan Aditya
and as Vishnu recited Vedas Brahma was in position. The latter divided the
Golden Egg into two parts viz. Swargaloka and Bhuloka as the space in between
were created the ‘Dishas’ (The Directions) and ‘Akash’ (The Sky). From the
‘Jaraayu Bhaag’of the Egg appeared Seven Mountains like Meru and from the
‘Garbhaashaya’ (womb), ‘Vidyutmegha Mandal’or the Clouds with Lightning and
Rivers, Pitruganas, Manus, and Seven Seas full of ‘Ratnas’(Precious Stones) and
Salt, Sugarcane juice, Sura, etc produced out of the water from inside the egg.
As Prajapati Deva desired to create out of the Egg which was no longer alive,
he materialised ‘Martanda’ from the dead Egg and hence the name of Mrita+Anda.
The ‘Rajoguna’ of that Mahatma generated ‘Chaturmukha Brahma’who in turn
crafted Devatas, Asuras, and the entirety of the World including humanity.
Matsya Bhagavan continued to describe to Manu that the Chaturmukha Brahma
performed very rigorous Tapasya by the power of which the Vedas were
rediscovered and Six Vedangas viz. Siksha, Kalpa, Vyakarana, Nirukta, Jyotisha,
and Chhanda were materialised and so did were the ‘Upangas’ viz. Puranas,
Nyaya, Meemaamsa, and Dharma Shastra.; besides, ‘Pada-paatha’or the
‘Nirdharana’ (methodology) of reciting Vedic Mantras as well as the ‘Krama’ or
the seriatim was decided. There after, Shastras and Puranas were created of
which the latter comprised crores of ‘Shlokas’. From Brahma’s mouth then
emerged Eight ‘Pramaanas’ or Evidences of Meemamsa viz. ‘Prathyaksha’,
‘Anumaama’, ‘Upamaana’, ‘Shabda’ (Aaptavachana), ‘Anupalabhi’, ‘Arthaapatti’,
‘Aaitiha’, and ‘Swabhava’ as well as ‘Nyaya Shastra’. Brahama desired to
produce ten ‘Manasa Putras’out of his ‘Manosamkalpa’, viz. Marichi, Atri, Angira,
Pulasthya, Pulaha, Kratu, Pracheta, Vasishtha, Bhrugu, andNarada. Also Brahma
created motherless sons, viz. Daksha Prajapati from his right hand thumb,
Dharma from chest, Kusumaayudha /Kamadeva from his heart, Lobha (avarice) from
his lips, Krodha (Anger) from his eyebrows, Moha (infatuation) from his Buddhi,
‘Mada’(Arrogance) from his Ahamkara (Ego), Pramod or Joy from his Kantha
(throat), ‘mrityu’ from his eyes and Bharata Muni from his elbow. The tenth
child of Brahma’s body was a girl named ‘Angaja’. Viswavasu Manu enquired of
Matsya Deva about the link of Buddhi- Moha-Ahamkara-Krodha and the reply was
that there were the Three Gunas (Features) of Satva-Rajas-Tamas represented by
Brahma-Vishnu and Maheswara respectively. Then ‘Mahatatva’ got generated which
led to ‘Ahamkara’and the latter led to the creation of Ten ‘Indriyas’ or Sense
Organs, viz. Five ‘Jnaanendriyas’ governed by Buddhi called Shrotra (Ears),
Twacha (Skin), Netra (Eyes), Jivha ( Tongue) and Nasika (nose), besides Five
Karmendriyas Hasta ( Hands), Paada (feet), Vaani (mouth), Paayu (anus) and
Mutrendriya. The Ten Indriyas experience ten activities viz.Shabda (sound),
Sparsha (Touch), Rupa (Vision), Rasa (drink), and Gandha (smell); also there
are Ten Karyas or Deeds viz. ‘Utsarga’ or ablutions, ‘Aanadan’ or providing
joy, ‘Aadaan’ (giving away), ‘Gaman’ (movement) and ‘Aalaap’. Besides the Ten
Sensory Organs, the Eleventh Organ is ‘Manas’ ot Mind. From these ‘Indriyas’ or
sensory organs, there is a ‘Sharir’ or Body constituting ‘Tanmatras’ or
Physical Properties. When the urge for ‘Srishti’ (Creation) is felt by Brahma,
the ‘Shabda Tanmatra’ materialises Aakaasha (Sky); from Aakaasha is Vayu (Air)
is generated by the interaction of Shabda and Sparsha. Then Vayu and Sparsh
together materialised ‘Tejas’or Illumination; hence the interaction of Shabda,
Sparsha and Rupa which was the amalgam of three ingredients led to the creation
of ‘Jal’(water) and the amalgam of Akasha, Vayu, Tejas, and Jala led finally to
the creation of Prithvi. This was how the sum total of Twenty Four Tatvas (
covering, five jnanendriyas, five Karmendriyas, Pancha Maha Bhutas, Five
Tanmatras, one ‘Manas’, one Buddhi, One Ahamkaara and final one Unique
Paramatma); the twenty fifth was of Purushanamak Tatwa. Added to this was the
Twenty Sixth Tatwa called ‘Jeevatma’ which is controlled by Paramatma and Sages
Kapila and other Sankhya Yogis called it as ‘Jnaana’with which Brahma aimed at
scripting ‘Jagat Racchana’ While doing so, Brahma divided his body into two
parts, one half as a woman and another as a man. The woman Sarasvati came to be
known as Shatarupa, also called Savitri, Gayatri and Brahmani. Brahma was
astonished at her beauty and as the performed ‘Pradakshina’ (circumambulation)
around him, he was unable to take away his looks on her and thus while staring
away he materialised five heads in the four directions and on the sky above.
Then he instructed his Manasa Putras like Marichi to go ahead and create human
beings and various other species. He wedded Shatarupa who gave birth to
Swayambhu Manu. Shatarupa and Brahma also gave birth to Rati, Manas, Tapa,
Buddhi, Mahaan, Dik and Sambhrama. Brahma on his own created earlier Vama Deva
the Trishula dhaari who in turn created Brahmanas from his face, Kshatriyas
from his arms, Viashyas from his thighs and Shudras from his feet.The latter
also created Bijli (Lightning), Vajra (Diamond), Megha (Clouds), Indradhanush
(Rainbow/ Vibgyor), Chhanda (Prosody), and eightyfour crore Saadhyaganas who
were ageless and there after Brahma disallowed further Srishti by Vamadeva who
thence onward became a ‘Sthanu’ or ineligible for Srishti. Swayambhu Manu then
intiated the process of Maithuni Srishti (man-woman creation) by wedding a
Kanya named Ananti, after Tapasya and by their union begot Priyavrata and
Utttanapada. Prajapati Priyavrata had the distinction of demarcating the Sapta
Dwipas, while Uttanapada and Sunruta / Suruchi gave birth to the illustrious
Dhruva who attained a higher position than that of Saptarishi mandala on the
Sky! Agni Kanya- Dhishana- and King Pruthi’s son Havirdhan gave birth to
Prachina Barhisha Prajapati among other sons and in this lineage was born
Daksha Prajapati who gave birth to eighty crores of children by Sankalpa
(thought), Darshana (vision) and Sparsha (touch).He also gave birth to ten
Dharmas, thirteen Kashyapas, twenty seven Chandramas, four Arishtanemis, two
Shukras, two Kushvaswaas and two Kanyas named Angirasaas. Their descendants
included Ten Vishwadevas, Twelve Sandhyas, Thirty nine Marutvatis, Ashtavasus
or Eight Vasus viz. Aapa, Soma, Dhruva, Dhara, Anila, Anala, Prathyusha and
Prabhasa as also Dwadasa Suryas, Arundhati, Muhurta, Lamba, Yami and
Sankalpa.Marichi’s son Kashayapa had thirteen wives viz. Aditi, Diti, Danu,
Arishta, Surasa, Surabhi, Vinata, Taamra, Krodhavasha, Ira, Kaddu, Viswva, and
Muni. Aditi’s sons were Devaganas who were Manvantara specific. Diti’s sons
included Hiranyaksha ans Hiranya kashipu. Danu begot hundred sons, Vinita’s
sons were Garuda and Aruna the charioteers of Vishnu and Surya respectively.
Surasa and Kaddu gave birth to the famed serpents lika Sesha, Vasuki,
Karkotaka, Shankha, Padma, etc.; Surabhi gave birth to Cows and bulls; Arishta
created Gandharvas and Kinnaras, Ira produced trees, and related things; Vishwa
created Yakshas and Rakshasaas, and Muni created Apsaras and so on.<br />
<br />
After describing the highlights of Adi Sarga and Prati Sarga, there was
Pratyeka Sarga, in which Pruthu of Surya Vamsha became the ‘Adhinayaka’ (Chief)
of Prithvi, when Brahma appointed Chandrama as the Head of
‘Aushadhis’(Medicines), Pitras, Yagnas, Vratas, Tapas, Nakshatras (Stars),
Dwijas, Trees, and related entities. Varuna was made in charge of water, Kubera
of ‘Dhana’(Prosperity), Vishnu in the care of Aditya, Agni of Vasus, Daksha of Prajapathis,
Indra of Maruds, Prahlada as the Chief of Daythas and Danavas, Yamaraja of
Pitaras; Shiva as in charge of Pishachas, Rakshasas, Pashus, Bhutas,Yakshas,
and Vetalas; Himalayas of Parvatas, Samudra as in Charge of Rivers, Chitraratha
as the Head of Gandharvas, Vidyadharas, and Kinnaras, Vasuki as the in-charge
of Nagas, Takshak of Serpents, Iravata as the Head of Elephants, Garuda as the
Leader of Birds, Uhhaishrava as the head of horses, Lion as the Chief of
Animals, Vrisha as the in-charge of Cows etc. Also Brahma appointed as the in
charge of Sargaarambha of Dishas / Directions, Shankha paad as in charge of
East, Shanarapaad as the head of South, Suketuman as the Chief of the West,
Hiranya Roma as of North.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">In the
past, there was a Prajapati named Anga during the regime of Swayambhu Manu who
married the daughter of Mrityu called Sunita, who was very ugly and from their
union, a very powerful Soverign called Vena was born. When Vena came to power,
there was predominance of ‘Adharma’ (Non-Virtue and Injustice) as Vena himself
was cruel, non-scrupulous and malicious. As the good advices of Maharshis fell
flat on Vena’s ears and there was ‘Araajakata’ or utter lawlessness, the
Maharshis gave curses to him and the Brahmanas trapped Vena and killed him.
From Vena’s body emerged the shadow of a dark and ferocious woman from the dead
body of Vena and from the right hand of the body manifested a Figure resembling
Prajapati Anga who was a symbol of Dharma and Nyaya, with a ‘Kireeta and
Kavacha’ (golden headgear and body shield), ‘Dhanush and Baana’ (Bow and
Arrows) etc. Since the manifestation came out of the ‘Pruthu bhujas’ or fat
shoulder of Vena, the Figure was named Pruthu. The Brahmanas who killed Vena
made Pruthu the ‘Chakravarti’ and gradually he became the undisputed Chief of
the entire World, turned out to be a Super King by virtue of his valour, fame
and Tapasya and endeared him as a role-model. He found that there was no
Swadhyaya, Vashatkara and Dharma in the Rule of Vena and being extremely
annoyed with Bhumi for the negligence of the Moral Values took up his arms and
chased her to burn off the sins of moral depravity. Devi Bhumi was frightened
and tried to escape in the form of a Cow. He hounded her but could not run
further and out of desperation stopped over and surrendered to Pruthu; she
asked him as to what could she do for him and the reply was that the whole
‘Charachara Jagat’ or the moveable or immobile inhabitants of Earth should be
free from any desire whatsoever. Then Pruthu converted Swayambhu Manu as a calf
and started extracting milk from Bhumi as cow its udder which turned out to be
‘Shudda Anna’ with which there were no wants on Earth for the Citizens. On
seeing this, Rishis took the example, turned Sun God as the Cowherd, Indra as
the calf and milked Prithvi to satisfy their Dharmik desires. Devatas too were
tempted, turned out to be the Cowherds, requested Yama Dharma Raja to be the
calf, and squeezed ‘Swadha Rasa’ into golden vessels to fulfill their own
respective desires. The Pitruganas brought their silver vessels to extract as
much milk as they wished. Nagas were not far behind as the Nagaraja was the
cowherd, Takshak was the calf and filled up a copper vessel to sqeeze ‘Visha’
(poison). ‘Asuras’ jumped into the queue and milked ‘Maya’ by converting
Virochan-the son of Prahlad as the calf. Yakshas were for long desired to learn
‘Antardhana Vidya’ or the Lesson of Vanishing, and thus converted Kubera as the
calf and extracted the Vidya from the Cow. Pretas and Rakshasas organised
themselves and deputed Ropuanabha Preta as the cowherd and Preta Sumali as the
calf and extracted blood from the udder. Apsaras and Gandharvas brought
Chatraratha as the calf and milked the sweet smell of Lotus leaves from the
Kamadhenu, while Natyacharya Gandharva Vararuchi as the cowherd. Mountains too
were tempted to fulfil their wishes of milking ‘ratnas’ (precious stones) and
Aushadhis (herbal medicines) into a ‘shila patra’ or rock vessel; Mahachala
Sumeru was the cowherd and Himavanta was the calf. Trees exctracted the milky
liquid while cutting them from the Cow into a Palaasa Patra, while Shala
Vriksha along with flowers and leaves was the Cowherd and many other trees took
the form of a calf. Likewise, many species including each and every human being
fulfilled their own wishes. <br />
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In the regime of Maharaja Pruthu the population was prosperous, happy, long
living and highly contented. There was no pauper, no sinner, no fear of Adhi
Bhoudhika, Adhi Daivika or Adhyatmika problems (Physical, God-made and
Internal). None had diseases nor mutual illwill, no greed, no fear, and no
external and internal threats. Little wonder Bhu Devi was called the Prithvi!</span></b></div>
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</span></span></span></b><b><span style="color: white; font-family: Verdana;">Devi Sati’s self-immolation and her Shakti-Peethas</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Matsya Deva
described to Vaivaswata Manu about Pitru Vamsha in Swarga, comprising seven
‘Ganas’, of whom three were ‘Murtirahit’ (without Swarupa) and four Murtimaan
(with Swarupa), all of whom were highly resplendent. The Formless Pitru ganas
were the progeny of Vairaja Prajapati whom Devaganas worship too. These
‘Vairajas’ had earlier attained Paralokas but due to reversions in Yoga Marga
taking rebirth as Brahmavadis at the end of Brahma’s each day but enjoyed the
memory of previous births. They attained siddhi by yoga and hence only the
material meant for Shraddhaas were to be offered to them. Devi Mena the wife of
Himavant and mother of Devi Parvati was the Maanasi Kanya of Pitrus. Mena and
Himavant gave birth to two sons viz. Krauncha of the Krauncha Dwipa surrounded
by ghrita (Ghee) and Minaka besides three daughters viz. Uma, Ekaparni and
Aparni –all the members of the family were practioners of Yoga. The daughters
were wedded to Shiva, Sita and Jogeeshva respectively. In the earlier ‘Avatar’,
Devi Uma was famed as Devi Sati, who was the daughter of Daksha Prajapati and
the wife of Lord Rudra. Daksha organised a Maha Yagna but did not invite Lord
Rudra due to his hatred for him. Devi Sati attended the function uninvited and
asked as to why he did not invite her husband. He replied that Rudra was
inauspicious since he was in charge of destruction and hence was ineligible to
attend theYagna. He also abused Rudra as an associate of piscachas and subhumam
evil spirits. Devi Sati felt insulted and infuriated and said that she was
getting rid of the body which she got from him and gave a curse to him that he
would in his next birth become the son of ten fathers and that he would be
killed by Rudra’s men as soon as she would sacrifice her body by Yogaagni.
Daksha repented and requested her vision again and again at various Tirtha
yatras. Devi Sati replied: Sarvada Sarva bhuteshu drushtavya Sarvato bhuvi,
Sarava kaaleshu yat kinchit rahitam na mayaa bina/ Tathaapi yeshu Sthaaneshu
drushtavya siddhimeepsubhih, Smartavya Bhutikaamairwy taani Vakshyaami
tatvatah/ <br />
(Daksha! As a matter of fact, there would be no place where one could find
without me. However, if somebody wishes to have my darshan, they could do so at
the specified Tirthas.). Devi Sati thus affirmed: I exist in Varanasi as
Vishalaakshi, Naimishaaranya as Lingadharini, Prayaga as Lalitha Devi,
Gandhamaadan Parvat as Kamakshi, Manasarovartha Tirtha as Kumuda, Amber as
Viswakaaya, Gomanta (Goa) as Gomati, Mandarachala as Kaamacharini, Chaitraratha
Vana as Madotkata, Hastinapura as Jayanti, Kanyakubja as Gauri, Malayaparvat as
Rambha, Ekaamrak (Bhuvaneswar) as Kirtimati, Vishweswar as Vishwa, Pushkar as
Puruhuta, Kedarnath as Margadayani, Himavan Pushtha Bhag as Nanda, Gokarnika
Tirtha as Bhadrakarnika, Sthaneswar (Thaneswar) as Bhavani, Bilwa Tirtha as
Bilwa Patrika, Shrishaileswara as Madhavi, Bhedreshwara Tirtha as Bhadra,
Varahashaila as Jaya, Kamalaalaya Tirtha as Kamala, Rudrakoti as Rudrani,
Kalanjara Giri as Kali, Mahalinga Tirtha as Kapila, Markot as Mukuteswari,
Shalagrama Tirtha as Maha Devi, Shivalinga as Jalapriya, Mayapuri (Rishi kesha)
as Kumari, Santana Tirtha as Lalitha, Sahasraaksha Tirtha as Utpalaakshi,
Kamalaaksha Tirtha as Mahotpala, Ganga as Mangala, Purushotthama Tirtha
(Jagannathapuri) as Vimala, Vipaasha as Amoghaakshi, Pundravardhana as Paatala,
Supaashwa Tirtha as Narayani, Vikuta as Bhadrasundari, Vipula as Vipula,
Malayachala as Kalyani, Koti Tirtha as Kotavi, Mahavavana as Sugandha,
Godaashrama as Trisandhya, Gangadwar (Haridwar) as Ratipriya, Shivakunda Tirtha
as Shivananda, Devika (Devanadi in Punjab) as Nandini, Dwarakapuri as Rukmini
and Brindavan as Radha, Mathurapuri as Devaki, Patala as Parameswari,
Chitrakuta as Sita, Vindhyaparvat as Vindhyavasini, Sahyadri as Ekaveera,
Harischandra Tirtha as Chandrika, Rama Tirtha as Ramana, Yamuna as Mrigavati,
Karavira (Kolhapuri) as Maha Lakshmi, Vinayaka Tirtha as Uma Devi, Vaidyanath
as Aroga, Mahakaal as Maheswari, Ushna Tirtha as Abhaya, Vindhya kandar as
Amrita, andavya Tirtha as Mandavi, Maheswarapura as Swaha, Chaagamandala as
Prachanda, Makaranda as Chandika, Someswara Tirtha as Vararoha, Prabhasa as
Pushkaravati, Sarasvati as Devamata, Samudratatavarti Mahalaya Tirtha as
Mahabhaga, Payoshani (Pena Ganga) as Pingaleswari, Kruta shoucha Tirtha as
Simhika, Kartikeya as Yashaskari, Utpalaavartak as Lola, Shonasinga as
Subhadra, Siddhapura as Lakshmi Maata, Bharatashram as Angana, Jaalandara
Parvat as Vishwa Mukhi, Kishkindha Parvat as Tara, Devadaruvana as Pushti,
Kashmiramandal as Medha, Himagiri as Bhima Devi, Vishveswara as Pushti,
Kapalamochana as Shuddhi, Kayavarohana (Karavaan, Gujarat) as Maatha,
Shankhoddhaara as Dhwani, Pindaaraka Kshetra as Dhriti, Chandrabhaga (Chenab)
as Kaalaa, Aacchheda as Shivakarini, Vena as Amrita, Badari Tirtha as Urvashi,
Uttarakuru as Aoushadhi, Kusha Dwipa as Kushodaka, Hemakuta Parvat as Manmatha,
Mukut as Satyavadini, Ashwattha Tirtha as Vandaniya, Vaishwanaalaya as Nithi
and Vedavadana as Gayatri. Sati Devi also exists at Shivasannithi as Parvati,
Devaloka as Indrani, Brahma Mukh as Saraswati, Surya Bimba as Prabha, among
Maataas as Vaishnavi, Satis as Arundhati, Sundari Strees as Tilotthama, in
Chitta as Brahmakala and Akhila as Shariradharis. Whosoever reads or hears the
above hundred and eight names of Devis and Tirthas would be blessed and rid of
sins; those who actually visit the Tirthas and Devis would be eligible to
attain Mukti in Shiva loka; while in the current life, the devotees concerned
would achieve Putra labha, Dravya labha and Yasha labha (good progeny, money
and fame). As the hundred eight names were rendered , Devi Arundhati secured
Yoga Siddhi, Rajarshi Pururava became invincible, Yayati received Putra Prapti,
and Bhrugunandan got Dhana Prapti. Those who read the names with shraddha and
Bhakti would never be unhappy but would be always contented.</span></b></div>
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</span></span></span></b><b><span style="color: white; font-family: Verdana;">Amavasya’s importance for Pitru Devas & Its link with the
mother of Veda Vyas </span></b></div>
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<b><span style="color: white; font-family: Verdana;">The
Pitrugana of Maharshi Maricha Vamsa resided at Somapatha loka and Devatas
meditate to them.These Pitruganas were constantly engaged in Yagnas and were
called ‘Agnisvatthas’. There was a River / Sarovar named ‘Aaccheda’ [presently
called as Aachhavana in Kashmir] and she was the ‘Manasi Kanya’ or the Virgin
of Pitras’ Conscience. The Mansi Kanya performed severe Tapasya for thousand
Divya Years, the Pitru ganas were satisfied with it and shifted nearby the
Sarovar.The Pitruganas were of Celestial Forms who had radiant bodies full of
‘Sugandha’ wearing garlands of scented flowers; they were all youthful and
charming like Kamadeva. Among the Pitrus, there was an attractive youth named
‘Amaavasu’ whom Aachheda Kanya fell in love and begged him to wed her. Due to
this aberration of her mind, she fell down from the Celestial Region to
‘Bhutala’.The day that Aachheda proposed to Amavasu Pitra and fell down to
Earth was since known as ‘Amavasya’; but for the momentary indiscretion that
she had, the Agnisvatthaa Pitrus were indeed fond of her as though she was
their own daughter, especially in the background of her Tapasya. Aachheda felt
sad and shy that all the Tapasya that she performed was wasted and kept on
crying as she came down to Earth. The Pitrus gave her solace and said that in
the Upper Lokas, whatever ‘Karmaphal’ (fruits of good or bad deeds) was
achieved would be experienced in the same life, where as the fruits were
experienced post-life that is after death in Bhuloka. Hence the fruits of her
meditation would certainly be rewarded but after her life.They visioned into
her future and assured her that in the twenty eighth Dwapara Yuga, she would be
born as a fish but thereafter she would be born as the daughter of Fishermen’s
Chief as Satyavati alias Matsya Gandhi; that she would be attracted by Maharshi
Parashara as she transferred him once by her boat ; that the Maharshi would
give her the boons of transforming her body odour of fish to that of the
fragrance of sandal wood to spread by yojanas thus changing her name as ‘Yojana
Gandhi’, wedded her once but retaining her as a Kanya (virgin) to enable her to
remarry to a King later and would secure an illustrious son from the Maharshi
as Veda Vyasa or Badarayana born at Badari Vriksha Vana or the forest of badari
trees. Devi Achheda was thus pacifed her that a son of Narayana’s ‘Amsa’ would
be born to her with the unique distinction of dividing a single Veda into Four
and she herself would marry a Puru Vamsa King Shantanu who would beget
Vichitraveerya and Chitrangada; Vichitraveerya would beget Dhritarashtra and
Pandu whose progeny viz. Kauravas and Pandavas would be responsible to script
the immortal Epic Maha Bharata! As Shantanu’s wife, Devi Achheda would finally
be born as Ashtaka in the Pitruloka and thus Satyavati in Bhuloka and Ashtaka
in Pitru loka would bestow excellent health to their devotees</span></b></div>
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<b><span style="color: white; font-family: Verdana;">In the
Celestial Region, there was a Vibhraja Loka in which Pitara Barhishad resided
who had thousands of Peacock-shaped ‘Vimanas’always ready to bless those
persons offering the barhi (kusha) fruits, especially among Devas, Asuras,
Gandharvas, Apsaras and Yakshas. At this very Loka, Maharshi Pulastya’s
thousands of sons who were always engrossed in Tapasya and Yoga, were also
resident that Loka. Among them was a Manasi Kanya- one Yogini and Yogamata-
named Peevari who performed deep Tapasya and pleased Bhagavan Vishnu and sought
a boon from him to secure an oustanding youth as her life partner who should be
a great Yogi, Jitendraya, an erudite scholar and an Orator. Vishnu blessed her
and said that Veda Vyasa would beget a person fitting into the qualifications
that she described and would be called Shuka Muni; after wedding him, she begot
a girl who was ‘Yoga parayani’ by name Krutvi or ‘Gow’ as also four sons and
thereafter she attained Moksha by virtue of her Yoga Shakti. In another case,
Maharshi Vasishtha’s son named Sukali was also a Pitara known as Manasa who was
an embodiment of Dharma living in Jyotirbhasi Loka beyond Swarga; he obliged
even ‘Shudra Kartas’ on Earth in their Shraddha Karmas to fulfill their desires
let alone the Bhrahmana Kartas of Shraadhhas.There was a Manasa Kanya named
‘Gow’ in Swarga who was Shukra Deva’s wife who was engaged in the task of
expanding the fame of various Pitras among the different Pitra lokas. Similarly
there was a loka called Marichigarbha in Surya mandala where the son of
Maharshi Angira lived as a Pitara known as Havishmaan and was mainly the
reciever of Shraddhas from Kshatriyas and was often travelling to the Kshatriya
Kshetras to receive their offerings. In that very Loka, there was a Manasi
Kanya Yashoda who was King Anshuman’s wife, the mother of King Dilip and the
famed grandson Bhagiratha who brought Ganga from Swargaloka to purify the souls
of his grand father’s dead owing to Muni Kapilka’s curse. There was another
Pitruloka called Kamadudh where Suswadha Pitra lived and was ready to ask for
boons for the asking. From the body of Maharshi Pulaha there were a number of
‘Vaishyas’born and the Shraddha Kartas of the Vamsha were able to experience
visions of their ancestors. The Manasi Kanya called Viraja who was the wife of
King Nahusha and mother of KingYayati and was renamed as Ekashtaka.The Pitras
of Brahmanas lived in Manasa where Somapa the Pitra of Brahmanas resided. The
Manasi Kanya of this Manasa Loka was River Narmada who purified many devotees
in Dakshina Bharat. Thus, the Institution of Shraddhas was established in the
Society as a multi-gate medium to receive the offerings of the Shraddha Kartas
from Pitru Devas -who qualified the Status of Pitru Devas the hard way- as also
to bless the Shraddha Kartas on the one hand and the departed souls on the
other thus alliveating their miseries while passing on the Shraddha benefits to
them from the Kartas.The Shraddha Kartas would do well by giving silver or
silver-coated vessel to a Brahmana to please the Pitru Devas and perform
‘Tarpanas’ to Agni, Soma and Yama addressed to them and offer to them water,
tila (sesame seeds), cow’s curd, honey, kusha grass, rice, sugar cane, and
ghee. With these offerings, Pitru Devas would be pleased and bestow good
health, progeny, longevity and prosperity. (The procedure of Shradda was given
in the Essence of Padma Purana by the same writer).</span></b></div>
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</span></span></span></b><b><span style="color: white; font-family: Verdana;">Chandra’s origin, wedding with Stars, Tara and birth of Budha
& their progeny </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Suta Mahamuni
desired to know about Chandra Deva who was in charge of Pirtu Lokas. As Brahma
instructed one of his ‘Manasa Putras’ Maharshi Atri to take up take up some
responsibility to ‘Srishti’, the Maharshi performed an ‘Anutthar’
(unprecedented) ‘Tapasya’due to which the Unique Paramatma whom Brahma, Vishnu,
Rudra and Surya reside was pleased to materialise ‘Ashtamaamsu Shishu’ or
Chandra Deva from the mind’s eye of Shiva and as a result flowed out a stream
of illumination from the Maharshi’s physical eyes. That radiance filled up all
the ‘dishas’ (directions) and a woman appeared who was conceived and confined
for three hundred years; as she could not carry the child, she sacrificed her
life and Lord Brahma pulled out a ‘Purusha’ of extraordinary blaze with arms
decorated with ‘Audhaas’and placed him on a chariot driven by thousand horses
with ‘Vedamantras’and took him away to Brahmaloka. There Brahmarshis declared
that the newly arrived Youth was their Chief and as Pitaras, Gandharvas and
personified Aushodhis arrived, all the Devas and Brahma extolled him by
‘Somadaivitya’ Mantras. With the ‘Stutis’ (praises), Chandra’s glow increased
manifold and‘Aoushadhis’ started germinating on the Earth in the nights and the
Chandra mandala became by the day from Amavasya to Pournami and waned till next
moon-fall till the moon-rise again. <br />
Daksha, the son of Pracheta, gave away his twenty seven daughters in wedding to
Chandra. Later on, Chandra performed Tapasya to Bhagavan Vishnu for tewnty lakh
years who felt pleased and fulfilled Chandra’s wishes that he would like to win
over Indraloka by which Devas could come to his residence in person and take
away their respective shares of Yagnas. He also secured a boon to perform a
Rajasuya Yagna in which Brahma and other Devas were the invitees, Maha Deva was
the protector to ward off Rakshasas and other evil forces, Maharshi Atri was
the ‘Hota’ as Rigveda Paathak, Bhrigu as ‘Adharvyu’ (Yajur Veda Paathak),
Brahma as Sama Vedak Paathak, Vishnu as ‘Upadrishta’ and Atharva Veda Paathak,
Sanaka Kumaras as ‘Sadasyas’, and the Ten Vishvadeva Chamasaatharvyu or as the
Soma Rasa drinkers. Ruthvijas arrived from all the Lokas and received
Dakshinas. At the time of ‘Avabhruta snaana’ the excellent Form of Chandra
desired to witness and without their husbands separately, came the Devis like
Lakshmi without Narayana, Cinivaali without Kardama Muni, Dhtuti without
Vibhavasu, Tushti without Brahma, Prabha without Prabhakara, Kuhoo without
Havishmaan, Kirti withot Jayant, Vasu without Kashyapa the Marichi putra, and
Dhruti without Nandi. Thereafter, Chandra Deva illuminated all the Sapta Lokas
and dominated all the ‘Dishas’.<br />
<br />
In course of time, Chandra got infatuated with Devi Tara, the wife Deva Guru
Brihaspati and took her away to his residence despite heavy protests of Deva
Guru, Sadhyagana, Lokapalakas, Marudganas, and even Bhagavan Shiva himself.
Shiva felt highly offended and invoked the Ekadasha Rudras led by Vamadeva,
pulled out his bow called ‘Ajagava’, and accompanied by eighty four Ganas,
Ganesha, Kubera with his shata koti Yakshas, Padma Vetala, three lakh Nagas and
twelve lakh Kinnaras and so on. Chandra on his part too elisted the support of
Nakshatras, Rakshasas, Asuras, Daityas, Shanishwara, Mangala, and so on. The
entire Universe was tensed up and finally, Brahma intervened and gave a curse
to Chandra at the ‘Maha Pataka’ of the latter to have enticed Tara Devi the
Guru Patni and brought the Universe to a precipice; the curse was while the
entire world woud be blessed with peace, happiness and coolness till the
Paurnami during the first half a month, Chandra would be treated as a Paapa
Graha (sinful) as a Papa Graha in the second half. Brihaspati excused Tara’s
misdeeds and accepted her back.<br />
Devi Tara gave birth to Budha who was highly intellectual with erudition in
‘Artha Shastra’ (Economics), Gaja Shastra, and Administration and was known as
Rajaputriya, and Palakapya. Brahma granted Budha the status of a ‘Graha’
(Planet / Mercury). <br />
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From Budha and his wife Ila, there was a famous son called Pururava who was
respected by one and all and performed over hundred Ashwamedha Yagnas, as also
executed worship to Vishnu for several years, ruled Sapta Dwipas, killed
innumerable Daityas like Keshi, got Apsara Urvashi infatuated with him, and by
the grace of Lord Vishnu, secured half of Indra’s throne! Once three Maharshis
personifying Dharma, Artha and Kama visited Pururava and desired to test him;
Puru made them seated on golden thrones and performed puja to Dharma first,
continued with the puja to Artha and later to Kama, but he took longer time in
the worship to Dharma, two-thirds of it to Artha and only half of the least
time to Kama; both Artha and Kama gave curses to Puru; Artha cursed him saying
that the latter would become greedy and that would ruin the King; Kama cursed
Puru that he woul be a victim of ‘Viyog’ for Urvasi; but Dharma gave the King
the boons of long life, reputation for ages till Surya and Chandra would exist
and that his ‘Vamsa’(clan) would thrive for ages! Having tested the King, the
Maharshis disappeared and the curses given by Artha and Kama also proved to be
actually their blessings! Pururava was in the habit of visiting Amarapura in
Indraloka daily; once he found two Apsaras viz. Chitralekha and Urvashi were
being kidnapped by Danavaraja Keshi and on seeing the plight of the Apsaras,
Pururava threw away the Danava off by ‘Vayavyastra’- feat that even Indra could
not in the past. Indra was highly pleased and honoured Pururava with a dance
drama titled ‘Lakshni swayamvara’ that was enacted under the direction of
Bharat Muni, the famed authority on Natya Shastra. But Urvashi was so much
absorbed looking at Pururava that she faltered in the dance steps and Bharat
Muni cursed both Urvashi and Puru that they would suffer pangs of separation
from each other after her fall down to Earth for fifty five years of family
life begetting eight sons and after the limit when she would return to Swarga
and he would become a Piscacha wandering and searching for her till the time
limit of the curse lasted. The eight sons were Ayu, Dhrudhaayu, Ashwaayu,
Dhanaayu, Dhritimaan, Vasu, Shuchividya and Shataayu. Ayu was blessed with five
sons viz.Nahusha, Vriddhi Sharma, Raji, Dambha and Vipaapma. The illustrious
Nahusha had seven sons namely Yati, Yayati, Samyati, Udbhav, Paachi, Sharyati,
and Meghajaati. As Yati renounced the normal world and became a Yogi, Yayati
took over the Kingship. King Yayati was virtuous, invincible, and reputed. He
married Sharmishtha, the daughter of Danava King Vrishaparva and Devayani, the
daughter of Shukracharya. From Yayati, Devayani gave birth to Yadu and Turvasu,
while Sharmishtha begot Druhu, Anu and Puru. As King Yayati became old, he
called all the sons and proposed that any of the sons might assume his old age
in exchange of their youth so that he continued as a King for more time not
only to enjoy his life but also to perform certain Dharmic activities like
Yagnas, chatities and Tirtha Yatras etc. which could not be completed as
Shukracharya the father of Devayani cursed him to lose his youth and
presentbility since he instructed that he should not sleep with her. All the
sons declined the exchange proposal made by Yayati, excepting the youngest son
of Sharmishtha; Yayati cursed all the other sons of both the wives, excepting
Puru, named Puru as his heir apparent so that his Vamsa or Clan would
henceforth be known as Puru Vamsa and by his ‘Tapobal’ (might of his
meditation) exchanged his old and ugly body with that of youthful and handsome
Puru. </span></b></div>
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<b><span style="color: white; font-family: Verdana; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">8<span style="font: 7.0pt "Times New Roman";">
</span></span></span></b><b><span style="color: white; font-family: Verdana;">Deva Guru’s son Katch became Danava Guru’s disciple to learn
‘Sanjivini Vidya’ </span></b></div>
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<b><span style="color: white; font-family: Verdana;">In the
context of the ever increasing hostilities of Devas and Danavas culminating the
massacre of innumerable Danavas, the Danava Guru Shukracharya performed a
thousand year long severe Tapasya to Maha Deva and obtained an unprecedented
boon of ‘Mrita Sanjeevani Vidya’ by the power of which, Shukracharya was able
to revive the lives of all Danavas dead in the battles or otherwise. Lord Indra
and Deva Guru asked the latter’s elder son Katch to approach Shukracharya and
some how manage to learn the Sanjivini Vidya which Devas did not possess. Deva
Guru Brihaspati also briefed his son Katch that Shukracharya had a daughter
Devayani and a handsome young man that Katch was might not be difficult to make
friends with her who was a pretty, virtuous and poised girl. It was very
interesting that Deva Guru sent his son to seek tutorship from Danava Guru and
to make friends with the latter’s daughter Devayani, all for the sake of the
security of Devas and to learn the extraordinary Mrita Sanjivini! <br />
<br />
Katch approached Sukracharya and introduced himself as follows: Risherangirasam
Poutram Putram Sakshaat Brihaspateyh, Naamnaa Kacheti vikhyatam Sishyam
gruhnaatu maam Bhavaan/ Brahmacharyam charishyaami twayyaham Paramam Guro,
Anumanyaswa maam Brahman Sahasraparivartsaraan/ (Bhagavan! I am the grandson of
Angira Rishi and actually the son of Brihaspati and my name is Katch. I seek
you to accept me as your disciple and as my Guru. I wish to be near you for thousand
years and practise Brahmacharya; kindly accept me!) Shukracharya agreed to take
in Katch as his student and the latter assumed the vow to be a celibate on his
own. Under the tutelage of Shukracharya, Katch spent some five hundred years
and Devayani’s friendship with Katch became more and more intense by the day.
Meanwhile Danavas came to realise the antecedents of Katch as he was the son of
Deva Guru and owing to the animosity of Brihaspati killed the boy. Devayani who
was fond of Katch so much that she approached her father to use the Mrita
Sanjivini to revive the life of Katch. Sukracharya brought the disciple back to
life. But, as the news spread among Danavas that Deva Guru’s son became the
disciple of Danava Guru, several Danavas made many efforts to kill the boy and
each time the latter was coming back to life thanks to the Sanjivini Vidya
known to Shukracharya. Thus Danavas made a plan to kill him, burn his body into
ashes and managed to administer the ashes in the wine that was offered to the Guru
on the sly! Devayani became restive and stopped eating food in the absence of
her dear friend Katch. Shukracharya heard the desparate shouts of Katch from
his own stomach and learnt as to how the Danavas tricked their own Guru; the
latter had only two options of saving the boy viz. either he had to tear off
the stomach of Shukracharya or let the boy get digested for ever. Devayani
suggested that her father should teach the Mrita Sanjivini Mantra to Katch in
the stomach of her father and after his rescue by tearing his father’s stomach
should revive Shukracharya by the Mantra that Katoch would have taught! The
Plan worked and as Danava Guru fell dead and Katoch came out and said: Nidhim
Nidhinaam varadam varaanam, ye naadriyantey Guru marchaneeyam, Praaleyadriprojjvaladbhaala
samstham paapaamllokaamstatey vrajantya pratishthaah/ (If those who are the
Nidhis or mines of Nidhis, who could bestow boons to boon-givers, who possess
thick white hair like Himalayas on their heads and are highly worshippable are not
heeded, then such persons are certainly destined to reach sinful Naraka lokas).
So saying, Katch memorised the Mrita Sanjivini Mantra and revived to life his
own Guru. Shukracharya repented that due to extraordinary circumstances,
Danavas tricked their own Guru (himself) due to which reason the wine
administered to him by the crafty Danavas landed in such ugly situations. Hence
Danava Guru warned the entire Brahminhood not to become targets of intoxicants
and be vigilant not to become victims of this material. Eyo Brahmanodya
Prabhruteeh kaschimohaat suraam paasyati Mandabuddhih, Apeta dharmaa Brahmaahaa
chaiva syadasmmullokey garhitah syatparey cha/ Maya chemaam Vipradharmottha
seemaam maryaadaa vai sthaapitaam sarvalokey, Santo Vipraah Shrushruvaamso Guruunaam
Devaa Daaityaaschopashrunvantu sarveh/ (If from now onward, any stupid Brahmana
consumes wine by mistake or otherwise shall be expelled from Dharma, considered
as having perpetrated the sin of Brahma hatya and be liable to defame in this
world and the next loka. ‘Brahmana Dharma’ as enunciated in ‘ Dharma Shastras’
specified limitations that should not be transgressed and those established
Principles ought to be observed all over the world. Let all the Sadhus,
Brahmanas, Gurus and their disciples, Devatas, and entire humanity beware that
this lesson be heard and observed strictly.) <br />
As per the time limit of thousand years, Katch remained with Sukracharya and
after receiving his affirmation left to his father’s abode in Swarga. While
leaving Danava Guru’s place, Devayani tried her best to dissuade Katch not to
leave her, expressed her deep sentiments of love for him and begged him to wed
her. Katch explained that since she was the daughter of his Guru, it would be
most improper by the Principles of Dharma. There were many arguments by both of
them; she affirmed that she pressurised her father to save him each time the
Danavas killed him only due to her great desire to wed her, but he stood by the
Principle that Guru Patni or Guru Putri were the same and to marry a Guru’s
wife or daughter was against the Principle of Dharma. Finally, she was
exasperated and cursed that the Sanjivini Vidya that was learnt from his Guru
would not be effective whenever he recited by himself. Katch said that even if
the Vidya was ineffective in his personal use, it would be useful to those who
would learn from him after all! He gave a reverse curse to her that she would
never be able to marry a Brahmana in her life time! On return to Swarga, his
father, Indra and all the Devatas were immensely delighted at the great
accompishment of Guru Putra Katch. Devayani married to King Puru subsequently.
Meanwhile, Danava Guru Sukracharya called Danavas and admonished them for their
senselessness as they tried to kill Katch several times, but each time he had
to be revived and finally created such an absurd situation when his own life
was in peril and had to be saved by giving away the Great Vidya so easily to
Katch! </span></b></div>
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<b><span style="color: white; font-family: Verdana; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">9<span style="font: 7.0pt "Times New Roman";">
</span></span></span></b><b><span style="color: white; font-family: Verdana;">Shiva’s boon to Shukra, the latter weds Jayanti and Indra’s
maneuver (‘Shivaashtottara’ included)</span></b></div>
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<b><span style="color: white; font-family: Verdana;">In the
distant past, Danava King Hiranyakashipu was stated to have ruled Trilokas for
one arab seven crores twenty lakh and eighty thousand years (170,20, 80,000),
while King Bali ruled for two crore and seventy thousand years; it was stated
further that ten full yugas, Universal Administration was in the control of
Daityas. In the subsequent ten yugas, the Administration was with Devas and
there was peace without battles. Danava Guru shifted loyalty to Devas and
commenced to attend Deva Yagnas. Danavas were disturbed at this development and
approached Shukracharya as to why this had happened. Then the Guru explained
that it was a temporary phase only and that he would donate to them away all
his possessions viz. Mantras, Auoshadhis /Medicines, and wealth / Ratnas.
Meanwhile, Devas got perturbed that Shukracharya was meddling in their internal
affairs in favour of Danavas. Deva-Danava skirmishes ensued and Danavas looked
up for the advice of Shukra. The Acharya then explained to Asuras that ever
since Vishnu incarnated as Vamana, cheated King Bali and obtained the
proverbial ‘three feet of land’ occupying the whole Universe, there had been
serious injustices to Danavas such as the control of King Bali and the killings
of stalwart Danavas especially Jambhasura and Virochana; in fact, over a dozen
battles, the strength of Daityas got awfully depleted. As such, Shukra advised
the Danava Chiefs to raise the flag of truce to Indra and Devas for the time
being and completely desist from further battles; meanwhile he would perform
Tapasya to Maha Deva to seek his boons in favour of Danavas. Accordingly,
Daityas headed by Prahlada discarded their battle attires and war material and
dispersed into forests to to execute Tapasyas.On his part, Shukracharya prayed
to Maha Deva, and the latter responded to him favourably and taught a Vrata to
be performed by the Danava Guru.The Vrata was never performed earlier and was
indeed quite tough since it had to be observed for thousand years with head down
and erect, by taking in the smoke of wood. But meantime, Devas started
tormenting and provoking Danavas and they approached ‘Guru Mata’named Khyati
since their Guru was away in penance. She utilised some ‘Abhicharika’
(negative) Mantras and made Indra and Devas motionless and still (stambhana),
but Vishnu absorbed them all into his (Vishnu’s) physique. Devi Khyati
retaliated by her asserting that both Indra and Vishnu would be burnt off from
her ‘Tapobala’ or the might of her Tapasya. Vishnu called up his Sudarshan
Chakra and directed it to cut the neck of Devi Khyati, the mother of
Shukracharya. Bhrigu Maharshi, Devi Khyati’s husband, said that even being
aware of Dharma Vishnu killed a woman and thus cursed Vishnu that he would be
born ten times from a female body; he put together Khyati’s neck and body and
revived her by his Taposhakti. Indra was afraid of Shukracharya and being aware
of the impending danger of the Danava Guru returning after his ‘Tapas’to Maha
Deva, planned that he should despatch his daughter Jayanti to secure goodwill
first from the mother Devi Khyati and eventually serve Shukra in his ‘Tapas’
and gain confidence of his to enable him to perform the Vrata that he was asked
by Mahadeva. As prescribed, Shukra performed the Vrata and Mahadeva was pleased
and taught the Secret Mantra never to be revealed to anybody and that he could
conquer any opponent in the Universe; Maha Deva also bestowed to Shukra the
boons of ‘Prajsetwa’ or Prajapati, ‘Dhanestwa’ (Chief of Wealth) and
‘Avadhyatwa’ (Invincibility). Shukra was thrilled at Maha Deva’s kindness and
eulogized him as follows:<br />
<br />
Namostu Shitikanthaaya Kanishthaaya Suvarchasey, <br />
Lelihaanaaya Kavyaaya Vatsara -andhasah patey/ <br />
<br />
(He who possesses ‘karpura goura kantha’ or blue-throat due to his retention of
‘Haalaha Visha’; The youngest of Brahma’s sons as Rudra; possesses radiance due
to his Adhyayan and Tapas; tongue mover at Pralaya time; has the
characteristics of a Poet; the Chief of Anna / Food) <br />
<br />
Kapardiney karaalaaya haryakshaney varadaayacha, <br />
Samstutaaya Suteerthaaya Devadevaaya ramhasey/ <br />
<br />
(Jatajutadhaari; of frightening Form; of yellow eyes; the boon provider; is
extolled all over; the Form of excellent Tirthas; the most Superior of Devas.;
highly swift and fast) <br />
<br />
Ushneeshiney Suvaktraaya Bahurupaya vedhasey, <br />
Vasuretaaya Rudraaya Tapasey Chitravaasasey <br />
<br />
( wears a turban on his head; of attractive countenance; One among the Eleven
Rudras; Vidhaan karta; Agni rupa; the Life of all the species on the Creation;
of the Form of ‘Tapas’or high meditation; wears highly colourful dresses) <br />
<br />
Hrasvaaya Muktakeshaaya Senaanye Rohitaayacha, <br />
Kavaye Rajavrikshaaya takshaka kreedaanaaya cha/ <br />
<br />
(of short stature; with fully opened Jataajutas); Senapati / Commander in
Chief; Of the Form of a deer; has extraordinary knowledge of matters;
Representation of a Rudraksha Tree; Playful with Nagaraja Takshak) <br />
<br />
Sahasrasirasey chaiva Sahasraakshaaya Meedhushey, <br />
Varaaya Bhavyarupaaya Swetaaya Purushaayacha/<br />
<br />
( Possessive of thousand heads; thousand eyed; augmenter of commendations;
highly meritorious; exceedingly handsome; of pleasing colour of pure white;
Self Regulator) <br />
<br />
Girishaaya Namokaarya Baliney Aajyapaayacha, <br />
Sutruptaaya Suvastraaya Dhanviney Bhaargavaayacha/<br />
<br />
(Rests on Kailasa Mountain; Greetings to Arka or the Cause of Surya’s Creation;
The Epitome of High Energy; the guzzler of Ghee; Extremely contented; wears
clean and beautiful ‘vastras’; Carrier of bow and arrows; of Parashurama
Swarupa) <br />
Nishanginey cha Taaraaya Swakshaaya Kshapanaayacha, <br />
Taamaraaya chaiva Bhimaaya Ugraaya cha Shivaayacha<br />
<br />
( Possesses mighty arrows; Vishwa Rakshak / Protector of the Universe; Has
attractive eyes; has the Swarupa of a mendicant; Has red lips; Bhima / one of
the Eleven Rudras and ferocious; Ugra or Violent; Shiva or of the Embodiment of
Propitious -ness) <br />
<br />
Mahadevaya Sharvaaya Vishwarupa Shivaayacha, <br />
Hiranyaya Varishthaaya Jeyshthaaya Madhyamaaya cha/ <br />
<br />
(Highly venerated by Devas; Sharva or The Destroyer at the Pralaya time; The
Lofty Swarupa of the Universe and the Source of Auspiciousness; The Original
basis of Gold; Sarva Sreshtha or the Noblest and the most Vituous; Adi Deva;
Madhyastha or the Central / Prime Energy) <br />
<br />
Vaastoshpatey Pinaakaaya Muktaye Kevalaayacha, <br />
Mrigavyaadhaaya Dakshaaya Sthaanavey Bhishanaayacha/ <br />
<br />
(The Principal Founder of Vaastu Shastra; The distinguished Wearer of Pinaka
Dhanush; The Bestower of Salvation; The Singular and Unique Purusha; The Hunter
of Animals being the Epitome of Tamasa Guna; Daksha or the Great Enthusiast;
Sthanu or the Prime Pillar of the Universe; of dreadful Form) <br />
<br />
Bahu netraaya Dhuryaya Trinetrayeswaraaya cha, <br />
Kapaalineycha Veeraaya Mrityavey Traimbakaayacha/ <br />
<br />
(Sarvadrashta or Multi-Visioned; Agraganya or The ultimate; The Three Eyed of
Surya-Chandra and Agni; Ishwara or the Supreme Controller; The Wearer of Kapala
or Skull by his fourth hand; Shuraveera; Mrityu or the Great Annihilator;
Traiyambaka or The Three Eyed, being the last of Ekadasha Rudras) <br />
<br />
Babhravecha Pishingaaya Pingalaayarunaaya cha, <br />
Pinaakiney cheshmatey Chitraaya Rohitaayacha/ <br />
<br />
(Vishnu Swarupa; of Pishaga or Reddish brown colour; Pingala or mix of blue and
yellow; Aruna or Surya Varna; Pinakini or Trishula dhaar; Ishu matey or wearer
of Arrows; of astonishing Form; and red coloured deer-like).<br />
Dundubhyayaika paadaaya Ajaaya Buddhidaayacha, Aaranyaya Grihastaaya Yataye
Brahmachaariney/ <br />
(He is pleased with the thumps of ‘Dundubhis’/ big drums; Ekapada, one of the
Eleven Rudras, who is unique in seeking protection from; Aja, another of the
Ekadasha Rudras named Ajanma or birthless; Buddhidaataa the bestower of mental
power; Aaranya or the Resider of Forests; Grihasta who likes to stay in family
atmosphere too; Yati or Sanyasi; Brahmachari or Unmarried male / student;
Sankhya or who has the capacity to sift Atma or Anatma; Yoga or the Samadhi
Swarupa who has the ultimate knowledge of Atma (One’s own Soul) and Paramatma
(The Supreme); Vyapi or All Pervading; Dikshita or Somayaga Karta or a member
of Eight Murtis of Yagna; Anahata or he who has the Eight leaves of Lotus
Chakra inside his heart; Sharva who mesmerises the Sages in Daruka Forest;
Parvati’s dearest husband; Yama at the time of destruction) <br />
Rodhasey chekitaanaya Brahmishthaya Maharshiye, Chathuspaadaaya Medhyaya
rakshiney seeghragaaya cha/ <br />
(He who obstructs Adharma like the shores of Seas); abundant Form of Jnaana;
Unparalelled Veda Vidyan; Maharshi like Vasishtha and such other distinguished
Mahatmas; Chatushpaada or He who has four feet viz. Vishwa, Tejas, Pragna, and
Shivadhyana Rupa; Medhya or Outstanding Form of Purity; Rakshi or Saviour;
Mobile at high speed) <br />
Shikhandiney Karaalaya Damshtriney Vishwavedhasey, Bhaaswaraaya Prateetaaya
Sudeeptaaya Sumedhasey<br />
(The wearer of Jataagra cluster on Jataas; Bhayanaka; possessor of sharp ‘Dumshtras’/Tusks;
Creator of the Universe; Most Lustrous; Admired and Accepted; Unimaginably
beaming; possessive of towering acumen).<br />
Kruraayaa vikrutaaaiva bheeshanaaya Shivaaya cha, Sowmyaaya chaiva Mukhyaaya
Dhaarmikaaya Shubhaayacha<br />
/( Cruel; completely devoid of negative actions; fearful; Emblem of
Propitiousness; Shanti Swarupa; Sarva Sreshtha; Practitioner of Virtue; Mangala
Swarupa; Unending; Indestructible; Permanent; Everlasting; Action-oriented;
Highly Distinguished; Promoter of Lokas; Saakshi or the Unique Evidence of all
Actions) <br />
Kshemaaya Sahamaanaaya Satyaya chaamritaayacha, Kartrai Parashavey chaiva
Shuliney Divyachakshusey/ <br />
( The Sign of Safety; Equitable; the Final Truth; Imperishable; Karta or the
Performer; Parashudhari or the Holder of Axe ready to destroy the Evil;
Trishula dhaari; The Omnisient) <br />
Somapayaajyapaayaiva Dhumapaayoshma –paayacha, Shuchaye paridhaanaaya
Sadyojaataaya Mritavey/ <br />
(Supreme Pitara Swarupa ; The Great consumer of Ghee; Dhumapa or the Smoke
Inhaler ready to absorb the sins of Devotees and Exhaler to bless them; Ushmapa
or the Distinct Pitara Swarupa; Embodiment of Cleanliness / Bahyaantara Shuchi;
Ornamened at the time of Tandava Dance; Sadyojaataaya or who presents himself
in one Swarupa from Five separate Forms; Kaala Swarupa) <br />
Pishitaashaaya Sharvaaya Meghaaya Vaidyutaayacha, Vyavritthaaya Varishthaaya
Bharitaaya tharakshavey <br />
(Eater of the bottom of fruits; Sarva Vishwa Rupa; The great benefactor like
the clouds; lustrous like a lightning; He puts on the Tiger Skin or Elephant
Skin to please his devotees; Varishtha or the most distinguished; Paripurna or
Full of Mercy; of the Form of a Tiger) <br />
Tripuraghnaaya Tirthaayaavakraaya Romashaaya cha, Tigmaayuryudhaaya Vyakhyaaya
Susamudhhaya Pulastaey/ <br />
( The obliterator of Demon Tripurasura; Tirtha Swarupa; Straight forward; The
possessor of long and thick curly hairs; He has sharp weapons; highly extolled;
Epitome of Siddhas; of the Pulastya Rupa) <br />
Rochamaanaaya Chandaaya Spheetaya Rishabhaayacha, Vratiney Ujjumaanaaya Shuchaye
chodharva retasey/ <br />
(Granter of happiness;Chanda or very volatile; Ever Inflator; Rishabha or the
Paramount; Vrata parayana; Always absorbed in works; Nirmala Chitta; Urdhwareta
or Highly Celibate) <br />
Asuraghnaaya Swaghnaaya Mrityughney Yajniyaayacha krushaanavey Prachetaaya
Vahnaye nirmalaayacha/ <br />
(Demolisher of Demons; Swaaghna or the Provider of Security to his own trusted;
Victorious over Mrityu/ Death; The benefactor to those who perform Yagnas; he
could minimise materials into miniscule size; has extreme awareness of
happenings around; Agni Swarupa; devoid of all impurities; ) <br />
Rakshoghnaaya Pashughnaayaavighnaaya Swasitaaya cha, Vibhraantaaya Mahaantaaya
Atyantam durgamaayacha/ <br />
(Destroyer of Rakshasas and Beings; Devoid of obstacles; He takes deep
breathing at the time of Tandava Dance; has no illusions; the Noblest; almost
impossible to approach) <br />
Krishnaya cha Jayantaaya Lokaanaameeswaraayacha, Anaashritaaya Vedhyaaya
Samatvaadhi –shthaaya cha <br />
(The ever joyful Form of Krishna; always victorious over his opponents; The
Master of all the Lokas; fully independent; the High Target for devotees to aim
at; and the Embodiment of Equity) <br />
Hiranyabaahavey chaiva vyaptaaya cha Mahaayacha, Sukarminey
Prasahyayacheshaanaaya Suchakshasey<br />
(Possessive of gold-like shining hands; All-pervading; the Supreme; Oriented to
the Best of Actions; Extremely Patient; The Greatest Administrator; has the
most benevolent eyes and looks ) <br />
Kshipreshavey Sadashvaaya Shivaaya Mokshadaaya cha, Kapilaaya Pishingaaya
Mahadevaaya Dhimatey <br />
(Releaser of soaring and speedy arrows; of the Swarupa of the unique horses
like Ucchhaaishva; Shiva the quintessence of auspiciousness; The awarder of
Moksha; Of Kapila Varna or the colour of reddish brown; Pishinga or of the
golden coloured physique; Maha Devaya or the Most Transcendent of Devas;
Depository of Astuteness) <br />
Mahakalpaaya Deeptaaya Roadanaaya Hasaayacha, Dhrudha dhanviney Kavachiney
Rathiney cha Varuthiney/ <br />
(He who assumes Colossal Form at the time of Pralaya; the characterization of
tremendous luminosity; He who formulates sobs and laughters to human beings;
holds the strongest bow ever; sports the toughest body shield ever; enjoys the
blissful ride in a unique Chariot ever; the Commander of Piscachas and Bhutas) <br />
Bhrigunathaaya Shukraaya Gahvareshtha Vedhasey, Amoghaaya Prashaantaaya
Sumedhhaya Vrishaaya cha/ <br />
( The Protector of Maharshi Bhrigu; Agniswarupa; He enjoys Gardens and Trees;
Highly beneficient; Prashanta or Serene; Personification of Intellect; Dharma
Swarup) <br />
Namastestu Tubhyam Bhagavan Vishwaaya Kruttivaasasey, Pashuunaam Pataye tubhyam
Bhutaanaam patayenamah/ <br />
(Bhagavan! My greetings to you, You are the Vishwa Rupa, Kritthivaasa / Wearer
of Elephant Skin; Pashupati or the Swami of all the Beings in Srishti;
Bhutapati or the Supreme Master of Bhuta-Pretas) <br />
Pranavey Ruggyajussaamney Swahaaya cha Swadhaaya cha, Vashatkaara atmaney
chaiva tubhyam Mantraatmaney Namah/ <br />
(Bhagavan is Pranava Swarupa; Vedatrayi-Ruk Yajur Sama Veda Swarupa; He is of
the Form of Swaha-Swadha-Vashatkara; He is Mantra Swarupa) <br />
Twashtey Dhaatrey thatha Karthrey Chakshuh Stortamayaya cha, Bhuta Bhavya
Bhaveshaaya tubhyam Karmaatmaney Namah/ <br />
(Bhagavan is also Prajapati Twashta; Dhata or abides the whole Universe; Karta
/ Karma Nishtha; Karma Swarupa) <br />
Vasavey chaiva Saadhyaaya Rudraaditya Suraayacha, Vishwaaya Maarutaayaiva
tubhyam Devaatmaney Namah/ <br />
( Bhagavan! You are the Unique among the Eight Vasus; More than Koti Gana
Devas; Rudra or Duhkha Vinaashaka; You are like Aditya or the Son of Devi Aditi;
Vishwa Deva Swarupa; Maaruta or of the Vayu Swarupa; Mahadeva! You are the Atma
Swarupa of all Devas) <br />
Agnishoma vidhi jnaaya Pashu mantraoshadhaya cha, Swayambhuvey hyaajaayaiva
Apurva Prathamaayacha/ <br />
(The discerner of Agniishoma Yagna Vidhi; the decider of Pashus / animals and
Auoshadhis or material to be used in the Yagna; You are Swayambhu or Self-born;
the Unborn and Birthless; Apurva Prathama or the Exclusive and Singular
Foremost); <br />
Prajaanaam Patayechaiva tubhyam Brahmaatmaney Namah <br />
(You are the Supreme Master of the ‘Praja’or Jeevas / Beings and the Super Soul
of the Universe, My Sincere salutations to You) <br />
Atmeshaayaatma vashyaaya Sarveyshaatishayayacha, Sarva bhutaanga bhutaaya
tubhyam Bhutaatmaney Namah/ <br />
(Bhagavan! You are the Paramatma or the Utmost Soul; The Grand Controller of
Consciousness; The Finality of the Ishwaras; You are the Physique of all the
Jeevas; Indeed You are the Inner Soul of all the Bhutas / Beings; My venerable
obeisances to You!) <br />
Nirgunaaya Gunajnaaya Vyakruta –ayaamrutaayacha, Nirupaakhyaaya mitraaya
tubhyam Yogaatmaney namah/ <br />
(Far beyond the Trigunas viz. Satwa, Rajas and Tamasa; Yet, He is fully aware
of the attributes of the Three Gunas; He has no Form; Yet, He is Amrita
Swarupa; He is ‘Adrusya’/ Invisible; Mitra or Universal Friend / Well Wisher to
one and all; Yogatma or Yoga Swarupa; my Greetings to You!) <br />
Pridhivyai chantarikshaya Mahasey Tridivaayacha, Atmajnaaya Viseshaaya Tubhyam
Lokaatmaney Namah/ <br />
(Bhagavan! You are the Master of Seven Lokas viz. Bhuloka, Antariksha loka,
Maharloka, Tridivya /Swargaloka, Janaloka, Tapoloka and Satyaloka and thus the
Lokaatma) <br />
Avyaktaaya cha Mahatey Bhutaader- indriyayacha, Atmajnaaya viseshaaya tubhyam
Sarvaatmaney namah/ <br />
(Bhagavan! You are an invisible entity; immensely adorable; The Prime Most
Supreme Being; yet of Indriya Swarupa; The Basis of Atma Tatwa; the Most
Exceptional; the ‘Antaraatma’or the Innermost Consciousness of every Being) <br />
Nityaya chatmalingaaya Sukshmaayai –vetaraayacha, Shraddhaaya vibhaveychaiva tubhyam
Mokshaatmaney namah/ <br />
(Bhagavan! You are ‘Sanatana’-the Timeless, whose origins are untraceable; the
‘Atmalinga’who is ‘Swayambhu’/ materialised on His own; Sukshma or smaller than
atom; Mahaan among Mahaans or The Greatest among the Great; Shuddha Gyana Rupa;
All- Permeating; and Mokshatma! My reverential prostrations to You!)<br />
As Shiva disappeared after the Prayer of Shukracharya, he found Indra’s
daughter Jayanti near him already in his service as approved by his mother and
the Maharshi by his Divya Drishti (Celestial Vision) came to know of her
antecedents and agreed that she could stay with him for ten years as his wife,
partly due to his instant liking for her and mainly due to the spell of ‘Maya’
that surrounded him. He spent all the ten years with her in seclusion and in
fulfillment of his marital bliss. Prompted by Indra, Guru Brihaspati assumed
the form of Shukracharya and addressed the Danavas that he returned after his
‘Tapas’ to Mahadeva after obtaining the Mantra of Invincibility and Danavas
were greatly delighted at the news that it would be their turn to claim Swarga
soon. As he made Danavas mistake him to be Shukracharya, Deva Guru gradually
changed the outlook of Danavas to perform meditation, Agni Karyas and the like
and sought them to become less cruel and more timid. Meanwhile, Jayanti was
able to secure all the Mantras including the most powerful Shiva Mantra, gave
birth to Devayani and after the limited time of ten years left Shukracharya to
Indra. Danava Guru returned to Danavas but since Brihaspati already confused
Danavas including their King Prahlada, Shukracharya was not recognised while
Brihaspati reiterated his claim that he was real Shukracharya and Brihaspati
falsely claimed that he was the real Danava Guru! The real Shukracharya was
non-plussed and since Danavas were foolish not to recognise him, gave a curse
that Danavas would be defeated badly in their next battle with Devas. As his
purpose was fully served, Brihaspati had the last laugh and revealed his real
identity. The real Danava Guru told Prahlada that Danavas could win Swarga only
at the time of Bali Chakravarti.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">10
Description of Agni Vamsha-Origin of Main Line Agnis</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Agni Deva
was Brahma Manasa Putra (the mind-born son). From Swaha Devi, Agni begot three
sons viz. ‘Paavaka’ (Dakshinaagni), ‘Pavamaan’ (Garhapatya), and ‘Shuchi’
(Aahavaniya) who are also known as Agni. Paavaka is also called ‘Vaidyut’ or
produced from the currents of water, Paavana as ‘Nirmathya’ or created by
Nirmathana (friction) and Shuchi is ‘Soura’ or created purely from Surya’s
radiation. All the Agnis are stated to be of ‘Sthira Swabhava’ or of stable
nature. Pavamaan’s son is called ‘Kavyavahan’; Paavak’s son is ‘Saharaksha’ and
Shuchi’s son’s name is ‘Havyavahana’. Devata’s Agni is Havyavaah, who was
Brahma’s first son. Saharaksha is the Agni of Asuras, while Kavyavaahan is the
Agni of Pitru Devas. Thus the three Agnis are of Deva-Asura- Pitaras and their
progeny-sons and grandsons-are as follows: Pavana’s son or the grandson of
Brahma is known as ‘Brahmaodanaagni’ called ‘Bharat’; ‘Vaiswanara Agni’ carries
Havya for hundred years; if ‘Pushkar’/ Aakash (Sky) is resorted to ‘Manthana’
(skimming), Athavarka Rupa’s Agni was created and that Agni is called
‘Dadhyangaartha Varna’ or Dakshinagni. <br />
<br />
The Ahavaniya Agni which is the favourite of Devas and Brahmana’s too got
divided into sixteen parts int Kaveri, Krishna veni, Narmada, Yamuna, Godavari,
Vitasta or Jheelam, Chandrabhaga, Iravati, Vipaasha, Kaushiki (Kosi), Shatadru
(Satlaj), Sarayu, Sita, Manaswini, Hladini and Pavana. The Agni which emerges
from these Rivers is called ‘Dhishnu’ or ‘Dhishnya’, which caters to the
purposes of Yagnas on the banks of these Rivers. Thus this Agni moves about to
the banks of various Rivers to facilitate various punya Karyas by the names of
‘Vibhu’, ‘Pravaahan’, ‘Agnirgha’ and such other Dhishnu Rupas. In addition,
there are certain ‘Anirdeshya’ and ‘Anivarya’ (unforeseen and inevitable)
circumstances, when ‘Vasavi’ Agni also known as ’Kushanu’ is always available
on the northern part of alternative Vedika or Platform of Yagnas. This Vasavi
Agni has eight sons whom Brahmanas venerate, viz. Barhish (hotriya Agni
Havyavahan), Pracheta (Samsahayak), Vishwadeva (Brahmanaachhamsi),
‘Swambhu’Agni called Setu; Avabhruta Agni originating from Varuna, Hridaya nama
Agni or popularly known as ‘Jatharaagni’originating from the food items,
Manumaani Agni which is Badabaagni emerging from deep Seas and Saharakshak Agni
residing in households fulfilling desires of human beings. Besides, Agnis are
meant for Kaamna Purti (fulfillment) or to those who perform Yagnas viz.
Rakshoha Agnis also known as ‘Yatikritas’. Additionaly there are eight Agnis
viz. Surabhi, Vasuratna, Naada, Haryaswa, Rukmavaan, Pravagya, and Kshemavan
who were all the progeny of Shuchi. </span></b></div>
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<b><span style="color: white; font-family: Verdana; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">10<span style="font: 7.0pt "Times New Roman";"> </span></span></span></b><b><span style="color: white; font-family: Verdana;">Creation of Agasthya and Vasishtha as
brothers by MitraVaruna from Urvashi </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Sage Narada
enquired of Bhagavan Shankara about the origin of Agastya Muni and Vasishta.
Maheswara explained tha once Indra despatched Vayu and Agni to destroy Danavas
and having successfully killed thousands of the enemies, ignored some Daityas
like Taraka, Kamalaaksha, Paravasu, Kaladamshtra and Virochana as they fled
away and concealed in deep Seas. The Danavas who hid themselves kept on tormenting
human beings as also Devatas eventually. Indra ordered that Vayu and Agni
should dry up the Sea water, especially to kill dangerous Diatyas like
Jambhasura, but the both the Devas argued that in the process of drying up the
Seas even in a minor manner there would be serious havoc caused to crores of
Jeevas. Indra was annoyed at their argument and cursed them to fall down on
Earth from Swarga and both the Devas entered into a ‘Jala Kumbha’ or Water
Pitcher as a single body. Meanwhile, Sages Nara and Narayana were in Tapasya on
Gandhamadana Mountain, and Indra was concerned that they might not be a threat
to his chair; he despatched a few Apsaras to the Mountain along with Kamadeva
but their attempts to tempt the Maharshis failed. As the Apsaras continued to
be stationed there, Narayana Rishi created a damsel of exquisite attraction
from his thighs and named her Urvasi; he desired that Apsaras should realize
that their beauty was nothing compared to whom they could materialise as Urvasi
and they could not possibly tempt Nara Narayan Maharshis, after all! Mitra (Sun
God) and Varuna (Rain God) happened to see the damsel and could not resist the
fall of their combined semen of Mitravaruna which was deposited in the same
Jala Kumbha (pitcher) that fell down from the Swarga and thus Agastya was born
as Kumbha Sambhava. Vasishtha too was reborn from the pitcher earlier since he
felt offended when King Nimi did not properly attend to him as he visited the
King and hence gave a curse to Nimi to live as ‘Videha’or without body, but the
King too gave a return curse; both Nimi and Vasishtha approached Lord Brahma
who solved the problem by retaining Nimi’s life in his Eyes and Vasishtha to be
reborn to Mitravaruna since the latter’s semen fell in the pitcher on seeing
Apsara Urvashi. Subsequently Agastya married Lopamudra, absorbed the entire
Ocean in his Kamandulu to isolate the Danavas to enable Indra to kill the
notorious Danavas and released it later as his urine and was thus stated to be
salty!; he also razed down the ego of Vindhya Mountain by making him bend for
ever thus banning the Mountain to stoop for ever till the Sage’s return which
never happened as he continued to stay down the Vindhyas.There was also the
legend attributed to Agastya about the Daitya brothers Ilvala and Vatapi, who
knew the Mrita Sanjeevani Mantra; they would assume the forms of Brahmanas and
seek the passers by to tempt them to a feast of goat-meat, and after consuming
the meal ask Vatapi to come out and Vapati would come out piercing through the
tummy of the stranger and the brothers would enjoy his meat.But Agastya Muni
was too clever to bless the good food saying ‘Vatapi! Jeerno bhava’ and Vatapi
was fully digested even before Ilvala was able to recite the Mrita Sanjeevani
Mantra! [Till date, devotees recite Lalita Sahasranama and Aditya Hridaya
scripted by Agastya Muni.Vasishtha, the Brahmarshi was the arch-enemy of
Rajarshi Viwswamitra ever since the latter claimed Nandini the Celestial Cow
and fought a battle in which Viswamitra was defeated. The enmity continued till
once both the Rishis cursed each other to become birds and finally Brahma had
to intervene and convert them back as human beings].<br />
<br />
Agastya Muni satisfied Maheswara with ruthless penance for several years and
secured boons of longevity for twenty five crores of years as long as thousand
lives of Brahmas. The boon also covered that whosoever worshipped him for seven
days for seven years with ‘Arghya’ or offering water addressing the Muni along
with charities of a white cow and calf, silver vessel, and white clothes as
follows would be blessed with good health, good Form, and contentment:
Kaashapushpa prateekaasha Agni Maruta Sambhava, Mitraavarunayoha putra
kumbhayoney Namostutey/ The first Arghya would provide Good Form, the second
one Bhuvarloka and the third Swarloka. </span></b></div>
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<b><span style="color: white; font-family: Verdana;">12
Features of ‘Nava Grahas’ and Procedure of Navagraha Shanti</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Adithyaya
Somaaya Mangalaaya Budhaayacha <br />
Guru Shukra Sanirbhyascha Rahavey Ketavey Namah/ <br />
<br />
Surya, Chandra, Mangala, Budha, Brihaspati, Shukra, Shani, Rahu and Keta are
all expected to be basically benificient ‘Grahas’ (Planets). Description of
their ‘Swarupas’ (Forms) is as follows: <br />
<br />
Padmaasanah Padmakarah Padmagarbha samuddhitah, <br />
Saptaashvah Saptarujjuscha Dwibhujah syaat sadaa Ravih/ <br />
<br />
(Surya Deva has two hands wearing two lotuses, seated on a lotus flower; his
luster is abundant like that of the outside part of a lotus; Surya Deva is
comfortably seated on a magnificent chariot driven by Seven Horses). <br />
<br />
Swetah Swetaambaradharah Swetaashvah Swetavaahanah <br />
Gadaapaanirdwibaahus cha Kartavyo varadah Shashee <br />
<br />
(Chandra Deva is of white colour, wears white clothes, has white horses, white
chariot, with ‘gada’/ mace and ‘Varada Mudra’ or sign of Protection). <br />
<br />
Raktamaalyaambara dharah Shakti Shula Gadadharah, <br />
Chaturbhujah Raktaromaa varadah syad Dharaasutah/ <br />
<br />
(Dhrarani nandana or the son of Earth, Mangala is adorned with Shakti,
Trishula, Gada and Vara Mudra on his four hands; his body colour is blood red,
wears red clothes and red flower garland) <br />
<br />
Peetamaalyaambara dharah Karnikaa –rasamadyutih, <br />
Khadgacharma gadaa paanih Simhastho varado Budhah/ <br />
<br />
(Budha Deva wears yellow flower garland and yellow clothes with body colour too
yellowish; he sports a sword, shield, mace and ‘Vara mudra’ by his four hands
and is seated on a lion);<br />
<br />
Deva daitya Guru Taddhat peetaswaitow chaturbhujaow, <br />
Dandinow Varadow Kaaryao Saakshasutra Kamandalu/<br />
<br />
(The ‘Pratimas’ or Idols of Deva Guru Brihaspati and of Danava Guru
Shukraachaarya should respectively be of yellow and white colours; their hands
are ornamented with Danda, Rudrakshamaala, Kamandalu and Varada Mudra). <br />
<br />
Indra neela dutih Shuli varado Grudhra vaahanah <br />
Baana baanaasanadharah kartavy -orka suthastathaa/ <br />
<br />
(Shanaischara’s body colour is of ‘Indraneelamani’ / blue diamond; he rides a
‘Grudhra’ / Vulture and carries bow and arrows, Trishula and Varada Mudra). <br />
<br />
Karaala vadanah Khadgacharma Shuli Varapradah, <br />
Neela simhaasanascha Rahuratra Prashasyatey/ <br />
<br />
( Rahu Deva is fierce looking, carries sword, skin sheath, Shula and Vara Prada
by his four hands and is seated on a blue throne). <br />
<br />
Dhumraa Dwibaahavah Sarvey Gadino vikrutaananah, <br />
Grudhraasana gataa nithyam Ketavah Syurvara pradaah/ <br />
<br />
(Ketu Deva is of grey colour and of fierce Rupa with two hands showing gadaa
and varada mudra seated always on a vulture) <br />
<br />
Sarvey kireetinah kaaryaa Grahaa Lokahitaavahaah, <br />
Hyaanguleynocchritaah Sarvey shatamashtottaram sadaa/ <br />
<br />
(These are all beneficient Grahas worthy of ornamentation with ‘Kiritas’/head
gears and be of hundred eight inches of Pratimas / Idols). <br />
<br />
A ‘Vedi’(platform) is to be prepared with white rice grains with Surya Deva the
Center, Mangal in the South, Brihaspati in the North, North East with Budha,
East as Shukra, South East as Chandra, West as Shani, South West as Rahu, and
North West as Ketu. The Adhi Devatas to each of the Planets are as follows:
Shiva for Surya, Parvati for Chandra, Skanda for Mangal, Vishnu for Budha,
Brahma for Brihaspati, Indra for Shukra, Yama for Shanaischara, Kaala Devata
forRahu and Chitragupta for Ketu. The Pratyabhidevatas respectively are Agni,
Varuna, Prithvi, Vishnu, Indra, Aindri, Prajapati, Sarpa and Brahma. Besides,
Vinayaka, Durga, Vayu, Aakasha, and Ashvini Kumars and these are also to be
invoked by individual names. While visualising the various Grahas, one has to
visualise Mangala and Surya as of red colour, Chandra and Shukra as of white
colour, Budha and Brihaspati as yellow, Shani and Rahu as black and Ketu as
grey. The Kartha who is to perform the worship the Grahas should try to secure
these coloured Vastras (clothing) and flowers as also apply Gandha (Sandalwood
paste), offer Dhupa, Dipa and fruits. By way of Naivedya, Surya has to be
offered ‘Anna Payasa’/ kheer; Chandra to be offered material made of ghee and
milk; Mangala to offer cow’s products, to Budha cooked rice and milk,
Brihaspati curd rice, Shukra ghee and cooked rice mix, Shanaischara to be
offered ‘Khichidi’ or cooked rice with lentils and ghee, to Rahu cooked corn
grain and to Ketu ‘chitraana’to be offered. On the Northeast side of the
Vedika, a ‘Kalasha’ (vessel) has to be arranged containing ‘Akshatas’ (raw rice
grains mixed with turmeri powder) and curd inside, covered on its top with
tender mango leaves, and duly wrapped around with new cloth, with fruits kept
besides. In side the Vessel should be placed ‘Pancha Ratnas’ and ‘Pancha Bhang’
or the roots of Five Trees viz. Peepal, Bargad, Paakad, Gular and Mango. Into
this Vessel, ‘Avahana’ or salutary reception/ invocation of waters of Varuna,
Ganga and other Sacred Rivers, Samudras, Sarovaras should be performed. Then
the Chief Priest would pre-collect the Earth of River-beds, Goshaalas etc and
apply to the ‘Karta’/devotee and recite the Mantra saying: <br />
<br />
Sarvey Samudraah Saritah Saraamsi <br />
jaladaa nadaah aayaantu Yajamaanasya duritah kaarakaah/ <br />
<br />
( May all the waters of Samudras, Rivers, Rivulets, Sarovars and cloud / rain
waters be prayed to clean up and purify the Karta. Later on, let ‘havan’ be
intiated with ghee, rice, yavas, til /sesame seeds; then ‘samidhas’or the bark
/ branches of specified trees viz. ‘madaara’, ‘palaasha’, ‘khaira’,
‘chichinda’, ‘peepul’, ‘gular’, ‘duub’ and ‘Kusha’should be used to appropriate
‘Grahas’. To each of the ‘Grahas’, there should be one hundred offerings (or
atleast twenty eight) ‘Ahutis’ should be made along with honey, ghee and curd;
the measurement of ‘Samidhaas’must optimally be of the size of thumb-top to
pointing finger-top made of branches, barks and leaves.The Purohitas / Priests
should address each or the specified Grahas with the relevant Mantras as
designed appropriately and slowly in proper intonation. Again, the samidhas
with ghee are to be offered ten times. There after, each Graha has to be
appeased one by one: Surya should be pleased with the havan as per the Mantra <br />
<br />
Akrishnena Rajasaa vartamano nivesayannamrutam marthaumcha Hiranyayena savitaa
rathenaa Devo yati bhvanaani pasyan; <br />
<br />
then to Chandra with the Mantra : <br />
<br />
Apyaayaswa sametutey Viswataassoma vrishniyam, <br />
Bhavaavaajasya sangadhey; <br />
<br />
to Mangala by the Mantra viz. <br />
<br />
Agnirmurdhvaah Kakuppatih Prithivyaa Ayam, <br />
Apaagum retaamsi jinvati/ ; <br />
<br />
to Budha with the Mantra: <br />
<br />
Udbhudhvassajney prati Jaagruhey namishtaa purtey sagum srujedhaamayamcha, <br />
punah krunnvag sya pitaram yuvaa namanvaataagum srujethaa mayamcha/ ;<br />
<br />
to Guru by the Mantra: <br />
<br />
Brihaspatey ati yadaryo arhaaddyumadwi bhaati kratumajjeneshu, <br />
yaddeedayaccha vasarta prabhaata tadasmaasu dravinam dehi chitram; <br />
<br />
to Shukra by the Mantra: <br />
<br />
Sukramtey anyadyajatam tey anyadwishah ruupey ahaneedyouri vaasi, <br />
Vishwaahi maayaa avasi swadhaavo bhadraatey puushanniharaatirastu/; <br />
<br />
to Shanaischara with the Mantra: <br />
<br />
Sham no devirabhheshtaye <br />
<br />
or alternately with the Mantra : <br />
<br />
Shamagniragni bhiskarachannastapatu Suryah sham vaatovaa tvarasaa Apasridhah; <br />
<br />
to Rahu, the relevant Mantra is: <br />
<br />
Om kayanaschitra Aa Bhuvadutee Sadaa Vrudhaas –sakhaah <br />
kayaa shachishthayaavrutaah/; <br />
<br />
and to Ketu, the relevant Mantra is: <br />
<br />
Om Ketumkrunvanna ketaveypeso maryaa Aa pesasey Samushadbhirajaayathaah/ <br />
<br />
After seeking the blessings of the Nava Grahas, other significant Deities are
also to be pleased by performing ‘havans’: To RUDRA DEVA first corresponding to
Surya: <br />
<br />
Aa Vo Raajaana Madhvasarasya Rudram <br />
<br />
or alternatively: <br />
<br />
Kadrudraaya prachetasey meedushthamaaya tavyasey, <br />
vochema shantamagum hrudey; <br />
<br />
to DEVI UMA corresponding to Chandra: <br />
<br />
Apo hi shtha mayo bhuvah taana oorjey dadhaatana, <br />
Maheranaaya chakshusey <br />
yoh vah Sivatamorasah tasya bhaajahateha nah/ Usiteerava Maatarah/ <br />
Tasma arangamama vah yasya kshayaaya jinvatha, Apo janaayata cha nah/ <br />
Om Bhurbhuvassavaha <br />
<br />
or alternatively <br />
<br />
Gowrimimaaya salilaani takshatyeke padi dwipati saa chatushpadi, <br />
Astaapadi Navapadi babhuvushi Sahasraakshaaraa paramevyoman; <br />
<br />
to Swami KARTIKEYA : <br />
<br />
Syona Prithivi Bhavaanruksharaa nivesani yacchaanassarmasa prathaah; <br />
<br />
to Vishnu: <br />
<br />
Idam Vishnurvichakramey tredhaa nidadhey padam, Samoodhamasyapaagum Surey; <br />
<br />
to BRHAMA: <br />
<br />
Taneeneesaanam Jagatasthasdhushash pati dhiyam jinwamavasehoo maheyvayam,
Pusaano yatha Veda Saama Sadvradhey rakshitaasaayu radabdha swastaye/ <br />
<br />
OR-<br />
<br />
Brahmaajajnaanam prathamam purastaadwi simatassuruchovena aavah, Sabuddhniya
Upamaa Asyavishtha assatascha yonimasatas cha nivah; <br />
<br />
to INDRA: <br />
<br />
Indram vo Visswatassari havaamahe janebhuah Asmaatamastu kevalah; <br />
<br />
to Lord YAMA: <br />
<br />
Ayam Gowh prusni rakrami dasananmaataram punah pitaramcha priyamtsuvah; <br />
<br />
to CHITRAGUPTA: <br />
<br />
Sachitra chitram chitayamtamasmey chitrakshatra chitratamam vayodhaam/ <br />
Chandram rayim puruveeram Bruhantam Chandra chandraabhirgrunutey yuvaswa/ <br />
<br />
to AGNI: <br />
<br />
Agnim dutam vruneemahey hotaaram Vishvavedasam, Asyayajjassya sukrutum/ <br />
<br />
to VARUNA: <br />
<br />
Imam mey Varuna shrudhee havamadya cha mrudaya twamanassuraachakey,<br />
Tatwaayaami Brahmanaa vandamaanasta daasaastey Yajamaano havirbhih/ Ahedamaano
Varuneha bodhuru sagmusma maa na Ayuhu pramosheeh, <br />
Yacchidhetey visho yathaa pradeva Varuna Vratam meemaamsi dyavidyavi/ <br />
Yat kinchidam Varuna Daivye jenobhidroham mamaanushyaascharaamasi, <br />
Acchithee Yattaava dharmaa yupomimaa nastamaadenaso Devari rishah/ <br />
Kitavaaso yadrirupurna deevi yadvaagha satyamuta yannavi, <br />
sarvaa taa vishya sthitireva devatha te syaama Varuna priyaasaha; <br />
<br />
PRITHVI Mantra: Prithivy –antariksham etc.; <br />
<br />
to VISHNU DEVA : <br />
<br />
SahasraRirshaa Purushah sahasraakshas –sahasrapaat, <br />
Sa bhumim Vishwato vrutvaa Atyathishthaddashaangulam/ ; <br />
<br />
to Devi DURGA: <br />
<br />
Om Jatavedasey sunamaava Soma araati yato nidahaati Vedah, <br />
Sanah parushadati Durgaain Viswaanaaveya Sindhum diritaadyaghnih; <br />
<br />
to PRAJAPATI: <br />
<br />
Praja patena twadetaanyanyo Vishwaa jaataani paritaa babhuva, <br />
Yatkaamaastey juhumastanno Astuvagagg syama patayo rayeenaam; <br />
<br />
to VINAYAKA: <br />
<br />
Om Ganaana – antwaa Ganapatigum havamahey Kavim Kaveenaamupashramastapam,
Jyestha raajam Brahmanaam Brahmanaspata Aanashrunvannootibhisseeda saadhanam/ <br />
<br />
to VAYU: <br />
<br />
Tava Vayavrtaspatetwashtarjaamataradbhuta, Aavaasya vrinee mahey/ <br />
<br />
to ASHWINI DEVATAS: <br />
<br />
Kraanaashishmura heenaamhinvanrutasya deedhitam, <br />
Viswaaparipriyaa bhuvadadhvitaa/ <br />
Aaditpratatnassya retaso Jyotih Pasyanti vaasaram paroyaddhyatey Divaa/ <br />
<br />
Thus satisfying the Deities above and others with appropriate Mantras with
‘Havans’with ‘Ajyam’, that is ghee plus other suitable materials, POORNAHUTI
should be performed commencing with Muurthaanam Diva etc. including fruits,
flowers, dry fruits, and other suitable materials including vastras, gold etc.
as a grand finale with musical instruments, ‘Veda ghosha’, and parikramas of
Yagna Purusha.This would be followed by ‘Abhishka’/ ‘Mangalika Snaan’ to the
Karta and his wife along with Mantras saying: May Brahma, Vishnu and Maheswara
purify you; may Vaasudeava, Balaraama, Pradyumna and Aniruddha bring in Victory
to you; may Indra, Agni, Kubera, Yama, Nirruti, Varuna, Pavan, Sehanaaga and
Dikpalakaas protect you; May Kirti, Lakshmi, Dhurti, Medha, Pushti, Shraddha,
Kriya, Niti, Buddhi, Lazza /modesty, Shanti, Tushti, Vapu and Kanti-the wives
of Dharma bless you; may the Navagrahas safeguard you; may Deva, Danava,
Gandharva, Yaksha, Naga, Daithya, Rakshasa, Sarpa, and the entire Srishti
provide you ‘raksha’. After the ‘Ashirvaad’/blessings, the chapter of
‘Daanas’to satisfy the Brahmanas would commence.There are prescribed Danaas as
follows: to propitiate Surya Graha, the Daana is a Kapila cow, Chandra a
Shankha, Mangal a bull; to Budha gold, Brihaspati yellow clothes, Shukra a whirs
horse, Shanaischara a black cow, to Rahu the suitable Daana of a Metallic
‘Vastu’/ material and Ketu a goat.</span></b></div>
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<span style="color: #33cccc; font-size: 16.0pt;">Om</span><span style="color: #33cccc; font-size: 16.0pt;"> Tat Sat </span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="color: #33cccc; font-size: 16.0pt;">(Continued)</span></b></div>
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<b><span style="color: yellow;">(My humble
salutations to<span style="mso-spacerun: yes;"> </span>the lotus feet of Sri
Chandrasekharendra Saraswathi Mahaswamy ji and also my humble greatulness
to<span style="mso-spacerun: yes;"> </span>Brahmasree Sreeman V D N Rao ji<span style="mso-spacerun: yes;"> </span>for the collection) </span></b></div>
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gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com0tag:blogger.com,1999:blog-1677975695993500877.post-31496937453109151932013-01-09T21:56:00.002-08:002013-01-09T21:56:32.918-08:00The Essence of Puranas – Varaha Purana -2 <div dir="ltr" style="text-align: left;" trbidi="on">
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<strong><sup><span style="color: #ff9900; font-size: 16.0pt;">The Essence of Puranas – Varaha Purana </span></sup></strong><i style="mso-bidi-font-style: normal;"><span style="font-size: 16.0pt;"><br style="mso-special-character: line-break;" />
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<b><span style="color: white; font-family: Verdana;">26
Bhakti in seeking Lord Vishnu-relevance of ‘Pancha Ratra’ Gyan</span></b></div>
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<b><span style="color: white; font-family: Verdana;">In the
context of Padmanabha Vratha mentioned above, Maha Muni Agasthya preached on
several Spiritual Issues to King Asvaashva. He gave the example of Devarshi
Narada who having worshipped Lord Vishnu for thousand years visited ‘Sweta
Dwipa’ and was stunned to visualise the Maha Purusha Vishnu with His armoury
and ornaments like Shankham, Chakram, Padmam, and Koustubh and prayed to Him
literally non stop. Lord Vishnu replied that those Brahmanas who followed
‘Purusha Suktam’ or the Original ‘Samhita’ describing ‘Varnashrama Dharma’ and
worshipped Him with devotion would indeed realise Him.[ Purusha Suktam states
‘Sahasra Sirsha Purushah, Sahasraksha Sahasrapaat, Sabhumim Visvatho vruttva
Athyathishtha Dasaasngulam ( The Immortal Purusha has thousand or countless
heads, Thousand Eyes and Thousand Feet, He spreads all over the Earth that ten
fingers cannot count)---‘Braahmanosya Mukhamaseeth Bahoo Raajanyakruthah,
Uruthathasya yadh Vaisya Pathbyaagum Shudro Ajaayatha ( His mouth formed the
Brahmana, His arms made Rajaaya or Kshatriya, His two thighs the Vaishyas or
traders/agriculturists, and from His feet the Shudras] Bhagvan said further
those devotees who observed the ‘Pancha Rathra Shastra’ too would attain me.
Those who were dominated by Rajas and Tamas features would not be able to even
gauge me, let alone attain me. So saying Bhagavan bestowed to Narada the
greatest gift of the composite knowledge of Pancha Rathra Sastra with the
mission of preaching its contents and explanations to posterity. [Bhakti is
Amrit and righteousness or the bliss of Almighty; notwithstanding the turmoil
of ‘Samsasra’or worldly wisdom, a bhakta has to promote a parallel force in the
name of virtuousness and alignment with Narayana and the strength of that
alignment determines the distance from the Bhakta and Narayana. The driving
force named Devi Radha is Bhakti and in fact Radha Devi Herself is the
embodiment of Bhakti. Hence the union of Radha and Krishna
is ‘Moksha’ or Salvation. Narada confirms in Pancha Rathra as follows: <br />
<br />
Satyam Satyam punah Punah Satyameva Punah Punah <br />
Radha naamna Vinalokena matprasado na Vidyatey<br />
<br />
(I tell you the truth and I repeat that this is the truth; one who does not
pray Radha will not secure my kindness or blessings.)]</span></b></div>
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<b><span style="color: white; font-family: Verdana;">27
Concept of Unity in Diversity-Maha Vishnu manifests in Triple Forms</span></b></div>
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<b><span style="color: white; font-family: Verdana;">At a Sacred
Yagna being performed to worship Maha Vishnu various Devas including Indra and
Brahma attended and so did Bhagavan Siva. Since there was the question of
worhipping the seniormost Deities present , Sage Agastya asked Lord Rudra
Himself as to who should be declared as the Chief Guest at the Yagna. Lord
Rudra replied that since the Yagna was devoted to Vishnu and as such it was
most appropriate that Vishnu be the Chief Guest. Moreover, Satva Swarup Parama
Narayana displayed Himself in three Forms. With the complex mix of ‘Rajas’ and
‘Tamas’ Gunas Maha Vishnu created from His navel the Lord Brahma seated on
Lotus top and Satva Guna predominated Brahma; with the mix of Rajas and Tamas
Gunas, Deva Deva created Shiva with Tamo Guna dominating; and finally, with the
mix of Rajas and Satva Gunas, He created Vishnu with the predominance of Satva
Guna! Having stated that but for the predominance of Gunas, all the three forms
of Adi Deva are equally important, Rudra Deva declared: <br />
<br />
Yo Vishnum Sa Svayam Brahma Yo Brahma sohamevacha, <br />
vedatrayopi Yajnosmin Yajyam Vedeshunischayah<br />
Yo bhedam kurutheysmaakam thrayaanam Dwijasotthama <br />
Sa paapakari dhushtaatma durgatim gatimaapnuyat/<br />
<br />
(Whoever is Vishnu, He is Brahma Himself, and whoever is Vishnu He is Myself or
Rudra! Hey Sreshtha Dvija, the decisive view of Vedas is that whoever makse a
distinction among the Trinity that sinner among human beings goes down to
Durgati or to Evil Ways.)
Rudra said further to Sage Agastya: I am the Three Yugas, the Trimurties, Three
Vedas, Three Agnis like Garhapatmaya, Three Lokas, Three Gunas, Three Sandhyas
and Three Varnas.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">28
Genesis of Gautami
River and benevolence of
Lord Rudra to Sage Gautam</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Sage
Gautami was blessed by a boon from Brahma after a severe Tapasya in Dandaka
forest that he should have abundant supply of ‘Dhanya’ (food grains) and
provide good food to Guests daily. As there was ‘Akal’ (famine) once, several
Brahmanas were fed with food. Some of the ‘Sapta Rishis’ (Seven Great Sages)
like Marichi were not happy of Gautami’s popularity and created an illusory cow
( Maya Cow) and left it moving around the kitchen and Gautami threw some water
on the cow and the latter pretended death. The Sapta Rishis wantonly left the
place as they alleged the killing of a cow as a pretext. Repenting the
‘Gohatya’ which was actually never done, Gautami performed penance to Rudra
Deva and requested Him to release a piece of His ‘Jatajut’ (twisted hair) so
that Bhagirathi was created and revived the ‘dead’ cow. The Sapta Rishis were
surprised at the tenacity of Gautam and addressed the Sage as: ‘Sadhu’
‘Sadhu’as a gesture of admiration to the long penance to Rudra. Gautam was indeed
not amused as the jealous and flippant action of Sapta Rishis’ creating a Maya
Cow, made him feel that he did a crime and as a result he had to perform
Tapasya for long time. Gautam cursed the Sapta Rishis that they would lose all
the knowledge of Vedas and would be unfit for Vedic tasks.The off-shoot was
that Sacred River
Godavari was born. As regards the curse of
Gautam to Sapta Rishis, the latter said that this time the curse might not
materialise, but in Kaliyug the curse would indeed become true, since there
would be many fake Sages, doers of Kshudra karma (evil acts) to destroy others,
smokers, liquour consumers, womanisers and such other unscrupulous persons. But
there would be a few virtuous devotees who bathe in Pavitra Godavari and
perform Pitru Tarpan especially when Brihaspati Graha enters Simha Rasi and
that they would certainly attain salvation to the Pitras as well as themselves
after their end. Such was the assurance of Lord Rudra Himself! </span></b></div>
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<b><span style="color: white; font-family: Verdana;">29
Rudra Deva’s realisation of ‘Maha Purush’ (Adi Deva Stuti by Rudra Deva
included)</span></b></div>
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<b><span style="color: white; font-family: Verdana;">As Lord
Rudra was performing ‘Tapasya’ deep inside water to Maha Purush, He saw that
Eleven Entities of outstanding splendour emegring from water and even when
enquired as to who they were, they sped away in hurry without replying. Later
on Rudra visualised a Thumb-like Figure who was by far the most resplendent of
the Eleven Entities who flashed earlier. Rudra introduced Himself as ‘Bhava’
and asked the new Personality as to Who He was. The reply was that a new vision
would be provided to Rudra so that the realisation was better and that He was
the ‘Jalasayi Narayan Deva’.The Eleven Entities who hurried away without
replying to Rudra were the ‘Ekadasa Adityas’ or the Eleven Suryas and they were
asked to hurry up to execute Tapasya. Rudra then comprehended the Premordial
Maha Purusha and prayed to Him as follows: <br />
My greetings You, You are Eternal, Pure and incredibly Huge Bodied, with
Thousand Hands and Thousand Rays; Your actions are pure; You are the redeemer
of all human tribulations, Shambho! You possess the unimaginable luminosity of
several Suns and speed and severity of several Vayus; You are the possessor of
all kinds of ‘Vidyas’ and knowledge; You are Greeted and worshipped by all
Deities; You have neither beginning nor end nor you are destructible; You are
the small symbol of Seshanag who is the holder and supporter of the entire
Universe; You are the Supreme Lord of the Universe, Bhutapathi, Maheswara,
Marutpathi, Sarvapathi, Jagatpathi, Prithvi pathi, Loka pathi: I am ever
grantful to You; You are ‘Jalesha’ of Super Lord of Water, Narayana, Vishva
Shankara, Kshitisha, Vishweswara, Vishwalochana, Manifestation of Sun and Moon,
Achyuta, Veera, Vishvavyapi or Omni Present, Amrita murthi, the Opposite of
blistering flames of Fire God in the form of pleasant coolness; Universally
multi faced, Oh Narayana, do protect me as I am in Your complete control; You
are engaged in the full swing of ‘Samsara Chakra’ or preserving the balance of
Universe, yet no miniscule matter could escape Your consideration; little
wonder that all Jnanis with clean and clear mind leave to you to perform,
correct and obey without the least hesitation; How could I commend or comment
about you! You have the unique and accurate assessement of infinitesimally
small as well as mammoth and unsolvable issues; You are speechless, heartless
and emotionless; You are devoid of attachments; even Brahma could not fathom
Your Inner Self, excepting that Tapasya might provide You a feeling of nearness
to you.<br />
As Rudra Deva prayed to Maha Purush Vishnu, the latter confirmed that both of
the two Entities were the same. He said: Varam Varaya Bhadram the Deva Deva
Umapathey, Na Bhedaswavayo Deva ekavavaamubhavapi (Oh Umapathi, Do ask for a
boon from me; may you be blessed; We have no difference and are both the same)
He affirmed further: <br />
<br />
Devakaryavitaareshu Manushatvamupagathah, <br />
Thvomeva araadhiyashyami thvam cha me varado Bhava / <br />
Yat thvayoktim bahesvethi Deva Dva Umapathye, <br />
Svoham vahaami thvaam Devam Megho Bhutva shatam samah <br />
<br />
(Oh Umapathi! In order to perform the tasks of Devas I take to various
Incarnations and execute Tapasya for you. I shall take the form of clouds and
take out water from them for your sake!). Maha Vishnu gave two further
dispensations viz. the Ekadasa Adityas-the Prakritik Purushas- would spread all
over Prithvi to stay there and Vishnu’s incarnation as Varaha would worship
Rudra Deva.<br />
<br />
(The Sanskrit base is: <br />
<br />
1)Namostvanantaaya Visuddha chethasey Swarupa rupaya Sahasrabaahavey, <br />
Sahasra Rashmipravaraya Vedhasey Vishaladehaya Vishudda karminey/<br />
2) Samasta Visvaarti haraya Shambhavey Sahasra Suryaanilathigma tejasey, <br />
Samasta Vidyaavidhutaya Chakriney Samasta Govarninuthey Sadaanagha / <br />
3) Anaadi Devotchyuta Sesha Sekhara Prabho Vibho Bhutapathey Maheshwara,
Marutpathey Sarvapathey Jagatpathey Bhuvah Pathey Bhuvana Pathey Sada namah/ <br />
4) Jalesha Narayana Vishavashankara Kshitisha Vishveswara Visva lochana, <br />
Shashanka Suryarchyuta Vira Vishvaga pratakyamurtye Amrithir- avyaha/ <br />
5) Jwaladhahutaashanchi virudha mandala prapahi mam Sharanagatam Sada achyuta /
Vakranyanekani Vibho Tavaaham ma Pashyami Madhyasthagatam Puranam <br />
6) Brahmanameesham Jagataam Prasutim Namosthu thubhyam Pitaa Mahamahaya,
Samsarachakra bhramaniranekah kvachit Bhavan Deva Varaadi Deva <br />
7) Sanmargibhijnana vishuddha tatvaihryupaasyase ki pralapaamyaham tvaam Ekam
Bhavantam Prakruteh parastaad yo vethyasou Sarvavidadibodha/ <br />
Gunana theshu Prasambha Vibhedya Vishala murthihi Susukshma rupam <br />
8) Nirvakyo Nirmano Vigathendriyosi Karma bhavanno vigathika Karma,
Samsaravamsthva hi na thadrushosi punah katham Deva varasi Vedhyah <br />
9) Murthamurtha tvathulam labhyate thye the param Vapu Devah Vishuddha Bhavaih,
Samsara vicchhitthi karairyajadbhirato vasisayet Chaturbhujaswam/ <br />
Param na jaananthi yato vapusthe Devadayopyadadbhutakaranam tat, <br />
Atovataarokti thanum Puranamamadhayeyuh Kamalasanadyah/ <br />
10) Na the Vapu vishwa srugabja yonirekanthato Ved Mahanubhavah, <br />
Param tvaham Vedya Kavih puranam Bhavanthamadyam Tapasa vishiddhim/ <br />
11) Chaturmukho yo yadi Kota vaktro Bhavennarah kvapi Vishuddha chetah, <br />
Sa tho Guna naamayuthi ranekaihr vadet tada Devarara Praseeda/ <br />
12) Samadhiyuktasya Visuddha Buddhehstavad bhava bhaavaikamanonrugasya, <br />
Sada Hridisthosi Bhavannamaste na Sarvagasyaasthi Pruthagavyavastha <br />
13) Iti Prakasham Krutamethadeesha Stvam maya sarvagatham Vibuddhva, <br />
Samsara Chakra kramanana Yukthya Bheetim puneerhyachuta kevalatvam.). </span></b></div>
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<b><span style="color: white; font-family: Verdana;">30
Manifestation of ‘Tri Shaktis’-Brahmi, Vaishnavi and Rudrani</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Lord Brahma
led a delegation of Devas and reached Kailash when Rudra Deva and Devi were
sharing a lighter moment. The reason of the visit was that a Demon named
Andhaka defeated Devas badly and ousted them from Swargaloka. Brahma requested
Narayan too to join at Kailasa to face the emergency. As the Trinity pondered
over the crisis rather seriously and their vision crossed each others’ eyes,
there appeared a Tri Shakti whom the Trinity named as Tri Kala who would
administer the entire Universe. Since She was the embodiment of Tri Gunas of
Satva, Rajas and Tamas, She would be known by that name as Tri Guna; since Her
physique and appearance alternate with the three colours of white, red and
black, She would be called Tri Varna also.Among the Tri Shaktis so manifested,
one Swarupa was extremely beautiful and benevolent as a personification of
propitiousness to be engaged in the task of ‘Brahma Srishti’ as Brahmi Devi.
Another characterizasion of Tri Shakti was endowed with the quality of an
administrator in the most dignified and poised demeanor, signifying valour and
Vishnu Maya was named Vaishno Devi. With a fearful visage and physique, ready
to pounce on the wicked and the Evil, the third Image with a Trident seated on
a tiger was called Rudrani Devi as ‘Vishva Samharini’or the Destroyer of the
Universe. Brahmi Devi who was Svetha Varna or fair complexioned, lustrous and
lotus eyed became a ‘Yogini’ with the permission of Brahma on ‘Sveth Parvat’ or
the White Mountain. Eventually this Devi of
Satva Guna became popular as Saraksharamayi, Ekakshara, Vageesha, Sarasvati,
Vidyeshvari, Vedavati, Amritakshara, Jnanavidhi, Vibhavari Devi, Vishalini, and
Soumya. Vaishno Devi who manifested from Vishnu too left with His consent for
Mandarachal for Tapasya. Rudrani left for Neel Parvat or Blue Mountain
to perform Tapasya after Rudra Deva’s approval. The Tri Shatkis were thus ready
for facing exigencies whenever they were recalled from the respective Lords
such as when Sarasvati was asked to help in the task of Creation etc. More than
the normal duties as were assigned to them, the Tri-Shakties were ever ready to
supplement the efforts of their respective Lords as collective endeavors were
called for, such as the destruction of mighty Demons as Andhaka.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">31
Significance of ‘Vaishno Devi’ (Devi ‘Stuti’ included)</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Symptomatic
with Rajoguna and Vishnu Maya, Vaishno Devi entered a cave named Vishala
Teertha atop Mandara
Mountain for executing
Tapasya. After considerable time gap of years, She felt highly disturbed and
out of that feeling of stress emerged several ‘Kumaris’ (Young Virgins) who
were bluish in complexion, with curled hair, attractive lips, broad eyes, slim
waists and ornamented. Simultaneously a massive number of grown up women too
materialized. Innnumerable palaces and houses with all possible facilities with
luxurious living appeared to accommodate the Kumaris and women. Renowned among
the Kumaris were Vidyutprabha, Chandrakanthi, Suryakanthi, Para, Gambhira,
Charukeshi, Sujata, Ghritachi, Urvashi, Shashini, Sheilamanditha, Charu Kanya,
Visalakshi, Dhanya, Peenapayodhara, Chandraprabha, Girisutha, Suryaprabha,
Amrita, Swayamprabha, Charumukhi, Shivadooti, Vibhavari, Jaya, Vijaya, Jayanti,
Aparajita and many others housed in Sreshthapuri. All the Maids of Devi wearing
‘Ankush’ and ‘Paasha’ surrounding Her as seated on a Golden Throne were fanning
Her with white ‘Chamaras’. Vaishno Devi was fully ornamented and garlanded with
various fragrant flowers and was seated comfortably when Sage Narada called on
Her for ‘Darshan’ and left. His purpose was to convey to Demon Mahishasur about
the unparalelled beauty of Vaishno Devi. The puffed up arrogant Demon tormented
the whole world, especially Devas, Sages and all the virtuous since he attained
boons of invincibility from Brahma except from women. He called his Maha Mantri
‘Alamsharma’ and select other Mantris like Praghas, Vighas, Shankukarna,
Vibhavasu, Vidyunmali, Sumali, Parjanya and Kruur and instructed them to
request Her to marry him politely and if necessary utilise the other means of ‘Daana’
or tempt with gifts; ‘Bheda’or divide and try; and finally as a last resort to
‘Danda’ or punish or even kidnap or if need be to destroy Her! As the road map
plan of approaching Her was finalised, a highly accomplished person named
Vighas was commisioned to negotiate. As all means of cajoling and threatening
were not fruiful, the Demon had to declare war. Senapati Virupaksh led the
Demon’s side and quite a few of the Danavas were capable of defeating the
Mighty Indra who carried the Vajrayudha! Among these ‘Daithyas’ were stalvarts
like Lomavarshak, Anjan, Nilakukshi, Udraksh, Meghavarna, Balahak, Lalataksh,
and Subhim. While Rahu challenged ‘Ashtavasus’ or Eight Vasus, mighty Demons
like Bhayankar, Dhwanksh, Dhvasta Karna, Shanka Kukarna, Vajra Kaya, Ati
Veerya, Vidyunmali, Rakthaksha, Bhimadamshtra, Vidyutjihva, Atikaya, Mahakaya,
Dirghabahu, Krithantak etc.attacked the Eleven Adithyas by turns. Kaal,
Kritanth, Raktaksha, Haran, Mitrah, Aanitya, Yajaha, Goghna, Stridhan and
Parakrami fought Eleven Rudras. Thousands of Asuras were destroyed and in the
process Devas too got defeated and fled without a scar but for the fact that
they consumed Amrit. Sage Narada alerted Kumaris of Vishno Devi that the
so-called invincible Mahisahasur had moved towards Devi Bhagavati to wage a
battle.As a final effort of demanding Devi to wed Mahishasura was personally
conveyed by the Special envoy, called Vidhyutprabha; indeed Vaishno Devi was
fully aware of Mahisha’s background but gave a patient hearing: there was a
demoness named Mahishmati who took the form of a Mahisha (She-baffalo) and
tried to forcibly occupy the Ashram of Sage Ambar who by his Divine Vision
found the real form of the demoness and cursed her that she would take the
birth of a Mahisha (buffalo). As she fell on the feet of the Sage, he had
kindly agreed that if she begot a son then she would be back to normalcy.After
a time lag, another Sage named Sindhudveep who was performing Tapasya on the
banks of Narmada river witnessed the attractive physique of a Devakanya without
clothes and the Sage dropped his semen in the water, when the Mahisha saw the
scene. She drank up the semen water and thus begot Mahishasura who was
unconquerable. “Therefore oh Devi, this would be a last chance to marry the
Mighty Mahisha and be happy for ever”, said the Emissary Vidyutprabha. As this
was stated, Vaishno Devi laughed like a roar of a Lioness so much so, the
Trilokas in her belly were shaken and from that vibration came out Devi Jaya,
the Dwarpalika of the Goddess and said: ‘You stupid, your head is as thick as
your Lord Mahishasura’s! Do you not realise that Vaishno Devi is a Kumari and
is the Supreme Goddess of Kumaris and the Boon Giver to those who perform this
Great Vrata; do run back soon as the rules of ‘Dharma Yuddha’ (Battle of
Dharmic Rules) prohibit killing an emissary. As this conversation was going on,
Sage Narada appeared and was so mirthful that the final moment of Mahisha’s
annihilation had arrived. A multitude of Mahisha’s army was butchered by
Kumaris and there was tremendous ‘hahakars’ of death all around. Vaishno Devi
assumed a mammoth form with twenty hands each carrying a weapon of mass
destruction like arrows and bow, sword, Shakti, mace, axe, damaru, huge bell,
Shatagni, Mudgara, Bhushundi, Jhala, Musal, Chakra, Bhindipal, Danda, Pasha,
Dhwaja and Padma. As the entire army of the Asura was floored totally, the Lion
on which was seated by Devi made such a howl that the Universe was frightened
as though that was the signal to jump.The Asura Maya which sought to be spread
by the Demon jumping from mountain to mountain was targetted with Vishnu Maya
with such precision that the Trisul went right through the wretched body of
Mahisha, the Greatest menace of the World, fell with a terrific thud which
pierced through the ears of the entire humanity. Headed by Lord Brahma, Indra
and all the Devas extolled Vaishnavi Devi for saving them as also the World
from the peril of the Asura as follows:<br />
<br />
Devi Vaishnavi Stuti : <br />
<br />
Namo Devi Mahabhagey Gambheerey Bhima Darshiney, <br />
Jayasthey Stithi Siddhantey Trinetrey Vishvatomukhi /<br />
Vidyavidye Jaye yajey Mahishasuramardini, <br />
Sarvagey Sarvadeveshi Vishwarupini Vaishnavi / <br />
Veethashokey Dhruvey Devi Padma Paptra Shubheykshaney, <br />
Suddhasatva vrathasthey cha Chanda Rupey Vibhavari / <br />
Ruddhi Siddhipradey Devi Vidyey Vidyomrutey Shivaey, <br />
Shankari Vaishnavi Brahmi Sarva Deva Namaskrutey / <br />
Ghanthaahastey Trishulaastrey Maha mahisha madrdini, <br />
Ugra Rupey Virupakshi Mahamayemritusravey / <br />
Sarvasatva hithey Dhruvey, Vidyaapurana shilpanaam Janani Bhutadharini / <br />
Sarva Deva Rahasyanaam Sarva Sattvavathaam Shubhey, <br />
Tvameva Sharanam Prapadyanthey e Devi Parameswari / <br />
Na theshaam Jaayathey kinchithasumbha rana sankatey, <br />
Yashva Vyaghra bhayey ghorey chorarajabhaey tatha / <br />
Stvamennam sada Devi Pathishyati Yataatmavaan, <br />
Nigadasthopi yo Devi twam Smarishyati Manavah/ <br />
Sopi Bandhairvimuktasthu Sumukham vasatey sukhi/ <br />
<br />
( Hey Mahabhagyashalini, Gambheera, Bhayankara Darshini, Vijayashalini, Sthitha
Swarupa, Three Eyed Devi, Universe Faced One, Our sincere Greetings to you;<br />
Hey Vidya and Avidya Rupi, Jaya, Fit for performing Yajnas, Mahishasura
Mardini, Omni Present, Swamini for all Devas, Vishwarupini, Devi Vaishnavi: our
Greetings; You are devoid of sorrows, Everlasting, Beautiful and Lotus Eyed,
You are embodiment of Pure Satva Gunas and at the same time ferocious, brutal
and night like darkness; You are the benevolent Devi bent on enhancing Virtuous
mind-sets; You are Vidya, Avidya and Amrit in the same wavelength; You are
Shankar, Vishnu, Brahma and Shakti in one go; You carry a Ghanta ( Bell),
Trishul and many other Items signifying several aspects simultaneously; You are
the force to destroy Maha Mahishi, Ugraswarupa, Virupakshi and Maha Maya; Sarva
Satvamaya, Dhruvasva Rupini, Mother of Puranas, Vidyas and various Skills;
Ambika, Virupakshi, Shantai Swarupa, Dosharahita or Sinless, Akshaya, Avyaya,;
I am in Your ‘Sharan’ or safe custody; Those who read this Stuti with a clean
thought and mind shall never be troubled by ferocious animals, thieves, or
those in authority and nothing untoward would ever occur to them! Even shackled
by iron chains, those who read this Vaishavi Stuti would instantly be free and
fearless!</span></b></div>
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<b><span style="color: white; font-family: Verdana;">32
Tri Shakti Devi Rudrani (Chamundi Stuti included)</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Deva Varaha
enlightened Devi Prithvi about the materialization of Tri Shakti as Rudrani
Devi at the Nilgiri mountain Range as the symbol of Tamoguna. It was at this
time that Brahma gave away boons to Daitya Ruru of impregnability by any
species obviously ignoring the women power. In a battle with Devas, Ruru
created thousands of Ruru-alike Danavas out of the Oceans and distressed Devas,
Sages and the Righteous. Devas started running away helter-skelter and there
was an all round bewilderment when a loud voice came from the Skies saying: ‘do
not be afraid and be panicky’. Simultaneously there were lakhs of Devis with
armoury who appeared from nowhere and showered ankushas, arrows, swords, maces
etc. on the Daithyas in such numbers as were manifold compared to those of
Demons. Emboldened by the presence of lakhs of Devis, the Devas, Adithyas,
Vasuganas, Rudraganas and Ashvini kumars fought boldly and in response, Ruru
spread his Maya which lulled Devas and others to sleep. Devi Rudrani threw away
Her Trishul and pierced through the body of Daithya Ruru; but from that body
came out two furious Asuras, called Chanda and Munda who were slaughtered
instantly and thus Devi’s another Name was Chamunda. As She was Roudriya
Samharini, the Devi was known as Kalarathri. As She was surrounded and devoted
by thousands of ‘Anucharikas’ (Servants), She was called Mahabhaga. Since the
Anucharikas were ever hungry and were ever after to feed, Rudrani requested
Rudra Deva to show a way out to appease their hunger amd Rudra Deva did
indicate the ways to satisfy them: if women were in the family way and wear the
clothes of other women or worse still touch the clothes of men, then the
Anucharikas could satisfy their hunger; or babies who are neglected lying on
earth could be considered as ‘Bali’or sacrifice; the remains of a child’s
delivery in the delivery house could be taken as food to the Anucharikas; or
just born babies too could be the food for these women.<br />
Chamundi Stuti: <br />
Jayaswa Devi Chamundey Jaya Bhuthapaharini, <br />
Jaya Sarvagathey Devi Kaalarathri Namosthuthey / <br />
Vishwamurthi Shubhey Shuddhey Virupakshi Trilochaney, <br />
Bheema Rupey Shivey Vidyey Mahamaye Mahodaye / <br />
Manojavey Jaye Jrumbhey Bheemakshi Kshubithakshaye, <br />
Mahamaari Vichitraangey Geyanrithyapriye Shubhey /<br />
Vikaraley Mahakaali Kaalikey Paapahaarini, <br />
Paashahasthey Dandahasthey Bheemarupey Bhayanakey / <br />
Chamundey Jwalamaanaasye Teekshnadamshtrey Mahabaley, <br />
Shiva yaanasthithey Devi Prethaasanagathey Shivey / <br />
Bheemakshi Bheeshaney Devi Sarvabhuta bhayankari, <br />
Karaaley Vikaraaley cha Mahaakaaley Karaalini / <br />
Kaali Karaali Vikrantha Kaalaraathri Namosthuthey , <br />
Vikaraala Mukhi Devi Jwalaamukhi Namosthuthey / <br />
Sarvasatwa hithey Devi Sarva Devi Namosthuthey, <br />
Iti Sthuta tadah Devi Rudreyna Parameshtina / <br />
Thuthosha Parama Devi Vakyam chedamuvaavacha ha, <br />
Varam Vrushneeva Devesha yatha they Manasi Vakthrathey/<br />
Stothraanena ye Devi twam sthuvanthi Varaananey, <br />
Theyshaam twam Varadaa Devi Bhava Sarvagati Sati/ <br />
Yashchemam Triprakaaram thu Devi Bhaktya samanvitha, <br />
sa Putra Poutra Pashuman Samruddhimupagacchati / <br />
Yashchemam Srunuyad Bhaktya Trishaktyastu Samudbhavam, <br />
Sarva paapa vinirmuktaha padam Gacchhatyanamayam /<br />
<br />
(Victory be with you, Chamunda Devi, Bhutaapaharini, All Pervading Devi,
Kaalarathri, Vishwa murthi Swarupa, Embodiment of Propitiousness, Essence of
Purity, Virupakshi, Three Eyed, Personification of Terror, Arch-type of
Auspiciousness, Source of Knowledge, The Great Illusion; You are as fast as
mind, Victorious by nature, berserk by behavior, Strange by demeanour, Lover of
Music and Dance, Vikaral, Maha Kali, Sin expunger, Kalika, Sporter of ‘Pasha’(
rope) and club by hands, Originator of ferocity and panic; You are highly
illuminated by face, Maha Balavati, seated on dead bodies, Prethas and images
of Pisachas, horror-eyed, Bhayankar, Vikaral Kaala Swarupa, Archtype of
gallantry and ferociousness, Blazing Faced One, My Greetings, You are the
Universal Benefactor! Rudra commended Chamundi Devi with the above Stuti or
eulogy; He said that whoever reads or hears it would be blessed by Him and Devi
as well.) <br />
<br />
Those who pray to the Tri Shaktis in the Three Profiles with sincerity and
mental application would secure boons for excellent well being, offspring and
prosperity. Observance of Tri Shakti Vratha on Ashtamis, Navamis and Chaturdasis
by fast and worship would help retrieve even lost Kingdoms or secure Kingdoms
anew and similarly retrieve or gain great opportunities of life. There would be
no threat of fire, theft, serpents or any such untoward occurrences by merely
preserving the Tri Shakti Stothras in any household. Reading the Stothras would
certainly help secure the following: Pasum, Puthram, Dhanam, Dhanyam,
Varastriyah, Rathnaashva Gajaa yanaaswashu bhavanthuta yasyedam thishathey gehe
thasyedam jaayathey dhruvam ( Cattle, Sons, Money, Beautiful women, Jewellery,
horses, elephants, servants and Vaahanams would be possessed in those houses
and this is certain). </span></b></div>
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<b><span style="color: white; font-family: Verdana;">33
‘Kapala Vimochan’ and Rudra Vratha</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Varaha Deva
narrated the background of Rudra Vratha to Devi Prithvi. At the time of
Creation, Brahma created Rudra and the ‘Pingala Varna’ (red colour) of Rudra
became ‘Nilalohit’ (blue colour). Out of fun, Brahma carried Rudra on His
shoulders; Rudra found the fifth head of Brahma uttering an ‘Atharva Veda
Mantra’ including a word ‘Kapala’which irritated Rudra and He nipped off the
Fifth Head of Brahma. As the Kapala of Brahma’s Head got stuck in Rudra’s
hands, apparently due to the sin of ‘Brahman Hathya’ (Killing of a Brahmana),
Rudra enquired of Brahma as to how to get rid of the skull and the reply was
that Rudra should perform Kapala Vrath. Rudra left for Mahendra Mountain and
split the skull into three parts; the first part having thick hairs which was
converted as Yajnopaveeth of Rudra; holding the second and third parts of the
skull on hands, Rudra wore the broken parts and used them as ‘jatajut’ of
Himself and the third remainder was taken from ‘Tirthas after Tirthas’ for Body
Purification and penance for twelve years among Sapta Dwipas. In the first year
He bathed in the Ocean first and in Ganga; in the subsequent years, He bathed
in Sarasvathi; in the Sangam of Yamuna, Ganges and Sarasvathi Rivers; there
after in the Rivers of Shathadu, Chandrabhaga, Gomati, Sindhu, Thungabhadra,
Godavari and Gandaki. Thereafter, Lord Rudra bathed with the skull in hands at
Udveg Theerth, Rudramahalaya Theerth, Daruvan, Kedarnath, Bhadreswar Theerth,
and Gaya
Theerth where Pitru Tarpan was performed. In the sixth year, while performing
‘Vishva Bhraman’ or Universal Circumambulation, Rudra’s Koupeena Vastra along
with the ‘Kati Sutra’ ( waist string) fell in a river and since then He had
been bathing as ‘Nagna Murthi’ ( or Naked Deva). Thus in the pretext of Kapala
Vimochana, Rudra Deva was bathing in nude eversince till the Tirtha Vrata was taken
up. At Varanasi, after bathing in Ganges which was indeed the starting point of the Vratha,
Kapala Vimochan (relief of the skull) was accomplished and hence the Kasi
Theerth was declared as the Kapala Vimochana Theertha; incidentally Rudra
Deva’s complexion changed from Neela Varna back to Pingala Varna. The
propitious Vratha of Rudra had come to be known as Nagnakapaal Vratha,
Vyabhrava Vratha (since the complexion of Rudra got transformed) and Shuddha
Shaiva Vratha eversince.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">34
Procedure of Maha Vishnu Vratha</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Varaha Deva
explained to Prithi Devi that even the worst kind of Sins, (including the
‘Pancha Pathakas’ or the Five Worst Sins viz. killing Brahmana, Wine drinking,
falsehood, committing thefts, and incest with Guru’s wife) could be destroyed,
progeny and prosperity are blessed, health and fame are assured and longevity
and contentment are augmented, provided Vishnu Puja is carried out with purity
of body and soul. The Vrath to be executed in the Month of Kartika during the
Bright fortnight on Dwitheeya or Samkranthi Dwadasi or during Chandra Grahan or
Surya Grahan ( Lunar or Solar Eclipses). As per prescribed Procedure in the
Varaha Purana, Lord Vishnu and Devi Lakshmi are installed in the midst of
sixteen or atleast nine petals of Lotus as directed by Guru (Preceptor).
Intiation of the Vratha should be on Kartik Shukla Dashami itself by taking
fruits and milk and rest overnight in the presence of the Installed Deities and
the Guru. Now, the nine (or sixteen) mandals be arranged in bright colours
installing Loka Palas first viz. Indra in East and worship him; Agni in his
direction or Agnikona or Agneya and worship him; Yamaraja in South and Nirruti;
Varun in West, Vayu in Vayavya kona; Kuber in North and Rudra in Ishanya.
Likewise, install in the middle of the Lotus, Lord Vishnu. Also, Balaram be
worshipped on the Eastern Patra; Pradyumna on the Southern Patra; on the West Aniruddha and on the North the sin-destroyer
Vasudeva. In the Eshana Kona be installed Shankha and in Agni kona the Chakra,
Dakshin side the Mace (Gada), Vayavya kona Padma; in Ishaan kona Musalam be
worshipped and in the South Garuda; on the left side of Maha Deva be installed
Devi Lakshmi; facing the Chief Deity of Vishnu be installed Dhanush, Khadga,
Sri Vatsa and Koustubh. Subsequently, eight Kumbh or pots be arranged in ten
dishas (Directions); of these Vishnu-related nine kumbhs be installed and
perform bathing to any one Murthi as convenient. In the same way, bathe Indra’s
Ghat in the name of Ishvarya or Prosperity; those devotees who are keen on
money and valour might bathe the Agni-related kumbh; those desirous of victory
against death would bathe Yamadharmaraja; seekers of peace of mind might bathe
into the Ghata of Varun; for instant erasure of sins, bathe the pot of Vayu;
for immediate money bathe the pot of Kubera; for Gyan to Rudra. After these
preliminaries, the Guru would advise all the Sishyas either of Self or of Guru
that Brahmanas should be respected always as they were of Vishnu Swarup! Then
would commence the ‘Homas’ or oblations to Agni by uttering the Shodasakshara
Mantra: Om Namo Bhagavatey Sarva Swarupiney
hum phat Swaha / [After the Homas are executed, then follows the chapter of
‘Dakshinas’. While those who could afford such as Kings and rich persons of the
clans of Kshatriyas and Vaisyas engaged in business, the middle class persons
might satisfy the Gurus and Brahmanas according to the proven levels of
knowledge as also the affording capacity of the devotees concerned, without
overcharging by the receivers as per demand and supply forces nor underpaying
the learned despite affordability.] Performing the Vratha, participating
directly or otherwise, or observing the Proceedings with keenness or atleast
having a ‘Darshan’ of the ‘Mandala’ Area and of the Deities would all yield
proportionate blessings and boons!</span></b></div>
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<b><span style="color: white; font-family: Verdana;">35
‘Go daan’ (Charity of Cows) in various forms</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Ensuring
the credibility and merit of the Brahmanas concerned, offering of cows in
reality or symbolically in the form of Idols by the donors would indeed derive
far reaching ‘Punya’ or the fruit of meritorious action. Quite a few kinds of
Dhenu Daan have been in vogue: Til Dhenu Daan is performed with specified
quantity of Sesame Seed along with the Idol made of gold or silver or copper,
even stone or any other material along with the same kind of calf Idol with the
prayer to Goddess Dhenu that the donor should never experience non availability
of any essential material in the life of himself or his family members. The
Brahmana receiving the donation in all humility should bless the donor and pray
to Maha Vishnu to grant boons to the donor. The procedure of donating Jal Dhenu
is to first clean up and purify an area with cow dung, place two pots
representing a cow and a calf, made of any material as above, fill up the pots
with sandalwood, camphor and water of holy rivers preferably and donate it to a
worthy Brahmana and pray for happiness and abolition of sins and the receiver
would bless like-wise.A donor of Rasa Dhenu should sanctify an area and place
two decorated pots of bigger and smaller size on kusa grass filled up with
sugar cane juice as also place sugar canes on four sides to effect the
donation; the donor should pray to the Rasa Dhenu to make his life sweet and
happy and the Brahmana too would pray to Vishnu to provide contentment in the
donor’s life and bless him to attain Vishnu loka after life. Dhenus are
similarly donated with other materials like Sharkara Dhenu donating Sugar,
Madhu Dhenu donating honey, Kheer Dhenu for donating rice, milk and sugar mix,
Dhadhi Dhenu with curd, Navaneeth (Butter), Lavan ( Salt), Kapas ( cotton) Gud
( Jaggery) and so on. Indeed whatever may be the material donated, the charity
of cows should attract Almighty’s boons as per the donor’s wishes and forms.<br />
Among the various types of Go-Daans mentioned above, Kapila Dhenu Daan is
considered as the most outstanding. A virtuous person waking up early morning
and washes a Kapila Dhenu with water flowing down from its head and neck to its
feet with devotion daily would most certainly washes off his sins for years.
Charity of a Kapila Dhenu in reality would secure the ‘Punya’ of performing
Gomedha Yajna, besides fetching maximum benefits of any such charities put
together!</span></b></div>
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<b><span style="color: white; font-family: Verdana;">36
Varaha Deva rescues Bhu Devi, His description, Stuti and Worship</span></b></div>
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<b><span style="color: white; font-family: Verdana;">As the
entire Universe came to stand still when ‘Dishas’ (Directions), ‘Grahas’
(Planets), and Celestial Beings got stuck excepting Thri Murthies, Bhu Devi and
Brahma appealed to Bhagavan Vishnu to uplift Her as She was sinking under deep
Ocean and to save the Universe. Bhu Devi prayed to Vishnu desperately saying:
‘Praseeda mama Devesha Lokanadha Jagatpathey, Bhaktayaam Sharanam aashraya
praseeda mama Madhava’: <br />
‘Hey, Jagatpathi Devesha Madhava, Kindly have mercy and save me and Devotees
like me; You are Surya, Chandra, Yama, Kubera, Indra, Varuna, Agni and Vayu;
You are the ephemeral and Eternal; You are the Dishas or Directions, Vidishas
or Direction-less; You are the Ten Incarnations; You are the Constant despite
passing Yugas; You are the Earth, Wind, Sky,Water and Fire; You are the Sound,
Touch, Form, Taste and Smell; You are the Stars, Yama, ‘Rasi Chakra’or the
ever-moving Cycle of Raasis; You are the concept of Time like months,
fortnights, weeks and days; days and nights, Years and Seasons and Six ‘Rasas’;
You are the Rivers, Oceans, Mountains and Maha ‘Sarpas’( Giant Snakes); Meru,
Mandhar, Vindhya, Malaya and Dardura Mountain, Himalaya, Nishidha; Sudarshan
Chaka, Pinaka Dhanush, Yoga and Sankhya Shastra; You are the Srishthi, Sthiti
and Laya Karaka; You are the Sukshma and Brihat Swarupa; You are the<br />
‘Maha Yajna’, Embodiment of Vedas; Producer of Amrit with which the Deva Lokas
are sustained; You are the Adi (Initial), Madhya (Middle) and Anthasswarupa or
Antaryami;<br />
You are the Medha, Buddhi and Smriti; You are the Griha Devatha and Griha
Mangal Kara; Sarva Swarupa, Sarvesa, Sarva Vyapaka! Do save me from sinkng;
thus prayed Devi Prithvi’! The ‘Phala Sruti’ of Vishnu Stuti by Bhu Devi would
heal the sick, bless with progeny, grant a husband / wife, release from prison
or legal entanglements and provide contentment in life. <br />
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In reply to the ‘Stuti’ by Bhu Devi, Maha Vishnu assured that as a result of
Her Bhakti (devotion) He would lift Her up along with mountains, forests,
Samudra, Rivers, Seven Dwipas and all the rest; He assumed a collosal
manifestation of six thousand yojanas of height, three thousand yojanas of
width and one thousand yojanas of Varaha Roop; He<br />
liberated Prithvi by His left ‘damshtra’ (Jaw) along with the totality of
mountains, forests, Sapta Dwipas and their contents including Oceans and Rivers
all in tact!’<br />
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Bhu Devi was indeed excited at the unprecedented miracle that had happened and
immediately requested Lord Varaha about the Varaha Puja Vidhana’.She posed
innumerable queries on the method of Sthapana, Avahana, and Visarjana; the
precautions to be observed on the preceding day of the Puja, the best timings
to perform the Puja, restrictions of eating during the Puja time and so on.
Bhagavan replied that He might not be impressed by thousands of charities or
several Yajnas, but even simple-minded persons with concentration and
earnestness performed His Bhajan, although full of imperfections, would
definitely deserved His consideration! All the same, since Bhu Devi asked
certain questions, Varaha Deva gave suitable replies: Whoever prays to Him
midnight, or at the time of dusk, or at mid-day and whoever observed fast on
Dwadasi days would never be neglected. Merely performing ‘Karma’ or an act of
Puja devoid of devotion and sincerity would not necessarily impress Bhagavan
Vishnu. But if a devotee with detachment and concentration did the Dwadasi fast
and offered water in his ‘anjali’<br />
(palms) facing Sun God reciting ‘Om Namo Narayana’ Mantra, he would be sure of
‘Swargaloka Nivas’ for as many drops of water as spilt out from his palms!
Those devotees worshipping Narayana offered white flowers firmly trusting that
Narayana was sitting to accept the offerings along with the Mantra: Sumanah
Sumana Grihnna Priyo me Bhagavan Harih, Itena Mantrana Sumano dadat; the
devotee offers next ‘Gandham’<br />
(Sandal wood paste) saying: ‘Namosthu Vishnavey Vyaktavyaktha Sugandhi cha,
Grahan Grahana Namo Bhagavatey Vishnavey/ Anena Mantreyna Gandham dadaatu’;
Dhupam (scented incence sticks) saying: Pravishtey me Dhupadhupanam grihnath
Bhagavan Achyutah Anena mantryena Dhupam dadathu. Bhagavan said further: Out of
my affection oh Devi, I have outlined the ‘Pujakram’; while performing
‘Naivedyam’ of<br />
Bhakshya, Bhojya and such other material, devotees tend to ignore my
accompaniments like Shanka, Chakra, and Gada and that should be avoided! Those
who achieve the Dwadashi Puja with self-satisfaction and clear conscience are
exalted and devoid of ill health, constant fear, mental confusion and
discontent.</span></b></div>
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<b><span style="color: white; font-family: Verdana; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">37<span style="font: 7.0pt "Times New Roman";">
</span></span></span></b><b><span style="color: white; font-family: Verdana;">Bhagavan Varaha’s questionnaire to humanity about the roots of
grief and Joy! </span></b></div>
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<b><span style="color: white; font-family: Verdana;">The reasons
for fear, unhappiness and dissatisfaction among human beings were described by
Bhagavan Varaha Himself by posing the following questions: Why should not human
beings refrain from feelings of ego and possessive nature instead of turning to
the Supreme? Why should persons resort to consuming and selling those
prohibited and anti-social items ignoring awareness of the Supreme? Why do
human beings turn away poor guests while taking food although they well afford
without realising the feelings of the hapless? How could those who are
deceitful, desirous of else’s wives, always complaining, jealous, evil minded
and anti-social be not afraid of the Supreme? Why do people act against their
own inner conscience and allow death and disease chase them closely without
even being mindful of the consequences, never even blinking an eye about
Almighty’s Omni- presence? How is it that some persons are beautiful but
arrogant, smart but sadistic, outwardly virtuous but inwardly villainous not
even with a remote sense of God’s existence? Some persons are highly learned
and intellectual but some are deaf and dumb; this discrimination is indeed a
curse of fate. Is this not a cause of unhappiness? Which worse curse has
befallen between two brothers, one with good progeny and one without? Blessed
with a human life and not that of an animal or a bird, a person does not even
think of Narayana; which worse misfortune does he have, causing unknown mental
dissatisfaction? On the contrary, a devotee shares the limited food that he
had, but decides to donate half of it to a deserving guest; what more pleasure
that he gets! If a bhakta performs Tri Sandhya and worships Vishnu; which
better satisfaction that he achieves! Every month comes one ‘Amavasya’ and a
pious man makes it a point to perform Tarpana to his ancestors of three
generations; what better mental contentment that he would possess! If a
person’s urge does not get disturbed even if several charming women fail to
tempt him, what more happiness does the couple achieve together! A person with
two wives whom he likes equally well and the wives too are accommodative, what
more of an ideal situation there could be! If a person treats his aged parents
with respect and care and if the person’s wife too is respectful and
affectionate to them, could Lord Narayana bless them all in the family any
better!</span></b></div>
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<b><span style="color: white; font-family: Verdana;">38
Varaha Deva describes ‘Aparadhas’ (Offences) to be avoided</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Having
narrated the causes of grief or joy to Bhu Devi, Bhagavan Varaha described
certain ‘Aparadhas’ to be avoided in one’s mundane life. No doubt, symbolic
eating of Bhagavan’s Prasad by humans is not disapproved but offering ‘Bhog’
not suitable to be offered to Devas is unpardonable. In fact, offering of that
kind of ‘Bhojan’ or food which is unfit for consumption to anybody is
considered as an ‘Aparadh’. Going near to a person without ‘Dantadhavan’or
cleaning teeth, tongue and face especially if the person is performing‘Dharmik
Karma’ or a Virtuous Deed is considered as second ‘Aparadha’. <br />
To approach near or touch the Idol of Varaha Deva is a third Aparadha.
Approaching Varah Deva for His ‘Darshan’, let alone His worship, after seeing a
female in the period of menses is noted as a fourth ‘Aparadha’. Similarly, a
person should perform ‘Achanam’ after seeing a dead body. Worse still, if a
person touches a dead body, one should take head-bath, perform the ‘Samskaras’
and approach Divinity. The Seventh Aparadha is to perform ablutions during
worship time and worse still not to purify the body and mind to resume the
interrupted Puja with ‘Kshamaapana’Mantra. Wearing a blue ‘Vastra’ or cloth to
perform Vishnu Puja is the eighth ‘Aparadha’. Telling lies during Bhagavan Puja
is a ninth offence. Touching with impure hands the Puja Items meant for worship
is a Tenth Aparadha. The eleventh offence is that an angry person engaged in
unreasonable tasks and allowed to do so. The twelfth Aparadha is to use
Vishnu’s name in the Society to secure favours. The thirteenth offence is to
wear a red cloth while performing Vishnu Puja. The fourteenth offence is that
the puja is performed by wearing a black vastra. The fifteenth offence is that
somebody touches the body of the devotee. A devotee feeding an‘Agnani’/
Unethical person by himself is the sixteenth blemish. Performing puja by
wearing an uncouth cloth is a seventeenth offence. Worshipping the Deva after
consuming fish and meat is considered as a grave mistake. Eating chicken meat before
Deva Puja is the nineteenth fault. Touching ‘Dipa’ (light) and without
‘Achaman’ and touching Devas is the twentieth mistake. Having visited
‘Smashanas’ (burial ground) and seeking to touch Deva’s Idol without purifying
the self by bath etc. is a known blunder and constitutes a grave sin. If
Bhagavan Puja is taken up, after consuming ‘Pinyakam’ (Pitthi), it would be
construed as the twenty second offence. Worship after consuming pig meat, wine
and kusumb flower are the twenty third, twenty fourth and twenty fifth
offences. Whoever wears somebody elses’ Vastra while performing the Puja of
Deva is accused of a blunder numbered twenty sixth in the series of
‘Aparadhas’. Consuming the ‘Anna Prasada’ (food) meant for offering to Devas
and Pitras before the ‘Naivedya’ (‘Mantrapurvak- offering) constitutes an
abject blunder and is the twenty seventh in the series. Those who wear
‘padarakshas’ (chappals) and perform Deva’s worship would have committed a
grave error which is counted as the twenty eighth ‘Aparadha’. Worship after
massage is considered as an affront to Varaha Deva bearing number twenty ninth
in the series of ‘Aparadhas’ .Performers of Deva Puja suffering from ‘Ajeerthi’
(Stomach upset) attract the thirtieth offence. Those worshippers of Vishnu Deva
offering ‘Dhoop’ or incense would have made a mistake for the thirty first
offence since that offer has a negative effect without Gandham (Sandal Paste)
and Pushpam (flowers). Finally the Door of Deva’s symbolic abode ought to be
opened by the resounding sounds of Bheris, conch shells and big bells; else
this Aparadha too would have been perpetrated as the thirty third one! </span></b></div>
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<b><span style="color: white; font-family: Verdana;">39
‘Sa-mantrak Vishnu Puja’ (Worship to Vishnu by Mantras) </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Varaha Deva
explained to Bhu Devi the ‘Puja Vidhan’ (Procedure of Worship) of Narayana
supported by relevant Mantras. After taking bath and formulating a sincere
‘Sankalpa’or mental resolve to complete Vishnu Puja successfully, the ‘Karta’or
the Performer should turn to the East with ‘Jwalajwali’ (Fire initiator) and
‘Kusha’grass in folded hands and state that the Creator of all virtuous beings
should bless that the Narayana Puja be accomplished. Then turning to the West
the Performer recites the Mantra: Om Namo
Narayana repeatedly. Also recites the Mantra: Yatha nu Devam Prathamadi Karta
Purana kalpam cha yatha vibhutih, Divi sthita chaadimananta rupah Amoghamogham
Samsara Mokshanam (I pray at the beginning the Original Creator or Adikartha,
Puranakalpa, Embodiment of Enormous Opulence, Anantha Swarupa, Unfailing
Decider and Provider of Mukti). Then facing North, the Karta keeps on reciting
Om Namo Narayana and states the Mantra as follows: Yajamahe Divyaparam Purana
manadi madhyanta mamantha rupam, Bhavodbhavam Samsara mokshanam /
Tatastheynaiva Kaalenabhutva vai Dakshina-, mukhah Namah Purushottamayethyuktva
imam Mantramudaarahet ( I worship to Divinely, Supreme, and Ageless Narayana,
You have neither beginning, center, nor end; You are the Creator of the
Universe as also its Destroyer; thus saying facing South, May I recite Om Namah
Purushottamaya); The next Mantra states:Yajamahey Yajnamaho Rupajnam Kaalam cha
Kalaadikamaprameyam, Anantharupam Samsaaramokshanam, Achutey th manah krutva
imam Mantramudahareth ( I pray to You, Rupajnam, Kaala Swarupa, Kaaladika,
Aprameya, Yajna Swarupa, Anantha Rupa and Provider of Salvation from thee
Universe).<br />
<br />
Further the Karta becomes stable and motionless and states: ‘Yajamahe Soma
Pathena Bhaavey Thri saptalokanatham, Jagatpradhaanam Mrityu Swarupam Samasara
mokshanam / Ethesham Thrishu Sandhyasu Karma chaiva Samaacharet, Buddhimaan
Mathiman bhutva yadeecheth Paramam gatim/ Yogonaam Paramo Yogo Gruhaanaam
Guhyaanam Guhyamutthamam Samkhyaanaam paramam Saankhyam Karanaam
Karmachotthamam/ (‘You are realisable by endless and selfless devotion about
the Three Worlds viz. Urdhva or the Higher World, the Madhya or the Central
World and Athah or the Lower World; Also You could be perceived about the Seven
Lokas viz. Bhu, Bhuvah, Swah, Mahah, Janah, Tapah and Satyah; as also the Lower
Lokas viz. Atal, Vithal, Sutal, talathal, Rasathal, and Patala; You are the
Super Lord of the Universe, Mrityu Swarup and Mukti daata.’ In case, the goal
of Life is to reach ‘Parama gati’, the Karta has to strengthen his outlook to
perform ‘Tri Sandhya’ or Sandhya Vandana thrice a day, acquire Jnaan, and
practise Sankhya Yoga which is the best of Karmas or activities.’)<br />
<br />
‘Enmarana kaalepi Guhyam Vishnu prabhaashitam, <br />
Buddhimaan Mathimaan bhutva vismaretra kadaachana/ <br />
Ya etat pathatey nityam kalyothyaya dhridhavrathah, <br />
mamaapi hridaye nithyam sthitah satva gunaanvithah/ <br />
ya thena vidhaanena Tri Sandhyam karma kaarayet, <br />
Trigyanyapi samprapya mama Lokaya gacchathi/ <br />
<br />
(If a person with good mind and consciousness at the time of death remembers
the totality of the gist of the above Mantras, or Whoever reads the above
Mantras in the morning and performs Tri Sandhya shall be fortified with the
consciousness of Paramatma and shall take firm steps towards that goal). He
shall indeed attain Vishnu loka! </span></b></div>
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<b><span style="color: white; font-family: Verdana;">40
A few Illustrations of ‘Vishnu Maya’</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Bhu Devi
was curious to learn about the oft-repeated refernces to ‘Vishnu Maya’ by
Bhagavan Varaha in His discourses after He salvaged Her from sinking down
under.<br />
Bhagavan stated that even Brahma, Shankar, Indra and the entirety of Devas
could not comprehend what Vishnu Maya was all about! He gave some telling
demonstrations of Nature, Universe, Humans, Devas, Demons, and Sages as a few
such occurences. For instance, the clouds on the Sky pour water on Prithvi at
certain places and others are dry. Moon is bright at the commencement of a
month but gradually wanes till the Sky gets completely dark by the month end.
It is Vishnu Maya that the day/night temperatures change by the Seasons as
‘Greeshmas’ present extreme heat and ‘Hemants’ the opposite. Surya emerges on
the East early morning and disappears on the West by the dusk. It is from the
same physique that red blood and white semen flow which is a form of Maya.
During the period of pregnancy a baby has no reaction to materials or senses,
but the moment it is out into the world gets to learn, react and act. It is
Vishnu Maya that human body normally assumes identity of body parts like two
feet, two hands, twenty fingers, two ears, two eyes, back, stomach,
etc.Interestingly enough whichever material is consumed as food, water etc. is
digested with the help of ‘Jathara Agni’ and the wastes are rejected out.
Vishnu Maya is at work in creating sensory organs and senses and sounds are
heard, vision is facilitated, tastes are discerned, odours are smelt, reactions
are felt. It is Vishnu Maya doubt that every being of moveable or immobile
nature facilitates creation and assumes millions of beings reproduced. Maya is
noticeable as rain from Skies or water from underground remains adjusted with pluses
here or minuses there, except at the time of ‘Pralay’perhaps. Maya Shakti
enables clouds to absorb salt water from Seas and turns to tasty water from
clouds. Maya in action helps medicines to improve health and also to take away
life at times. Indeed it is Vishnu Maya that after birth a child grows from
stage to stage as a youth, as a married man, as an old man and finally at the
door step of death. From a seed to an Ankur or small plant to a tree and a seed
giving tree is again the action of Vishnu Maya. Vishnu Deva gave further
illustrations of His lying in Yoga Nidra on ‘Sesha Shayya’ or Sesha Serpent Bed
supported by Anantha Maya holding the entire Universe; it was Varaha Maya that
lifted up Bhu Devi from the abysmal lower World. Basically, it is all Vishnu
Maya that the negative factors of life are allowed to grow and Incarnations
sport to terminate the negative forces! ‘Karanam Kaaranam and Kartha’or the
Action, Cause, and the Performer syndrome are Vishnu Maya all about. </span></b></div>
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<b><span style="color: white; font-family: Verdana;">41
Tirtha Yatras’ (Visits to Holy
Rivers and Pilgrim
Centers)</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Deva Varaha
narrated the importance of pilgrimages to select ‘Thirthas’to Bhu Devi,<br />
apparently as a component of human endeavour to realise ‘Paramatma’ in various
ways and means through manifestations such as Deities, Holy Tirthas, Temples
and Virtuous deeds. On the aspect of Holy Tirthas, He described the value of
worship and faith as the two solid pillars of devotion as a firm stepping stone
to realise the Almighty. Indeed there are any numbers of Pilgrim Centers, but
made a selection of such Tirthas as have special reference to Vishnu-related
ones:<br />
<br />
Kokamukha Tirtha:<br />
<br />
Once a fisherman caught a massive fish in a big Lake called Kokamukha Tirtha
and a kite lifted the prey but could not hold it properly and as the fish
slipped on ground, a handsome prince emerged from the fish. Almost
simultaneously the fisherman’s wife brought pieces of meat to catch fish and as
a kite took away the plate of meat the fisherman killed the kite with his
arrows and there emerged a charming Princess claiming that she was from
Chandrapur.The Prince and the Princess were married and as both of them had
memories of their previous births recalled the strange story, thanks to the
sanctity of the Kokamukha Tirtha. [The strong belief is that Kikhamukha was the
confluence of Rivers of Koka and Kosi (Kousiki) running from Nepal on the Western District of Purnea in Bihar. The river is known in Nepal as Sun-Kosi (Swarna Kausiki).
The ancient Kokamukhi Tirtha or Varaha Kshetra is situated on the banks of Sun
Kosi now called Baraha Chhatra or the corrupted form of Varaha Kshetra] <br />
Bhagavan Varaha depicted the prominence of Kokamukhi Tirtha to Bhu Devi: An
overnight stay on the banks of a River ‘Jalabindu’ performing fast and worship
to Vishnu would fetch the knowledge of previous births! An overnight stay and
bath at the ‘Vishnudhara’ waterfall in the Khoka region would yield the ‘Punya’
of performing thousand Agnishthomas’. Worship of Vishnu for three days and
nights by fasting and Tarpans at ‘Vishnupada Sthan’ or area reserved at
Krouncha Dweep.Early morning baths in a ‘Sarovar’from where Bhu Devi was pulled
up by the tusks of Varaha Deva would completely wash off the sins of persons of
the current birth. A five night penance near the ‘Pancha Shilas’or Five Rocks
dedicated to Vishnu would reveal the path to ‘Gomed Dwipa’.There was a
Thunga-Kut named mountain with four ‘Shikars’in the Koka Region and a night
long stay and bath would pave the way for Kusha Dwipa. Likewise, there were
several Punya Kshetras in and around the holiest Kokamukhi Tirtha; penance,
prayers, river bathing and homams etc. would confer various blessings.
Termination of life in the Holy Region would bestow life in ‘Parama Lokas’. He
who reads or hears about the Kokamukha Tirtha also confers effective means of
attaining higher lokas.<br />
<br />
Badari Tirtha <br />
<br />
On top of Himalayas is situated the
inaccessible Badari Tirtha which is the abode of Badarinath Narayana. It is at
this Holy Place that the illustrious ‘Brahmakund’is situated where a person
bathing on three days on fast succsessively provides the benefit of executing
‘Agnishtoma’ or the ‘Homa’/ oblation to Fire God. Performance of ‘Krucchavrat’
before ‘Pranathyaag’ or termination of life might qualify a person to attain
Brahmalok or even Vishnu lok! At the Bararikashram, Tapsya at a place named
Agnikunda would please Narayana Himself. At the Place famous as ‘Pancha
Shila’in the Tirtha, it is believed that Vishnu assumes the form of ‘Himagni’
and overnight fast and worship at the Agnikunda entitles the advantage of
achieving Ashvemedha Yagnya. There are Five Shikharas at Badri Mountain
and five waterfalls at a place known as Pancha Shikha. If one recites
‘Panchakshari’ at the Spot a devotee could enter Swarga Loka gardens for some
time and if he dies there he would reside at that Place for good. Similarly
there are many other Places of spiritual significance at Badri Kshetra like
Chathustothra, Veda dhara where Brahma recited the Vedas first, Dwadasaadithya
Kund, Lokpalak Kshetra where Vishnu appointed Lokpals; Sthulakund where
Mountain Top is split and Bhagavan Narayana created Soma Deva as worship on
Jyeshtha Sukla Dwadasi on that day is considered extremely propitious; also
Meruvar was the Place where Vishnu created Meru Parvat; ‘Panchashir’ where Lord
Brahma’s Fifth Head was plucked as a punishment; ‘Somabhishek’ where Vishnu
appointed as Soma the Chief of Brahmanas; and ‘Urvasi Kund’ where Apsara
Urvashi was born from Vishnu’s right thigh. Varaha Deva thus described the
prominence of Badari Kshetra as one of the most Sacred Spots that Narayana
Himself feels delighted to stay.<br />
<br />
Mandara Tirtha<br />
<br />
Situated at the foothills of Vindhya Mountain, Mandara Tirtha has unique
qualities. Named after the charming Mandara flower, its tree in the Tirtha is
visible on Dwadasi and Chaturdasi days of a month. If one takes bath in a
nearby waterbody and performs sincere meditation, the person concerned attains
‘Mukti’. A sacred kshetra named ‘Vaikuntha karak’to the north of the Tirtha
leads one to a waterfall full of yellow colour like turmeric powder; it is
believed that a night’s stay after bath gives an experience of the company of
‘Apsaras’ (Celestial damsels).Some places nearby the Mandara Tirtha are Prapan,
Modan and Vaikunthakaran; it is believed that stay and penance at these places
till death blesses the persons with Swarga. Not far from the Mandara Mountain,
a sacred place known as ‘Syamanta Panchak’, there are rock formations like
Chakra (wheel), Gada (mace), Shankha (Conch) and Musal (plough)!<br />
<br />
Shalagram Tirtha<br />
<br />
Sage Shanlankayan of Yadu Vamsa performed rigorous Tapasya to Rudra Deva to
beget a son of Universal fame. Without realising that by the grace of Rudra and
Vishnu, a boy of great brilliance named Nandiswara was already born since the
Sage continued the Tapasya roaming from one place to another. Finally he
settled for further Tapasya under a Sal Tree at Shalagram. On a Vaisakha
month’s Dwadasi, Vishnu blessed the Sage with His ‘Saakshatkaar’ (appearance)
and conveyed that a highly virtuous boy named Nandiswara was already manifested
with the combined grace of Himself and Rudra and was growing at ‘Vraja’ Bhumi
near Mathura.
The Sacred Tree and the Sacred Tirtha became renowned eversince then and the
Sage was overwhelmed by the excellent and relentless Tapasya executed by him as
Vishnu and Rudra both blessed him to immortality. In this Holy Region of
Shalagram, there are fifteen Kshetras, but the best known is that of Varaha
Deva. The other Sacred Places were Bilvaprabha, Chakraswami, Vishnupada, Kaalihrida,
Swayambrabha, Gadakund, Agniprabha, Sarvayudha, Devaprabha, Vidyadhara,
Punyanadi, Devahlaad and so on.<br />
<br />
‘Go-Nishkramanak’ Tirtha<br />
<br />
Situated on the Himalayan range, Go Nishkraman Tirtha has ancient reputation.
Bhagavan Vishnu arranged to bring down the progeny of seventy cows of Surabhi
the celestial cow to bathe in their milk the Lord Shiva, as the latter was
cursed by a Sage called Aurva to go about restless and extremely thirsty all
over the world; Lord Shiva entered the Sage’s Ashram (Hermitage) once and the
trees and fruits turned into ash by the heat of Shiva’s presence in the Ashram
and hence the curse. Eventually, Lord Shiva’s restlessness, body heat and
thirst disappeared and the Sacred
Place became illustrative. Devotees taking bath in
the heavy waterfall which had five streams provides extraordinary freshness and
mental peace; it is stated that a person who takes bath and observes fast for
five nights achieves the ‘Punya’ of performing five Yajnas, apart from burning
off the sins accumulated. In this very Tirtha, there is a hallowed Kshetra,
called ‘Panchapad’where there are five massive stones and another huge stone
inside a sacred waterbody. Also there are other Kshetras reputed as Brahmapad,
Vishnupad, Kotivati, Vishnusar and Gosthalak. On Karthika Sukla Dwadasi,
devotees take bath and observe fast bestows the benefit of Three Vajapeya
Yajnas near the water at Brahmapada. At Vishnusar and a nearby ‘Agaath’(deep
vallley) seen from the precipice of the mountain, there is a ‘Mandalakar’ (Rounded)
place for doing ‘Parikramas’ (Circumambulation) and the number of steps taken
in the last Parikrama before the death would ensure so many years of reverence
in Brahmaloka! Most significantly, the pilgrims could disinctly hear the high
pitched voices of cows at the Gosthalak Kshetra! <br />
<br />
Sthutaswami (Krishna) Tirtha<br />
<br />
Varaha Deva prophesied to Bhu Devi that in Dwapar Yuga, Lord Krishna would be
born to Devaki and Vasudeva and exterminates countless Danavas and Cruel Kings.
Five Great Sages would be the Stuthaswami’s (Krishna’s)
followers viz. Shandilya, Gaargil, Kapila, Upashayak and Bhrigu. Some five
kosas from Mathura
is situated the Sthutaswami Teertha and is famed to absolve the sins of
devotees by bathing in it with earnestness. Besides the Five Sages
aforementioned, the Sthutaswami would be prayed to by Baladev, Pradyumna and
Anirudha. Varaha Deva also prophesied that by sheer force of unfailing faith
and Bhakti (Devotion) the Virtuous would take firm steps to salvation, while
sheer jealousy and ego would be the dominant factors among the vicious persons
like Demons and demonaic Kings taking them to their ruin; indeed the most
prominent feature of the Yuga Dharma of Tretha Age! The Stutaswami Tirtha has a
‘Bhutagiri’mountain nearby where there are metal-made Idols of Lord Krishna of
indestructible nature; an interesting custom prevailing in the Region had been
that the top (head) and bottom (feet) portions oft the Krishna Idols of Metals
are woshipped in awe with flowers, Sandal paste and camphor lighting, where as
the middle portion of the Idols, especially under the chin and neck are touched
or fondled with affection and nearness of a family member! In the same Region,
there are ‘Pancharuna’ kshetra, ‘Bhrigu Kund’, ‘Manikunda’ and ‘Dhootpap’, each
one of these Places possessing their own sanctity and experiences of devotees.<br />
<br />
Dwaraka Kshetra<br />
<br />
In the entire Life Story of Dwapara Avataar Krishna,
the Dwapara Kshetra occupies a vital role. Dwaraka was materialised by
Vishvakarma on the architectural pattern of Indrapuri of Indra himself and the
citizens of Mathura were stated to have been moved out in sleep into the
luxurious beds of the glorious mansions of Dwaraka![ The overnight transfer was
stated to have been caused to avoid Krishna / Balarama’s clashes with
Jarasandha and his associated Yavans of foreign origin, since Jarasandha was
destined to die in Bhimasena’s hands and Yavans were destined to be destroyed
by Muchukunda, son of Mandhata] The heights of popularity of Dwaraka were
witnessed under the Rule of Yadu Vamsies with the rock like support of Krishna
and Bala Deva. At the same time, the termination of the Vamsa too had to be
witnessed by Krishna and Bala Rama pursuant to the curse of Great Sage Durvasa
as he was annoyed with the light-moment pranks of some misdirected Yadu youth
as to whether a boy disguised as a girl would deliver a boy or a girl and pat
came the Sage Durvasa’s reply that he would deliver an iron rod. Even after
converting the rod into particles submerged into the Sea, the members of the
clan killed each other as a result of the curse excepting those who left
Dwaraka for Prabhasa Kshetra. Besides Dwaraka, Panchasar is a reputed Kshetra
where a stay of six days continuously would provide unprecedented enjoyment and
death at that place is said to bless the soul to reach ‘Swarga’. In the same
Region of Panchasar, there is a famous Peepul Tree whose fruits are not
available to each and everybody, but a person lucky to secure the fruit is
stated to secure Parama Siddhi after his life. Prabhasa is the most significant
Kshetra, where in the days of yore, or perhaps even now to some extent, it is
difficult to meet those who are obsessed with passion and envy. Those who take
bath in the Sea are never disturbed by thousands of crocodiles; more
interestingly, if persons offer ‘Pindas’ to forefathers at this place and
tender the Pindas to crocodiles, the latter accept the offerings from the
Virtuous persons but reject from the others the same outright! There are other
important Places too in the Dwaraka / Panchasar Kshetras like Panchakund,
Brahmasangaman, Hamsakund, Kadamba, Chakra Tirth, Raivatak, Vishnusamkraman
etc. all around Manipur
Mountain.<br />
<br />
Mathura Kshetra<br />
<br />
Varaha Deva was so fond of Mathura
Kshetra that He told Bhu Devi: ‘Na Vidyatey cha Pataaley Naantharikshey Na
Maanushey, Samathvam Mathuraaya hi Priyam mama Vasundharey’! (Devi Prithvi!
Neither the Human World, nor the Higher Worlds nor Patala could be compared
with Mathura!)
Whatever godsends are secured from the worships of Magha Amavasyas at ‘Prayaga’
are achieved every day at Mathura; the boons equal to penance and bathing at
‘Kurukshetra’ during Sun elipses is as good as a day’s stay at Mathura;
‘Varanasi’s’ stay a life time is like a day’s stay at Mathura and the ‘Punya’
of penance and bathing at Pushkar Tirtha during the entire Karthik month is
like a day’s stay at Mathura! River Yamuna at Mathura
is far more sacred than Ganga, said Varaha Deva and in the same vein He said
that Yamuna at Prayag is hundred times more sacred than Ganga.
Devotees taking bath at ‘Avimuktha’ Kshetra are blessed to reach Vaikuntha.
Also those fortunate to take baths at ‘Vishranthi’ Kshetra are considered as
worship-worthy in Vaikuntha. Indeed, the hallowed baths at Vishranti are far
more superior to Yajnas, Tapas, Dhyan and Samyam or control of Senses. Three
sincere ‘Pradakshinas’of Gathasram Deva at Vishranti are like a stay in
Vaikuntha. Bathing at ‘Kankhal’ Tirtha in the vicinity of Mathura is like enjoying the undisclosed
happiness of Indraloka. Likewise, Dhruva Tirtha is popular for performing
‘Pitru karyas’ or Shradhs and Tarpans; Rishi Tirtha, Moksha Tirtha, and Koti
Tirtha are known for giving away charities. Bodhi Tirtha is well known for
‘Pinda daans’. Evidently, Mathura’s uniqueness
is due to Krishna’s birth at this consecrated
land! In the days of yore, the entire area was the most hallowed place where
Lord Krishna’s escapades in childhood ought to have been lapped up in the
contemporary period like the killings of countless Demons, lifting of Govardhan
Mountain by a child’s little finger, controlling Varuna Deva by providing
shelter to the people around, besides His personal and mystifying charm,
Rasaleelas, full display of Maya and all the rest. Little wonder that Vishnu
Himself incarnated as Krishna and demonstrated
how magnificent was the power of Almighty and how mean and low that humanity in
some parts would have stooped to. <br />
Around Mathura,
there are twelve Sacred Tirthas viz. Madhuvan, Taalvan, Kundanvan, Kaamyakvan,
Bahulavan, Bhadravan, Khadirvan, Mahavan, Lokajanghavan, Bilvavan,
Bhaandiravan, and finally Brindavan. Each of these Tirthas has its one distinct
and sacrosanct nature and popularity.<br />
<br />
Gokarna Tirtha<br />
<br />
There lived a ‘Vaisya’ (merchant) of virtue at Mathura with his wife Susheela, but they had
no offspring. She was taking bath in ‘Sangam’ (Prayag) and found children
playing with joy and happiness while swimming. She was overtaken by grief as
she had no children, when a Sage asked the couple to worship Lord Siva of
Gokarna. After a few years, the couple were blessed with a boy whom they named
Gokarna.After Gokarna grew and was married, he also did not beget a child and
was involved in charity for considerable time. He had then taken to his Vysya
profession and decided to go out in search of fortune. On way, he found a
Divine Parrot in a cage carried by its Master and was impressed by its
knoledge. The parrot said that in his previous birth he was a learned person
named Sukodar but was cursed by a Sage Sukhadev who had however agreed to let
Sukodar to retain his memory and knowledge in his next birth aslo. The Master
of the parrot agreed to give the bird away, provided Gokarna’s virtues of past
good deeds were transferred to the Master. Meanwhile, the ship got caught in a
cyclone and wrecked in an island and the Captain and crew said that the person
responsible was Gokarna and his sins. The parrot felt bad about its Master and
flew away to perform worship at a Vishnu Temple where a few Divine birds along
with Jatayu their Chief were present; the divine birds decided to help the
Master. The parrot showed the way, rescued the Master and took Gokarna to the Vishnu Temple,
where he did worship and Tarpans. There were Divine Women too in the Temple who were also sympathetic and allowed Gokarna to
stay in the Temple
as long as he wished. The parrot flew to Gokarna’s parents and conveyed about
the welfare of Gokarna. Meanwhile the wrecked ship too was repaired and set
sailing again. But the Divine women were sad as the King of Ayodhya decided to
destroy the gardens at Mathura; the Parrot tried
to negotiate and the decision to destroy the beautiful Mathura Gardens
was reversed. The parents of Gokarna were united with him who constructed a
beautiful Suka Deva temple
of Lord Shiva in the
memory of the illustrious Parrot. A grand Yajna was performed and Go Daan as
also many charities were performed and eventually a highly Sacred Gokarna
Kshetra came to emerge as a renowned Tirtha.<br />
<br />
Mayapuri (Haridwar) Tirtha-A glorious incident of Vishnu Maya<br />
<br />
There was a highly religious Brahmana named Somasharma at Mayapuri who was an
extremely dedicated devotee of Narayana. For a long time, the Brahmana executed
uninterrupted Tapas, Karma, Bhakti and unique prayers to Bhagavan who had
finally appeared before him and asked for any boon that he desired. The
Brahmana said that one kept on hearing about Vishnu Maya in various ways and
that he wanted to actually experience that ‘Maya’. The Lord replied that if the
Brahmana was so intensively enamoured of a glimpse of Maya, then he should go
bathe at a Kubjamarak Tirtha in Ganga;
Bhagavan said to Himself that He would furnish to him a Maya titled
‘Lomaharshini Rohini’. As soon as Somasharma took a dip in the Ganges, he
entered a Nishad girl’s ‘Garbha’ (belly) and felt aggrieved that having carried
out such Tapasya and accomplished the impossible Darshan ( Vision) of Maha
Vishnu, was it not a twist of fate to have insisted on Bhagavan to experience a
glimpse of Vishnu Maya! What a miserable experience this that a wreched Nishad
woman would be his mother after a detestable experience of nine months with
three hundred bones through nine ‘dwaras’ <br />
(doors), blood, excretion, horrible odour and physical hardship! ‘Why did I ask
a boon like this hey Madhava, after all my spiritual and devotional life?’
After the delivery, the baby did not have any memory of Somasharma’s past and
grew up as a lovely Nishad girl, got married, begot children and after fifty
years, by virtue of Vishnu Maya, took bath in Ganges one day and got converted
as a hermit, sitting with the same form of Somasharma but got utterly confused
as there was an identity crisis. A few Brahmanas told the hermit that they were
searching him for the entire day and were happy to see him back.Then prompted
by an inner voice, Somasharma went back to Kubjamarak Tirtha, pulled his head
down, turned back to normalcy and got back his memory. Lord Vishnu appeared
before Somasharma again and after the latter’s ‘Prana Tyag’he left for the
‘Sweta Deepa’. Those who read this account of ‘Vishnu Maya’ would certainly
avoid rebirths in the families of the vicious and despicable, but to a woman of
high merit and blessing.<br />
<br />
Kubjaamrak Tirtha (Hrishikesh)<br />
<br />
Varaharupa Vishnu described to Bhu Devi about the magnitude of Kubjaamrak
Tirtha’s greatness and the highly propitious baths in Ganga
leading to indescribable merits. In the seventeenth Kalpa, Brahma granted boons
of invincibility to two Demon brothers named Madhu and Kaitabha who were
tricked to death by mutual destruction and created Prithvi afresh. He then
looked around to see the most revered Maha Tapasvi Rebhya engrossed in
meditation for thousand years with his hands held high. Being extremely pleased
at the Sage’s dedication, Vishnu leaned a hand on the branch of a Mangoe tree
and the branch got bent by the weight of His hand; the Sage noticed the Lord’s
presence and broke into spontaneous euology instantly and performed ‘Saashtanga
Namaskar’ with his entire body falling on the ground. He requested Narayana to
bestow him the boon of making Hrishikesh a popular Tirtha. Kubjaamrak is of
Kumudaakar or Lotus shaped. Bathing in Ganga
especially in the months of Karthik, Margaseersh, and Vishakh is considered
excellent. In this area, there is a Manasik Tirtha reputed for Devi
Vishaalanetri and the belief is that after death, the person is born into a
Vishaal vamsa with large family and long standing reputation and prosperity.
Another Tirtha is named ‘Maya’ where bathing in Ganga
would certainly bring in reputation and contentment. At ‘Purnamukha’ Tirtha, Ganga water is cool and transparent and visitors prefer
bathing here in summer season, preferably on Marga Sukla Paksha Dwadasi.
‘Karaveer’ Tirtha’s bathing in Ganges confers jumping kind of happiness, while
Pundarika Tirtha bathing gives ‘Yajna phal’or the fruit of executing
Sacrifices. Penances at ‘Agni Tirth’ grant the boon of Ashvamedha Yajna. At
‘Vayavya Tirtha’, Pitra Karyas or Tarpanas to Ancestors are performed; also
shaking off an Asvathh Tree on the banks of Ganges
for its leaves provides Parameswar Gyan, if the tree branch shaking is
performed on twelve Dwadashis. Ganga assumes different colours in Seasons at
the ‘Saptasaamudrik’Tirtha, some times in white like milk, some times yellow,
yet another time blood red, or of ‘Marakatha’Mani! <br />
<br />
Gokarneshwar Tirthas of Rudra Deva<br />
<br />
While Varaha Deva delineated the prominence of Vishnu oriented Tirthas as above
to Bhu Devi, Sage Sanatkumar the ‘Manasa Putra’ (Mind-born son) of Lord Brahma
approached the Lord and expressed happiness about the termination of Demon
Tarakasura by Maha Deva as the whole World was rid of the menace, especially by
Indra and Devas. But Sanatkumara felt that one mystery was still nagging in his
mind as to why there were three Gokarneswara Tirthas, one the North
Gokarna, another the Dakshina Gokarna and the third was
Shringeswara. Lord Brahma explained the background in some detail: The Northern
Peak of Mandarachal Mountain known as Munjavan is picturesque where a Nandana
Garden existed with most alluring surroundings of glittering precious stones
and heaven-like ambience of streams, flowers and fruits where Devas made their
temporary resting places and so did Celestial Beings like Kinnaras who sang
their sweetest tunes and performed their dances. Most significantly, Maha Deva
used to often grace the Place in the form of ‘Sthanu Parameswara’.In the
subsequent Treta Yuga, a Maha Muni called Nandi carried out a rigorous Tapasya
for thousand years experiencing icy cold and extreme heat and Parameswara
having tested his steadfast fortitude and unnerving faith finally gave
‘Sakshatkar’ and asked boons to bestow; but Nandi never yielded for ‘Prabhutva,
Amaratva, Indratva, Brahmatva, Lokapaalatva -Royalty, Immortality, the position
of Indra, Brahma, Lokapaala –but his Bhakti should be eternal, or else there
should not be Bhakti at all!Very gladly, Shankara awarded the World’s highest
windfall that Nandi would be unique like Shiva Himself, that he would be the
conduit between all Devas and Danavas, Indra and Brahma and all the Highest Powers
that be as Shiva’s own conscience! Thus Nandi the Head of Nandi Ganas became
Trinetra, with Trishul, Danad, Pinaki, etc. like Second Shankara! In course of
time, none could ever witness Shankara’s physical form as He had turned Himself
as a Deer in the Sleshmatak
Forest, a fact not known
to Nandi even! Led by Nandi, all the Deities including Indra made vigourous
searches the World over but to no avail. Lord Brahma in His inner vision over
Tapasya discovered Parameswara as a Deer in the Sleshmatak
Forest not far from the renowned Pasupathinath Temple
in Nepal.
Indra, Brahma and Narayana reached the Forest
and found the uni-horn Deer, chased it and nearly caught hold of the horn –
Indra the top portion, Brahma the middle and Vishnu the lower portion. Unfortunately
for them, the horn gave way into their hands as three parts and all the three
cursed their own helplessness. A voice was then heard that the three of them
were able to catch only the horn and that too in three pieces. If only the
entire body were caught and installed then Dharma Dhenu (the Cow of Virtue)
would have been on all four legs. Anyway, they should install their respective
pieces of the horn-the upper portion as Uttar Gokarneswar, the middle portion
as Dakshina Gokarneswar and the lower portion at Slesheswar. Lord Shiva further
said that on the foot hills of Himalayas called Nepal, He would in any case
emerge on His own with four resplendent faces in four directions which would be
famous as ‘Sariresh’ (Pashupathinath); Sudarshan Chakra of Sri Krishna tore the
Mountains enabling Indra to terminate several Demons like Daman and the place
became occupied with Mlecchhas eventually but Surya Vamsa Kshatriyas uprooted
Mlecchhas and established a Hindu Kingdom. It is at this Illustrious Place where the Sacred Bagamati
River originating from Himalayas flows
that Slesheshvar Param Guha or the Sancrosant
Cave had surfaced. There
are any numbers of streams flowing where even a touch of the waters would
destroy sins. To the South of Slesheswar is situated the ‘Anashak’ Tirtha which
allows firm steps towards Mukti. Another Tirtha called ‘Bhrigu Prapatan’
destroys ‘Arishat Vargas’ (Six Enemies) viz. Kama (Desire) and Krodha (Anger);
Groups of ‘Apsaras’ (Celestial Dansueses) take off by Vimans from this Place to
‘Swarga’. Lord Brahma Himself established ‘Brahmodabhed’Tirtha which has the
reputation of abolishing ‘Rajo guna’if a devotee takes bath with Indriya-Nigrah
or limb control for a year to qualify him to ascend to Brahma Loka. There is
also a ‘Gorakshak’ Tirth a visit of which would bestow the benefit of
‘Sahasra-Daan’ or Charity of Thousand Cows. A Climb of Gauri Shikhar provides
Devi- Sayujya. Down under the Mountain a bath in Baghmati River
at ‘Ratna Kund’ blesses attainment of Skandalok. Even a simple bath at
‘Panchanadi Tirtha’ bestows the Punya of performing ‘Agnishtoma’.To North of
Slesheswar is ‘Pranthakapaniya’ Tirtha where Gandharvas were renowned to
worship Shiva. To North West,
a sincere bath in ‘Brahmodaya Tirtha’along with ‘Sandhyopasana’ would assure
that there would be no visit to ‘Mrityu loka’ and that there would not be any
difficulties for the rest of life. The devotees who perform Pitra Tarpana and
Shraddha in the Sangam Place
of Bhagmati and Manivati
Rivers would most
certainly accomplish the best of Shiva Devas’ blessings!<br />
<br />
Lord Indra situated the top portion of the ‘Shringa’ at Swarga itself. Brahma
set up the middle portion of the Deer Horn at Gokarna and Lord Vishnu set it up
at Shringeshwar. But Bhagavan’s body without the Horn has infinite forms! For
example, Ravanaasura secured one linga which got enrtrenched in Earth beacause
of the trickstery of Ganesha and tried to pull it tight and gave up! [Gokarna
in North Karnataka is a Siddha Linga at Mahabaleswar Temple; the coverings of
the Atma Linga sought to have been brought by Ravana fell at Dhareswar,
Gunavantheswar, Murudeswar and Sajjeswar Temples, as popularly believed]</span></b></div>
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<b><span style="color: white; font-family: Verdana;">42
Sins and Remedies- Observance of Vamana Vratha as cures and preventives</span></b></div>
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<b><span style="color: white; font-family: Verdana;">A Brahmana
of high virtues was travelling to Mathura on foot through dense, lonely and
frightening forest and saw five ‘Prethas’ or skeleton-like goblin figures
making fearful sounds standing on way, saying that they were hungry and thirsty
and would like to satisfy themselves with the Brahmana’s flesh and blood.
Unnerved by the scene, the Brave Brahmana enquired of the Five of them to tell
about them! The Prethas said that they were formed likewise as a result of
curses and that their names respectively were: Paryushith (who ate fresh food
but gave rotten food to others), Suucheemukh (who pointed and tempted many
Brahmanas with attractive food but gave none), Sheeghra (who asked Brahmanas to
come quickly but denied food) Rodhak (who prevented Brahmanas and ate all by
himself) and Lekhak (who kept an account of those who were needy but did
nothing to help them). These Prethas eat and reside in such households where
there is no clealiness, no worship or Mantras of Devas, no respect for Gurus,
womanisers, unkept houses devoid of order or regulation, where there is Apathra
Daan or charity to undeserving, where good Brahmanas are insulted, evil deeds
are done, etc. The virtuous Brahmana told the Prethas that no person could ever
become a Pretha if persons observed Vrathas like Ekarathra, Trirathra, and
Chandrayanas; or those who respectfully offer good food to the Respectable
persons or Sanyasins; those who perform ‘Agni homams’ in the house; those who
show consideration to widows, helpless and needy; those who perform regular
pujas, care and respect for parents and elders and such acts of goodness. The
Brahmana also affirmed that those who executed Shraddhas on Shukla Chathurthis
especially Tuesdays; who did not get irritated often, be not jealous, be
forgiving, be venerable to Brahmanas, learned, visited Tirthas, Holy Rivers,
Pilgrim Centers, Temples and over all led a normally good life could never
become Prethas. On the hand, when a Brahmana dies with food provided by low
class person; when a Grihasti (house holder) indulges in extramarital
relations; when a person robs donations to Devas, Gurus, and Brahmanas; when a
person acquires bridal money in weddings; when a person leaves or cheats
parents, brothers, sisters or children; when a person disables those to perform
Yajnas or enable those who should not; if a person kills or abets killing of
another person or a cow; a thankless person; a smuggler or dealer of land,
women, money and material; an atheist, an anti religion and worst of all a
person who has committed Five Mahapathakas have all qualified to turn into
Prethas!<br />
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To safeguard any eventuality of becoming a Pretha, Maharshi Vasishtha
prescribed a Vamana Deva Vratha to the illustrious King Mandhata. The best day
for ‘Snan’ (bath), ‘Daan’ (Charity) and ‘Havan’ is Bhadrapada Sukla Paksha
Dwadasi (preferably coinciding with Shravana Nakshatra). After ‘Sangama’ snan,
a devotee needs to give away a ‘Kalasha’ and charity of a Kapila cow. The
Vratha aims at prevention of taking birth into a domonaic family and to ensure
‘Swarga Nivas’after demise. At the same time the person performing the Vrath
would be aiming at prevention of ‘Punarjanma’ or further birthlessness and
achievement of Moksha. Thereafter a Ghata (Pot) with an Idol of Vamana Deva
with cooked rice and accompaniments is to be presented along with an umbrella,
footwear, a hand fan and a ‘Kamandalu’ or a vessel full of Ganga water be
donated to a highly deserving Brahmana in the form of Vamana Deva Himself as
per Mantras and prescribed manner; The relevant Mantras are: <br />
<br />
‘Aagaccha Varadaantha Shripathey madanugrahaath, <br />
Swarnopi nijaamshena Snaanametha dalam kuru (Aaavaahanam)-<br />
Yatatvam Nakshatra rupena Dwadasyam Nabhasi Sthithaha, <br />
Tannakshatramaham Vandey Mano vaanchita siddhaye <br />
(Nakshatram)-Namah Kamalanaabhaaya Kamalaalaya Keshava, <br />
Kamurthem Sarvatho Vyaapi Naraayana Namosthutey ( Snaanam)-<br />
Sarvavyapi Jagadyoney Namha Sarvamaacyuta, <br />
Shravana dwadashiyogey Pujaam kruheetva Keshava (Puja)-<br />
Dhyupeyam Deva Devesha Shankachakra Gadadhara, <br />
Acyutaanantha Govinda Vaasu Deva Namosthutey (Dhupam)-<br />
Tejasa tava Lokaascha vidhutah santhi thevyaya, <br />
Twam hi Sarvagatham thejo Janaardana Namosthutey ( Deepam)-<br />
Adither garbhamaadhaya Vairochani shamaaya cha, <br />
Tribhih kramaijitaLoka Vaamanaaya Namosthuthey (Naivedyam)-<br />
Devathanaam Sambhavastvam hi Yoginaam Paraagathih, <br />
Jalashayi Jaadyoney Argham me Prathigruhnataam (Arghyam)-<br />
Havyabhuk Havya kartha tvam hota Havyaschameva cha, <br />
Sarva murtha Jagadyoney Namasthey Keshavaaya cheti Swaha(Homam)-<br />
Hiranyam annam thvam Deva Jalavastramayo Bhanaan, <br />
Chhatra daneyna preetho bhava Janaardana (Dakshina)-<br />
ParjanyoVarunah Suryah Salilam Keshavah Shivah, <br />
Agnimayo Vaishravanah paapah harathu mevyayah ( Vamana Stuti)-<br />
Annam thvashta Yamognischa Paapam harathu mevyayah ( Karaka or Ghata
Daanam)-Vamano Buddhi daathacha Dravyastho Vamanah Swayam, <br />
Vamanastharako dvaabhyam Vamanaya Namosthutey ( Yajamano)-<br />
Vamanah pratigruhyati Vamano me prayacchati, <br />
Vamanastharako Dwaabhyaam Vamanaya Namo Namahc ( Dwija
prathigrahe)-Kapilaangeshu thishthanthi Bhuvanaani Chaturdasha, <br />
Datva Kamadugdham Loka bhavanti saphalanrunaam ( Godaanam)-<br />
Namah Paapaachhidey tubhyam Devagarbha supujitha, <br />
maya visarjito Deva Snanam anyamalankuru ( Visarjanam)-<br />
Evam Vidvaamsthu Dwadashayam yo Narah Shraddavaanvithah, <br />
Yathra Tathra nabhasye thu krutva phalamaapnuyat / <br />
<br />
(Briefly stated the Puja Vidhaan or Procedure of Vamana Deva Vrata is as
follows:<br />
Hey Vamana Deva, kindly bless me by being seated: Avaahan or Welcom- I salute
the Shravana Star on this Bhadrapada Sukla Dwadasi: Greeting to Nakshatra-
Jalaswarup Narayana, my Greetings: Bath- Sarva Swarupa Achyuta, at this
auspicious time, kindly accept my worship( Puja)-Govinda Vasudeva, please
accept the Dhupa or scented incense <br />
(Dhup)-Janardana, do accept my illumination (Deepa)-Hey Vamadeva, having
begotten of Adithi and conquered three lokas in one go, please agree to my food
offering <br />
(Naivedya)- Narayana, you are Jalashayi, consider my offer of water to quench
the thirst<br />
(Arghya)-Keshava, you are the Havya Kartha, Havya Bhoktha and Havya Swarupa, do
accept my offering of Ghee in Agni (Homa)-You are food, gold, water and
clothing; may I offer an umbrella and footwear as a token of my great devotion!
(Dakshina)-You are the cloud, Varun, Sun, Water, Shiva Swarupa, Fire, Yama,
Kubera and Anantha Deva; I am too insignificant to praise you (Stuti) -
Keshava!Please destroy my sins (Ghata Daan);<br />
Vamana Deva! You are the performer, the action and the act (Yajananey)-Hey
Vishnu; you are the Giver, the Taker and the Taken, Vamana Deva, my repeated
greetings <br />
(Dwijapratigrahey)-Kapila Cow is considered as one of the Fourteen Worlds, may
this Kamadhenu bless both the giver and taker (Go-daan)-Vamana Deva, I have
completed this Vratha to the best of my capacity with full of inadequecies, do
pardon me and help others in their tasks (Visarjan).As the Brahmana
demonstrated the detailed procedure of the Vratha, the Prethas secured Mukti
instantly. Whosoever reads or hears or atleast retains the text of the Puja
Vidhan would never ever be afraid of the Prethas or Pisachas. If the Vrath is
accomplished as instructed, the person concerned is sure to receive the
blessings of Vamana Deva who had indeed conquered the Tri Lokas!</span></b></div>
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<b><span style="color: white; font-family: Verdana;">43
Vishnu Puja-‘Aparadha Prayaschyas’ (Correctives for misdeeds)</span></b></div>
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<b><span style="color: white; font-family: Verdana;">‘Karmana
Manasa Vaacha ye Paaparuchayo janaah, <br />
Aparadhagruhaasthey thu viparithaastu Sadhava / <br />
Ajnaanaacha pramadaaccha esham Praaptamayantaram, <br />
Praayasthittham dahet Savamaparadha malothitham / <br />
<br />
(Either due to ignorance or carelessness, quite a few ‘Aparaadhaas’ (blunders) are
committed in the context of Vishnu’s worship; Corrective steps be taken to burn
off all the sins.)<br />
<br />
The examples of such blunders are using harsh language; wearing unclean, blue
coloured and blood-mixed clothes; disrespect for Gurus and the learned; eating
spoilt and inedible food; eating while in Puja, entering Temples and Sacred
Places with footwear; Puja of Deities with prohibited flowers; puja in a
condition of anger or lust or inebriated stage; Puja in darkness without light,
etc.Puja in improper clothing could be corrected by fasts on one day, two days
or three days, followed by bath and ‘Panchagavya’(or a mix of equal measure
each of cow dung, cow urine, milk, ghee or butter and curd-all cow products)
and finally food. Wearing of Blue dress should be preceded by aforesaid
procedure plus Paajaapathya Vratha including ‘homam’. Insulting or abusing
Gurus or Men of Elders must be compensated by Chandrayana Vratha or eating
fistful of food in an increasing scale from one fist on Partham day to Purnami
and again from fourteen fists to Amavasya on a decreasing scale! The blunder of
eating inedible food or ‘Abhaksha Bakshana’ would attract the Corrective of
Chandrayan Vratha, Prajaapathya and Go Daan and ‘Annadaan’or food to anybody
after sancifying as Prasad to any Temple
God / Goddess. The sins
of Puja in an inebriated condition or wearing footwear in a Temple precinct should be treated with
‘Panchagavya’. The indiscretions of performing Puja without flowers or Pushp
Mala to Vishnu should be absolved by Mantroktak ‘Panchamritha’ to the
Deity.’Surapan’ or far worse still, the performance of Vishnu Puja in an
inebriated condition, the Brahmanas should execute four Chandrayan Vrathas in
one hundred and twenty days. The rest of the sins ranging from bad stomach with
gas to romance or passion with women or worse still Stree Sangam attract light
to heavy punishments as per one’s own conscience since the nature of
‘Paschattapas’ (High sense of remorse) and the ‘Aparadha Prayastischyas’ are to
be determined by the norms afore mentioned as per one’s own conscience or the
Guidelines laid. In any case, the hidden or unnoticed ‘Aparadhas’ must be
warded off with the following steps viz. external and internal cleanliness,
concentration, kirthan, recitation, shravanam (‘hearing), ‘pathanam’<br />
(reading), ‘mananam’( Retention), ‘dhyanam’(meditation) and surrender.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">44
Regulations concerning Last Rites-Pitru Yagna</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Varaha Deva
told Bhu Devi about the significance of Pitra Yagna stating that it was Sage
Nimi who started the practice of the Last Rites when the Sage lost his son,
Sage Atreya. Nimi could not overcome the grief for three consecutive days and
nights.Thereafter, he decided to surmount the sorrow by performing the last
rites on the twelfth day ie the day of the ‘Asuchi’ or impurity after the
death. He performed the rituals of Shraddha on one day which would have taken a
week normally.He also executed ‘Pinda Daan’by donating cereals, vegetables and
fruits and with his hands along with kusa grass pointing to South recited the
departed soul of his son’s name and Gotra. On that day, he invited Brahmanas
and gave them a feast along with those food delicacies which his son would have
liked to enjoy. But the sense of grief and guilt tormented Nimi who even
contemplated a bid on suicide. Meanwhile Maharshi Narada arrived and assuaged
the intense feelings of Nimi and confirmed that whatever was being performed
was quite in consonance with the regulations approved by Brahma. As the person
whose custody was being taken by Yamaraja and followers should be transferred
to a kusha mat while chanting the Mantra ‘OM’and Divya Gayatri and quikly wrap
up over the body a ‘Madhuparka’with the Mantra: Om Gruhana chemam
Madhuparkamaadyam Samsaranashanakaram Tvamrutena Thulyam Narayanena Rachitam
Bhagavatpriyanam Daahecha Shantikaranam Suraloka pujuyam (Om, take this Aaadya
madhuparakam; this discards Samsaarik connections and connects with Amrit or
eternal ties inspired and loved by Narayana Himself; your thirst would be
quenched and grants Peace and is adorable in Devaloka!). After applying scented
materials and oils, the permanent shine of the body and face be brought once
and for all, place the head down towards Ganga and other Tirthas available and
perform bathing, arrange head towards north and feet towards South on the
‘chita’ and whoever is the Kartha(s) should invoke Agni reciting the
Mantra:’Krutva Dushkaram Karma jaanatha vaapyajaanatha, Mrityu kaala vasham
praapya Narah Panchatva maagahatah / Dharmaadharma samayuktho Lobha moha samaavrataha,
Daheyam Sarva gaathraani Divya lokaani gatcchatu’ / ( Either knowingly or
unknowingly, this person’s soul may have committed sins and right now is in the
grip of Mrithyu (death) and has been absorbed in ‘Pancha Tatvas’; this body
with Lobha ( greed) or moha ( attachment) as also Virtue or Vice is being
consigned into flames and its Soul be transferred to Divya Lokas!). Having said
this and made ‘Pradakshina’, the Kartha(s) should look at head down to Agni
Deva and after taking bath return home.Since then as ‘Ashuchi’ commences and
Deva karyas should not be carried out. This Procedure of ‘Antima Samskar’ (Last
Rites) is applicable to all the Four Varnas. On the Third Day of the death, the
Kartha(s) should take bath in a River or running waterbody and along with
three‘Pindas’ give away three ‘Jalaanjalis’. On the fourth, fifth and sixth
days, only one Pinda and three ‘Jalanjalis’ be repeated. On the Seventh and
Eighth days the same be executed but at another place. On the Ninth day, those
Brahmanas who were commissioned for the Pitru Karya should recite Puranas
without taking cooked food; they would eat only on the thirteenth day. On the
Tenth day, the Kartha (s) should have the head tonsured and wear new clothes.
On the eleventh day, all the Sagotris take bath with oil and on the twelfth day
would be performed ‘Ekodishta Shraddah’. Pinda-Pradan is to be done as per
procedure; the Pindas need to be considered as the departed souls themselves
with unmitigated reverence and selflessness.On the Thirteenth day, a feast is
arranged to Brahmanas, relatives and friends; ‘Daanas’are also performed to
liberate the deceased Soul and donations are made too in the form of cereals,
umbrellas, and dakshina.Besides other Danas, Go-daan indeed acquires
significance.The procedure is to be carried out every month till the arrival of
the same day a year hence and till that time, the departed soul is not freed
from the ‘Pretavastha’. Thereafter, the Annual ceremony becomes a regular
feature as long the Kartha lives.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">45
Nachiketa’s visit to Hell and return</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Nachiketa
was the virtuous son of Sage Uddalak who in a fit of anger once told the son to
go to hell and despite the father’s apology later on, Nachiketa was bent on
visiting Yamapuri and also returning back in his mortal body! When Nachiketa
did come back, his father knew no bounds of joy as this was indeed a miracle
that anybody could return from hell. The news spread out fast and innumerable
Munis and Yogis left their daily routines and thronged Nachiketa with questions
that remained complex through out their lives such as the description of hell,
about Yama Dharmaraja and followers, the status of sinners and the treatment
meted out to them, the dispensations provided to different kinds of sins by
Chitragupta and so on. Having respectfully greeted the mighty Yamadharma Raja,
Nachiketa narrated the following: All those who are liars; killers of men,
women and children; killers of Brahmanas, the ungrateful, greedy, womanisers,
rapists, non- believers of Vedas, who curse Vedas or obstructors of Vedic paths
or Brahmanas who get Sudras to execute Yagnas are all sinners. Those who are
drinkers of wine; abandon or harass parents, loyal wife, children or Guru; who
wilfully and wrongly secures property; destroys public utilities, hampers
Vratas, Yagnas, or moral causes; and such sinners of small, medium or large
sins have graded classification for the purpose of retribution of justice!
Yamalok is thousand yojanas wide and of lengh twice over; made of gold and
glittering buildings; of rivers and waterbodies of clear and tasty water;
beautiful gardens full of flowers and fruits; well fortified walls impossible
to scale or escape. There are two huge rivers ‘Pushpodaka’ and ‘Vaisvathi’ with
divine waters. Two massive gates, one reserved for Sages, the Virtuous and
devotees who might not stay there but visualise the fate of the Sinners and
another one to let pass very huge crowd of sinners in continuous streams are
the landmarks of Hell. Nachiketa also visualised ditches of massive magnitude,
named ‘Adoombar’, ‘Avirchiman’ and ‘Uchchavatch’ meant for sinners to pass
through. Sinners are also forced through flames to the west of Yamapuri.
Nachiketa also witnessed the Great Assemby of Sages like Manu, Vyas, Atri,
Gautam, Angira, and Bhrigu. He visioned the Goddess of Justice, worshipped by
Yamaraja and controlling all the actions of the Sinners and found the fiery and
powerful Goddess ‘Kala’ too known for retribution and revenge. Thousands of
Yamaduts were on errands to fetch, classify, arrange and direct sinners and as
there was no concept of time, rest, sleep or wake up; there was no respite but
follow a continuous and rigorous work-schedule. While lesser content of sins
were being dealt with by the Yama ‘dootas’by actions like beating, throwing
into flames, treating them with icy winds and so on, the larger intensity of
sins are to be directly dealt with byYama Raja himself. Also, there is a
classification of hells like, Tapta, Maha Taptha, Maha Rourav, Rourav,
Saptataal Naraka, Kaalasutrak Naraka, Andhakar Narak, Andhatamisra Naraka and
so on. In the language of hell, there are gradations of sins and corresponding
punishments of varying descriptions and potencies upto eight levels. After
death, when the ‘Mritak Prani’or the Dead Being is brought to hell, the
surroundings are peculiarly different; the Earth is molten like metal, sky
looks like a fire ball; the experience would be of extreme hunger and thirst;
food is too hot to eat and water is too cold to drink; the Prani is thrown into
stenchy water ponds to be a target of huge fishes, crocodiles and waterborn
snakes; by the time the Prani is able to escape to the banks, huge birds hit
the target or so do the big flies! In ‘Kareeshgarth’ or Kumbhipak Naraks, there
are Demons with big teeth making horrible sounds of biting and tearing the
limbs of the Prani and after chewing, the limbs leap back again for another
bite or tear! In ‘Asipatra’ or ‘Shringatak’ forests full of sharp edged thick
leaves, the Prani is cut, pierced, twisted, or broken apart and ‘sported’ by
dogs or worse still by giant scorpions. Then come the Kumbapalika Vana of Agni
‘Jwalas’ or flames; ‘Vyalakirna’ or serpent infested tanks, ‘Vaitarani’ Maha
Nadi of fifty yojanas wide and fifty yojanas deep which is stated to let pass through
by the grace of good deeds done only! One Yojana height of ‘Kalgarah’ mount,
‘Shingatakavan’named forest and so on are such experiences that nothing else
but the process of punishment would be wecomed by the Soul tormented fully by
now; in other words, ‘Karma paripak’ or the fruition of karmas performed by the
Prani would be welcome by now as would be proposed by Chitragupta on the basis
of ‘pluses and minuses’ account and finally endorsed By Lord Yama Himself! If
the Soul has an account of Virtue, he is sent to heaven; if the content of the
sin is large then the dispensations vary for the Prani to become a tree, or an
animal, or another human being of a lesser value.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">46
Lord Yama advises Narada as to how best to avoid Hell</span></b></div>
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<b><span style="color: white; font-family: Verdana;">During his
mortal visit to Yama Lok and an audience with Yama Dharma Raja, Sage Nachiketa
was present when Devarshi Narada had a Sacred Dialogue with Lord Yama as to how
could a human being aviod sufferance at Naraka Loka after death. The reply of
Yama Raja was as follows: ‘Those who perform Agni Homam, has sons, gives away
charity of Bhumi, has a straight forward nature, has knowledge and interest in
Vedas shall not visit Hell. He should have affection for his wife and vice
versa, be truthful, practise charity, be a Vishnu Bhakta, non-argumantative,
Swami Bhakta, follower of Non-violence, and believer of Brahmacharya shall not
visit hell.Those who should be respectful to Brahmanas, have self control and
restraint in respect of other women, be considerate and merciful to other human
beings as his own, be mature and well- learned and be non-egoistic and deviod
of resounding self image shall never go to hell. Those who are ready to perform
sacrifice for Gurus, interested in helping others, be of service to Parents,
and give away til-daan, cows, Gold and Bhumi are certain to avoid hell at any
cost. Those who execute Yagnas as per laid up procedure for self or on behalf
of others, follow the practice of ‘Ahitagni’ and ‘Chaturmasya Vrata’, follow
Guru’s foot steps, observe silence and control of senses are sure to qualify
themselves to reach Almighty. Celibacy, desirelessness and control of
Shatvargas are the essential features of ‘Amaratva’ or accomplishment of
Eternity.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">47
Yama’s Prescription to achieve Salvation</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Yamadharmaraja
advised Sage Narada that primarily whatever ‘Karma’ (action) is executed by a
person is paid back in the same intensity and volume. It is one’s own
conscience that is his / her friend or foe. There is nothing else that is the
deciding factor. A person is bound by his / her past actions. This is what
‘fate’ is all about. To oversimplify that fate or Maya is responsible for any
happening is improper as that happening had its roots in one’s erstwhile
action. The cycle of action and reaction decides about the movement (as well as
the speed and volume) of further action and reaction and these inner wheels
specific to a particular human being decide the movement of the larger cycle of
the current and subsequent lives. In other words: ‘As you sow, so shall you reap’
or what is sown is what is produced.Only the foolish human beings blame God for
their miseries, little realising that actions need to be performed with total
detachment as attachments in current life tend to get transferred to the next
births. Narada intervened at this stage and asked Lord Yama that apart from
what a person’s conscience, action and past history reveals, is there any other
Force which might mitigate or add the impact of ‘Karma’or one’s action? In
reply, Lord Yama greeted ‘Paramatma’ or the Supreme Energy who has neither
beginning nor end but is Everlasting, All Pervasive, and All-Knowing; it is
that Paramatma who is the Creator, Preserver and also the Destroyer; indeed He
is the only Force that could subtract or even remodel the impact of the
person’s actions! It is He who is impartial and treats all the beings of His
Creation equally without favour or fear. It is He who realises Tatvartha,
Prakriti and Purusha and is unaffected or influenced by a person’s deeds or the
values of these deeds.It is He who could make a precise assessment of a
person’s ‘Dhyan’ (meditation), its quality or quantum. It is He who could
objectively decide the swing of joys and sorrows of any human being and choose
to grant or not yet grant Salvation, keeping in view the totality of the
person’s ‘Karma’. Be it a Saint or Sinner, a human being is given balanced
evaluation by Paramatma without anger, prejudice or any preconceived notion,
for perhaps a Saint might falter once or a Sinner might act with improvement!
He might provide ‘Mukti’ to a person practising ‘Pranayama’ with concentration
and by burning off lowly emotions and impulses. A person who is desireless,
devoid of attachments, and leaves the Life ideally is blessed by Paramatma and
grants Mukti. A person who is industrious, patient, balanced, angerless, devoid
of jealousy and does not eye on possessions of others is qualified for
attaining Mukthi. He, who is engrossed in doing service to his learned Guru,
follows a non-violent way of life and keeps away from lowly deeds, performs
only noble tasks and discards the wrong ones shall take forward steps to
Salvation. When a person is not interested visiting such Tirthas as are not
approved by his conscience such as pujas of questionable deities is not a
sinner but a discreet being and is hence deserving of Salvation. As soon as one
notices a venerable and learned person in a company and automatically
approaches him and touches his feet, he is indeed on the right path towards
Salvation. <br />
<br />
Narada asked Yamaraja as to what would be the ways and means by which future
births are ensured to perform virtuous deeds and to desist from doing vicious
tasks.To this query, Yamaraja greeted the name of Brahma and suggested to
follow the Holy Path of ‘Sisumara Chakra’ which stood for Para Brahma Himself;
this Chakra which is within one’s own body too represents various Planets like
Jupiter, Venus, Mercury, Saturn, Mars etc.which are all worthy of Worship.The
Sisumara Chakra or the Grand Wheel Establishment visible on the Sky is the image
of Almighty Himself. Indeed the Portrait of Virat Purusha is impossible to
vision even to Gods and Sages, but one could perhaps percieve similarity of
God-head with Sisumara and be contented with it atleast. [The body of Sisumara
which has the shape of a Dolphin is coiled with its head downward, the Pole
Star at its tail, on the body of the tail are the Planets of demi-Gods viz.
Prajapati, Agni, Indra and Dharma;the base of the tail being the Planets of
Dhata and Vidhata; the hip position being of Sapta Rishis; the right side of
Sisumara being the Consteallation of of fourteen Stars beginning from Abhijit
to Punarvasu; the left side being the Stars of Pushya to Uttarshadha thus
balancing the body of Sisumara with equal weight; on the back side of the body
is the group of Stars known as Ajaviti and on the abdomen of the Sisumara flows
Ganges;on the upper chin is Agasti; on the lower chin Yamaraja; on its mouth
Mars; Genitals Saturn; Jupiter on the back of neck; on its chest the Sun; the
core of heart is Narayana Himself; within its mind the Moon; navel the Venus;
breasts Ahwini Kumars; within its life-air or Panapana is Mercury; neck Rahu;
and all over the body the comets and the pores are innumerable Stars]. It is
that Sisumara that a high devotee shoul greet and worship and attain Mukti!
There are also other means like performing hundred times a day; engaging one
self in the service of cows (which is as good as performing several
pilgrimages) and observing fasts on all Ekadashi Days.Consuming‘Panchagavya’, keeping
cow’s urine on one’s head, taking bath in Cow’s urine on rohini Nakshatra and
greeting a learned Brahmana soon after the urine bath; greeting Stars
Arundhati, Dhruva and Sapta Rishis with folded hands, observing fasts on
Ekadashis and puja to Narayana; these are some of the means that Yamaraja
suggested to Narada as stepping stones for achieving Salvation.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">48
Phala Shruti</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Lord Brahma
affirmed to His Illustrious Son Sanatkumar that reading or hearing the Sacred
Varaha Purana bestows enlightenment, peace of mind, and maturity, besides the
Golden Means of Dharma, Artha, Kama (fulfillment) and Moksha. The Purana
confers prosperity, long life, victory, fame, propitiousness, and
sin-extinguisher. A person who reads this Consecrated Text will not lead to
misery and misfortune. Reading it especially in the early hours of the day will
grant the benefit of bath in the Tirthas of Prabhas, Naimisharanya, Gangadhar,
Pushkar, Prayag, BrahmaTirth and Amarkantaka. It yields the ‘Punya’ of giving
away in charity of Kapila Cow to a virtuous Veda Pundit. Reading the Varaha
Purana, chapter by chapter till the end, awards the fruits of executing
‘Agnishtoma’ and ‘Atirathra’.Whoever listens the Purana with devotion furnishes
the advantage of Yagnas, Charities, and ‘Tirtha Snans’according to Varaha Deva
Himself. Reciting this Scripture with faith on Dwadashi Days should accord the
gain of ‘Suputra Prapti’ (Excellent Sons). <br />
<br />
Any household in the possession of the Varaha Purana and worships it would be
the residence of Narayana Himself. Those who listen to the Chapters of the
Purana frequently-even partially-would identify themselves with Bhagavan
Vishnu.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">49
Concluding Hymn</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Yajamahe
Divyaparam Puranamanadi Madhyantamanantha Rupam<br />
Bhavodhbhavam Sansara mokshanam/<br />
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Yajamahe Yagnamaho Rupajnam Kalaamcha Kalaadikamaprameyam<br />
Anantha rupam Samsara mokshanam<br />
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Yajamahe Somapathena Bhaave Trisaptalokanaatham<br />
Jagatpradhaanam Mrutyuswarupam Samsaramokshanam<br />
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{Shri Varaha Purana Bhaghavatchhastra Ekonavimshatyadhika Shatatamodhayaha}<br />
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(I worship Parameshwara who is Divine, the most Superior, Ageless, devoid of
Beginning, Intermediate and Endless and the Creator and the Terminator of
Universe;<br />
<br />
I extol Parameswara who is Rupajna, Kaala Swarup, Kalaadik, Aprameya, Yagna
Swarupa, Anantha Rupa, and Bestower of Mukti;<br />
<br />
I commend Parameswara who is the executor of Somayagna and through it the Lord
of Trilokas of Upper, Middle and Lower Regions and Seven Lokas of Bhu, Bhuva,
Svah, Maha, Jana and Satya; the Chief of the Universe, Mrutyu Swarupa or the
Profile of Death and the Provider of Salvation)<br />
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{Bhagavacchastra Shri Varaha Purana hundred nineteenth Adhyaya (Chapter 119)}</span></b></div>
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<span style="color: #33cccc; font-size: 16.0pt;">Om</span><span style="color: #33cccc; font-size: 16.0pt;"> Tat Sat </span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="color: #33cccc; font-size: 16.0pt;">(Continued)</span></b></div>
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<b><span style="color: yellow;">(My humble
salutations to<span style="mso-spacerun: yes;"> </span>the lotus feet of Sri
Chandrasekharendra Saraswathi Mahaswamy ji and also my humble greatulness
to<span style="mso-spacerun: yes;"> </span>Brahmasree Sreeman V D N Rao ji<span style="mso-spacerun: yes;"> </span>for the collection) </span></b></div>
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gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com0tag:blogger.com,1999:blog-1677975695993500877.post-28831902472255805452013-01-09T21:46:00.003-08:002013-01-09T21:46:55.857-08:00The Essence of Puranas – Varaha Purana -1 <div dir="ltr" style="text-align: left;" trbidi="on">
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<strong><sup><span style="color: #ff9900; font-size: 16.0pt;">The Essence of Puranas – Varaha Purana </span></sup></strong><i style="mso-bidi-font-style: normal;"><span style="font-size: 16.0pt;"><br style="mso-special-character: line-break;" />
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<b><span style="color: white; font-family: Verdana; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">1<span style="font: 7.0pt "Times New Roman";">
</span></span></span></b><b><span style="color: white; font-family: Verdana;">Introduction </span></b></div>
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<b><span style="color: white; font-family: Verdana;">By assuming
the incarnation of Varaha, Lord Vishnu salvaged Earth (Bhu Devi) from being
sunk into the under-world of ‘Rasatala’ by the fierceful demon Hiranyakasipu.
The Great Boar lifted up Earth by His ‘damshtra’ (Jaws) even as the demon was annihilated.
Bhu Devi was stupified in bewilderment but after recovering from the shock, she
was emboldened to pose a volley of queries to Varaha Deva as to how the entire
Universe got dissolved, how the process of Creation was revived after each
Kalpa, how ‘Dharma’ (Virtue) and ‘Adharma’ (Vice) were balanced and in which
kind of extreme situations that Lord Vishnu would incarnate in various forms.
Lord Varaha outlined Bhu Devi’s difficult queries in a brief manner.</span></b></div>
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<b><span style="color: white; font-family: Verdana; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">2<span style="font: 7.0pt "Times New Roman";">
</span></span></span></b><b><span style="color: white; font-family: Verdana;">The Origin of Creation </span></b></div>
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<b><span style="color: white; font-family: Verdana;">The
Supernatural Power is indeed singular and eternal. Once this fundamental fact
is recognised, explanations on the above queries would not be far to seek. At
the commencement of Creation, the Supreme Energy created ‘Pancha Bhuthas’ (The
Five Elements) of Air, Sky, Fire, Water and Earth; ‘Ahamkara’(Ego or the Sense
of Self or Personality); the Maha Tatva ( The Great Element); Nature; the
Collective and Individual Consciousness reflected in the ‘Tri-Gunas’ or Three
Aspects or qualities of Behaviour viz. ‘Satva’ ( Pure as coloured white),
‘Rajas’ ( Passion as coloured red) and ‘Tamas’ (Ignorance as coloured dark) in
varying permutations and combinations; the ‘Atman’ or ‘Kshetrajna’ (Soul) and
‘Prakriti’ or Maya (Illusion); the‘Tanmatras’ or the subtle forms of Matter as
produced by the interaction of the Three Gunas; the ‘Pancha- Indriyas’ (Sense
Organs) which are created by Tanmatras viz. Eyes, Ears, Nose, Tongue and Skin;
the extensions of the Five Sense Organs or the ‘Jnanendriyas’( Cognitive) as
perceived in the forms of Vision, Sound, Smell, Taste and Touch as also the
further extensions viz. the ‘Karmendriyas’or the Active Expressions of
Speaking, Grasping, Moving, Eliminating and Reproducing. (Together, the
Jnanendriyas constitute the Entrance Doors of the Sense Organs and the
Karmendriyas constitute the Exit Doors).<br />
<br />
Before the conception of the basic canons of Creation as described above, the
Supreme Force manifested as Lord Narayan-‘Nara’ meaning water and
‘ayan’denoting abode- who in turn created Earth. Together, Narayan and Earth
produced an Egg and from the navel of the Lord, who was lying in yogic sleep,
sprouted a lotus; on the top of the lotus stem appeared Lord Brahma who was
asked to commence Creation. Lord Brahma could not succeed and out of anger and
frustration appeared Lord Rudra who too entered water to perform penance.
Brahma executed severe penace too and eventually attained the powers of
Creation. He created Prajapathi from the left toe of his right foot and also
created the latter’s consort from the right toe of his left foot. The
copulative action of Prajapati and his consort had thus paved the way of
‘Srishti’ in a formal manner. Swayambhu Manu who was born from the Prajapathis
had thus launched the creation in a regular manner.<br />
<br />
While Creation was initiated at the end of each Kalpa, there were more of such
steps in the Process. For instance, there were five kinds of ‘Avidyas’ (False
Knowledge) produced by Lord Narayana viz. ‘Tamas’ (Darkness), ‘Moha’
(Attachment), ‘Maha Moha’ (Extreme attachment), ‘Tasmira’ (Jealousy) and ‘Andha
Tasmira’ (Anger). Thereafter, there was the ‘Mukhya Sarga’ or the principal
creation of immovable objects like mountains and trees. Also, there was
‘Thiryaksrota’ related to animals (quadruped);<br />
the sixth creation was called ‘Satvik Sarga’or of Deities with Virtuous nature;
the Seventh creation was called ‘Arvaaksrota Sarga’ related to human beings;
the Eighth creation viz. ‘Anugraha Sarga’ pertaining to Sages and hermits and
finally the ninth creation was of ‘Kaumara Sarga’ related to Eternal
Adolescents like Sanaka, Sanandana, Sanatana, and Sanat Kumara; then emerged
the Ten Manasa Putras viz.Marichi, Angira, Atri, Pulah, Kratu, Pulasya,
Pracheta, Bhrigu, Narad and Vasishtha. But, the foremost creation of Lord Rudra
was as ‘Artha Nareeswara’; collectively there were Eleven Rudras, viz. Maha
Deva, Shiva, Maha Rudra, Shankara, Neelalohita, Esana Rudra, Vijaya Rudra,
Bheema Rudra, Deva Deva, Bhavodbhava and Adityatmika Sri Rudra; their
corresponding consorts are Dhee Devi, Dhriti Devi, Ushna or Rasala Devi, Uma
Devi, Neeyut Devi, Sarpi Devi, Ela Devi, Ambika Devi, Iravati Devi, Sudha Devi
and Deeksha Devi.</span></b></div>
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<b><span style="color: white; font-family: Verdana; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">3<span style="font: 7.0pt "Times New Roman";">
</span></span></span></b><b><span style="color: white; font-family: Verdana;">Exemplary Devotion of Priyavrata, Ashvasira, Vasu and Raibhya
(Pundarikaksha and Gadadhara Mantras included) </span></b></div>
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<b><span style="color: white; font-family: Verdana;">In the
context of balancing the forces of Dharma and Adharma, instances of exemplary
devotion displayed by Illustrious Kings and Sages through the ages were cited
by Bhagavan Varaha to Prithvi. King Priyavrata, son of Swayambhu Manu,
relinquished his Kingdom to his sons and Sage Narada visited his hermitage
once.The Sage narrated his own interesting experiences. In one case, he passed
by a lake in Swethadvipa and found a highly attractive and lonely damsel when
he felt infatuated and lusty. Soon he discovered that she was Devi Savitri
Herself- the embodiment of Virtue- and felt an unpardonable sense of shame for
his sin. From Her body emerged three male figures, viz. the three Vedas of Rik,
Yajur and Sama. However, Devi Savitri pardoned Narada’s momentary indiscretion
and embarrassment and blessed him with his knowledge of past lives. In one of
his earlier lives, Narada was a rich and virtuous youth in a Brahmin family,
became a Scholar, donated lot of his wealth for several noble causes, performed
pilgrimages, Sacrifices, penances etc; constantly recited ‘Om Namo Narayana’
and finally secured Lord Vishnu’s ‘Darshan’(Direct Appearance). But the Lord
declined ‘Mukti’ (Eternal Bliss) to Narada as he was to play important roles
through many births ahead till he became a Brahma Manasa Putra (Lord Brahma’s
mind-born son).Exhorted by Narada, King Priyavrata decided to emulate the
example of Narada through out his remaining life.<br />
King Ashvasira was another example of a highly righteous and worthy devotee of
Lord Vishnu who performed several donations, Sacrifices and an Aswamedha Yajna.
Sage Kapila, accompanied by Sage Jaigishvya visited Ashvasira’s Court and the
King received the Sages with great veneration and devotion. The King desired to
know from the Sages as to how best he could attain ‘Sayujyam’ or oneness with
Lord Vishnu. They replied that they were the Lord Vishnu themselves! The King
replied politely that the Sages were indeed most revered and memorable no doubt
but how could they claim to be Vishnu himself; for one thing the Supreme Lord
is unique and singular! The Sages created a make believe situation by the help
of illusion that they were Vishnu and His Carrier Garuda.They taught a lesson
to the King that Lord Vishnu resided in each and every being and the Pure Soul
in each object is as good as Lord Vishnu among all. The Sages had thus helped
the King’s ‘Jnananethra’ or the Eye of Wisdom open up to witness that Lord
Vishnu was all pervasive and Omni Present and that he should be able to witness
Lord Vishnu all over! The King was apparently convinced, yet had raised a doubt
that the Sages should please clear up: ‘who is able to realise Almighty?-a
Knowledgeable person or a person who does his rightful deed or duty?’ In
reply,the Sages Kapila and Jaigishvya narrated a story to the King that Sage
Raibhya and King Vasu too sought a reply on a similar query from Deva Guru
Brihaspati.The Guru explained that who ever would perform his duty with a sense
of complete detachment would also have access to Salvation. To illustrate this,
Deva Guru described an incident: There was a Brahmana, named Sanyaman, who was
a descendent of Sage Atri. While he was taking bath in a river, he met a person
named Nishthoor who was a fowler, killing birds and animals for his living.The
Brahmana scolded the fowler for his evil deeds, but the latter did not show any
signs of remorse; instead he justified the acts. He said that whoever sought
salvation ought to keep in mind that the doer was God, the act was His own and
the reason for doing the act too was God Himself-‘Karanam, Kaaranam and
Kartha!’ The moment ego came to play while performing the act, the doer would
be called cruel, but when he did it with perfect detachment and as a duty, then
the situation would be different.Thus spoke Brihaspati that anybody could
certainly aspire for salvation, be he a householder or a hermit or a seeker of
knowledge.King Ashvasira was thus convinced about his doubts from the Sages
Kapila and Jaigishvya, moved on to Naimisharanya for the rest of his life and
in the course of several Yagnas that he conducted he found a sheet of
effulgence approching him and got engulfed into Lord Vishnu finally. <br />
King Vasu and Sage Raibhya were totally convinced by the preachings of Deva
guru as mentioned above.The King renounced his kingship in favour of his son
and left for Pushkar Teertha always reciting ‘Pundarikaksha Mantra.’ <br />
Pundarikaksha Mantra : ‘Namastey Pundarikaksha Namastey Madhusudana, Namasthey
Sarva lokesha Namasthey Thigmachakriney, Vishvamurthi Mahabahum Varadam
Sarvatejasam, Namami Pundarikaksham Vidyaavidyatmakam Vibhum, Adidevam
Mahadevam Veda Vedangapaaragam, Gambhiram Sarva Devaanam Namami Madhusudanam,
Vishva Murthi Maha Murthi Vidya Murthi Trimurthikam, Kavacham Sarva Devaanam
Namasye Vaarijekshanam, Sahasrasirshinam Devam Sahasraaksham Mahabhujam, Jagat-
samvyaapya Thishthanthim Namasye Parameswaram, Sharanya Sharanam Devam Vishnum
Jishnum Sanatanam, Neelamegha pratikamsham Namasye Chakrapaaninam, Suddham
Sarvagathim Nityam Vyomarupam Sanaatanam, Bhavaabhava Vinurmuktam Namasya
Sarvagum Harim, Naanyat kinchit prapashyami Vyatiriktam thvada-Achuta,
Tvanmayamcha prapashyami Sarvametatcharacharam’. <br />
The Mantra means: ‘I greet Pundarikaksha, I greet Madhusudan, I greet ‘Sarva
Lokesha’ or the Lord of all the Worlds, I greet ‘Tigmachakrinam’ or He who
carries a fearful and glowing wheel; You are Visva Murthi, Maha bahu (mighty
armed), Varadam (Giver of boons), Sarva Tejo Swarupa or All Radiant Figure, I
greet Pundarikaksha, ‘Vidyaavidyatmikam’(The Embodiment of Learning and Ignorance
alike), ‘Vibhum’or the Super Lord, ‘Adi Devam’ or the Original God; Maha Devam(
The Greatest Deity), ‘Veda Vedanga Paaranam’ ( The Supreme Sourcer of Vedas and
other Scriptures), ‘Gambhiram’( The Complex), ‘Sarva Devaanam’ ( All in one of
Devas), I greet Madhusudanam ( Destroyer of The Demon Madhu), Viswa Murthim,
Maha Murthim, Vidya Murthim, Tri Murthikam or The Union of Three Gods of
Brahma, Vishnu and Maheswara; Kavacham Sarva Devanam or the Safeguard of all
Devas, I greet ‘Varijekshanam’or He who is Lotus Eyed, ‘Sahsrasirsham Devam’ or
He who has Thousand (countless) Heads, ‘Sahasraaksham’ or countless Eyes; ‘Maha
Bhujam’ (Great Shoulders), ‘Jagasamvyapya’( All Pervasive); I greet
‘Parameswaram’, ( Supreme God); ‘Sharanyam Sharanam’ ( Protect me , hey Vishnu,
Jishnu, Sanatanam or Omni Present, Omni Scient and Ageless),
‘Nilameghapratikasham’ or He who is likened to blue clouds, ‘Chakrapaninam’ or
He who carries the famous and all powerful Sacred Wheel; ‘Suddham’ or Pure,
Sarvagatam or All Present, ‘Nityam’ (Permanent), ‘Vyomarupam’ or Resembler of
Sky; Bhavabhava nirmuktam (He who is devoid of materialistic feelings or
otherwise); ‘Namaste Sarvagum Harim’or I greet Hari who is replete all over;
‘Naanyat kinchit Prapasyaami Vyatiriktam Twadaachyuta’ or I cannot visualise
any thing else other than You Achyuta! You are all over the Universe comprising
all movable and immobile objects!)’<br />
While the King was chanting the Mantra, a blue human form emerged from the
King’s body and conveyed that in an earlier birth he (Vasu) was a King too who
killed a Brahmin in disguise as a deer and as a penance performed Eakadasi
Vrathas, donated cows and many other austerities. But at the time of death
uttered his wife’s name Narayani instead of the name of Narayan. In his next
birth too, King Vasu was a King of Kashmir but then again he no doubt did
Yagnas and many other virtuous deeds but not heeded to chant the name of Lord
Vishnu; out of vengence the soul of the Brahmin in the form of the dead deer
continued to haunt the King of Kashmir. Since in the current birth as King Vasu
continued the chanting of the Pundarikaksha Mantra at Pushkar Teertha, not only
the tormented soul of the Brahmin dead as a deer got relieved but the King Vasu
got rid of the sin of killing a Brahmana and eventually reached Vishnu Loka.<br />
Sage Raibhya decided to emulate the example of King Vasu in the quest of
Salvation.He left for Gaya to perform the ‘Shraddh’ (Annual Ceremony) of his
ancestors.One of Brahma Manasa Putras-Sanat Kumara was pleased with the
‘Shraddha’ or complete dedication with which the Sage Raibhya performed by the
Ceremony. Sanat Kumara complimented the Sage and confirmed that visiting the
Sacred Place of Gaya and performing ‘Pindapradan’ to the ancestors in a
systematic manner ought to be considered as highly significant; what is more,
Gaya is the the abode of Gadadhar Sri Hari Himself and the Ceremonies performed
with sincerity and devotion to Gadadhar would yield immense results to the
‘Kartha’or the Performer and the ancestors of three generations as well. In
this connection, Sanat Kumara gave the example of King Vishal who was greatly
perturbed as he had no son and thus called for a Conference of Brahmanas to
suggest a solution. The advice received was that the King was cursed by his
ancestors and their souls were being tormented in the abscence of the Annual
Ceremonies which were never performed in the past. Hence he should perform a
Shraddha Ceremony at Gaya.
During the course of the Ceremony, the King found three elderly Brahmanas and
introduced themselves as the deceased of three generations viz. the Father,
Grand Father and the Great Grand Father.Thus as a result of the success of the
function performed at Gaya by the King, the souls of the deceased three
generations were liberated. Sage Raibhya continued to stay at Gaya till the end
of his life and prayed to Lord Gadadhar till he joined the league of
Vaikuntha.The Gadadhara Mantra with the power of which Sage Raibhya was blessed
to attain Vaikuntha is as follows:<br />
<br />
(1) ‘Gadadharam Vibhudhajanaira- bheeshtitham dhrutakshamam kshuditha janaarthi
nashanam, Shivam Visalaasurasainya mardanam, Namaamyaham hatasakalaasubham
smruthou’ (I pray to Lord Gadadhara who is praised by all the Devas for the
fulfillment of their desires; who is ever-kind to respond to the wails of human
beings and demolish their needs; who is a lasting source of propitiousness as
also a merciless destroyer of Demons and Evil Forces); (2) ‘Puranapurvam
Purusham Purushottamam Puratanam Vimalaamalam Nrinam Gatim, Trivikramam
Dhrutadharanim Bleham Gadadharam Rahasi Namami Kesavam’(I bow to Gadadhar Kesav
who is Originless, Existent far before the Universe, Most Ancient, Pure,
Spotless, Capable, Trend setter to Humanity, Trivikram, the Holder of Earth,
and Appointer of Bali); (3) ‘Susuddha bhavam Vibhavirupavritam Shriyavrutam
Vigataamalam Vichakshanam, Kshithiswarair- apagata kilbishaih Stutam Gadadharam
Pranamati yah sukham vaset’( I implore Gadadharam who is charming, pure
hearted, highly prosperous and flourishing, immaculate, featureless, scholarly,
bright, sinless, Ever eulogized and blissful); (4) ‘Surasurairarchita pada
pankajam Kaiyura haaraangada mouli dharinam, Abdhou Shananam cha rathanga
paaninam’ ( I revere Him whose lotus-like feet are worshipped, wears hand-jewellery,
necklace, body part adornments and headgear, relaxes comfortably on milk-ocean,
and holds Sudarshan wheel and mace); (5) ‘Sitam kruthey Tretayugerunam Vibhum
tatha Tritiye peetha varnamachyutam, Kalou Ghanaalipratimam Maheshwaram
Gadadharam pranamati yah sukham vaseth’ ( I beseech the blessings of Maheswara
Gadadhara who is happily coloured white in Kritha Yuga, crimson in Treta Yuga,
yellow during Dwapara Yuga and cloud-like in Kali Yuga); (6) ‘Bijoddhvo yah
Sujathey Chaturmukhastayaiva Narayana Rupathojagat, Prapaalayet Rudra
vapurastathantakrut Gadadharo Jayatu Shadartrimurthiman’ (Victory to Gadadhara
who assumed three forms of Lord Brahma born out of the former’s seed being
responsible for the task of Creation, Lord Narayana being responsible for
Administration and Lord Rudra for Universal destruction); (7) ‘Satva Rajaschiva
Tamo Gunaastraya sthaveteshu naanyasya samudbhavah kila, sa chaika eva
thrividho Gadadharo dadhatu dhairya mama Dharma mokshiyoh’; (There are Satva,
Rajas and Tamo Gunas and beyond these three Gunas there are none else; Hey
Gadadharo, kindly bestow me strength and courage to secure Dharma/ Virtuousness
and Moksha / Salvation to obtain a proper mix of these Gunas);(8) ‘Samsara
thoyarna vadum khatanthubhi viyogana kramakramanih subheeshanaih,
Majjanthamujjaih sutaraam Mahaplavey Gadadharo mamu dadhaatu pothavat’; (May
Gadadhar pull me up from the frightful Ocean of ‘Samsara’ and from the strong
ropes of attachments like the body, family and constant fear of death); (9) ‘Swayam
Trimurthih Svamivatmanaatmani Svashaktitah anda midam sasarjaha,
thasmijjalothaasanam arya thejasam sasarja yasthah pranatosmi Bhudharam’ ( I
salute Gadadhar as He holds Earth and the Trimurthis by His own might, created
the Universe and the highly radiant Kamalaasan Brahma);(10) ‘Matsyadi namani
jagatsu kevalam Suraadi samrakshanato Vrushakapih, Mukhya swarupena smanthato
Vibhu Gadadharo me Vidudhaatu sadgatim’(May Incarnations of Gadadhar like
Matsya meant only to protect Devas and the Virtuous be kind to lead me to
Salvation!)</span></b></div>
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</span></span></span></b><b><span style="color: white; font-family: Verdana;">Overview of Lord Vishnu’s Incarnations </span></b></div>
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<b><span style="color: white; font-family: Verdana;">To one of the
queries of Bhu Devi about the instances when Lord Vishnu assumed various forms
as extreme situations were faced by the Universe, especially when injustice and
evil forces reached a point of no return, the reply from Lord Varaha was quite
positive. In an earlier case, Lord Vishnu assumed the form of ‘Matsya’ or a
Giant Fish. As the Lord found in His Yoga Nidra at the time of ‘Pralay’ that
The Four Vedas were being destroyed, He took the very first Incarnation to
rescue the Sciptures. Even Dieties were frightened to find the collossal form
of ‘Matsya’ and after the retrieval of the Vedas from the Ocean bed, euloguised
and entreated the Lord to reduce the size of the Fish. On another occasion,
Lord Vishnu assumed various other forms such as ‘Kurma’ (Tortoise) at the time
of Ocean-churning to balance the Manthara Mountain by using the Great Serpent
Vasu as the huge string as both ‘Devas’ and ‘Danavas’ toiled to fetch ‘Amrit’ <br />
(Ambrosia). On occasions following the ‘Varaha Avatar’, Lord Vishnu incarnated
as ‘Narasimha Avatar’ (The Man-Lion form) to destroy Demon Hiranyaksha and save
the highly dedicated devotee of Vishnu. The Lord assumed ‘Vamana Avatar’ (The
Dwarf) to control the ambitions of King Bali and threw him down under the
Sub-terranian world. In a conscious effort to obliterate the clan of
‘Kshatriyas’ or Rulers who oppressed and tormented the contemporary world and
became tyrannical, Lord Vishnu incarnated as ‘Parasurama’ and vindicated Virtue
against Vice. Bhagavan Vishnu incarnted as‘Shri Rama’ - a ‘Maryada Purusha’ or
a Model Man of Dignity and Valour who established bench- marks to humanity and
annihilated the clan of Demons in Lanka headed by Ravana who not only terrorised
the world but trampled all limits of decency by abducting Lady Sita and
performing endless acts of cruelty. In Dwapara Yuga, the most charismatic was
the Avatar of Sri Krishna, the Central Figure of the momerable Epic Maha
Bharata who declared: Yada Yadahi Dharmasya glanir bhavati Bharata! Abhyuthana
madharmasya tadatmanam srijamyaham/ (As and when Virtue is trampled and
Wickedness dominates, I incarnate myself to correct the balance); Paritranaya
Sadhuunam vinasaayacha dushkrutam Dharma Samsthapanaardhaaya Sambhavaami Yuge
Yuge/ (I make my presence felt in various Yugas to save the Virtuous and root
out the Wicked). In the earlier phase of Kali Yuga, Lord Buddha was born to
preach the triumph of Dharma (Virtue), Nyaya (Justice) and Ahimsa (Non- Violence)
and popularised Buddhism as a powerful tool in the quest of Truth and
Self-Realisation. The tenth incarnation of Lord Vishnu at the termination of
Kali Yuga is to be that of Kalki Avatar brandishing a sword on a horse back to
herald a New Age of Dharma. </span></b></div>
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</span></span></span></b><b><span style="color: white; font-family: Verdana;">Rituals of Shraddha (Amavasya Tarpana Mantra included) </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Once Maharshi
Markandeya visited Sage Gomukh in Naimsharanya and discussed matters related to
Pitras and Rituals for venerating the deceased souls. First about the Pitras:
While Lord Narayana is the Adi Guru and created Brahma, the latter created
Sapta Rishis or Seven Sages (Brahma Manasa Puthras) and instructed them to
worship him but instead they worshipped themselves and disobeyed Brahma’s
oders. They were cursed that the knowledge acquired by them be forgotten.
Eventually, the Seven Sages known as ‘Vimaniks’ procreated a number of sons.
Pursuant to the death of the Seven Sages, the progeny performed Shraddhas by
way of ‘Pindadaan’mantras to the deceased and the latter attained Swarga Loka.
Of the Sapta Rishis, four of them such as Marichi were entitled to ‘Amrit’.The
remaining three were not; some were sent to the Santanak Loka or Bhaswar Loka
residents of which were ‘Amurthis’ or without Bodies ie. Chinmatra or Abhouthik
category. Sages Sanatana, Kashyap, Vasu and so on belong to this
classification. Some Pitras belong to another category viz. ‘Vairaj’, named
after Prajapati Viraj and so on. [Sapta Rishis are stated to vary as per
Manvantaras: The First Manvantara Group is mentioned as Marichi, Atri,
Angirasa, Pulaha, Kratu, Pulasthya and Vasistha; in the Current Seventh
Vaivasvata Manvantara, the Group is stated as Kashyapa, Atri, Vasishtha,
Viswamitra, Gautami, Jamadagni and Bharadwaja]<br />
Appropriate days for performing Kamya Shraddha include: the days when Uttarayan
or Dakshinayan commence, during Solar/Lunar eclipses, if apprehended or
experienced by evil influences of specific planet or constellation, when Sun
changes its course from zodiac to another and so on. Days falling with Stars
Anuradha, Visakha and Swati especially coinciding with Amavasya are considered
auspicious.Similarly Shraddhas on Amavasya days coinciding with Stars of Pushya
or Punarvasi are extremely auspicious to the ancestors and the Karthas (those
who perform the Ceremonies). The third day of the bright half of Vaisakha
month, the Ninth day of the bright half of Kartik, the thirteenth day of the
dark half of Bhadrapad and Amavasya of Magha month are also commended for
performing Kamya Shraddhas. Tarpana (Libation) to Pitras and Forefathers of
three generations atleast constitutes as an essential component of Kamya
Shraddha, besides physical and internal cleanliness.The Pitrugan keep expecting
anxiously as to when would Rainy Season arrive in Makha Star, or when would
Magha month’s Amavasya would come soon to quench the thirst of the departed
souls! The Kartha ought to observe distinct mind, affordable charity, ample
time and attention, devotion, Shraddha or Patience and dedication to satisfy
the tormented souls! <br />
<br />
[Amavaasya Tarpana Vidhaanam : Achamya….Punya tithou…preethyatham…Prayukta
Punya kaaley Devarshi Pitruunuddhishya Devarshi Pithru Preethyartham Devarshi
Pitru Tarpanam karishye (Ithi Samkalpya); Note: Recite ‘Tarpayami’ once at the
end of each Mantra; twice or thrice as indicated in each category below; leave
spoonful of water each time after saying Tarpayami:Brahmodayo ye Devah thaan
Devagumstrapayami-Sarvaan Devaagumstrapayami- Sarvaan Devaganaagum
strapayami-Sarvaan Deva patneestharpayami-Sarvaan Deva Putraagumstarpayami-Sarvaan
Deva poutragumstarpayami-Bhuur
Devaagumstarpayami-Bhuvardevaagumsturpayami-Suvardevaagumstarpayami-Bhurbhuvassuvardevaagum
starpayami [ Now wear Yajnopaveetham as a Maala] Atha Krishna dwaipaya naadayo
ye Rishaah: Thaan Risheegumstarpayami Tarpayaami (2)-Sarvaan Rishi
ganaagumstarpayami Tarpayami (2)-Sarvah Rishi Patneestrapayami tarpayami
(2)-Sarvaan Rishigum Putraamstarpayami tarpayami(2)-Sarvaan Risheegum
Poutraamstarpayami Tarpayami (2)-Bhur Risheegum starpayami Tharpayami
(2)-Bhuvar Risheegum starpayami Tarpayami (2)-Suvar Risheegumstarpayami
Tarpayami(2)-Bhurbhuvassuvar Risheegum starpayami Tarpayami (2)-Kaandarshi
Tarpanam:-Prajapatim Kaanda Rishim-Starpayami Tarpayami (2)-Somam Kaanda Rishim
Tarpayami Tarpayami(2)-Agnim Kaanda Rishim Tarpayami Tharpayami (2) Sarvaan
Devaan Kaanda Risheegum Tarpayami Tarpayami (2) Saagumhiteer devata Upanishada
Tarpayami Tarpayani (2)-Yaajnikir Devataa Upanishada Tarpayami Tarpayami (2)
Vaarunir Devata Upanishada Tarpayami Tarpayami (2)-Havyavaaham Tarpayami
Tarpayami (2)-Viswaan Devaan Kandarsheegum Tarpayami Tarpayami (2)-Brahmaanagum
Swayam Bhuvam Tarpayami Tarpayami (2)-Vanaspatim Tarpayami Tarpayami (2)<br />
NOW Tarpanam to Pitarah (Note: Yagnopaveetam to be turned left as
‘Praacheenaaveeti)<br />
Somah Pitruman Yamom Girasvanagnisshaatvaagni kavyavaahanaadayo ye thaan<br />
Pitarah Pitruun SwadhanamastarpayamiSwadhanamastarpayami Swadhaanamastarpayami
(3)<br />
Punarvisvaan Devan <br />
Kaandarsheegum -Do- -Do- -Do-<br />
Arunaan Kaandarsheegum -Do- -Do- -Do-<br />
Sarvaan Pitruugum -Do- -Do- -Do-<br />
Sarvaan Pitruganaagum -Do- -Do- -Do-<br />
Sarvah Pitru Patnee -Do- -Do- -Do-<br />
Sarvaan Pitru Putraagum -Do- -Do- -Do-<br />
Sarvaan Poutraagum -Do- -Do- -Do-<br />
Bhuh Pitruugum -Do- -Do- -Do-<br />
Bhuvah Pitruugum -Do- -Do- -Do-<br />
Suvah Pitruugum -Do- -Do- -Do-<br />
Bhurbhvassuvah Pitruugum -Do- -Do- -Do-<br />
Anena Devarshi Pitru Tarpanena Bhagavan Sarvaatmakah Sri Parameswarah
Preeyataam<br />
Yetat Phalam Sri Parameswara arpanamasthu.<br />
Pitru Tarpanam:<br />
Achamya, Evam ….Preetyartham Pituh Pitruunaam Akshayya Punyalokaphala
vaapartham Darsa Prayukta Maha Punya Kaley Thila Tarpanam karishye (Praacheenaa
-veeti, Daksinaamukhah Savyam Jaanvaachya or facing South with left knee bent
seated). While performing Tarpan Brahmanas recite ‘Sharmaanam’, Ksatriyas say
‘Varmaanam’ and Vysyas say ‘Guptam’).<br />
The seriatim of the departed souls for the purpose of performing Tarpanam is as
follows by taking care of those who are alive should not, repeat not, be
included in the process as the list is only suggestive; The Tarpana Vidhanam or
Procedure is to recite (A) the relationship of the Karta (Performer) to the
Concerned Departed Soul, (B) His/Her Gotram, and (C) the Name of the Soul and
then perform the Tarpanam three times by saying the Mantram thrice viz.
Svadhanamaha Tarpayami.For example:<br />
Pitaram-Haradasa Gothram-Narayana Murti Sharmanaam-Swadhaanamah Tarpayami (The
last word to be uttered thrice and simultaneously tarpanam be left thrice as
well)<br />
Note: Tila or Sesame / Ginjelley seeds must be mixed with the water to be
utilised for Tarpanam)<br />
Pitaram-Father, Pitamaham- Grand Father, Prapitamaham-Great Grand Father,
Mataram-Mother, Pitamahim- Father’s mother, Prapitamahim- Father’s Grand
Mother, Sapnatimataram- Father’s another wife if applicable; if Karta
(Performer) was adopted to another family then to his adopted parents viz.
Janaka Pitaram and Janaka Mataram; Matamaham- Mother’s Father, Mathuh
Pitamaham- Maternal Grand Father, Mathu Prapithamaham-Mother’s Great Grand
Father, Matamahim- Mother’s Mother, Mathuh Pitamahim-Mother’s Grand Mother,
Mathuh prapitamahim- Mother’s Great Grand Mother, Atma Patnim-Wife, Sutham-
Sons, Bhrataram- Brothers, Pitravyam-Father’s Brothers, Mathulam- Maternal
Uncles and their Wives, Duhitaram-Daughters, Bhagineem-Sisters, Dauhitram-Grand
Sons, Bhagineyam- Nephews, Pitru Bhagineem- Father’s Sisters, Matru Bhagineem-
Mother’s elder/younger Sisters, Jamatharam-Son in laws, Bhavukam- Brothers in
laws and their wives, Snushaam-Daughter in law, Swasuram / Swasrum- Wife’s
father/ mother, Syalakam-Wife’s brothers and their wives, Guru and Rikthinam-
the Main Shop Keeper ( in fact ,wherever not mentioned tarpanam may be done as
Sapatneekam or Sabhartreekam as the case may be, if the departed Souls are
devoid of wives/husbands. As a round up-Evam Tarpanam kuryat: Echasrutkuley
Jaata Aputhro gotrinomrutah, they gruhnanthu maya dattam sutra nishpeedanodakam
<br />
(May my Tarpanas be please accepted on behalf of those in our Vamsam, the
Sagotras or those who died without sons by way of sqeezing water from my
Yajnopaveeth; this Mantra be recited by wearing the Holy Thread as a mala or
long necklace and be left in the Tarpana Plate)] </span></b></div>
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<div class="style32" style="margin-left: .5in; mso-list: l1 level1 lfo1; tab-stops: list .5in; text-indent: -.25in;">
<b><span style="color: white; font-family: Verdana; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">6<span style="font: 7.0pt "Times New Roman";">
</span></span></span></b><b><span style="color: white; font-family: Verdana;">Regular Annual Shraddha<span style="mso-spacerun: yes;"> </span></span></b></div>
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<br /></div>
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<b><span style="color: white; font-family: Verdana;">Maharshi
Markandeya emphasised to Sage Gomukha about the best suitability of Brahmanas
to execute Shraddh. He quoted Brahma Putra Sanandana that Brahmanas who are
experts in Mantras related to ‘Trinachiket’ (Adhrvyu Yajna), ‘Trimadhu’
(Madhuvvata) and ‘Trisuparna’ or expert in Vedic Dicsiplines like Siksha,
Chhand, Vyakaran, Jyotish and Shat Vedanga as also in Vedas would please Brahma
Himself! Contrarily, those Brahmanas who are cheaters of friends, crooked-hand
nailed, black teethed, ignorant of Vedas and Agni, thieves, Gram yachaks or
beggars, remarried, those who abandoned parents, or those who have not married
according to their traditions be certainly disqualified to partake in
Shraddhas. The Ceremony be performed by any of the close relatives of the
deceased apart from a son, such as maternal nephew, grand son of daughter,
father in law, son in law, maternal uncle, failing which a Tapasvi Brahmana.
Scriptures had prescribed the number of Brahmins as odd numbers, say one,
three, five etc.But the Shraddh involving deities be engaged in even numbers,
unless however there is a limitation in obtaining the even number. In other
words, atleast one Brahmin repesenting Devas and one repesenting Pitrugan might
be in order. The Brahmins invited for the Ceremony be invited atleast one day
ahead. While performing the Pitru Shraddh, especially involving Deities, it is
mandatory to invoke Vaishva Deva. The invocation to Agni Deva is to be
performed thrice with ‘Anna’ (Cooked Rice) by the Mantras: 1) ‘Agnaye
Kavyahanaya Swaha’ 2) ‘Somaya Pitrumatey Swaha’ and 3) ‘Vaivasvataya
Swaha’.Then, Brahmanas (Bhoktas) are welcomed formally by relevant Mantras by washing
their feet and with the request of taking Food with Bhakshya (Special Recipes,
Snacks and Sweets), Bhojya (Main Course with Vegetables, Dals, and Chutneys),
Lehya (Preparations which are licked with tongue), Choshya (Items which are
sucked) and Paniyas or a variety of drinks with ‘Mouna’ (Silence) and comfort.
There after Shraddha- Karta is to be conveyed through Rakshodhana and other
Mantras recited by the Brahmanas that Bhumi is cleansed by Tilas and that the
Bhokta Brahmanas are of the form of Pitaras (the departed three generations)
and Deities.Tarpanas are a part of the Ceremony in favour of those deceased as
detailed above. One another significant ritual relates to Pinda Daan; ‘Pindas’
made of Cooked rice or Wheat Flour along with black Sesame (Tila) seeds and
water, each rounded in equal size placed on Kusa all facing South are
worshipped by Dhup, Deep and Naivedyas.The Pindas represent the forefathers of
three generations, viz. Father, Grand Father and Great Grand Father; in case of
Shradda for mother, the two other gerations would be father’s mother and
father’s grand mother ‘Bali Vaishva Deva Rituals’ mark the end of Shraddha and
‘Prasad’ as the remains of what Bhoktas and other Brahmanas had eaten is
consumed. The Kartha/s should not leave the Shraddha Ceremony at any point of
time till the end nor get destracted. The Entire Ceremony as a composite and
uninterrupted Sacred Duty and any infringement is considered as a wanton Sin.
Not only are the Forefathers affected but more importantly the Kartha and the
Brahmanas responsible for the success or otherwise of the Ceremony attract the
blame or the benefit. </span></b></div>
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<b><span style="color: white; font-family: Verdana; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">7<span style="font: 7.0pt "Times New Roman";">
</span></span></span></b><b><span style="color: white; font-family: Verdana;">Origin of some Deities, specific days for worship and fruitful
results</span></b></div>
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<b><span style="color: white; font-family: Verdana;">There lived a
noble King during Satya Yuga by name Prajapal who met a Sage Mahatapa in the
latter’s hermitage during a hunting session in a forest. During the meeting,
the<br />
King enquired about the prominence of specific Deities and their importance.
The Sage underlined that all the Deities are of the manifestation of Lord Vishnu
and the fruits of worship to each and every Deity belong to the Lord. Prajapal
asked sage Mahatapa as to how various Deities like Agni, Ashvini Kumars, Gauri,
Gajanan, Seshnag, Kartikeya, Aditya, Chandrama, Durga, Ashta Matrikas,
Dishatey, Kuber, Vayu, Yama, Rudra, Dharma, Pitra Ganas etc.were created, what
is the Sanjna (Number) and the Tithi.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">8
Creation of Agni Deva, his several names and implication of worship </span></b></div>
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<b><span style="color: white; font-family: Verdana;">When Maha
Vishnu created ‘Panchabhutas’9Five Elements) and Loka Pitamah Brahma and commanded
the latter to initiate creation, Brahma could not do so and he was extermely
confused and hence angry and the rage created thousands of flames called Agni
who became extremely thirsty. When Agni asked Brahma as to how his thirst could
be quenched, Brahma showed three types of satisfying it viz.sharing the
‘Dakshinas’ received by Devas and hence Agni was known as ‘Dakshinagni’; the
second way of Agni’s thirst was by carrying the Havans (Homas and Yajnas)
performed in the Trilokas (Three Worlds) in favour of various Deities as their
‘Vahan’, thus becoming Agni popular as ‘Havyavahan’; the third way is that
since Agni is present in each ‘Griha’ or household, he is known as
‘Garhapatyagni’. Brahma further named Agni as ‘Vaisvanara’ as the latter
provides the means of bestowing ‘Sadgati’ (Salvation) to the virtuous beings
performing havans and other good deeds. Agni is ‘Jataveda’ or protector of both
Known and Unknown material; ‘Naaraa Prashamsa’-‘Naar’or people, especially
‘Dwijas’or twice born Brahmanas, Kshatriyas and Vysyas do ‘Prashamsa’ or
praise; Known as ‘Dravinoda’as Agni provides money power. The other popular
names accorded by Brahma to Agni are ‘Tanunpath’ (Agni protects
Sharir/Asharir), ‘Prapurna’ (full of everything) and many other names. Agni desired
to Brahma to designate a day of each Month so that all concerned would perform
worship to Him. Since this was a unique request made by any Deity for the first
time, Brahma confirmed Pratipada as a day of significance for Agni. Brahma
blessed Agni that Pratipada be popularised among all the Lokas and worship to
Agni by way of fasting (Upavas) or at the most by taking milk would quality a
devotee to acquire prosperity and Tejas (radiance) during the current birth and
to secure Kingship in the next birth and certainly please the Pitru Loka.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">9
Origin of Aswini Kumars and their worship on ‘Dviteeya’ (Narayana Mantra
included)</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Sage Mahatapa
explained to Prajapal how Aswini Kumars were born. Marichi was Brahma’s son and
Kashyap was the son of Marichi. Kashyap and Aditi begot Twelve ‘Adityas’
(Suns). [According to Vishnupurana the Adityas were Amsa, Aryaman, Bhaga,
Dhuti, Mitra, Pusan, Sakra, Savitur, Twastha, Varuna, Vishnu/Vamana, Vaivaswat;
Martand too was known as one of these, but Aditi appeared to have disowned
him?] Martand wedded Viswakarma’s daughter Sangya and begot two children-Yama
and Yami. Sangya was unable to bear the extreme heat of Martand, thus created
her shadow counterpart with instructions to serve her husband in all ways and
left for a place known as Uttarkuru. Eventually Martand came to know the truth,
discovered her in the form of a mare, married her and gave birth to two Aswini
Kumars! Martand instructed the sons to dedicate themselves in the worship of
Narayana and after severe ‘Tapasya’by incessantly uttering ‘Narayana Mantra’
which was taught by Martand, Prajapati Narayan was finally pleased to appear
Himself before them. When King Prajapal desired to learn the Mantra from the
Sage Mahatapa, the latter obliged and recited it. <br />
The Text of the Narayana Mantra is as follows: <br />
‘Namastey Nishkriya Nishprapancha Nirashraya Nirapeksha, Niralamba Nirguna
Niraloka Niradhara Nirjara Nirakara-Brahman Maha Brahman Brahmanapriya Purusha
Maha Puroshottama-Deva Maha Devottam Sthano Sthitasthapaka, Bhuta Maha Bhuta
Bhutadhipati Yaksha Maha Yaksha Yakshadhipatey-Griha Maha Grihatipatey Sowmya
Maha Sowmya Sowmyadhipathey, Pakshi Mahapakshapathey Ditya Maha Dityadhi
pathey-Rudra Maha Rudradhipathey Vishnu Maha Vishnupathey, Parameswara Narayana
Prajapathaye Namah-Evam Stuthastada Thabhyama Sivabhyam sa Prajapathih,
Thrutosha Paramapreetya Vakyamcheda mukhavachah-Varam Varayatham Sheeghram
Daivaih Paramadurlabham, yena me varadaaney charathastridivam Sukham’.<br />
Aswini Kumars had ‘Darshan’of Narayana and were blessed with boons of securing
portions of Yajna, the authority of obtaining Amrit along with Devas, handsome
figures, radiance and knowledge of medicine. As the Aswini Kumars are two in
number, Brahma designated the second day of month or ‘Dviteeya’as the day of
worship to them. Whoever reads or hears the story of Asvini Kumars and recites
Narayana Matra would be blessed with noble sons and be relieved of sins.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">10
Significance of Triteeya as the day of worship to Devi Gauri /Devi Parvati
(Rudra Stuti included)</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Brahma
created Lord Rudra and instructed Him to organise Creation, but Rudra being
extremely spiritual executed penance. Meanwhile Devi Gauri was born to Daksha
Prajapati and was known as Dakshayani. Rudra got disturbed in His ‘Tapasya’ as
Daksha initiated one Yagna which was supported by Lord Vishnu. There was an
altercation between Rudra and Vishnu but Brahma intervened as both of them were
imperative in the context of Universal Existence and thus declared that both
Hari and Hara would be equally crucial. To appease Rudra, Brahma offered a
major portion of ‘Havis’ or the oblations to Agni for distribution to various
Devas who sought to cool down Rudra by extolling Him:<br />
Rudra Stuti:<br />
<br />
‘ Bhaganetra haram Devam Pushno danta vinasanam, <br />
Stutim kuruth ma Seeghram Geetyirethesthu Namami<br />
Namo Vishama netraya Nameste Triambakayacha, <br />
Namah Sahsara netraya Namasthe Suulipaanine-<br />
Namah Khatvanga hasthaaya Dandabhrutey kare, <br />
Tvam Deva Hutabhungjwala kotibhanu samaprabahah-<br />
Adarshaneyat Deva Mridavijnanatodhuna, <br />
Krutamasmabhirevesha Thadatra kshayataam Prabho-<br />
Namah Trinetrayatriharaya Shambho, <br />
Trisulapaney Vikritasya rupa- <br />
Samasta Deveswara Suddha bhava, <br />
Praseeda Rudrachyuta Sarvabhava- <br />
Pushnosya Dantatmaka Bhima rupa Pralambabhogindra lulinthakanthah, <br />
Vishala Dehachyuta Neelakantha Praseeda Visweswara Viswamurthih- <br />
Bhagakshi Samsphotana Dakshakarma, <br />
Grihanabhagam muhatah pradhanam, <br />
Praseeda Deveshvara Neela kantha Prapahinah Sarvagunopapannah-<br />
Sitangaraga pratipanna murthyem Kapaladhaarim Tripuraghna Deva, <br />
Prapahinah Sarva Bhayashu chaiva Umapathey Pushakaranala janma- <br />
Pashyamte Dehagatan Suresh Sargadayo Vedavaraanananta,<br />
Saangaan Savidhyan Sapadakramancha Sarvaan Nileenaamsthvayi Deva Deva-<br />
Bhava Sarva Mahadeva Pinaakin Rudra the Hara, <br />
Natah sma Sarvam Viswesa Aaahinah Parameswara’.<br />
<br />
Rudra was pleased with Devas who prevailed on Rudra to wed Devi Gauri
eventually. As time passed on, Daksha Prajapati planned another Yagna but did
not invite either his daughter or Rudra who ought to have occupied the Prime
Seat being eligible for the major portion of the ‘Havis’! More than Rudra who
was immune from such lapses as not inviting Him, Devi Gauri felt insulted and
despite Rudra’s protests attended her father’s Yagna Ceremony uninvited. Daksha
was not only cool at his daughter but started abusing Rudra; she could not
control Herself and immolated Her life in Yoga Agni. As a sequel to this most
unfortunate development, Rudra created Veerabhadra, got the ‘Daksha Yagna’
devastated and severed the head of Daksha. Later on, Rudra was reconciled and
as Devas sincerely entreated to forgive Daksha in the interest of Universal
Governance as he was Prajapati, revived the latter by refixing the head of the
Goat meant for Sacrifice at the Yagna. As time rolled on, Devi Parvati was born
to the King of Himalayas viz. Himavanth and
since Her childhood yearned to wed Lord Siva. A powerful ‘Asura’ (Demon) named
Tarakasura secured boons from Brahma that none in the Universe could kill him
except Lord Siva’s son, presumably since Lord Siva would never marry,
especially after the Daksha incident of Devi Gauri. Brahma and Vishnu
accompanied by all the Devas and related Deities approached Lord Siva to marry
but Maha Deva was in Tapasya. Devi Parvati in Her firm resolve to wed Siva
approached Him to perform services like timely provision of flowers and such
other material such as fruits, Dhoop and ‘Arthi’ (Light) to Siva for enabling
worship by Himself to the Supreme Power. Devas utilised the services of
‘Mammadha’-son of Lord Narayana- and his wife Devi Sati to somehow draw Siva’s
attention to Devi Parvati and change Siva’s attitude in favour of Devi Parvati
and pave the way for their wedding so that Siva would beget a son who could
kill the Demon Tarakasura.But unfortunately the desires of Devi Parvati, Devas
and indeed the whole world misfired and Siva opened His third eye to punish
Manmadha by converting him as Ashes! As time passed, Lord Siva married Devi
Parvati and was blessed with Son, Lord Subrahmanya who annihilated Takasura the
dreaded Demon. Since the birth and wedding of Devi Gauri as also of Devi
Parvati coincided on the Thriteeya day of a month, Lord Brahma declared that
this day is worthy of special worship and austerity to Devi Gauri / Devi
Parvati. Both men and women ought to avoid consumption of salt or salted
material and those who observe this practice would certainly become prosperous,
healthy and famous.</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">11
Birth of Gajanana, Priority Invocation and adoration on Chaturthi (Ganesha
Vrata Vidhana included)</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">As Devas
faced a strange problem of recurring failures as and when they take up a fresh
assignment whereas Demons seemed to be going ahead with novel operations, they
approached Lord Siva and Devi Parvati to provide a solution. In reply Bhagavan
Siva started thinking that among the Panchabhutas (Five Elements), there was an
identifiable personification of a Deity among Prithvi (Earth), Varun (Water),
Tejas (Fire) and Vayu <br />
(Wind God), but how was it that ‘Akash’ (Sky) did not have? By so thinking Lord
Siva laughed loudly and Devi Parvati could guess by her Jnana Shakti (Power of
Knowledge) what Bhagavan was laughing boisterously about. From that energetic
hilarity with an open mouth emerged a replica of Siva who was strong, handsome
and powerful whom Devi Parvati kept gazing and got mesmerised. Lord Siva got
annoyed by the instant reaction of Devi Parvati, became jealous of the Super
Boy and infact got angry and cursed him saying that he would possess an
elephant face, disproportionate belly and serpented Yagnopaveeth (Holy
Thread).Siva was still angry and from His body hair roots kept on multiplying
innumerable Vinayaks resembling the original and Lord Brahma flew over the Sky
and as ‘Akashvani’( a loud announcement from the Sky) declared that Devas
should be grateful to Lord Siva to have provided the solution to the problem
posed by them and that the various forms of Vinayak which got materialised
would indeed ensure that as and when Devas ( and human beings) initiated a task
they should invoke the blessings of Vinayak foremost. As the announcement from
Brahma was heard, Siva was by then cooled down and addressed Vinayaka
endearingly; Ganesh Puja:<br />
‘Vinayako Vighnakaro Gajasyo Ganesha naamaacha Bhavasya Putrah, Yethecha Sarvam
thava yanthu Bhruthya Vinayakayaah Kruura drishtah Prachandah-Vucchushma
daanaadi vuvruddhva dehaha Karyeshu siddhim prati paadayanthah, Bhavaamsva
Deveshu thadha makeshu kaaryashu chanteshu Mahanubhavat-Agreshu Pujam
Labhatenyatha cha Vinashayishyastatha kaarya siddhim’ ( Hey Putra! Vinayaka,
Vighnakara, Gajavadana, Ganesha, Shankara Putra; all these cruel-eyed, harsh
and angry Vinayaks will be your servants; those who are desirous of giving well
earned materials as ‘daanas’ or alms be provided with Siddhis or boons. At
Yajnas or various Propitious Tasks, all the devotees shall be provided the
highest veneration, lest their tasks or worships be discounted’). <br />
As Devas performed ‘Abhishek’ (Sacred Bath to Ganesha, they extolled him as
follows:<br />
‘ Namasthe Gajavaktraya Namasthe Gananayaka, Viyayaka Namastestu Namaste Chanda
Vikrama-Namastestu tey Vighna kartha Namaste Sarpa Mekhala Namaste Rudra
Vaktrotha Pralambajatharaasrita- Sarva Deva Namaskaaradavighnam kuru Sarvada
(‘We greet you Gajavadan, Gananayak, Prachanda Vikram, Vighna kartha, Naga bhushana,
Rudra Mukha Utpanna, Lambodhara, Avighna Karak, Kalyan Pradata ; Sarva devas
are greeting you, Kindy ensure that we enjoy Avighnam always). Since Ganapati
was born on Chaturthi, this day of each month is worthy of His worship; but
Bhadrapada Sukla Paksha Chaturdhi is the most auspicious day for a fulfledged
worship with ‘Shodasa Upacharas’ or Sixteen Services of Avahana ( Welcome),
Asana ( Seating), Padyam ( water for washing feet), Arghya (water for sipping),
Snana or body wash, Gandham (Sandal wood paste), Dhupam (Incense), Deepam (
offering lights), Naivedyam ( Food and Fruits) Tambula ( betel leaves and
nuts), Paneeya (coconut water), Vastram (clothing), Alankaram ( Decoration),
Abharanam (Jewellery), Stotram (Extolling) and ‘Arati’ (Camphor lighting)</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">12
Adulation of ‘Nag Devatas’ on every ‘Panchami’ day</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">Before Sage
Mahatapa’s explanation to King Prajapal about the significance of Panchami Puja
every month, he first narrated the origin of the Serpents. In Lord Brahma’s
creation, Sage Marichi gave birth to Kashyap and the latter’s wife Kadru begot
mighty sons like Ananth Nag, Vasuki, Kambal, Karkotak, Padma, Maha Padma,
Shankh, Kulik, and Aparajit. No doubt some of these serpents were illustrious
and were utilised for Deva Karyas (or tasks entrusted to them by Devas) like
Vasuki used for churning the Ocean to secure Amrit, Sesha Nag underneath Lord
Narayana as his bed and a few more exceptions, but by virtue of their nature
and nurture, the majority of the race of serpents was ferocious, vengeful and
crooked utilising their natural tendency of producing poison most of which
being ued for killings. In fact some of the notorious leaders of serpents as
mentioned above kill for kicks, some out of spite and some for self-defence.
Lord Brahma was approached by Devas and Great Sages that the untimely,
indiscriminate and defenceless deaths especially among human beings were very
frequent, unprovoked and unnatural. Lord Brahma called for a large gathering of
Serpents and threatened them for dire consequences and warned them severly; He
commanded them to migrate to their abodes permanently to the lower regions of
the Universe like Rasatala, Patala and so on. He threatened them that if they
did not mend their ways, He would have the immoral serpents exterminated in the
ensuing Vaivasvata Manvantara and encourage ‘Sarpa Yagnas’ as King Janamejaya
would indeed execute when only the virtuous ones might manage to survive.In
response to the warning by Brahma, most of the venomous serpents did migrate to
the lower regions, barring a very few still moving surreptitiously causing
sporadic incidents of poisonous killings.Brahma advised the serpents as a race
to refrain from the areas where herbs, medicinal plants and Kites fly on the
Sky which have a powerful eyesight from far off distances. Unfortunately, even
the well meaning serpents of non-poisonous type are hunted out and killed by
human beings. But those remaining type are venerated especially girls desirous
of marrying good husbands and women craving for children by providing milk and
eats. Come Naga Panchami, especially in the week following Deepavali
celebrations, women observe fast and refrain from eating sour and milk
praparations of food in several parts of Bharat till date.</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">13
Kartikeya’s worship on ‘Shasthi’ and its auspiciousness</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">ched Maha
Deva Siva for a quick solution. It was realised that in the union of Siva and
Devi Parvati, an unknown power was created called ‘Ahamkar’ a Personality Ego
or Self-Image. It was this ‘Ahamkar’ which was personified and created as Lord
Kartikeya. Maha Deva declared that Kumar would be the best choice for the
position of Deva Senapati or the Commander-in-Chief of the Deities. He was
named after ‘Krittikas’ who fed the boy with their breast-milk. Infact, as Sage
Mahatapa explained to King Prajapaal, Krittikas, Agni, other Matru Gana, and
Devi Parvati, aside from, of course, Maha Deva the Principal Cause and the
‘Ahankar’ were all responsible for the Genesis of Kartikeya. [‘Krittikas’ were
the the Six wives of Sapta Rishis-named the Pleides or the Nymphs in modern
Astronomy; when Lord Siva and Devi Parvati were enjoying conjugal happiness at
Kailasa, all the Devas, Brahma and Vishnu sought an emergency audience with
Lord Siva who in a hurry spilt his semen on the ground and Agni Deva
transformed as a pigeon pecked up the drops but could not bear the
inflammation. Maha Deva Himself advised the pigeon to inject the drops into a
woman of unparalelled virtue. Agni identified Six Women-supposed to be the Six
wives of Sapta Rishis- and injected the drops into the pores of hairs of their
body; the Six women too could not bear the extreme effervescence and relocated
the drops into the violent flow of River Ganges which in turn carried to the
bushes of the reed (Sarkanda) and there appeared a boy of mysterious
magnificence. Devi Parvati came to learn of the incident and cursed all the
Devas who disturbed Her privacy with Siva and cursed their wives to become
barren. Sage Visvamitra appeared at the bushes and named the boy as <br />
Guha and bestowed him the totality of Vedic Knowledge and the title Brahmarshi;
the Six Krittikas tried to breast feed and the boy solved the problem by
assuming six heads and mouths and is called Shanmukha.]<br />
<br />
Lord Siva gifted Kumar two significant ‘toys’ to play with, one a live
‘Kukkut’( rooster) and branch of Tree as also a play mate named ‘Visakha’. All
the Devas who present congratulated Kumar and commended (‘Stuti’) him as
follows: <br />
<br />
‘Bhavasva Deva Senani Maheswarastuta Prabho <br />
Shanmukha Kanda Visvesha kukkutadwaja Paavake-<br />
Kampitare Kumaresha Skanda Balagrahnuga <br />
Jitaare Krounchavidhvamsa Krittikasuta Matruja-<br />
Bhutagrahapati sreshtha Paavaki Priya Darshana, <br />
Maha Bhutapateh Putra Trilochana Namostutey- <br />
Yvam Stutastada Devaihi vavardha Bhavanandanah, <br />
Dwadasaadithya samkaso vabhuvaadhuta Darshanah <br />
Trilokyamapi tattejasthaapayamaasa Parthiva!’<br />
<br />
The birth of Kartikeya at the Krittika Star on the Sixth day of the bright
fortnight of Margasira month (Krittika Nakshatra of Shashthi Tithi of Suddha
Paksha of Margasirsha Month) brought relief to the Universe, immense joy to the
Siva Couple, sense of liberation to all Devas who were indeed the direct
beneficiaries since Brahma’s boon was that only Siva’s son could terminate the
Demon Tarakasura and finally great fear and apprehension to Tarakasura and
followers! Brahma had formally declared Shashthi of every month would be a day
of austerity and fast only with ‘Phalaahar’ or fruits as food. Those who are
deviod of sons, prosperity and status ought to observe the fast and recite the
above Karikeya Stuti for instant results.</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">14
Devotion to ‘Surya’ on ‘Saptamis’ (Text of Adithya Hridayam included)</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">The
unparalelled and ageless Jnana Shakti of the Supreme Energy is but a token sign
on the Sky in the form of Surya’s everlasting luminosity and heat, constantly
reminding human beings of the wonder of Creation. The unique radiance of Surya
on the Sky providing fleeting glimpses of ‘Mahan Atma’ is named Ravi. Surya is also called Bhaskar or Prabhakar. As he is
visible during daytime, Surya is called Diwakar. Since He is the known Deity
from the beginning, one calls Him Aditya. Although the presence of Surya was a
matter of immense happiness initially, Devas started to feel the excessive
illumination and heat and as such prayed to Him to tone down these to bearable
levels;They said that He was too sizzling and literally burning Devalokas; the
glow emerging from the Chariot is too dazzling to look at; that He was always
invited to share the oblations of Ghee ( Classified butter) in Yagnas and they
were grateful to do so; but He must become far less blistering and radiant to
limits of tolerance and that they would sincerely beseech Him to do so. Sun God
responded to the requests of Devas and since that day of ‘Saptami’ became
visible at Prithvi also initially.Those human beings on Earth sincerely worship
Surya Deva along with recitation of ‘Aditya Hridayam’ on this day would
certainly have their desires fulfilled.<br />
<br />
Aditya Hridayam: <br />
‘ Thato Yuddha parishrantham Samare chinmayaasthitham, <br />
Raavanam chaagratho dhrushtva Yuddhaya Samupasthitham / <br />
Daivathescha samaagamya drashtumaabhayagato ranam, <br />
Upagamya braveedrama magastyo Bhagavan Rishih/ <br />
Raama Raama mahabaho, Shrunu Guhyam Sanaathanam, <br />
Ena sarvaanareenvathsa Samere vijayashasi. <br />
Aditya Hridayam Punyam Sarva Shathru vinaasanam, <br />
Jayaavaham Japennithyam akshayyam pramam Shivam / <br />
Sarva Mangala maanganglyam sarva paapa pranasanam <br />
chintashoka prashamana mayurvardhhana muttamam / <br />
Rashmimantham Samudyantam Devasura Namaskrutam, <br />
Pujayaswa vivaswantham Bhaaskaram Bhuvaneshwaram/ <br />
Sarva Vedaanthako heysshas Tejasvi rasmibhaavanah <br />
yesha Devaassura gananlokan paathi gabhastibhih / <br />
Esha Brahmecha Vishnuscha Shiva Skanda Prajapathih, <br />
Mahendro Dhanadah Kaalo Yama Somohyapaampathim/ <br />
Pitaro Vasavassaadhya Hyashvino marutomaruh, <br />
Vaayurvahnih Prajaaprana ritukartha Prabhakarah/ <br />
Aaditya Savithassuryah khagah pushaa Gabhastiman, <br />
Suvarna sadruso Bhaanuh vishva retha Divaakarah/ <br />
Hardasyva ssahasararchi Sapta Saptir Marichiman / <br />
Timironmadhana Shambhustwasthta Martandam Anushman/ <br />
Hiranyagarbhas sisirahstapano Bhaskaro Ravih, <br />
Agnigarbhodite putrah sankhassisira naashanah/ <br />
Vyomanathahstamo bhedi Rig yajur Saama paaragah <br />
Ghanavrishtirapam mitro vindhya Veedheeh plavangamaha/ <br />
Aatapee mandalir mrutyur pingalah sarva thaapanah, <br />
Kavirvisvo Maha Tejah rakta sarva ssabodbhavah/ <br />
Nakshatragana Taaraana madhipo Viswa bhaavana, <br />
Tejasamapi Tejasvi Dwadashatma namosthutey/<br />
Namah purvaya giraye paschimaadrayenamah, <br />
Jyotiragaanam dinadhi pathaye namah/ <br />
Jayaya Jaya Bhadraya Haryasvaya namonamah, <br />
Namo namassahasramso Adityaya nomonamah/ <br />
Namah Ugraya Veeraya Saarangaya namonamah, <br />
Namah Padma Prabhodaya Marthaandaya namah / <br />
Brahmeshanaachuteshaya Suryaadithya varchase, <br />
Bhaaswate Sarva bhakshaya Roudraya Vapushe namah / <br />
Tamoghnaya Himaghnaya Shatrughnaya amithatmanye <br />
Krithaghna hanyaya Devaya Jyotishampathaye namah/ <br />
Taptachaamika rabhyaya Haraye Vishvakarmane, <br />
Namasthamobhignaya Ruchaye Loka Saakshiney/ <br />
Naasayatyesha vibhutam tha Deva srujatih Prabhuh, <br />
Payatyesha Tapatyesha varshatyesha gabhasitih/ <br />
Esha Supteshu Jaagarti Bhuteshu parinishthithah, <br />
Esha evagnihothramcha phalam chaivagnihotrinam/ <br />
Vedantha kratavaschiva Kratuunam Phalamevacha, <br />
Yani krutyani lokeshu Sarva esha Ravi Prabhuh/ <br />
Yena maapathsyu krushcheshu kanthareshu bhayeshucha, <br />
kirthayan Purusha kaschinnavaseedhati Raghava/ <br />
Pujasvinamekagro Deva Devam Jagatpatim, <br />
ethah Trigunitham jatva Yuddesh vijaishyasi/ <br />
Asmin kshane Maha Baaho Ravanam twam Vadhishyasi, <br />
Evamuktwa Agasthyo jagam yadhagatham/ <br />
Edhat srutwa Maha Teja nashta shoka abhavat tada, <br />
Dharayamasa Suptreetho Raghava prayathtmaavan/ <br />
Adithya preksha japtwa thu pavan Harsha mavaptavaan,<br />
Thriraachamya Suchirbhuthva dhanuraadhaaya Viryavan/ <br />
Ravanam preshya hrushtatma yuddhaya samupagamat, <br />
Sarva yathnena Mahata vadhetasya dhruto bhavat/ <br />
Adhaaraveera vadha nireekshya Ramam, Muditamana paramam prahurshyamana/
Nisicharapathi Samakshyam vidhitwa, Suragana madhyo vachaswarethi/<br />
<br />
(A meditatve Lord Rama was about to commence the battle with Ravana and an
all-knowing Sage Agasthya who joined Gods to witness the Great Battle assured
that the victory would indeed be Lord Rama’s for sure!<br />
This Sacred Hymn ‘Adithya Hridayam’ dedicated to Sun God is highly propitious,
extinguishes all enemies, ushers Glorious Victory and is worthy of reciting
always ensuring eternal bliss.This Holy Prayer is a guarantee to achieve
Prosperity; destroys sins, anxieties and wavering thoughts as also secures long
life with contentment. We pray to Sun God as He has fully risen on the sky and
is revered by Devas for the high splendour providing to the entire Universe.He
embodies the totality of Celestial Deities and is self-radiant nourished by His
own rays and heat, energising the whole world with its inhabitants including
all the Objects of God’s creation. He is Brahma, Vishnu, Siva, Skanda,
Prajapathi, Mahendra, Kubera, Kala, Soma, and Varuna. He is Pitras, Vasus,
Sadhyas, Asvini Kumars (Physicians of Gods), Marud Ganas responsible for
breeze, Manu, Vayu, Agni, Prana, the Season Maker and Prabhakara, the Provider
of radiance. He is the son of Aditi, Savitha, Surya, Traversor of Sky, the
Energy to perform various things, the cause for rains, the One to create
shining Golden rays and the Maker of the Day. He has propitiously green horses,
emits innumerable rays, rides seven horses, dispels darkness, destroys life,
enables rebirth and provides unending effulgence. He is the Sourcer of Gold,
imparts coolness, provides heat, causes illumination, has fire within, praised
by one and all, melts off snow and enjoys sky-wide rides. He is the Lord of the
Sky; Master of Rig, Yajur and Sama Vedas; cause of heavy rains, friend of water
and rapid traveller over Vindhya
Mountains. He originates
heat, causes death, provides shape to the Universe, assumes colour of gold,
heats up everything, connoisseur of knowledge, loved universally, Manager of
the Universe and Great Organiser. Our Salutations to Him who has Twelve Forms,
is the Chief of Stars, Planets and Zodiac and the Great Illuminator. Our
reverences to Him who rises from the East and sinks in the West, the Master of
Jyotirganas, the Sovereign of the Days and the Lord of Objects that shines. Our
veneration to Him the embodiment and basis of Victories and Eternal Rider of
the memorable Green Horses, the immortal personality of Thousand Rays and the
Illustrious Son of Aditi Devi. Greetings to Him, who is a terror to the
Vicious, a hero to the admirers, a prompt and fast voyager of the Sky, an
efficient opener of Lotus and an efficient Energiser of lives. Our worship to
Brahma, Vishnu and Shiva as also Surya who is blessed with Aditi; He is ever
shining, consumes everything and has a formidable form of Rudra! He destroys
darkness, snow and enemies; has a huge body, devastates the ungrateful and the
Lord of everything that shines. Our Salutations to Him who is yellow like
molten gold, has the form of Fire, is the Creator of the World and the
demolisher of ignorance; He endears one and all, and the ready witness to all!
This God facilitates everything to grow and also demolishes; with His powerful
rays, He generates extreme heat and also causes heavy rains! He is awake and
active when everybody is fast asleep without even our knowing about it; He is
the Fire Sacrifice Himself and also the one who performs the Sacrifice too. All
the pious tasks carried on in the Universe related to Vedas, Yagnas and Yagas
are Lord Surya Himself. Hey Raghava, any one who recites this Hymn in praise of
Adithya in times of danger or suffering or in wild forests, and in times of
fear shall indeed cross over the problems for sure. Do worship this Lord of the
Universe with single minded devotion and faith thrice and indeed the Victory
shall be yours. Sri Rama, the Her of Heros, you shall annihilate the Demon
Ravana in a second, thus said Sage Agasthya and left his way. On hearing this,
Lord Rama became free from any sorrow and prepared Himself to execute the
Prayer with utmost devotion; He cleaned Himself, did ‘Achamana’thrice, lifted
the bow towards Sun God and was excited with happiness to commence the Battle. He faced Ravana
with the firm resolve to destroy the Demon. The Lord of Skies Bhagavan Adithya,
along a bevy of Gods, blessed Rama to kill the Demon forthwith.]</span></b></div>
<div class="style32">
<b><span style="color: white; font-family: Verdana;">15
Manifestations of ‘Ashta Matrikas’ and worship on ‘Ashtami’</span></b></div>
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<b><span style="color: white; font-family: Verdana;">The entire Universe was upset by the wickedness and glaring
transgression of morals by the uninterrupted evils displayed by Demon
Andhakasura [Siva Purana states that Devi Parvati was playful with Maha Deva by
closing His eyes tightly and from the Lord’s perspiration on His forehead a boy
of muscular strength was created.]Eventually Andhakasura became the Unconquered
King of the Lower Regions like Patala and tormented the entire Universe. After
a series of battles were won with Devas who were driven away from the Heaven,
Indra approached Brahma and Vishnu who too were ineffective to conquer the
Demon as he was fortified with the boons of Brahma. They had finally approached
Maha Deva and to His utter surprise He too could not conquer him as each time
Maha Deva applied His trident against the Demon, blood streams of the Demon’s
body created endless number of Andhakasuras with each drop of his blood. Lord
Rudra became so infuriated that from His face produced a mighty conflagration
or an inferno-like flame viz. the Yogishwari Shakti. Vishnu too created a
highly powerful Shakti named Devi Vaishnavi and other Deities followed suit by
creating their Shakti counter-parts viz. Brahmi from Brahma, Kaumari from
Kartikeya, Mahendri from Indra, Yami or Poushunyam from Yama, Varahi from
Varaha Deva and Maheswari from Narayana. The Eight Matrikas represented the
Eight Mind born Enemies viz. Kama or Desire from Yogeswari, Krodha or fury from
Maheswari, lobha or avarice from Vaishnavi, Mada or Ego from Brahmani, Moha or
infatuation from Kaumari, Poushunya or wickedness from Yamadharani, Matsarya
from Indrani and Jealousy from Varahi. The blood streams from Andhaka’s body
got dried up by the Matrikas; the Rakshasa Maya or the illusion created by the
Demon was terminated and Andhaka too got exterminated. The combined strengh of
Marikas is an exraordinary might of Eight Shaktis providing security and
propitiousness to devotees and Lord Brahma declared ‘Ashtami Thithi’ in the
Monthly Calendar. Those who observe this particular day with fast by eating
‘Bel patra’ with devotion are blessed with excellent health, well being and
contentment.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">16 Devi Durga’s carnage of Vetrasur and Her
‘puja’ on Navami (Durga Stuti included)</span></b></div>
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<b><span style="color: white; font-family: Verdana;">As a King of yore called Sindhudweep carried out a relentless
‘Tapasya’ to avenge the killing of his son by Indra, a beautiful woman
approached him introducing herself as Vetravati (a River), the wife of Deity
Varuna, since she was infatuated with the King. The King obliged and she was
blessed with a boy instantly who was named Vetrasur who became a powerful King
of Pragjyotishpuram, eventally the Lord of Sapta Dwipas and conquered all the
Deities and Indra. Brahma wondered as to how a single Demon and followers could
control the Deities and succeed to pierce through the ever potent and
Univerasally spread out net of ‘Maya’or the Adi Shakti! Even as Brahma was
seriously thinking on these lines, there emerged from water a figure with white
robes, bejewelled, head-geared, sheet of astonishing brightness, and eight arms
wearing Chakra (Wheel), Saranga (Conchshell), Gada (Mace), Paasha (chord),
Khadga (Sword), Dhanush (bow) and Thuuneer (to keep arrows). It was child’s
play for Devi Durga as seated on a lion to slay the potent followers and of
Vetrasura with ease and Maha Deva Shankara Himself complimented and praised as
follows:<br />
<br />
‘Jayasva Devi Gayatri Maha Maaye Maha Prabho, <br />
Maha Devi Mahabhaage Maha Satve-Divyagandhanu liptanga <br />
Divyastragdhama bhushithey, <br />
Vedamatar namastubhyam Tryaksharasthey Maheswari, <br />
Trilokasthey Tri-tatvasthey Trivahnisthey Tri Sulini- <br />
Trinetrey Bhouma Vaktre cha Bhimanetre Bhayanake-<br />
Kamala asanaje Devi Sarasvati Namostutey, <br />
Namah Pankaja patrakshi Mahamayamrutastravey-<br />
Sarvagey Sarva Bhuteshu Swaahakaarey Swadembikey, <br />
Sampurnam Purnachandraabhey Bhasvaraangey Bhavodbhavey-<br />
Maha Vidye Maha Vaidye Maha Daityavinasini, <br />
Mahabuddhiryudbhave Devi Veetashoke kiratini-<br />
Tvam nitistvam Mahabhaage Twam Gostvam Goustva- maksharam, <br />
Tvam Dhirastwam Sristatvam omkarastatve chapi Paristhitha’<br />
<br />
.(Hey Maha Maya, Mahaprabha, Mahabhaga, Mahotsava, Maha Devi Gayatri-My
Greetings- your body parts smeared with Sandalwood paste and decorated with
Divinely ‘Mala’, hey Veda Mata or Mother of Vedas and Maheswari, My Greetings!
Hey Trilokastha, Tritatvastha, Tri vahnistha, Tri Sulini, Trinetra, Bhima
Vaktra, Bhima netra, Bhayanaka, Kamalasan’s daughter Sarasvati, My Greetings!
Hey Maha Maya with Lotus like eyes, Omnipresent, Sarva Bhuteswari, Svahakara
and Svadhakara Rupini Ambika; With Full Moon like Face and Illuminated Body, an
embodiment of Knowledge and Medicine, Great Annihilator of Demons, Fund of Maha
Buddhi, Sorrowless, Devi Kiratini, Mahabhaga, You are the personification of
Morality, Sarasvathi, You are the origin of Sound and Undiminishing wisdom, you
are the Courage, Omkarasthita and The Provider of Boons, I greet you). <br />
Lord Brahma requested Devi Durga to shift to Himalayas
and let all the Deities worship Her. The Navami of each month should be
celebrated with sincere dedication to Devi Durga by consuming only prasad made
of wheat flour after observing day long fast till the evening and by reciting
Durga Sukti as given above. For sure, men and women who keep this as a regular
practice on Navami days would attract Devi Durga’s kind blessings.</span></b></div>
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<b><span style="color: white; font-family: Verdana; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">17<span style="font: 7.0pt "Times New Roman";">
</span></span></span></b><b><span style="color: white; font-family: Verdana;">Reverence to ‘Dasa Dishas’ (Ten Directions) on ‘Dashami’ </span></b></div>
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<b><span style="color: white; font-family: Verdana;">Concerned about the population of the Universe and their mind-set
of Directions so that orderliness should prevail to let them realise where they
were, Lord Brahma devised a Plan. He created from His ears Six Devis viz.
Purvi, Dakshina, Prathichi, Uttara, Urdhva, and Adhara- East, South,West,
North, Above and Below respectively. The four other Devis thus created viz.
Shobhaniya, Rupavati, Maha Bhagya Shalini and Gambhira Yukta represented the
intermittent Four ‘Directions’. These virgins who were created requested Lord
Brahma to name Lokpals also who would be the male counterparts and Brahma named
them too viz. Indra, Agni, Yama, Nirruti, Varun, Vayu, Kubera and Eshana;
Brahma Himself agreed to man Urdhva and the remaining Tenth Dasha (Direction)
was spare. The Devi-Lokanayak equation was determined by Brahma. He also
selected Dashami to observe the day for penance and eat only ‘Dahi’ or curd to
protect human beings from movement of Grahas, changes of ‘Ayanas’or Solar
Progress and transformations of ‘Ritus’ or Seasons and astrological and
astronomical aberrations.<span style="mso-tab-count: 1;"> </span></span></b></div>
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<b><span style="color: white; font-family: Verdana; mso-bidi-font-family: Verdana; mso-fareast-font-family: Verdana;"><span style="mso-list: Ignore;">18<span style="font: 7.0pt "Times New Roman";">
</span></span></span></b><b><span style="color: white; font-family: Verdana;">Kubera the Lord of Wealth worshipped on ‘Ekadasi’ Days </span></b></div>
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<b><span style="color: white; font-family: Verdana;">In the process of Creation, Brahma happened to bellow and the wind
inside His body got momentarily disconnected when a Divine Figure was
materialized from the gush of air from His mouth. Brahma named the Figure as
Kubera and assigned him the task of protecting the material prosperity and
possessions of all the Deities. He also made Kubera the Head of the Yaksha Clan
to execute the assignment of Brahma. Also, worship of Kubera on Ekadashi day by
cooking eats with the help of clean Agni- preferably by the person who eats
himself after day-long fast would instantly make him eligible for wealth and
also protection of wealth so earned.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">19
Adoration to Bhagavan Vishnu on Dwadasi Day destroys sins</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Super Power
Paratpar Narayan was concerned that to facilitate the process of Creation there
ought to be a personified Primary Murthi who should also look after the
administration of the Universe and thus manifested Himself as Vishnu. He
entrusted the tasks to Goddess Yoga Nidra for the time being and fell into
meditative sleep Himself when a lotus sprouted from His navel on top of which
sat Lord Brahma who would now on assume the duty of Creation. The Supreme
Narayan was happy with these develop- ments and blessed Vishnu to oversee
Creation by Brahma and be responsible for the upkeep of the Universe by
himself. Almighty Narayan then fortified with Vishnu with several powers in
various forms; He blessed Vishnu to dispel all kinds of ignorance all over the
Universe with a Sword gifted by Almighty; He gifted a Kaal Chakra or the
Sudarshan Wheel to terminate all the Evil Forces sprouting their heads from time
to time; He desired that the sins of the Worlds be destroyed by a mace provided
to Vishnu; He also strengthened one of the hands by the energy of Vayu- the
Wind God- by a conchsell as also decorated by a Vyjayanti mala. Almighty
Narayan instructed Sun and Moon to decorate Vishnu’s figure in the forms of
Srivatsa and Kaustubh and redouble the Power of Vishnu. Almighty further
coached Garuda as Vishnu’s Carrier and Goddess Lakshmi as His Consort. Thus
Supreme Narayana strengthened Lord Vishnu physically, mentally and spiritually
as the Personification of Himself to assume the tasks ahead. He also made an
arrangement that from then on, Vishnu’s worship all over the Three Worlds would
be observed on Dwadasis during every month and those human beings-be they men
or women- who keep fast till the dusk while reciting ‘Vishnu Stotras’and eat
‘Ghrita-pura Bhojan’ or meals with Ghee (Classified butter) are destined to
reach Heavens after death and enjoy peaceful and contented life therebefore!
Those who read or hear about Vaishnavi Srishti or Vishnu’s Glories should
qualify themselves for better times ahead.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">20
Dharma (Virtue), its profile over Yugas and worship on Trayodasis</span></b></div>
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<b><span style="color: white; font-family: Verdana;">As
Paramatma set the process of Creation, He felt that there was need for forming
an Entity to sustain Virtue and set off the forces of the Evil and instantly,
there appeared a Bull-shaped ‘Purush’from the right ear of Almighty with white
ear-rings and white garland and the latter asked to maintain and promote
Virtue, Justice, Penance, Purity and Charity. The Dharma Purush so manifested
by the Almighty as a Bull would have four legs in Satya Yuga, three legs in
Treta Yuga, two legs in Dvatar Yuga and with just one leg in Kali Yuga. The
four legs of Dharma Purush are ‘Dravya’ (Prosperity), ‘Guna’<br />
(Characteristic), ‘Kriya’ (Industriousness / Sincerity) and ‘Jaathi’
(Caste).The mix of these four ingredients of Dharma’s feet denotes the strength
of these legs Yuga after Yuga. In fact, Brahma was impressed by the way that
Dharma Purush solved a controversy raised by Moon God in enticing Devi Tara the
wife of Brihaspati (the Deva Guru was a mother figure to Moon as well as all
Devas! [There was an impending war between Devas and Demons since Sage
Sukracharya the Guru of Demons sought revenge against Brihaspati and thus
espoused the cause of Moon by assuring the help of Demons to wage a war. Dharma
Purush used his good offices among Moon / Devi Tara, Sukracharya and Demons on
one side and Brihaspati, Indra and Devas on the other. The delicate issue was
settled by restoring Devi Tara back to Brihaspathi’s residence, even though Tara was carrying a child of Moon and thus averted
Deva-Danava war!] Lord Brahma who flew down to Swarga Loka from Satya loka by
his Swan chariot, complimented Dharma Purush and commended that from then
onward human beings should observe ‘Trayodasi’ Day, perform Shraddh and offer
‘Ksheer’ (Sweet Milk and cooked Rice) to fore fathers to ensure that their past
sins are demolished and longevity and well-being assured.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">21
Manifestation of Rudra Deva and penance on Chaturdasis</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Unable to
commence the task of Creation at the beginning, Brahma got frustrated, angry
and even failed to contol emotions by crying away, when a Powerful
Manifestation of the Supreme Energy evolved as an incredible Illumination
appearing gradually as a ‘Puran Purusha’ entreating Brahma not to cry; ‘Twam ma
Rudd ! Hence the Maha Purusha was named ‘Rudra’. Brahma desired that Rudra
should take up the task of Creation but the latter jumped into water to execute
penance.He got disturbed by the ‘Yagna’being performed by Daksha Prajapati and
was enraged as the flames from His mouth created <br />
Ghosts and Goblins. He destroyed the Yagna but at the intervention of Brahma
was cooled down; He was pleased when a major part of the fruits of the Yajna
was offered to Him and as Devas eulogised Him as follows: ‘ We salute you
Devadeva, Jatajutadhari, Blood red Trinetra; you are worshipped by Bhutas and
Bethals sporting ferocious serpents all over your body, especially as your Yagnopateeth
(Sacred Thread); Your visage is ferocious, Your laughter is frightening; You
are Maha Bhutapathi, Kapardi, Sthanu, Pushna danta Vinasaya, Bhaga Netraya ; in
future you are going to annihilate the most dreaded Tripura and Andhaka demons;
We salute Kalisavasi, Gajacharma dhari, Vikaral Urdhvakeshava Bhairava, Fire
like Bhayankar, Chandramastak dhari, destroyer of Daruvana, Trisuladhari,
Wearer of Sarparaja Kankana, Neelakantha, Badavagni mukha, Vedantha Vedya,
Yagna Murthi, Daksha Yagna Dhvamsi, Visweswara Deva, Siva, Shambhu, Bhava,
Devadi Deva, Bestow to us the Secrets of Vedas and Shastras!’<br />
Thereafter Brahma declared that worship of Rudra Deva on the ‘Chaturdasi Day’
of a month by sincere devotion and austerity would be blessed.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">22
Reverence to Pitras on ‘Amavasya’ day and benefits</span></b></div>
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<b><span style="color: white; font-family: Verdana;">As Lord
Brahma was engaged in the serious task of Creation, He became aware of
‘Tanmatras’ or the subtle forms of matter viz. interaction of the Three ‘Gunas’
or characteristics viz. Satvik, Rajasik and Tamasik as also ‘Panchendriyas’,
‘Jnanendriyas’ and ‘Karmendriyas’. The Tanmatras displayed themselves in
‘Dhumra Varna’or ash colour and evinced interest to reach Heavens. But Brahma
convinced them that the entire community of Tanmatras belonged to the Pitras
and whatever veneration was provided by ‘Grihasthies’ (householders) would
belong to Tanmatras too. For instance, Brahmanas execute reverences to Pitras
through ‘Agni’by way of ‘Nitya’ (regular), ‘Naimittika’ (as per needs of
functions to be prformed) and ‘Kamya’ (as per desires of the householders) or
Parvana Shraddhas; similarly Kshatriyas and Vaisyas too perform ‘Agni Karyas’
or reverences to Pitras through Fire-oriented tasks. Likewise ‘tarpans’or
libations are performed periodically. In all these cases whatever benefits
would accrue to Pitras would be accumulated toTanmatras also. Brahma thus
indicated ‘Dakshinayan’ route to Pitras as also to Tanmatras. Moreso, He
designated ‘Amavasya’ as the most important day for worship to ‘Pitras’ and
Tanmatras as well. Human beings perform Tarpanas along with ‘Kusha’ and
‘Tilas’on Amavasyas falling in each month which would indeed provide contenment
to Pitras as well as Tanmatras. Thus Amavasya is required to be the special day
when fast is observed and ‘tildaan’ is performed without fail, and that would
not only give satifaction to Pitras but the Kartas or the Performing Devotees
who are provided ‘Iham’or during the current birth of prosperity, peace, health
and longevity but also ‘Param’ or post life. (Details of Amavasya Tarpana given
elsewhere in this Write-up)</span></b></div>
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<b><span style="color: white; font-family: Verdana;">23
Daksha’s curse to Moon, reappearance and worship on Pournamis</span></b></div>
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<b><span style="color: white; font-family: Verdana;">One of Lord
Brahma’s distinguished Manasa Putras named Sage Atri begot Soma <br />
(Moon) who too was illustrious. Prajapati Daksha married off all his twenty
seven daughters to Soma. But the latter was ignoring all the daughters,
excepting Devi Rohini. The rest of them complained to their father Daksha who
reprimanded Soma to behave but Soma ignored the repeated warnings of Daksha.
Out of exasperation, Daksha cursed Soma to gradually decline and finally
disappear. In the absence of Soma, there were far reaching adverse effects in
the Universe. Devas including Vanaspati felt Soma’s absence and so did human
beings, trees, animals and worst of all medicinal plants, herbs and so on. The
Sky was dark and the Stars too lost the shine. As Devas approached Vishnu, He
advised the solution of Churning the Ocean by both Devas and Danavas and latter
too agreed to the proposal for the lure of securing ‘Amrit’. In the process of
churning, Moon was given birth again. This had brought great relief to Devas,
human beings whose ‘Ekadasha Indriyas’ (Eleven Body parts), ‘Pancha Bhutas’
(Five Elements), Solah Kshetra Devatas, Trees and Medicines. Even Rudra’s head
was without Soma and so did water. Lord Brahma blessed Pournima thithi and
selected the day for worship to Chandra Deva when fast is viewed propitious
along with token amount of money and material as charity. That specific day
‘Yava’ Bhojan (Barley food) or barley made material is considered to bless a
person with Gyan (Knowledge), radiance, health, prosperity, foodgrains and
salvation.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">24
Concepts of ‘Bhakti’ (Devotion) and ‘Aradhana’ (Worship) Explained</span></b></div>
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<b><span style="color: white; font-family: Verdana;">After Sage
Mahatapa explained to King Dharmapal about select Deities, their origin, brief
procedure of worship as also the specific days appropiate of worship to the
Deities, Devi Prithvi sought to know from Deva Varaha as to who said that
‘Bhav’ or feeling leads to ‘Sadhana’or practice; in other words, a seed helps
to germinate a plant. Varaha Deva also clarified that wealth or ‘Jap’
(meditation) were not the suitable means of Realisation but ‘Bhakti’ (Devotion)
would certainly be. Bhakti could be of various forms based on the ‘Kayak way’or
Physical action such as fasting, one meal a day, or ‘Jagarans’ (or waking up
through night) and so on; or the‘Manasic’ way such as observance of Truth, Non
violence, ‘Asteyam’or non stealing, Brahmacharyam, Dharma Pravartana etc; or
the‘Vachaka’ way including observance of silence, ‘Adhyayan’or reading
Scriptures, ‘Kirtan’ (Singing Hymns) etc. In this context, Varaha Bhagavan
cited an example of a great Brahmana ‘Tapsvi’named Aruni who was emerging from
river after bathing and faced a ‘Vyagh’ (Hunter) with his arrows drawn in
search of a kill. The Hunter had indeed decided to kill the Brahmin but changed
his mind and instead saved the Brahman from a pouncing tiger nearby. In fact
the tiger too got frightened by the loud and desperate shout of the Brahmin
saying ‘Om Namo Narayana’. Suprisingly, the
tiger died and out came a handsome male figure who was a King in his previous
birth but was cursed by Brahmanas since he became arrogant thinking that he
knew all the Scriptures known to all the Brahmanas put together. The curse was
to be revesed when the tiger would hear a sincere chanting of Om
Namo Narayana. The Vyagh who witnessed the chain of events became an instant
convert from his hunting profession and begged of the Brahmana to reveal a way
out from his erstwhile sinful way of life.Tapasvi Aruni blessed the Vyagh,
directed him to perform a twin action of ‘Vrath’ (Worship) viz. refraining from
eating cut and impure items and telling lies and left. As the Vyagh desired to
at least eat dried leaves from trees, a shout from the Sky (Akashvani) barred
from eating ‘Apavitru’or impure food! Thus the Vyagh could not eat anything
remembering the instructions of his Brahmana Guru. Meanwhile Maha Muni Durvasa
arrived and demanded good food like cooked rice/wheat and accompanying items as
he was hungry. This led to further misery to the Vyagh and wondered as to how
the situation could be saved. In despair he saw up to the sky and prayed to his
Guru and as though the Guru responded and to his surprise there fell a golden
container from the sky! The Vyagh requested Durvasa Muni to wait for a while to
beg / borrow from the well- to- do men and women nearby. After returning with
food, the Vyagh requested Sage Durvasa to wash his feet before eating. But
Durvasa was too tired to go back to the river and there was no vessel to fetch
water from. The Vyagh remembered the Guru again, and an idea was provided; he
prayed to the River and brought it upto Durvasa’s feet! Durvasa was amazed and
blessed the Vyagh to become a Sage, a Great Gyani and an erudite Veda expert to
be named Satyatapa! Durvasa told him that the features and ‘Purva Gyan’ or past
awareness of Vyagh were destroyed especially as he performed penance by fasts
literally upto death and as such his earlier body resumed a ‘Tapomaya’ and pure
body eversince. Satyapal desired to know the fine distinction of the two
bodies. Durvasa corrected Satyapal that actually there were three such
Physiques: the first body belonging to a cruel and sinful Vyagh, the second one
of a ‘Dharmic and Vratayukth’- a Virtuous and penanceful- body and the third
body would be of ‘Atindriya’ stage (viz. Adharmatmika, Dharmatmika and Dharma
Dharmatmika). When a human is stated to be immune of Pancha Tanmatrikas, Pancha
Gyanendriyas, and Pancha Bhutas, that would be the stage of ‘Brahma Tatva’!
That Supreme Consciousness is of Pundarikaksha Himself. As this was explained
by Durvasa, Satyapal had a genuine doubt that those who possessed adequate
money could only intiate the process of Dharma through Yagnas and charity.
Durvasa corrected him at once that money or charity are no doubt the initial
steps depending on the affordability and willingness provided the Performers
concerned are not indulging in display or show; but a devotee has more
effective ways open in the Bhakti Marg, which invariably leads to the
‘Aradhana’ Marg. It was in this context that Sage Durvasa emphasised on
devotion and worship by performing Vratas.</span></b></div>
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<b><span style="color: white; font-family: Verdana;">25
Effectiveness of ‘Dwadasi’ Vrathas related to Vishnu’s ‘Dasavataras’
[‘Shodasopachara Vidhana’included]</span></b></div>
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<b><span style="color: white; font-family: Verdana;">Sage
Durvasa outlined the ‘Vrata Vidhan’ of ‘Sukla Dwadasi’ Vratas to Satyapal,
which mostly related to the importance of Lord Vishnu’s Ten Incarnations.<br />
<br />
Matsya Vrata related to the rescue of Devi Bhumi by Lord Vishnu from Rasatala
in the Incarnation of Matsya is to be performed in the month of Margaseersha.
On Dashami day itself, Deva Puja and Havan to Agni are executed and Havan
Prasad be consumed. On the following Ekadasi day, one should perform fast and
worship to Pundarikaksha by the ‘Sankalpa’or resolve pleading Him that just as
He rescued Prithvi, He should rescue him too and recite Om
Nano Narayana Manthra. Next morning, Prithvi and Varun (Earth and Water) be
invoked and Ashtanga Narayana Puja be performed by touching the concerned limbs
of the Deity’s Murthi and reciting the Mantras as follows: Om Keshavayanamah
(charanam Pujayami / feet), Damodarayanamah (katim / waist), Narasimhayanah
(vurum or two thighs), Srvatsadharinenamh (kantham / throat), Sripathayenamah
(Vakshasthal / chest), Trilochanayanamah (Bahum / hands), Swaminenamah (Shiram
/ head), Rathangadharinenamah (chakra), Shankarayanamah (Shankha),
Gambhirayanamah (Gada), and Shantamurthayenamh (Kamal). Then the Puja commences
by offering Garland
and Chandana to the Kumbha with water.<br />
<br />
[‘Shodasopacharas’ (Sixteen Services) to be performed to the Deity installed
would be as follows: ‘Avahayami’( Welcome); ‘Suvarnarathna simhasanam
samarpayami’ (offering a Golden Throne as improvised); ‘Padayoh Paadyam
Samarpayami’ (washing the feet of the Deity); ‘Hastayorarghyam Samarpayami
(providing water to clean hands); ‘Achamaneeyam Samarpayami’ (offering water
for sipping); ‘Abhishekam’or ‘Suddhodaka Snanam’ (Bathing) while reciting the
following Mantra: ‘Om aapohishtha mayo bhuvah thaa na urjey dadhatana
Maheranaya chakshasey, Yo vassivatamo rasah thasya bhajayateha nah, usateeriva
maatharah, thasma aranga maamavah, yasya kshayaya jinvathaha aapo janaatha cha
nah; Snaananatharam Shuddhaachamaneeyam Samarpayami; Vastra yugmam samarpayami
( two pieces of Cloth); wear Yagnopaveetam or the Sacread Thread by reciting
the Mantra: ‘Om Yagnopaveetam Paramam Pavitram, Prajaapateryat sahajam
purastath, Aaayushyamagryam pratimuncha Shubhram Yagnopaveetam balamastu
Tejaha’; offer next Gandham (Sandal paste) by reciting the Mantra: Om
Gandhadwaraam duradharshaam nityapushtham kareeshineem Eswareegum sarva
Bhutanaam tha mihopahvaye shriyam; then a short Puja of Sixreen names with
flowers; Dhupam (Incense) by reciting the Mantram ‘Vanasthyudbhavaihi divyaih
naanaa Gandhiih samyutaha Aaghreyah Sarva Devaanam Dhupoyam pratigruhyataam;
then Deepam darsayaami (Oil soaked vick lighting) by uttering ‘Saajyam Trivarti
Samyuktam vahnina yojitham Priyam, Grihaana Mangalam Deepam Thrilokya
thimiraapaham Bhaktya Deepam Prayacchaami Devaaya Paramaathmane thrahimam
narakaadghoraat Divya Jyotirnamosthuthe’; offer Pushpam (flowers); then
Naivedyam (Offering Full Meal) with the following Mantra: ‘Om bhurbhavah suvah
thatsavithurvarenyam Bhargo Devasya Dheemahi Dhiyoyonah prachodayat satyam
tvarthena parishinchaami , Amritamastu Amrithopasmtarana masi , Om Praanaya
swha, Om Apaanaya swaha, Om Vyanaya swaha Om Samaanaaya swah, Madhye madhye
Paaneeyam samarpayami, uttaraaposanam samarpayaami- hastha prakshaalanam
samarpayami paaada prakshhalanam Samarpayaami, Suddhaachamaneeyam samarpayami (
by sprinkling water and cirle round the items meant for ‘Naivedyam’and say
‘Satyam tvarthena parishinchami’ during day time or say ‘Rutamtva Satyena
Parishinchami’ if the offering is in night; then comes Tambulam (betel and
nuts) by reciting the following Mantra: ‘Puugiphalaissa Karpuriah
Nagavalleedalairyutham Muktaachurnena samyuktam Thaambulam prathiguhyataam’;
therafter there should be ‘Karpura Aaarathi’/ Neerajanam ( camphor lit lighting
with hands by showing to the Deity while bells are sounded along with the
following Mantra:‘Om Gaanaam tva Ganapatigum havamahe kavim Kaveena
mupamasravastamam, Jyeshtha rajam Brahmanaam Brahmanaspata Aaa naha
srunvannnuthi bhih seeda saadanam’; then Mantra Pushpa Mantram and Veda
Pathanam etc. are offered by reciting the relevant Mantras. Then follows
‘Anyadha Sharanam naasti Mantram’ along with three circumambulations by
reciting: ‘Yanikaanicha paapani Janmamtara krithaanicha thani thani
Pranasyanthi pradakshina Padey Padey, Paapoham Paapakarmaham Paapaatma Paaapa
Sambhavaha, Trahi maam kripaya Deva Sharanaagatavatsalaha, Anyadha Sharanam
naasti thvameva Sharanam mamah thasmat kaarunya bhaavena raksha raksha
Janaardana. Om Maha Vishnavey Namah, Atma Pradakshina Namaskaran Samarpayami,
Chhatram Aachhadayami, Chamaram Veejayami, Nritthyam Darsayami, Geetham
Sraavayaami, Andolika marohayami, Ashvaanaanaarohayami, Gajaanaarohayami,
Samasta Raajopachaara Shaktyukapachaara Bhaktyupachaara Mantropachaara Pujaam
samarpayami; Mantriheenam kriyaaheenam Bhaktiheenam Janardana, Yatpujitam maya
Deva paripurnam tha dasthute] <br />
Thereafter, Brahmanas be satisfied with full meal and Dakshina (Charity). <br />
The execution of the Vrath as above would provide longevity, good children,
‘Dhan’ and Dhanya (Prosperity and fame).<br />
Kurma Vrata is on the basis of the Lord Vishnu’s enormous role in His
Incarnation as Tortoise to stabilise the massive mountain of Manthara in the
context of churning the Great Ocean to produce several holy objects and finally
the ‘Amrit’ on Shukla Dwadashi of Pousyha month. The procedure of the Vrata is
similar as in the case of Matsya Vrata, excepting the Ashtanga Puja Mantras of
Lord Janardana would be ‘Om Kurmayanamah’<br />
(feet), Om Naranayanamah (katim), Om Sankarshanayanamh (abdomen), Om
Vishokayanamah ( chest), Om Bhavayanamah ( throat), Om Subahavey Namah ( two
hands), and Om Vishalayanamah ( Chakra). The fruits of executing the Vrata with
faith and diligence would help yield instant obliteration of sins, excellent
family life and salvation.<br />
Varaha Vrata is to celebrate the victory of Lord Keshava over the killing of
Demon Hiranyakasipu and uplifting Prithvi. The Vrata is prformed on Shukla
Dwadashi of Magha month. The relevant Ashtanga Mantras are: Om Varahayanamah
(feet), Om Madhavaya namah (katim), Om Khetrajaya Namah (Stomach), Om
Vishvarupayanah <br />
(Chest), Om Sarvajnayanamah (throat), Om Prajapataye namah (Head), Om
Pradyumnayanamah (hands), Om Divyastrayanamah (Sudarshan Chakra), and Om
Amrithodbhavanamah (Sankham).The ‘Vrata Phal’ or the benefits of performing the
Vrath are immediate Sowbhagya, Laksmi and Tripti (contentment).<br />
Nrisimha Vrata is to signify the appearance of Narasimha Deva in the dual form
of Man-Lion to liberate Devotee Illustrious Prahlada from the extreme cruelties
of Demon Hiranyaksha and is achieved on Shukla Dwadashi of Phalguna month.
Other details of the Puja procedure being as in Matsya Vrata indicated above,
the Ashtanga Mantras to the Deity’s Murthi would be as follows: Om Narasimhaya
Namah (feet), Om Govindaya Namah (Thighs), Om Viswabhujenamah (katim), Om
Aniduddhayanamah (chest), Om Sithikanthayanamah ( throat), Om Pingakeshayanamah
( head), Om Asuradhvanshanaya namah ( Chakram), and Om Tayotmane namah
(Sankham). Maharshi Durvasa told Satyapal that once a King Vatsa got badly
defeated in a war by enemies and took refuge in the Ashram (hermitage) of the
renowned Vasishtha. The Sage asked the fugitive King to observe the Narasimha
Vrata and taught him about the method of accomplishing it. Lord Narasimha made
a rare appearance and pleased King Vatsa, notably due to the perfection with
which the Vrat was fulfilled under the best possible of guidance of the famed
Vasishtha himself. Even as the Lord appeared before the King, all his enemies
fled away and the Kingdom was restored. The Vrat restores one’s confidence,
overcomes enemies and vindicates the Victory of devotion and faith.<br />
Vamana Vrata is performed to remind that Deva Deva incarnated as a Dwarf
Brahmachari and tricked and humbled the mighty Demon King Bali, not by valour
but by wits, by seeking merely three feet of Bhumi for His Tapasya. The Vrata
is scheduled on every Shukla Dwadasi of Chaitra Month. The Puja procedure being
as above in the Matsya Vrat, the Ashtanga Mantras are to be: Om Vamanayanamaha
(feet), Om Vishnavey namah (katim), Om Vasudevayanamaha (abdomen), Om
Sampurnakaya namah ( Chest), Om Viwakruthenamah ( throat), Om Vyomarupineynamah
(head) and Om Vishwajiteynamah ( Sankham). There was a King named Haryashwa who
accomplished a ‘Putra Kameshthi’ Vrat and an old Tapasvi Brahmana came as a
Guest who was Narayana Himself. The Brahmana desired that the King should
implement Chaitra Sukla Dwadasi Vrat sincerely as per prescribed procedure and
Vamana Deva would definitely bless a powerful and memorable Chakravarthi
(Emperor) as a son, Kuvaleshvaya; by so predicting the Old Brahmana
disappeared. The Vrata would certainly fructify a multi-desired boon by
Narayana to those who attain it with devotion and dedication.<br />
Jaamadagnya (Parasurama) Vrata is achieved to illustrate the outstanding son of
Sage Jamadagni, incarnated as Parasurama who annihilated countless haughty and
arrogant ‘Kshatriayas’ in utter disregard to the Virtuous and helpless subjects
with special reference to Brahmanas, Sages and the Pious. This Vrata occurs on
Shukla Dwadasi of <br />
Vaisakha month and is performed with veneration by the Ashtanga Matras viz. Om
Jaamadagnyaya Namah ( feet), Om Sarva dharinenamah (Abdomen), Om Madhusudhanaya
namah (katim pujayami), Om Srivatsadhaariney namah (Uram / Chest pujayami), Om
Kshtrranthakayanamah ( Baahum Pujayami), Om Manikanthayanamah <br />
(Kantham Pujayami), Shankhayanamah (Shankham pujyami), Chakrayanamah <br />
(Chakram Pujayami) and Brahmanda dhariney namah (Siram pujayami). The worship
of Parasurama was indicated by Sage Yagynavalka to King Virasena who had
earlier completed several Yagnas but his desire to beget a child was not
fulfilled.When the Sage taught the method of the Vrat and the King did it with
full dedication, he was blessed with the birth of the famous Nala who along
with Damayanti immoralised human history as the Greatest Lovers!<br />
Taraka Rama Vrath is accomplished on Suddha Dwadashi of Jeyshtha month. Sage
Vasistha taught the Vrata Vidhan to King Dasaratha first. King Dasaratha made a
firm resolution to do the Vrat in the name of Maha Vishnu and the result was
indeed unbelievable as the Supreme Lord Himself incarnated as Shri Rama along
His accompanists Lakshmana, Bharata and Shatrughna. The procedure of the Vrath
is to commence with ‘Shubh Sankalpa’ and Ashtanga Puja: Om Namo Ramaabhiramaya
(feet), Om Trivikramaya (kati), Om Dhrita Vishvayah Namah (Udaram), Om
Samvatsarayanamah (Chest), Om Samvarthakaya Namah (kantham Pujayami), Om
Sarvastradharineynamah (Chakra and Padma), and Sarva sirasey namah (head).
Therafter, perform ‘Kumbha Sthapana’ or Setting-up of Kumbha, ‘Vastra
acchaadana’ (covering with cloth) of Rama Lakshmana Murthi Puja with Shodasa
upacharas (Sixteen Services) and charity of the Murthis to Brahmanas. The
fruits of the Vrata are self- evident since sons of immense virtue, valour,
fame and dignity are bound to be born as a result of this incomparable Vrat!
Moreover, those who partake in this auspcious Vrat woud be blessed with all the
above qualities and be assured of access to Vishnu loka.<br />
Sri Krishna Vrath is scheduled on Shukla Dwadashi of Ashadha month. The origin
of the Vrath was that Vasudev and Devi Devaki together did it as advised by
Sage Narada since they were childless. Narada attended a Devasabha (Congregation
of Devas) and Devi Prithvi complained that she was no longer be able to
withstand the evil deeds of Demons in the form of cruel Kings and their
associates such as Sheva, Kamsa, Jarasandha, Naraka, Kuru, Panchala and Bhojas.
They all approached Lord Vishnu who no doubt agreed to incarnate Himself but
virtuous couples like Vasudeva and Devaki should perform Vratha on the specific
day; Narada taught the procedure to carry out the entire function with
dutifulness and conviction. After a firm resolve, the Vrath was accomplished
with ‘Ashtanga’puja as follows: Om Vasudevaya namah (charanam pujayami), Om
Sankarshanayanamah (katim pujayami), Om Padmanabhayanamah <br />
(Udaram pujayami), Om Aniruddhayanamah (Urasthalam pujayami), Om
Chakrapaaninenamah (bhujaam pujayami), Om Bhupatayenamah (kantham pujayami), Om
Krishnayanamah (Shanka Chakram Pujayami) and Om
Purushayanamah (Siram Pujayami). After sucsessfully completing the Vrath as
prescribed, the Lord confirmed that a boy of His traits would be blessed soon. <br />
Buddha Vrath is to be performed on Suddha Dwadasi of Shravan month in the name
of Lord Vishnu as He assumed the form of Buddha during a critical stage of Kali
Yuga when Violence and Sinfulness were rampant in the World. Lord Buddha
preached the principles of ‘Ahimsa’ (Non-Violence), ‘Satyam’ (Truth) and
‘Dharmam’ (Virtue) world-wide and as He mustered substantial support from
‘Sangham’ (Society) He created a great following of majority of people. As a
young Prince, He decided to renounce luxurious life and wandered like a
commoner. It was at that time that He strayed into jungles by horse back and
rested under a tree through a night, when He attracted attention by several
jungle men for His ornaments and cruel animals for His flesh. As He was being
attacked, a Devi Shakti protected Him and killed the thieves and animals
seeking to kill Him. A Sage in the forest explained to Buddha Deva that the
Devi Shakti protecting His body was an inherent power safeguarding His body
always as in His earlier birth he witnessed the entire proceedings of the Vrata
and thus imbibed the strength in His body as a result of the ‘Punya’ or the
propitiousness accrued. This was the far reaching impact carried foward to the
current birth of Buddha, told the Sage. It was against this background that the
Buddha Vrat should be performed for protection and succcess. The Puja procedure
includes the ‘Ashtanga’ Mantras as follows: Om Damodarayanamah (Charanam
pujayami), Om Hrishikeshayanamah (Katim), Om Sanatanayanamah (Udaram), Om
Srivatsadharine namah (Vakshasthal), Om Chakrapaninenamah (hands), Om
Harayenamah (throat), Om Manju keshayanamah <br />
(Head) and Bhadrayanamah (Sikha or tuft).Therafter, Shodasopacharas are to be
performed and Bhojan (Meals) and charity to Brahmanas would complete the Vrath which
ought to be effected as per Regulations for the best benefits.<br />
Kalki Vratha is observed in Sukla Dwadasi of Bhadrapad month. Before he
outlined the broad method of carrying out the Vratha, Sage Durvasa told
Satyapal that a King of Kasipur named Vishal who was a virtuous person doing
several Spiritual activities like Yagnas and was widely liked by his subjects.
But his own close relatives planned a coup and assumed power of the kingdom.
The fugitive King wandered incognito and landed on the mountain slopes of
Badari when he came across two ever-shining Sages viz. Nara and Narayana. Sage Nara enquired about Vishal’s background and
suggested to worship Maha Vishnu by means of any of the various Dwadashi
Vrathas occuring in the Sukla Pakshas of most of the Months.<br />
Sage Nara commended the Vrathas as follows:<br />
<br />
Pujyathe Matsyarupena Sarvajnathvamabhipsubhih, <br />
Svavamshoddharanarthaya Kurmorupi tu pujyathe/<br />
Bhavodadhi nimagnena Varahah Pujyathe Harih, <br />
Narasimhena rupena thaddhat Papabhaatraihi/ <br />
Vamanam mohanaashaya Vitharthe Jamadagnidam, <br />
Krurashatru Vinashaya yajed Daasaradhim Budha/ <br />
Bala Krishnou Yajeda Dhiman Putra Kamo na samsasayah, <br />
Rupakamo yajeda buddhim Kalkinam Shatrughataney/ <br />
<br />
(Those who wish to become ‘Sarvajnas’or Jnanis worship Matsya Deva;<br />
Those who are desirous of strengthening their own ‘Vamsa’ or Clan pray to Kurma
Deva; To those that worldy ends like prosperity and fame are dear, they wish to
worship Varaha Deva; Those who are afraid of facing difficulties pray to
Narasimha; the persons who are detached from the worldly affairs wish to
worship Vamana Deva; those who have the lure of money and possessions worship
Parasurama; Whoever wants to destroy the evil and cruelty tend to Sri Rama;
Putrabhilashi or those who love to enjoy the happiness of children and family
life would certainly like to worship Krishna and finally those who like to take
vengence do definitely worship Kalki Deva.) In response to Sage Nara’s
description as above, the fugitive King instantly decided to perform Kalki
Vratha by worshipping Kalki Deva with the Mantras: Om Kalkinenamah ( charanam
pujayami), Om Hrishikeshayanamah ( katim pujayami), Om Mlechhavidhvamsanaya
namah (udaram pujayam), Om Sithikanthayanamah (kantham pujayami), Om
Khadgapaninenamh <br />
(Bhujam pujayami), Om Chaturbhujayanamah (hastam pujayami) and Om Viswamurthaye
namah (Siram pujayami). In this manner, the worship was accomplished along with
‘Shodasopacharas’, and charity to Brahmanas. He proceeded to his own Kingdom,
rearranged his loyalists, defeated his enemies and regained power with the
blessings of Kalki Deva.<br />
<br />
Padmanabha Vrata<br />
<br />
After describing the Vrathas related to ‘Dasavataras’ (Ten Incarnations) of
Lord Vishnu, Maha Muni Durvasa outlined the Vratas of a few other Deities as
also those for the fulfillment of certain human desires. The beneficiary of the
illustrious Sage’s narrations was the erstwhile Vyagha (Hunter) turned
subsequently as a Mahatma, now under the name Satyapal (Refer to the Chapter on
Concepts of Bhakti and Aradhana). The Pamanabha Vrata is best performed on
Shukla Dwadasi of Aswin or Asvayuja month. The background of this Vrath was
that there was a King named Bhadrashva and once Maha Muni Agastya visited the
Palace and said that he would like to stay there for a few days. The Sage met
the Queen along with the King and immediately recognising her expressed great
but pleasant shock as though he recognised her and exclaimed that the King and
Queen were blessed in their previous births.Each day the Sage met the royal
couple, he kept on repeating the same. One day the couple asked the Sage as to
what happened in their previous births. There was a ‘Veshya’ (Prostitute) named
Hardatt in Vidishanagar and the King and Queen were the servant- couple of the
Veshya. On a Sukla Dwadashi in the month of Aswin, the Veshya lit a few lights
in a Narayana Mandir in her house and worshipped Lord Vishnu for a while and
left the house. She asked the servant couple to keep awake and ensure that the
lights were on until she returned home. Since they did so sincerely, they
became a King and Queen in the current birth! That was why the Sage exclaimed:
how much the couple was blessed! How must have been the Veshya blessed by Lord
Narayana! Indeed how much the blessing would be to perform the Vratha fully!<br />
Padmanabha Vrat puja after installing the idol of Padmanabha and the warm-up
Puja, the Shadanga Puja stipulates as follows: ‘Om Padmanabhaya namah (
charanam pujayami), Om Padmayonayenamah (Katim Pujayami), Om Sarva Devayanamah
( udaram pujayami), Om Pushkarakshayanamah ( Urasthalam pujayami), Om
Avyayayanamah<br />
(Dakshina hasta- astram Pujayami), and Om Prabhavayanamah (sirah pujayami)’.
After the Puja, ‘Shodasopacharas’ as prescribed in earlier pages, Charities and
Bhojans to Brahmanas, the Padmanabha Vrata is stated to have been accomplished.
<br />
<br />
Dharani Vrata is scheduled on Shukla Dwadasi of Karthik month. After making
‘Sankalp’ (Resolution), a devotee performs the Vratha by way of ‘Shadanga’ puja
of Narayana as follows: Om Sahasra Siraye namah (Sirah pujayami), Om
Purushayanamah <br />
(Bhujayanamah), Om Viswarupinenamah (kantham pujayami), Om Jnanastrayanamah <br />
(Astrou Pujayami), Om Srivatsayanamh (Vurahsthala pujayami), Om Jagat
grashismane namah (Udar Pujayami), Om Divyamurthayenamah (Katim Pujayami), Om
Sahasra padaayanamah (Charanam Pujayami) and Om
Damodarayanamah (Sarvangaaya namah). Four ‘Ghatas’ (pots) be set containing the
waters of four Oceans (symbolically) and next morning give away in charity each
with Pratimas (made of gold and other metals) and ‘Dakshinas’. In the past,
Great Personalities like Prajapati who attained Sashvata Brahma, Rajarshi
Yavanashva secured a person named Mandhata who became a Chakravathi of three
worlds, Krutaveerya begot the universal figure Kartiveerya, and Shakunthala
begot Bharat. The Vrata’s ‘mahaphal’is so far reaching that it materialised
several Emperors, or Glorious personalities or Maharshis all being illustrious
in their own ways. In a way, it had been the luck of only those who were able
to perform the Vratha. <br />
<br />
Vratas for fulfillment of human desires<br />
<br />
As the above Vrathas aimed at worshipping Lord Vishnu in various incarnations
were outlined, certain other Vrathas are practised to fulfil the normal
wish-list of men and women, each aiming a specific human desire. Sadbharta Vrath
was suggested by Sage Narada to ‘Apsarasas’ or Heavenly Maidens since their
desire was to become the wives of Devaadi Deva Vishnu on Sukla paksha Dwadasi
in Vasanta month. Shubha Vratha is scheduled on Margasirsha month during the
Shukla Paksha commencing from Pradham to Dashami by taking single meal for four
months by reciting the name of Hari Krishna and on the concluding day by
worshipping Lord Vishnu and Prithvi and on Ekasdashi donate barley as also a
cow, apparels, ornaments, umbrellas etc. as presribed and satisfy good Bhojan
to twenty four Brahmanas. Dhanya Vrata is executed as a ‘nakta’ vratha or
fasting upto the evening and eating thereafter for a year from the month of
Margasirsha on Sukla Pratipada Tithi by worshipping and ‘havans’ to Agni swarup
Vishnu as Vaishvaanaraaya, Agni, Havirbhuja, Dravanodaya, Samvarthaaya,
Jwalaaya and so on to seek blessings of instant Dhana ( Money), Dhanya ( Food
grains), and Sowbhagya (Prosperity). Agni would burn off the sins of the
current and previous births once this Vrata is achieved. Kubera was stated to
have washed off his previous sins likewise.<br />
Kanthi Vrata was achieved by Chandra on a Karthik Sukla Dwiteeya night by
worshipping as per regulations Lords Baladeva and Krishna since he was
diminishing in his radiance every night owing to a curse by Daksha Prajapathi;
Bhagavan reversed the curse after ‘Samudra Manthan’( Churning of Ocean) and
brought back ‘Kanthi’(sparkle) by curing Chandrra’s Yakshamarog to Amritha
yoga! Since then the Vratha became popular as the curse reversing and
sin-destroying boon to those who perform it with utmost devotion. Sowbhagya
Vratha is also a year long Vratha from Tritiya night and Chaturthi of Bright
Phalgun and a devotee has an option of worshipping the pair of Shiva Parvathi
or Srihari Lakshmi.Every month on these days ‘homams’ are performed with ghee
and honey and through out the year, dietary restrictions are observed by eating
saltless wheat- made insipid material. At the end, charity of six vessels
containing honey, ghee, til or sesame oil, gud or jaggery, salt and cow milk
along with adequate ‘dakshina’.<br />
The idols made of gold or any other metal are donated too.This Vrath is stated
to bless the devotee with prosperity for seven births in a row! <br />
Avighna Vratha commences on Chaturthi of Shukla Phalguna for four months with
the dietary restriction of ‘tilanna’ (rice mixed with sesame seeds after daily
fast and tilanna homam as well as tila daana to Brahmanas with dakshina. On the
fifth Sukla Chaturthi after four months, homams in the name of Ganesha be made
reciting Om Suraya namah, Om Dheeraya namah, Om Gajaananaaya namah, Om
Lambodaraya namha, Eka Damshtraayanamah, Om Ganeshaya namah etc.After the Puja,
five vessels made of Gold or any other material along with tila seeds is given
away to Brahmanas as charity along with dakshina. A number of Kings did the
Vrath before performing Aswamedha Yagnas. Lord Rudra did the Vrath before
proceeding to take on the task of killing Tripurasura. Agasthya said that he
also executed the Vrath before holding the entire Sea in his palm! This Vrath
blesses who ever carries out the Vrath with sincerity and devotion is protected
from Vighnas or obstacles.<br />
Shanti Vratha is observed on Shukla Panchami of Kartik month again for a year
without sour food but after fasting day long and worshipping Pratimas of both
Vishnu and Seshanag by reciting Ananthaya namah, Vasuvakaye namah, Takshakaya
namah, Karkotakaya namah, Padmaya namah, Maha Padmaya namah, Sankha
palaayanamah and<br />
Kutilaya namah by way of Shadanga puja to charan, kati, udar, kantha, bahu,
mukha, and shira respectively. The two Idols are bathed in milk and use in tila
and milk in homams. Charity, Bhojan and Dakshinas to Brahmanas are an
integrated part of the procedure. Whoever does the Vratha earnestly would have
no fear of serpents and enjoy peaceful life.<br />
Kama Vratha or Kamnaya Vratha to fulfill desires is observed by worshipping
Kartikeya on Poushya Shukla Chaturthi for a year’s day long fast on ‘phalahar’
(fruits) and Shuddha Bhojan in the night, till the Shashthi of the next year of
the same month. The essential feature of the Vrath is to keep mouna Vrath
(silence) during the fast time and daily ‘Agnikarya’ or homams. At the
conclusion of the Vrath, Brahmanas be provided all the possible Sevas like
Bhojan, Vastras and Dakshina, besides donating the idol of Karthikeya to a
deserving Brahmana. The fruits of the year long penance would yield prosperity,
good progeny, and regain of kingdoms lost earlier and so on. <br />
Arogya Vratha is scheduled from Magha Shukla Saptami for a year to worship
Surya Deva. The Puja is preceded by Shashthi Bhojan, fast on the next day and
Bhojan on Ashtami Bhojan again. The series of Bhojans are irrespective of daily
worship to Aditya, Bhaskar, Ravi, Bhanu, Diwakar, Prabhakar and other names as
also by recitals of Surya Kavachas, Aditya Hridaya and so on. Year long worship
on these lines would ensure blessings from Surya Deva in respect of the
devotee’s health, wealth, contentment and salvation finally. <br />
Many more Vrathas were mentioned by Sage Durvasa to Mahatma Satya Pal such as
Puthra Prapti Vrata, Shourya and Sarva Sarvabhama Vrata, Vhaishnava Vrata,
Dharma Vrata, Indra/Rudra Vrata and many more as per the dates, procedure and
Specific Deities to be worshipped.<span style="mso-spacerun: yes;"> </span></span></b></div>
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<span style="color: #33cccc; font-size: 16.0pt;">Om</span><span style="color: #33cccc; font-size: 16.0pt;"> Tat Sat </span></div>
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<b><span style="color: yellow;">(My humble
salutations to<span style="mso-spacerun: yes;"> </span>the lotus feet of Sri
Chandrasekharendra Saraswathi Mahaswamy ji and also my humble greatulness
to<span style="mso-spacerun: yes;"> </span>Brahmasree Sreeman V D N Rao ji<span style="mso-spacerun: yes;"> </span>for the collection) </span></b></div>
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gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com0tag:blogger.com,1999:blog-1677975695993500877.post-91469048829360148672013-01-06T03:10:00.002-08:002013-01-06T03:10:09.861-08:00 The Essence of Puranas – Skanda Purana -3<div dir="ltr" style="text-align: left;" trbidi="on">
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<strong><sup><span style="color: #ff9900; font-size: 16.0pt;">The Essence of Puranas – Skanda (Kartika) <span style="mso-spacerun: yes;"> </span>Purana </span></sup></strong><i style="mso-bidi-font-style: normal;"><span style="color: #ff9900; font-size: 16.0pt; mso-bidi-font-weight: bold;"><br style="mso-special-character: line-break;" />
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<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Siva Mantra, Siva Ratri, Siva Puja, Siva Pradosha Vrata
and Siva Kavacha</span></b></div>
<div class="style47">
<em><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Jyotirmatra Swarupaya Nirmala Jnaana
Chakshusey, </span></b></em><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;"><br />
<em><span style="font-family: Verdana;">Namah Sivaaya Shantaya Brahmaney
Lingamurthaye/</span></em> <br />
(My humble Greetings to Siva whose Form is of splendour, Eyes are of sparkling
wisdom, Linga Swarup is Brahma and Features are of Peace and Propitiousness!)</span></b></div>
<div class="style32">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Sage Suta while addressing a Gathering of Rishis and
narrating the ‘Brahmottara Khanda’of Skanda Purana described the significance
of devotion to Maha Deva by way of Siva Mantras, Siva Ratri and Siva Puja.The
‘Adi Panchakshari Mantra’ when complemented with Pranava Mantra ‘Om’ is known
as the Shadakshari Siva Mantra <em><span style="font-family: Verdana;">Om Namah
Sivaaya. </span></em>This most Sacred Mantra is complete, composed and compact
which is considered as the Soul of ‘Upanishads’and is the most potent tool
utilised by Sages down the ages for realising Bhagavan; it is stated that
this simple device is the Key to multiple applications like Tirthas, Yagnas,
Tapas, Japas, Yoga Practices, Vrathas, Sacrifices and Pujas. A person lost in
the dark and frightful forests of ‘Samsara’, the Mantra is a beacon light; it
is the ‘Badabagni’ or the engulfing fire that brings down huge trees of ‘Maha
Pathakas’ or the Great Sins into ash; This Shadakshara is Ambrosia to those who
have no awareness of Ritulas, Deekshas or Pujas with strict regulations and
controls; methodology of Homas, Tarpans and ‘Upadeshas’ by Gurus, and extreme
care for observing Physical and Mental directives and parameters. This Mantra
is a God-sent facility especially to woman folk, and other people with no
access of complicated Mantras much less to Vedas and Scriptures, those who are
‘Varna Sankaras’or who jumped the Rules of Superior Varnas, outlaws of Society
and confirmed Sinners, Criminals and fallen men and women. Sage Suta cited the
example of a King Dashahi of Mathurapuri married to Kalavati the daughter the
King of Kasipura. After the wedding, the bride requested her husband to observe
celibacy as she was performing a Vrata for a few days, but the King attempted
force despite protests; the bride’s body became so hot that the groom had to
refrain. The King realised his folly and asked his wife to teach the
Panchakshari Mantra, but since she was a wife to the King advised him to
approach Guru Gargacharya to be initiated with the Panchakshari Mantra. The
King practised the Mantra and within hours experienced a feeling of freshness
and freedom of sins. After the Vrata by the Queen, the King became completely
changed and lived with happiness and good progeny, as they continued the
practice of the Panchakshari Mantra always.<br />
<em><u><span style="font-family: Verdana;">Siva Ratri </span></u></em>in the
months of Magha / Phalgun Krishna Paksha Chaturdasis are considered extremely
crucial, especially the ‘Upavasas’ (day-night fasts) and Jaagarans (night-long
awakenings). The ‘Punya’ of worshipping Siva Linga especially with Bilwa Tree
Leaves along with ‘Abhishekas ’is stated to be as good as ten thousand Ganga
Snaanas. Siva Ratri ‘Upavasas’are said to equate performing hundred
Yagnas.These facts were illustrated by the experience of a noble King called
Mitrasaha who visited forests for hunting. He killed a Rakshasa and the
latter’s younger brother desired to teach a lesson to the King, took the form
of a human being and wangled a job in the Royal Kitchen as a cook. Sage
Vasishtha visited the King who invited the Sage for a meal. The cunning
Rakshasa brother who was a cook in the Royal Kitchen served ‘Nara Maamsa’ or human flesh to Vasishtha. The
Sage who found human flesh in the food became extremely angry and cursed the
King to become a Raakshasa. The King being innocent of the charge appealed to
the Sage to withdraw the false charge but no avail. The King grew angry and was
about to give a return Curse to the Sage but the Queen named Madayanthi begged
of the King not to do so but since the Manrtik waters of the King were already
drawn out; he had to sprinkle the waters on his own feet and hence was known as
‘Kalmashapaad.’ But in view of the curse of Vasishtha, the King had to roam in
the forest as a Raakshasa for twelve years. As the curse-period was almost
over, the King-turned-Raakshasa found a young Brahmana couple roaming in the
forest for fun and caught hold of the Brahmana boy; his wife who had the
awareness of the Rakshasa’s background made an appeal to him and conveyed that
the Rakshasa was actually a King but was converted due to Vasishtha’s curse. But
the Rakshasa killed the boy and out of fury and sorrow the woman jumped into
death pyre for Sati Sahagamana while cursing the Rakshasa that if even after
his return as a King would ever meet his wife in union, he would die at once.
Queen Madayanti was aware of the curse to the King by the Brahmana woman and
conveyed the same to the King too. Thus the Royal Couple desisted themselves
their desires and became ascetic-like. The King had the feeling that a Piscachi
was always after him due to the ‘Brahmahatya Pathaka’ of the Brahmana
Couple.That was the time when Sage Gautham called on the King and the Queen who
conveyed their entire story of misfortune.The Sage suggested that King
Mitrasaha and Queen Madayanti must visit a highly Sacred Kshetra called <strong><span style="font-family: Verdana;">Gokarna </span></strong>where the utterance of
Bhagavan Siva’s name itself would instantly dissolve the worst possible Maha
Patakas. This Kshetra was as potent and Sacred as Kailasa and Mandarachal on
whose Sikharas (Peaks) stayed Maha Deva. Demon Ravanaasura did severe Tapasya
and secured a Siva Linga, but on way when Raavana asked Ganesha disguised as a
care-free lad tha latter tricked the Asura and established the Parama Linga at
Gokarna instead of being taken to Lanka since Ravana would have become
invincible otherwise.This most sanctified Kshetra is the residing Place of
Vishnu, Brahma, Kartikeya and Ganesha and had no parallel in destroying even
the toughest Sins. Situated on the west coast of Bharata Desha, this most
sancrosanct Temple Complex is the most sought after Center known for disbanding
Brahmaghaati, Bhuta drohi, Bhratrudrohi as also hardcore and toughest crimes.
On certain specified days, Darshan and Puja yield double the benefit, such as
Sunday, Monday and Wednesday coinciding preferably with ‘Amavaasyas’. Sacred
bathing in the Ocean, followed by Daan, Pitru Tarpan, Siva Puja, Japa, Homa,
Vratacharya and Brahmana Satkaar (Gifts to Braahmanaas) as also Bilwa Puja and
Abhisheka with milk, ash and Gandham (Sandal Paste) would keep a mortal on a
high pedestal indeed. On the sacred Krishna Chaturdasi of Maagha (Phalguna)
month, Siva Puja with Bilwa leaves, followed by Upavaas, Jaagaran and stay in
the Temple Premises would set up steps to Sivaloka.Thus Sage Gautama advised
the Royal Couple, who had almost lost hope in their lives! He narrated a
strange incident to reinforce faith in the Gokarna Kshetra; he saw a Sarovar in
the consecrated surroundings where an old, diseased and tattered Chandali woman
who was almost dying. He also saw an aeroplane in the sky carrying a handful of
passengers dressed like Lord Siva Himself! As they got down from the skies,
they approached the old woman whom none would not even like to touch. The Sage
noted that they were Sivadutas and prevented them from going nearby as he could
see from his ‘Divya Drishti’(Celsetial Vision) that the wretched woman had a
frightfully sinful background in her earlier life; she was an immoral, lusty
and despicable prostitute who never even took the name of Bhagavan Siva and
steeped in sins of all kinds. Yet, Sivadutas arrived by a special ‘Vimana’
(aeroplane) to fetch the woman to Sivaloka! The secret of the woman was that
she used to take the name of Siva inadvertently, more as a byword; she had the
fortune of residing in Gokarna Kshetra; she spent nights without food and was
awake all through on Siva Ratri days; she had kept bilva leaves on a Siva Linga
a few times again accidentally and not out of veneration. It was in this
context that Sivadutas took her soul to Sivaloka having given to her a
beautiful physical get-up, dressed in silks and ornaments, decorated with
flowers, with fragrances spread out all around! <br />
<em><u><span style="font-family: Verdana;">Siva Puja </span></u></em><em><span style="font-family: Verdana;">: Sivo Guruh Sivo Devah Sivo bandhuh Sharirinam,
Siva Atma Sivo Jeevah Sivaadannayna kinchana/ </span></em>Bhagavan Siva is
Guru, Siva is Devata, Siva is the relative of Human Beings, Siva is Atma, and
Siva is Life; without Siva none else exists. With Siva as the receiver, the
returns are immense of whatever Daan, Japa and homa are performed. It is the
tongue which praises Siva that is worth possessing; the mind which meditates
Siva is worth having; the ears that listen to Siva’s holy acts are worth
keeping; the eyes which look down with veneration of Siva are worthy of
acquiring; the feet which roam freely in Siva Kshetras are valuable; and the
limbs of one’s body are worth retaining if only they are utilised in the honour
of Siva. Be it a human being as a chandala, man, woman or eunuch, a Siva Bhakta
is always eligible for attaining Mukti. This was illustrated by Suta Muni to
the congregation of Rishis at Naimisa Forest by the experience of Raja Chandrasena of <strong><span style="font-family: Verdana;">Ujjain</span></strong>
and a Cow-boy called Srikar. Chandrasena was an extraordinary Siva Bhakta and
Manibhadra the Chief of Siva Parishad gifted a Chintamani to the King. The
Kings of surrounding Kingdoms grew jealous of Chitrasena and attacked his
Kingdom, but he was unnerved since he had immense faith in Bhagavan Siva and
continued his prayers in the Mahakaal
Temple. At the same time,
a Cow-woman accompanied by her son too witnessed the King’s Puja. On return to
his home, the boy who fully understood the Puja procedure practised the Puja
secretly without the knowledge of his mother; he improvised a stone as a
Sivalinga and performed various imaginary services to Bhagavan like Snaana,
Pushpa, Chandana, Akshata, Dhup, Deepa and Naivedya. As the boy was deeply
immersed in the worship, his mother called him for food but as there was no
response she searched for him and he was engrossed in the Puja. The mother
chided him and even threw away the so-called Puja material that was improvised;
in fact when the boy was in a trance of devotion and she dragged him away; he
begged of the ‘Siva Linga’ or the Stone that was improvised not to punish his
mother as she was an ignorant woman. Within minutes, the Place where the boy worshipped
turned out to be a huge Sivalaya with golden domes and beautifully laid
walls,doors and floors and an installed Linga on a platform made of blue
sapphire and other precious stones. The appearance of Sivalaya surprised the
boy, his mother, entire Ujjain, Chitrasena, his
enemies who surrounded Ujjain
and the whole Region. The enemy Kings sought the pardon of King Chitrasena; the
King extolled the devotion of the Gopa boy; the mother of the boy was
overwhelmed with repentance of her indiscretion on the one hand and of supreme
joy and pride for her son on the other, and the unimaginable happening became a
talk of the Region. At this very time, Lord Hanuman appeared and addressed the
gathering of devotees and stated that the formation of the Linga happenned at
the Pradosha Time on a Saturday just on the strength of the sincerity and
unadulterated faith of the boy who would be known further as Srikar, that in
the eighth generation after the boy there would be an Avatara of Vishnu
popularly called Sri Krishna and meanwhile that He would teach the Rituals in
the Temple to the Gopabala Srikar to carry on the daily tasks from then onward.<br />
On every Trayodasi evening, Pradosha time is observed as Mahadeva performs
‘Siva Thanadava’ (dance) on the Silveren
Mountain of Kailasha as
all Devas would be present and euologise Nataraja and His Supremacy. The
Bhaktas, desirous of attaining the ‘Four Purusharthas’viz. Dharma, Artha, Kama
and Moksha, observe the Pradosha Time with Siva Puja, Homams, Stutis (Praises)
and charities. Those devotees who are involved in such activities secure
immediate relief from poverty, disease, indebtedness and discontentment. <br />
<strong><u><span style="font-family: Verdana;">Pradosha Vrata</span></u></strong>
is observed by fasting, ‘Snaan’at three ‘ghadis’ before evening,
‘Sandhyavandana’ and Siva Puja. The Puja is initiated by way of Atma Suddhi,
Bhuta Suddhi, three Pranaayamas, Matrukaa Nyasa, Devata Dhyana, Parama Siva’s
Dhyana, greeting to Guru on the left side of one’s back, bowing of head on the
right side, touching both the shoulders and thighs by way of Nyasa of Dharma,
Jnaana, Vairagya and Iswarya; Nyasa of Naabhi and both the sides of the body to
avoid Adharma, Agyaan, Avairagya and Anaiswarya; Nyasa on Hridaya (heart) with
Ananta, Achyuta etc.; perform Nyasa from Adhaara Shaki to Jnaanatmaka Shakti
imagining heart as a lotus of various petals; Bhagavan with Three Eyes, Chandra
on His Head, ‘Jatajut’( Twisted Hairs on the Head); ‘Neela kantha’ indicating
enormous mercy; Sarpa Haara or a Chain of Snakes; Tiger Skin and so on.
Thereafter the Puja is performed by way of Avahana (Welcome), Rudra Sukta
Recital, ‘Panchamrita Abhishek’, Vastra, Arghya, Paadya, Achamana,
Yagnopaveeta (Sacred Thread), Aabhuushana (Ornaments), Chandana, and
worship with Bilva, Mandara, Red Lotus, Dhatura, Kanera, Chameli, Kusha,
Tulasi, Apamarga, Champa, Karaveera and other flowers and ‘Dalaas’(leaves);
Dhupa, Deepa, ‘Naivedya’, Neerajana; Mantra Pushpa viz. Yopaam Pushpam Veda to
Chandra, Agni,Vayu, Nakshatra, Parjanya,etc; followed by ‘Atma Pradakshina’,
Chhatram, Chaamaram, Nrityam, Geetam, Aaandolika, and various other Services.
The Grand Finale of the Pradosha Vrata ought to be <u>‘Siva Stuti’ </u>as
follows: <br />
<em><span style="font-family: Verdana;">Jaya Deva Jagannadha Jaya Shankara
Shaswata, </span></em><br />
<em><span style="font-family: Verdana;">Jaya Sarva Suraadhyaksha Jaya Sarva
Suraarchita, </span></em><br />
<em><span style="font-family: Verdana;">Jaya Sarva Gunaathita Jaya Srava
Varaprada,</span></em><br />
<em><span style="font-family: Verdana;">Jaya Nitya Niraadhhara Jaya
Vishvambharaavyaya, </span></em><br />
<em><span style="font-family: Verdana;">Jaya Vishvaikavedyesha Jaya Naagendra
Bhushana, </span></em><br />
<em><span style="font-family: Verdana;">Jaya Gauripathey Shambho Jaya Chandra
Sekhara, </span></em><br />
<em><span style="font-family: Verdana;">Jaya Kotyarka samkaasha Jayaanantha
Gunaashraya, </span></em><br />
<em><span style="font-family: Verdana;">Jaya Rudra Viruupaksha Jayaachinthya
Niranjana, </span></em><br />
<em><span style="font-family: Verdana;">Jaya Naatha Kripaasindho Jaya
Bhaktartibhanjana, </span></em><br />
<em><span style="font-family: Verdana;">Jaya DustaraSamsaara Saagarottharana
Prabho,</span></em><br />
<em><span style="font-family: Verdana;">Praseeda me Mahadeva Samsaarartasya
Khidyatah, </span></em><br />
<em><span style="font-family: Verdana;">Sarva Paapabhayam hrutva Rakshamaam
Parameswara, </span></em><br />
<em><span style="font-family: Verdana;">Mahadaaridya –magnascha Mahapaap
hatasyacha, </span></em><br />
<em><span style="font-family: Verdana;">Mahashoka Vinishtascha Mahaarogaathurasya
cha, </span></em><br />
<em><span style="font-family: Verdana;">Runabhaara pareethyasya Dahyamaanasya
Karmabhih,</span></em><br />
<em><span style="font-family: Verdana;">Graheh Prapeedyamaanasya Praseeda mama
Shankara.</span></em><br />
<em><u><span style="font-family: Verdana;">Siva Kavacha:</span></u></em>
Realising that Bhagavan Siva was the Origin of ‘Srishti’ (Creation) which was
far beyond human comprehension; Sage Sharabha scripted the famed Siva Kavacha
or the Body Safeguard to humanity: ‘May Sarvadevamaya Mahadeva save me from
this deep Samsaara Kupa; may His Sacred name relieve me from the totality of
sins from my heart. May Bhagavan Siva save me whose Body Form is His Universe
and whose resplendent and happy embodiment of ‘Chidaatma’ or Ever Happy Soul is
Eternal. May Eswara, whose presence is all pervading from even the small to the
smallest existence is replete in the Universe, save me from the massive stock
of sins from my life! May ‘Ashtamurthi’Girisha who had taken the Form of Earth
save me from my daily tribulations. May Parama Siva who assumed the appearance
of Water which is life-giving provide me security of life. May Maha Siva who
ends up the Universe with fearful flames and performs Rudra Tandava (dance)
while enjoying the destruction of Life bestow relief to me from heat and
fury.May the Three Eyed and Five Faced Siva, the’Satpurusha’ grant me Vidya
(Knowledge), Abhay (shelter) and ‘Vara’(boon) at all times out of His endless
mercy fron the Eastern side. May Siva, who wears Kuthara, Ankusha Pasha, Shula
Nagaada and Rudrakshamaala and is also known as Neelaruchi, Trinetra, and
‘Aghora’, keep me safe in the Dakshina (Southern) side. May Omni Potent ‘Sadyojata’
who sports Chandama, Shankha and Sphatikamala on His Body look after me on the
Western front. May ‘Vamadeva’Bhagavan save me from the Northern Front. May
‘Ishana’save me from the above or the sky! May Bhagavan Chandramouli save my
head, Phaalanetra my forehead, Bhaganetrahaari my eyes, Viswanaatha my nose,
Shrutageetakirti my ears, Panchamukha my face, Vedajihva my tongue, Girisha my
neck, Neelaantha my two hands, Dharmabaahu my shoulders, DakshaYagna Vidhvmavsi
my Vakshasthal Girindradhanva my stomach, Kamadevanaashak my Mahyadesh, Ganesha
Pita my navel, Dhurjati my ‘Kati’, Kubera Mitra my Pindaliyas,
Jagadeeswar my Ghutnas, Pungavakethu (two janghas or thighs), and
Suravandyacharan (both the feet worshipped by Devas). May Maheswara save me during
the first Prahara Time; Vaamadeva the second Prahara, Triayambak the third
Prahara and Vrishabhadwaja the final Prahara; Sisireswar at the begnning of the
night; Gangadhar save me midnight; Gauripati at the end of night; and may
Mrityunjaya save me always.Shankar should protect me from the Internal
Physique; Sthhaanu from the Bahya Stithi or Extrenal Being, Pashupati saves me
from the intermediate Stage of consciousness and Sadasiva may protect everybody
always. Let Bhuvanaikanath save me while standing, Prananath in motion;
Vedantavedya while my standing, Avinaashi Siva during my sleep; Neelakantha
during our tavel; Tripuraari while passing rocky places; Mrigavyaaghra passing
through forests; and Mrigavyaghya in Maha Pravaasa or deep and dense jungles.
I seek the refuge of Veerabhadra whose high blast and frightening presence
shakes up the whole Universe. May Bhagavan Mrida who could devastate
crore-strong of armies in split seconds and has the unimaginable might and
speed to do so, and Tripurantaka whose‘Pralayakaal’Trisula could submerge the
entire Creation into an endless sheet of water, save me from my bad dreams,
awful omens, dreadful feelings of mind, durbhiksha (extreme poverty),
Durvyasanas (terrible habits), diseases, fear of poisonous species, and
victimisation of evil ‘grahas’, natural mishaps like cylones, earthquakes and
floods and all such unfortunate experiences. I greet Sadasiva who is the
embodiment of all Tatvas and their interpretation, the Creator, Preserver and
Destroyer of all the Worlds, the unique witness of existence, the Donor,
Sin Remover, the epitome of Propitiousness, the Nirguna, the Unparalelled,
Nirakar, Niraabhas, Niramaya, Nishprapancha, Nishkalanka, Nidvandhya, Nissanga,
Nirmala, Gati Sunya, Nithya Rupa, Nithya Vaibhava Sampanna, Anupama Iswarya,
Adhara Sunya, Nithya, Shuddha Buddha, Paripurna, Sachhidanandaghana, Adviteeya,
Parama Shanta, Prakashamaya, and Teja Swarupa. Hey! Rudra, Maha Roudra,
Bhadraavataar, Duhkhadavagni vidarana, Maha Bharava, Kaala Bharava, Kalpanta Bhairava,
and Kapaala Maalaadhari. Hey, Wearer of Khatvanga, Khatga, Dhala, Paasha,
Ankusha, Damaru, Shula, Dhanush, Baana, Gada, Shakti, Bhidipaala, Thomar,
Mushal, Mudgar, Pattisha, Parashu, Parigha, Bhushundi, Shataghni, Chakra such
other frightful weapons! Hey, Mukhadamshtra karaala, Vikata Attahaasya
visphaarita Brahmaandala mandala, Nagendra kundala, Nagendravalaya,
Nagendracharmadhara, Mritunjaya, Triambaka,Tripurantaka, Viruupaksha,
Visweswara, Viswarupa, Vrishavaahana, Vidyubhushana and Vishvatomukha.You guard
me, burn off fear of my death, demolish my Apamrityu and my fear of external
and internal diseases, shield me from ‘Arishatvargas’or the Six Enemies of
Kama, Krodha, Lobha, Moha, Mada and Matsara ; tear down my terror of
Raakshasas, Bhutaas, Kushmandas, Betalas, Brahma Raakshasas and such other
Kshudra Shaktis. Oh Lord, equip me against Naraka Bhaya (Terror of Hell),
Kshudha Trishna (hunger and thirst), and apprehensions. Victory to You
Bhagavan! Do strengthen my physique, mind and Soul and insulate me from all
possible risks of life with this Parama Shakti Maha Siva Kavacha.</span></b></div>
<div class="style32">
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<div class="style46">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Kashi Mahatmya- Pride of Vindhyachal suppressed by Sage
Agastya </span></b></div>
<div class="style47">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">‘Bhoomishthapi na yatra Bhoomnidivatopuschairathah
sthaapiya, <br />
ya badhhava Bhuvi Muktida syuramrutam Yasyam mrita Jantavah/ <br />
Ya nityam trijagat pavitra thatini Theero Suraih Sevyathe, <br />
Saa Kashi Tripurari raja nagari Paayadpaayaajjagat’</span></b></div>
<div class="style47">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">(Even situated on Earth it is disconnected with it and
even connected with the Upper Lokas it is situated in the lower Lokas, the City
of Kasi provides salvation to all the Lokas even while it is set up in the
‘Panchabhoutika’Bhu Loka, whose dead persons attain divinity since Kasi Nagar
is Maha Deva’s Capital, where Sacred Ganga flows always).<br />
Sage Narada incited ‘Vindhyachala’ comparing it with Maha Meru and the latter
grew his size to surpass the height of Meru Parvata. As a result, the course of
Surya Deva was obstructed and one half of the Universe became dark and the
other half became too hot to live in. All the Deities made an appeal to Lord
Brahma who suggested that they should all approach Sage Agastya who could only
control the situation. When the Devas approached the Sage, he was upset and sad
but had no recourse to defy Lord Brahma’s command; along with his wife Lopamudra,
an illustrious ‘Pativrata’ dedicated fully to her husband, the Sage had to
leave Kashi which was very dear to both of them and knew fully well they would
not return in their life time. The Sage took leave of Parama Siva Visweswara,
Devi Annapurna, Devi Visalakshi and Kaalabhairava and also of Devi Ganga for his last dip at Kasi. The Couple experienced
such grief of parting Kasi as a child would cry parting with the parents. As
soon as Sage Agastya arrived, Vindhyachal was frightened that the Sage could as
well obliterate his very existence as he was aware of his unpardonable mistake
having upset the whole Universe. As such, Vidhyachal had taken the first
command of the Sage and became diminutive in size and the course of Surya Deva
got restored at once. Agastya asked Vindhyachal to be in that form till he
returned back to the same Place. Subsequently, the Couple travelled Southwards
of Vindhya on the banks of River Godavari and
reached <strong><span style="font-family: Verdana;">Kolhapuri </span></strong>and
secured the ‘Darshan’ of Maha Lakshmi. The Sage extolled Devi Lakshmi as
follows:<br />
<em><span style="font-family: Verdana;">Matarnamaami Kamale Kamalayathakshi, </span></em><br />
<em><span style="font-family: Verdana;">Shri Vishnu hritkamala vaasini Viswa
maathah/ </span></em><br />
<em><span style="font-family: Verdana;">Ksheerodaje Kamalakomala garbha Gauri, </span></em><br />
<em><span style="font-family: Verdana;">Lakshmi Praseeda satatam namathaam
Sharanye/ </span></em><br />
<em><span style="font-family: Verdana;">Twam Sri Rupendra sadaney Madanaika
maatha-</span></em><br />
<em><span style="font-family: Verdana;">Jyothistraasi Chandramasi
Chandramanoharaasye/ </span></em><br />
<em><span style="font-family: Verdana;">Surye Prabhasi cha Jagathrithaye
Prabhaasi </span></em><br />
<em><span style="font-family: Verdana;">Lakshmi Praseeda Satatham Namathaam
Sharanye/ </span></em><br />
<em><span style="font-family: Verdana;">Twam Jaathavedasi Sadaa Dahanaatma
Shakti-</span></em><br />
<em><span style="font-family: Verdana;">Vedhastvayaa Jagadinda Vividham
Vidhatyat/</span></em><br />
<em><span style="font-family: Verdana;"> Vishambharopi Bibhrudaakhilam
Bhavatya, </span></em><br />
<em><span style="font-family: Verdana;">Lakshmi Praseeda Satatam Namathaam
Sharanye/ </span></em><br />
<em><span style="font-family: Verdana;">Twaktyakthamyetadamaley Harathey Haropi, </span></em><br />
<em><span style="font-family: Verdana;">Twam Paasi Hamsi Vidadhasi Paravaraasi/ </span></em><br />
<em><span style="font-family: Verdana;">Eedhyo babhuva harirapamaley Twadaaptya </span></em><br />
<em><span style="font-family: Verdana;">Lakshmi Praseeda Satataam Namataam
Sharanye/ </span></em><br />
<em><span style="font-family: Verdana;">Surah sa eva sa Gunii sa Dhanyo, Maanyah
sa eva Kula sheela kalaakalaapih/ </span></em><br />
<em><span style="font-family: Verdana;">Ekam Shuchih sa hi pumaan Sakalopi Loke,
Yatrapoktava Shubhey Karunaa kataakshah/ </span></em><br />
<em><span style="font-family: Verdana;">Yasmivaseh Khanamaho Purushey Gajesvey, </span></em><br />
<em><span style="font-family: Verdana;">Strainey Thruney Sarasi Devakuley
Gruhenney/ </span></em><br />
<em><span style="font-family: Verdana;">Ratney Patatrini Pashaou
Dharaayaam/ </span></em><br />
<em><span style="font-family: Verdana;">Susreekameva Sakaley Thadihasthinanyat/ </span></em><br />
<em><span style="font-family: Verdana;">Twaktspushtameva Sakalam Shuchitaam
lameta,</span></em><br />
<em><span style="font-family: Verdana;"> Twaktameva Sakalam Twashuchih
Lakshmi/ </span></em><br />
<em><span style="font-family: Verdana;">Twannama Yatra cha Sumangaleva tatra,</span></em><br />
<em><span style="font-family: Verdana;"> Sri Vishnu Patni Kamaley
Kamalalayopi/</span></em><br />
<em><span style="font-family: Verdana;">Lakshmi Shriyam cha Kalaam Kamalaalayam
cha, </span></em><br />
<em><span style="font-family: Verdana;">Padma Ramaam Nalina Yugma karaam cha Maam
cha/ </span></em><br />
<em><span style="font-family: Verdana;">Ksheerodaja amamrita kumbhakarimiraam
cha, </span></em><br />
<em><span style="font-family: Verdana;">Vishnupriyamiti Sadaa Japataam kka
duhkkam/</span></em> </span></b></div>
<div class="style32">
<span class="style471"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">( My greetings to You Mother! You have
the broad Eyes of a Lotus; the Resider of Lord Vishnu’s own Heart and the
Supreme Mother of the entire Universe with a delicate belly like the softness
of a Lotus leaf; I seek protection from You for Your Kindness always. You are
the Mother of Madana and are memorable with the name of Sri in Vaikuntha.You
possess the coolness of Chandra, the splendour of Surya and the blistering heat
of Agni; You share the reponsibility of Brahma for Creation, Vishnu for
Preservation and Rudra for destruction of the Universe or in short the
Karya-Karana Swarupa of the Whole World; You are the Unique Shuura Veera,
Gunavaan, Vidwaan, Dhanya, Maanya, Kuleen, Sheelavaan, and the epitome of all
‘Kalaas’ or features of the World and of Piety and Purity. Even a split second
gaze of Yours would bless the Beings, be it a human being, elephant, horse,
Eunuch, Water body, Deva Mandir, Home, Anna (Food), Jewellery, Animals and
Birds, Earth and any thing in short. When a light touch of Yours is blessed to
a being, it becomes Live and Pure and the converse too is true. You are the
Emblem of Propitiousness, Prosperity and Success. Every one is ready and too
happy when Your any name is pronounced as Lakshmi, Shri, Kamala, Kamalaalaya,
Padma, Ramaa, Nalinayugmakara, Maa, Kseerodaja, Amritakumbhikara, Era or Vishnu
Priya). Sri Laksmi was pleased with Sage Agastya at his sincere and heartfelt eulogy
and blessed the couple with Her appearance; She stated that since She knew as
to what was tormenting the Sage, he would certainly return to Kashi during the
next twenty ninth Dwapara Yuga as Veda Vyasa and take up the Sacred Task of
annotating Vedas and scripting ‘Ashtaadasa Puranaas’ and gain immorality
through his glorious Works!</span></b></span></div>
<div class="style32">
<br /></div>
<div class="style46">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Manasa Tirtha </span></b></div>
<div class="style47">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">After leaving Kolhapuri, Sage Agastya and his wife
Lopamudra visited Srishaila; it is stated that a glimpse of the Temple ‘Shikhara’
(Minaret) where Bhagavan Mallikarjuna and Devi Bhramaraamba reside is enough
guarantee against Punarjanma (rebirth). The Sage described that after Kasi,
there were several important Tirthas like Prayaga, Naimisharanya, Kurukshetra,
Gangadwar (Haridwar), Avanthi, Ayodhya, Mathura, Dwaraka, Amaravati, Ganda
sagar Sangam, Kancheepura, Triambaka, Prabasa Tirtha, Badarikaashrama, Omkara
Kshetra, Purushottama Kshetra ( Jagannatha puri),Gokarna, Pushkara, and Gaya
which is well known for indebtedness to Pitras. </span></b></div>
<div class="style32">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">But the most significant one is the Manasa Tirtha, which
stands for Kshama (Tolerance), Satya (Truth), Indriya Nigraha (Control of Body
Parts), Daya (Mercy), Daana (Charity), Dama (Mind Control), Santosha (Happiness
or Contentment), ‘Brahmacharya Paalana’or Celibacy, Jnaana Tirtha, Dhairya
Tirtha and Anthakarana Shuddhi Tirtha. Such Manasa Tirthas represent the
essential virtues of humanity and are the bye- products of Mind and Heart. Just
as bathing in a Holy
River is not mere task of
body cleanlinesss devoid of mental purity, visits to Tirthas also are not
necessarily as simple as diving and dunking. Indeed the physical hygiene might
be the first step to Internal Transparency, but visits to Tirthas by person of
cruelty, crookedness, avarice, and such other negative tendencies are of little
consequence.At the same time, frequent visits to Tirthas and Snaans in Holy
Rivers do pave the ways to the right paths and hence the prescription by the
Scriptures till a stage arrives for Manasa Tirtha visits!</span></b></div>
<div class="style32">
<br /></div>
<div class="style46">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Description of Celestial Worlds </span></b></div>
<div class="style47">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">A Bramhana by name Siva Sarma lived in Mathura who was no doubt well versed in
Scriptures but gradually became worldly wise and gave more and more of priority
to earning property, Bhumi, jewellery and the like. He had suddenly realised
his folly and cursed himself that none of the precepts that he exhorted to
others for making money was practised by him. </span></b></div>
<div class="style47">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">He then commenced Tirtha Yatras and executed Snaans,
Worships, charities, daily ‘Agni Karyas’ or homams, Tarpanas, Shraddhas and
such other noble tasks at various Tirthas like Ayodhya, Prayaga, Kashi, and
Mayapuri. In the course of the Tirtha Yatras, Siva Sharma experienced death and
felt that an aeroplane arrived from Vishnuloka with two passengers named Vishnu
prashads to take him away. Along with Siva Sharma, the Ganas travelled various
Lokas on way to Vishnu Loka. They first flew over <em><span style="font-family: Verdana;">Piscacha Loka </span></em>where they saw the miserable creatures that
gave away charities reluctantly, performed Siva Pujas for showing off to others
and discouraged others to give charity, Pujas, Snaans, homas, Tarpanas and
prayers. They then witnessed <em><span style="font-family: Verdana;">Guhya Loka </span></em>where
the inhabitants amassed money but had hidden gold, properties and jewelery that
could not be traced. Then came <em><span style="font-family: Verdana;">Gandharva
Loka</span></em> which was full of singers who made several good turns in their
mortal lives such as charities, Pujas, Tirtha Yatras, Agni Homas, recitals of
Bhakti Geetas, Veda Parayanas and so on; illustrious singers like Tumbura and
Narada who had ready access to Devas, Planets, Trimurtis and even lower worlds belonged
to this Loka. Siva Sharma and the Vishnu Ganas witnessed <em><span style="font-family: Verdana;">Vidyadhara Loka </span></em>where Gurus treated
their disciples as their own sons, the well-to-do persons performed
charities like Kanya Daans, Bhu Daans, Go Daans, Suvrna Daans and led virtuous
lives on Earth engaged in Veda Pathana, Vratas, Worships, and so on. The
Vishnugana duo had then shown Siva Sharma a few glimpses of <em><span style="font-family: Verdana;">Naraka Loka</span></em>, the scenes of retribution
to sins perpetrated by human beings and the treatment given by the Yama dutas
as per the Manuals of the various Hells; however the Vishnuganas portrayed
Dharma Raja as a benevolent King much unlike what was normally imagined. No
doubt Yama Dharma Raja was a strict disciplinarian and stickler of Rules.The
Vision of Dharma Raja is as per the eyes of the Viewer who could be guilty,
less guilty or non-guilty! However, Dharma Raja instructed his Yamadutas that
they should not approach persons who take the names of Govinda, Madhava,
Mukunda, Hari, Murari, Shambhu, Siva, Esha, Chandrasekhara, Damodara, Achyuta,
Hara, Neelakantha, Vishnu, Nrisimha, Shankara, Narayana and so on. Sivasharma
and Vishnuprashads then travelled to <em><span style="font-family: Verdana;">Surya
Loka </span></em>and found Surya Deva who was Sarvatma Veda Purusha. Those who
were taught Gayatri Mantra ought to perform Gayatri Japa thrice a day at the
Three Sandhyas and if they did not do so were considered as the fallen human
beings attracting retribution of justice. Those who observed the ‘Sandhya
Vandana’ in favour of Surya Deva and Gayatri Mata as prescribed would be
blessed with long life, health, affluence, Wealth, Cattle, Friends, Progeny,
Good Life Partner, viz. the ‘Ashta Ishwaryas’ or the Eight folded Prosperity.
One should realise that Gayatri and Surya Deva has the ‘Vachya-Vaachaka’
relationship or of the Speech and the Target of the Speech (Gayatri Mantra and
Sun God). Also, Gayatri is Brahma, Vishnu and Parama Siva and is the
Quintessence of Vedas and Scriptures, defining what Supreme Energy or Paramatma
is all about! <br />
<em><span style="font-family: Verdana;">Durlabha Sarva Mantreshu Gayatri
Pranavaanvita, </span></em><br />
<em><span style="font-family: Verdana;">Na Gayatryadhikam Kinchitrayopu
Parigayathey/ </span></em><br />
<em><span style="font-family: Verdana;">Na Gayatri samo mantro na Kasisaddashi
Puri, </span></em><br />
<em><span style="font-family: Verdana;">Na Viswesha samam LingamSatya satyam
Punah Punah/ </span></em><br />
<em><span style="font-family: Verdana;">Gayatri Veda Jananii, Gayatri
Brahmanaprasuh, </span></em><br />
<em><span style="font-family: Verdana;">Gaataaram Shrayatey Yasmaadyatri thena
gaayathey/ </span></em></span></b></div>
<div class="style32">
<span class="style471"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">At the time of Solar Eclipse, what ever
virtuous tasks like Snaan, Daan, Japa, Homa etc. are performed would help
‘Surya Saameepya Praapti’ or steps to attaining Surya Loka after one’s mortal
life. Recital of the following Surya ‘naamaas’ (names) by prefixing ‘Om’ and
suffixing ‘Namah’ during the Eclipse Time would assure removal of poverty,
disease, difficulties and discontentment: Hamsa, Bhanu,
Sahasranshu,Tapana,Taapana, Ravi, Vikartan, Vivaswaan, Viswakarma, Vibhaavasu,
Viswarupa, Vishwakarta, Maarthanda, Mihira, Anshumaan, Aditya, Ushnagu, Surya,
Arthama, Bradhna Diwakara, Dwaadashaatma, Saptahaya, Bhaskara, Ahaskara, Khaga,
Sura, Prabhakara, Srimaan, Lokachakshu, Graheswara, Trilokesha, Loka saakshi,
Thamaari, Shaswatha, Shuchi, Gabhastihasta, Teevramshu, Tharani, Sumahorani,
Dyumani, Haridaswa, Arka, Bhaanumaan, Bhayanaashana, Chhandoshva, Veda Vedya,
Bhaswan, Pusha, Vrishaakapi, Ekachakraratha, Mitra, Mandehaari, Tamishraha,
Daityaha, Paapa harta, Dharma, Dharmaprakashaka, Helika,Chitrabhaanu, Kalighna,
Thakshyavahana, Dikpati, Padmininatha, Kusheshayakar, Hari, Dharmarashmi,
Durnireeksha, Chandamsu and Kashyapaatmaja. The two-some Vishnu Ganas and Siva
Sharma approached the glittering </span></b></span><em><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Indra Loka</span></b></em><span class="style471"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;"> which was built by Viswakarma by the power of his
Tapasya. In Amaravati, the Capital of Indra Loka, nobody produces Clothes or
Jewellery, as KalpaVriksha does the tasks exceedingly well. Similarly,
Kamadhenu fulfils all desires of food. Indra who had performed hundred
Aswamedha Yagnas is known therefore as Shataamanu and has thousand eyes. His
deputies are Seven Lokapals like Agni, Vayu, Varuna etc.Siva Sharma and Vishnu
Prashad then witnessed </span></b></span><em><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Agni Puri </span></b></em><span class="style471"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;"> where besides Agni Deva, there are Agnideva’s
‘Upasakas’ or top devotees of Agni viz. Agnihotraparaayana Brahmana, Agnisevi
Brahmachari, and Panchagni Vrata’s Administrator, who are all as powerful as
Agni Deva himself. Also, there are Agni Experts who could treat Mandanaagni
with Jatharagni and so on. Agni is the most propitious Deity who is known as
‘Paavak’or the Purifier and is also the Third Eye of Parameswara. After
visiting Agni Loka, Siva Sharma sought the details of </span></b></span><em><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Nirruti Loka </span></b></em><span class="style471"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;"> resided by Rakshasas, but they were of different type as
they seldom cheated; in fact they were only Rakshasas by birth but were
Virtuous persons by habits as they visited Tirthas, performed worship to Devas
and had all the laudable qualities of resorting to Snaan, Daan, Daya (Mercy),
‘Kshama’ (Patience), ‘Shoucha’ (Physical Cleanliness), ‘Astheya’ (Non
stealing), and ‘Paropakaris’ (Helpful to others). North to Nirruti Loka is
situated </span></b></span><em><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Varuna Loka</span></b></em><span class="style471"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;"> where its residents dig up a number if Wells, Sarovars
and Water Bodies with their rightly earned money and along with highly tasteful
water offer to travellers food, shelter and rest houses. They also nurture
water-oriented marine life including fishes, crocodiles and a large variety of
aquatic animals. They live fearlessly under the protection of Varuna Deva and
enjoy long and contented life where there is no disease, want and difficulty of
any kind. They are all highly virtuous, engrossed in devotion to Paramatma and
unnerved by ‘Arishadvargas’. </span></b></span><em><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Vayu Loka </span></b></em><span class="style471"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">is known as Gandhavati Loka ruled by ‘Praana
Prabhanjana’Vayudeva always immersed in the worship of Maha deva; a well-known
devotee of Siva at Kasi called Pavaneswar did Tapasya for ten lakh long years
and had darshan of Maha Deva who appointed him as one of the Dikpalas, blessed
him with the knowledge of all Tatvas and made him the Chief of ‘Praana’/ ‘Aayu’
or Life Span as also of air or the essence of Life and very existence. Siva
also made Vayu the Head of ‘Gandhas’ or the Ruler of Smells. Next to Gandhapuri
is </span></b></span><em><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Alkapuri of Kubera </span></b></em><span class="style471"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">who was too an intense devotee turned friend of Parama
Siva who was pleased to bless Kubera as the In charge of ‘Nava Ratnas’ or
Nine Gems as an Administrator, Provider and Promoter. Adjacent to Kubera Loka
where the residents are eternally rich with breath-taking designs of Nava
Ratnas is the </span></b></span><em><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Ishanapuri </span></b></em><span class="style471"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">with high concentration of ‘Tapasvis’, always deeply
engaged with the thoughts and actions of Siva; in the performance of Siva
Vratas, Siva ‘Abhishekas’, Siva Archanas, and Homams oriented to Siva; and
totally dedicated to Siva. This Place is also the residence of </span></b></span><em><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Eleven Rudras viz. Aja, Ekpada, Abhirbudhna, Pinaki,
Aparajita, Triambak, Nisha, Shambhu, Haran, Ishwara and Kapi. </span></b></em><span class="style471"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">The next is of </span></b></span><em><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Chandra Loka</span></b></em><span class="style471"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;"> which is the epitome of coolness, happiness, health and
mental peace. Chandra was the son of Sage Atri who performed Tapasya for three
thousand Divya Years to Brahma who not only blessed the Sage to beget Chandra
but even brought up the child. Having come of age, Chandra too did Tapasya to
Bhagavan Siva at the Avimukta Kshetra Kasi and set up a Siva Linga called
Chandrasekhara. Siva was pleased with Chandra’s worship and adorned the best
‘Kala’ (feature) of Chandra on His head; later on Daksha Prajapati cursed
Chandra to disappear but the best Kala of Chandra retained on Maha Deva’s
‘mastak’ (head) is revived every Purnima night but gradually wanes day by day
till Amavasya and grows gradually again grows there after in the ensuing
fortnight. With the blessing of Mahadeva, Lord Vighneswara gave Chandra the
responsibility of ‘Beejas’ (seeds), ‘Aushadhis’ (Medicines), Water and of
Brahmanas. Mondays are the days dear to Chandra and worship to him, especially
if coinciding with Amavasya, has far reaching benefits of good health, mental
peace, ‘Dhanya Vriddhi’ or plentiful foodgrains and stay at Chandra Loka after
life. </span></b></span><em><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Budha Loka </span></b></em><span class="style471"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">is near Chandra Loka and Budha (Mercury) is Chandra’s son.
After securing his father’s permission, Budha set up a Budheswara Linga at Kasi
and did Tapasya for ten thousand years. Maha Deva gave His darshan to Budha and
gave the boon that his Loka would be situated above the residences of Stars and
that the Budha Graha would be considered as the most auspicious and the least
trouble-making planet to humanity. Siva also gave the boon that whosoever
worshipped Budheswar would retain the ‘Buddhi’ or memory and full consciousness
till the last breath. </span></b></span><em><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Shukra Loka</span></b></em><span class="style471"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;"> (Venus)is the residing Place of Danava Guru Shukracharya
who secured ‘Mrita Sanjeevani Maha Vidya’ (The Unique Discipline to revive the
dead) from Shankara Deva after pleasing Him with rigorous Tapasya for five
thousand years. This Vidya was not obtained by Deva Guru Brihaspati but Shukra
the son of Sage Bhrigu was able to achieve.Also, Siva was pleased to bestow
additional boons such as designating Shukrawar (Friday) in a week in favour of
Shukra and whosoever observed fast on that day and worshipped Shukreshwara
Linga at Kashi would be blessed to secure courage, comfort and contentment
besides good progeny.The next Planet is of </span></b></span><em><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Mangala Deva (Mars)</span></b></em><span class="style471"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;"> born to Bhu Devi having stayed in Kashi meditated to Visweswara
in the form of a Linga named Angarakeswaraand decided that he would not cease
his Tapasya till such time that from his body there must be emerging fires or
Angarakas. Maha Deva was happy with the Tapasya and granted the Status of a
fulfedged Planet to him. Persons worshipping at the ‘Angarakeswara’ Linga on
Mangalawar or Tuesdays would be rid of ‘Graha Peeda’ and provide relief from
the difficulties experienced by human beings. Belief among human beings is
rampant till date that especially unmarried girls if born with Mangala Dosha
are not preferred for weddings and are better wedded to unmarried boys with
similar Dosha! </span></b></span><em><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Devapujya Brihaspati’s Loka</span></b></em><span class="style471"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;"> is next to that of Mangala Deva. The son of Sage Angira,
Brihaspati happened to be the most Learned Vidwan, who was ‘Jitendriya’or the
Conquerer of Physical Limbs and Internal ‘Gunas’; he was steeped in the
comprehension of Vedas, Shastras and all other Scriptures, had the capacity to
apply the knowledge to practical situations and was ideally suited to be the
Guru of Devatas. Immensely delighted by his ‘Tapasya’, Bhagavan Siva granted
the most important boon of appointing him as Deva Guru; Siva stated that
‘Brihat’or Great Devas needed a ‘Pati’ or a Teacher and as such he would be
known as Brihaspati to one and all. Siva also told that on Brihaspativars
(Thursdays) any new task commenced after worshipping the Linga set up in the
name of ‘Brihaspatiswara’ or to Brihaspati himself would be very succsessful.
Sage Agastya told Devi Lopamudra that the Vishnu Bhaktas Siva Sharma and
Vishnupradas were gratified to vision </span></b></span><em><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Shani Loka</span></b></em><span class="style471"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;"> soon after passing the Brihaspati Loka. Shani (Saturn) was the
Son of Surya and the brother of Yama Dharma Raja and he too executed persistent
Meditation and Sacrifices to Shaniswara Linga. Maha Deva was particularly
satisfied with Shani’s penance and granted him the Status of a very powerful
role as one of the ‘Nava Grahas’ since human beings were punished to experience
the ‘Karma phala’ during the Shani phase of one’s life or at times let them
experience helpful kick-starts of benevolent tasks performed in their
‘Prarabdha’ or earlier life. </span></b></span><em><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Saptarshi Loka </span></b></em><span class="style471"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">is the most hallowed Land where Seven Most Illustrious
Rishis appointed by Lord Brahma reside; these Sapta Rishis are Marichi, Atri,
Pulaha, Pulastya, Kratu, Angira and Vasishtha, the ‘Manasa Putras’ the Mind
Borne Sons of Lord Brahma. Their Wives respectively are Sambhuti, Anasuya,
Kshama, Preeti, Sannati, Smriti and Arundhati, all of them being esteemed as
‘Lokamathas’or the Mothers of the Universe. Each of the Sapta Rishis executed
extraordinary Tapasya and a happy Sada Siva bestowed the Title of Prajapatis to
them. As the </span></b></span><em><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Dhruva Loka </span></b></em><span class="style471"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">came nearby, Vishnuprasadas narrated the Story to Siva
Sharma as to how Dhruva, the grand son of Swayambhu Manu, made the most
difficult resolve to seek the ‘Darshan’ (Vision) of Vishnu as he was hurt since
his step mother (Suruchi) prevented him-a mere boy- to sit on his father’s
(King Uttanapad) lap, while his cousin brother(Uttam) sat; the King did
nothing even while the step mother said that Dhruva would have to do Tapasya to
Narayana to reach the father’s lap. Dhruva’s own mother (Suniti) was not
favoured although she was the elder Queen and the King had supported the
younger wife. Dhruva took his mother’s permission, was fired by the ambition to
vision Narayana and met the Sapta Rishis who taught the Mantra: Om Bhagavathey
Vasudevaya. He recited the Mantra while standing, moving, sleeping, sitting, or
being awake and as there was nothing else that interested him in life even at
that tender age and after innumerable years of unending perseverance Vishnu
made His appearance and said: ‘I am fully aware of your ambition which far
surpassed the mere lap of your father; you conquered me with your steadfast and
unprecedented devotion to me; I am pleased to make you the center of gravity of
all celestial bodies including Surya Deva, Planets, Stars and the rest as also
as the Chief of Dhruva Mandala till the end of the Kalpa’. After crossing
Dhruvaloka, the Vishnu Bhaktas passed </span></b></span><em><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Maha Loka </span></b></em><span class="style471"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">where Maha Tapasvis reside till the end of the Kalpa targetting
Vishnu alone in their minds; </span></b></span><em><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Jana Loka </span></b></em><span class="style471"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">where Brahma Manasa Putras viz. Sanaka, Sanandana,
Sanaatana and Sanat Kumaras stay practising ‘Akhanda Brahmaharya’ or Endless
Celibacy; and </span></b></span><em><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Tapo Loka </span></b></em><span class="style471"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">where Mahatmas like Brahma Himself and of Brahma’s life
span concentrate on the ways and means of promoting and innovating Virtues and
Spiritual Values of the entire Universe. Even while the thoughts of Tapo Loka
were in the minds of Vishnu Bhaktas, </span></b></span><em><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Satya Loka </span></b></em><span class="style471"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">arrived and the three of them fell on the feet of Lord
Brahma who complemented Siva Sharma for his knowledge of Vedas and Scriptures;
He said that at the end of each day (to Brahma) witnessed a Pralaya and fresh
Srishti was taken up and that the various Lokas witnessed by Siva Sharma would
soon be forgotten.Brahma also stated that among the four kinds of Creation viz.
Swedaja(born of sweat like Lice),Udbhija (created by Earth like trees), Pindaja
( born of womb like human beings and animals) and Andaja ( born of Egg like
birds), only human beings had the unique prospect to control Indriyas, Gunas,
Shatvargas provided they availed the opportunity; there was no Place like
Bharat which happened to be the ‘Karmabhumi’ or the Place where Noble Deeds
were rewarded and there was no Tirtha like Kasi and no Bhagavan like Viswanath
Linga in the Universe.’ Having visited Satya Loka, Siva Sharma asked the Vishnu
Prashads as to how far he would have to travel farther and the latter replied
that from Prithvi to Surya Loka the distance was away by a lakh Yojanas (one
Yojana is 13-16 km approx); from Prithvi to Maha Loka is one Crore Yojanas;
from Prithvi to Jana Loka is two crore yojanas, four crore yojanas to Jana Loka
and eight crore yojanas to Satya Loka; sixteen crore yojanas to Vishnu Loka and
sixteen times higher from Vaikuntha to Kailasa Dham; in other words, the
distance from Bhu Loka to Kailas is a staggering figure of two arab and fifty
six crore yojanas! From Satya Loka Siva Sharma was blessed to travel further to
reside at Vaikuntha.</span></b></span></div>
<div class="style32">
<br /></div>
<div class="style46">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Origin and ‘Mahatmya’ of Kasi </span></b></div>
<div class="style47">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">After subduing the arrogance of Vindhyachal by reducing
its height below that of Meru Mountain and restored the free movement of Surya
Deva across the Universe, Sage Agastya and his wife Lopamudra visited several
Tirthas including Kolhapuri where Devi Lakshmi blessed and suggested them to
visit Lohit Mountain where Kartikeya was performing ‘Tapas’. </span></b></div>
<div class="style32">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Kartikeya was delighted at the visit of the Sage couple
and touched the body parts of the Sage who was fortunate to have lived at Kashi
for such a long time. Asked about the origin of Kasi, Kartikeya explained that
originally Kasi was situated on ‘Akash’ or the Sky and not in Bhu Loka and only
those blessed Yogis and Maharshis were able to vision it. But the Sacred Kasi
was materialised on Earth to bless humanity, after the Maha Pralaya or The
Great Dissolution, when there were neither ‘Panchabhutas’ like Surya, Vayu and
Agni; only the Unique Supreme Being existed and that Super Force created
Prakrithi or Maya; as the Scriptures revealed : there emerged<em><span style="font-family: Verdana;"> Ekameva Dweiteeyam</span></em>. Purusha and
Prakriti materialised Kasi on Earth itself not only as their Transit Abode but
also as a Holy Place to destroy the Sins that human beings would tend to
commit.In fact, Siva and Parvati never abandoned Kasi Kshetra even during the
Pralaya and hence the Sacred Place was known as ‘Avimukta Kshetra’.This Place
is the provider of ‘Ananda’ (Joy) as in the days of yore, it was known as
‘Anandavan’. Eventually, Maha Deva –and the Devi placed on His left side-
materialised a ‘Purushottama’ full of virtues, ‘Kalas’ and ‘Gunas’and named Him
as Vishnu; Bhagavan told Vishnu that from His breathing would emerge Vedas
which would provide complete awareness about every task and activity and that
from His navel with various fragrances of a Lotus would surface Brahma.Vishnu
resorted to instant meditation and created a water-body named Pushkarini out of
His sweat and duly dug with His Chakra (Sacred Wheel). As Vishnu made severe
Tapasya in a manner that Siva could hardly believe it and moved His face across
in disbelief, Siva’s ‘Mani Karnika’ (Ear-ring) fell in the water and was thus
named as ‘Mani Karnika’ till date as the most hallowed Tirtha. Any being from
an insignificant ant to Brahma were to lose life at the Manikarnika Tirtha, the
person would attain ‘Moksha’; any virtuous deeds done by way of Snaan,
Sandhyavandana, Japa, homa, Vedadhyayana, Tarpana, Pinda daan; charities of
cows, Bhumi, Tila, Suvarna, Ashva, Deepa, Anna (food), Vastra, Abhushana
(Jewellery) and Kanyas; performance of Yagnas, Vratodyapanas, Vrushotsarga
(castration of bulls) and ‘Sthapana’(Set up Siva Lingas) etc.ought to secure
the corresponding ‘fruits’. Kasi is thus well known for securing ‘Punya’ of the
Good Deeds done, being done, promised to be done and would be done. Visits to
Kasi, extended stays at Kasi and if one is fortunate a death in Kasi are all
matters of luck of human life. A youthful person feeling that the time is not
yet ripe or ready for visiting Kasi since death is far away is as foolish as an
old person thinking that let the few days left be enjoyed in family-life with
children and grand children! The mere thought, or Vision or better still of the
worship or the Abhisheka of the Holiest Linga of Lord Visveswara ought to
create vibrations of life among the devotees whose faith and sincerity are
directly proportionate to the intensity of their emotions. <em><span style="font-family: Verdana;">Ganga Snaan</span></em> is an integral component of
Kasi Tirtha. King Bhagirath was keen on reviving the lives of his grand fathers
who were burnt into ashes by the curse of Kapila Muni as they misbehaved with
the Muni; Bhagirath learnt that short of bringing Ganga from heavens to the
Place where the ashes were still present and washing away the impact of the
curse, there was no salvation the their tormented Souls. Stern Tapasya was
performed to Ganga and Siva to release a bay of the Sacred River to travel down
to Earth at ‘Aryavarta’and bestow salvation to the affected Souls.Those who
bathe in Ganga would have bathed in all the Sacred Rivers, would have taken
diksha of all Yagnas and would have completed all Vratas on Earth. Those who
had amassed all kinds of sins in life would indeed get freed from them; those
who suffer from ignorance, illness, poverty and the Six Enemies of life viz.
excessive desires, anger, avarice, ego, jealousy and attachments would be freed
by the Sacred Snanas in Ganga. Pitru Tarpans, Snaans during Solar and Lunar
Eclipses, worship and Shodasopachars to Ganga are all means of securing boons
from the Holy Ganga. Charities, Japas and Homas in the name of Holy Ganga as
also Hymns in Praise of the River are all conduits of health, long and
contented life in current life and Salvation thereafter.<br />
Besides Ganga, Kasi also has Dwadasa (Twelve) Tirthas of Surya Deva’s
Forms viz. <em><span style="font-family: Verdana;">Lolarka </span></em>whose
Snaan ensures freedom from Skin diseases; <em><span style="font-family: Verdana;">Uttararka
(Bakari Kunda) </span></em>bestows blessings of Maha Deva and Devi Parvati as
they did to devotee Sulakshna and her Goat with contentment and long life; <em><span style="font-family: Verdana;">Sambaditya </span></em>provides complete freedom
from diseases; <em><span style="font-family: Verdana;">Draupad – aditya </span></em> abolishes
thirst and hunger; <em><span style="font-family: Verdana;">Mayukhaditya</span></em>
responds to devotees of Recitals of Stutis –Chaturashthak to Maha Deva and
Mangalashtak to Gauri Devi** as also observance of Mangala Gauri Vrata; <em><span style="font-family: Verdana;">Kakoladitya / Garudeswara Linga</span></em> grants
good health and fulfillment of human wants; <em><span style="font-family: Verdana;">Arunaditya</span></em>
awards removal of grief, illness and difficulties; <em><span style="font-family: Verdana;">Buddhaditya </span></em>provides youth, physical fitness and mental
agility; <em><span style="font-family: Verdana;">Keshavaditya </span></em>destroys
sins instantaneously and paves the way for Moksha; <em><span style="font-family: Verdana;">Vimaladitya </span></em>is best known as Roga Nashak (demolisher of
disease) and provider of good health; <em><span style="font-family: Verdana;">Gangaditya
</span></em>gives grit and confidence and <em><span style="font-family: Verdana;">Yamaditya
</span></em>saves from the severity of Yamaloka.<br />
**<em><span style="font-family: Verdana;">MahaDevaChaturashtaka</span></em>: <br />
Deva deva Jagamaatapathey Vibho, <br />
Bharga Bhima Bhava Chandra bhushana / <br />
Bhuta natha Bavabheeti haraka, <br />
Twam natosmi natha vaanchhita prada/ <br />
Chandrachooda Mrida Dhurjati Hara, <br />
Thrayksha Daksha shatatanthushatanaha / <br />
Shanta Saashwata Siva, <br />
Twam natosmi Natavanchita prada/<br />
Neelalohita Samohitaryada, <br />
Dyuklochana Virupa lochana/ <br />
Vyomakesha Pashupaashana, <br />
twaa natosmi natavaanchitaprada/ <br />
Vaamadva Shitikantha Shuulabhruk <br />
chandrasekhara Phaneendra bhushana/ <br />
Kaamakrut pashu pathey Maheswara <br />
Twam natosmi natha vaanchhitaprada/ <br />
Triambaka Tripurasudane swara,<br />
Traanakrutri nayana Trayeemaya/ <br />
Kaalakutadala nantakantaka <br />
Twam natosmi natavaanchhita -prada/ <br />
Sharvari rahita Sharva Sarwaga, <br />
Swarga marga sukhadaapa vargada/ <br />
Shankarogra Girirajapathey Pathey Vishva –<br />
natha Vidhi Vishnu samstuta/ <br />
Vedavedya viditakhilenjnita, <br />
Twam Natosmi Nata vaanchhita prada/ <br />
Viswa rupa, Pararupa varjita <br />
Brahmaa Jihmarahitamprada/ <br />
Braahanovishayadura Duuraga,<br />
Twam Natosmi Natavaanchhita prada/ <br />
<em><span style="font-family: Verdana;">Mangalashtak to Devi Gauri</span></em>: <br />
Devi Twadiya Charanamuja renu Gauri, Bhaalasthali bahati hah Pranati Praveenah/
Janmaamtaropi Rajani kara charurekha, tam Gaurayatyatiram kila taysya pumsah /<br />
Sri Mangaley Sakala Mangala Janmabhumey, Sri Mangaley Sakala kalmasha tula
vastrey/ <br />
Sri Mangaley Sakala Daanava darpa hantri, Sri Mangalekhilaminda paripaahi
Viswam/ Visweswara twamasi Viswajanasya katreem, twam Palayishyasi tatha
Pralayopihantri/ Twannama kirtana samullasadacchapunya, Srotaswini harati
paathakakula vrikshaan/ Matarbhavaani Bhavati Bhavateevra dhuhkha sambharana
harini, Sharanyamihaasti nanya/ Dhanyasta yeva bhuvaneshu ta eva maanya, <br />
Yeshu sphuratteyva Shubham Karuna Kataakshaha/ <br />
Yey twam smaranti satatam Sahaja -prakaashakah., <br />
Kaasi pureesthamatheeh natamoksha Lakshmeem / <br />
Taanu Samsaretsmiharo Dhrutasshuddha bhudheen, <br />
Nirvana rakshana vichakshana patrabhutaan/ <br />
Maatastwaanguli yugalam Vimalam Hridayasyam Yasyasti tasya Bhvanam Sakalam
karasyam/ Yo naamatey japati Mangala Gauri Nityam Sidhyashtakam na parimuschati
tasya geham/ Twam Devi Veda janamee Pranava –swarupa Gayatrasi twamasi vye
Dwija Kaama dhenuhu/ Twam baahatriyamihakhila Karma Siddhavai Swaha
Swadhasi Sunah Pitru tripti hetuhu/ Gauri twameya Shashi moulini Vedhasi twam
Saavidhyasi Twamasi Chakrini Chaaru Lakshmih/ <br />
Kaashyaam Tasma Mula rupini Moksha Lakshmiratwam me Sharanamihi Mangala Gauri
mathah.<br />
Illustrious King of Kasi Ripunjaya also known as <em><span style="font-family: Verdana;">Devodas </span></em>who practised Dharma as one of the noblest
examples whose adminisration was impeccable with ‘Varnashrama Vidhana’ in full
swing, ‘Deva Karyas’ most ideal, ‘Daana Dharmas’ unparalelled, and every aspect
of life being such that neither human beings, Maharshis nor Devas could raise a
finger in doubt and most significantly Brahma, Vishnu and Maheswara were highly
satisfied. Lord Brahma performed DashaswamedhaYagna in Kasi with the active
assistance of Devodas. Ganesha visited Kasi as an old Vidwan and blessed the
King and his subjects. Bhagavan Vishnu, Devi Lakshmi and Garuda too visited in
the guises of Brahmana Devas and as advised by Ganesha, King Devodas waited for
eighteen days for the arrival of the Punyakirti (Vishnu in disguise) who gave
the final ‘Upadesh’ to the King, set up a‘Bhupa Lakshmi’Linga and had ‘Nirvana
Prapti’finally. Kasi is also the abode of Dharmanadi Tirtha which came to be
called <em><span style="font-family: Verdana;">Panchanadi</span></em> comprising
Ganga, Yamuna and Saraswati as also Kiran which was the Maha Swedi or the sweat
of Mayuraditya who performed severe Tapas to Siva and Dhutpapa River; the
Tirtha’s importance improved manifold since Maha Tapaswi Agnivindu obtained a
boon after hard Tapas to Bhagavan Vishnu that Panchaganga would be His habitat
and those who perform Snaan, Tarpans to Devas, Rishis and Pitras and worship of
Vishnu or Vishvanath who were both the same.<em><span style="font-family: Verdana;">Vyaghreshwar
Linga </span></em>was set up as a request was made by a Tapasvi Brahmana to
Siva observing the Rituals of Siva Ratri with complete involvement when a
Rakshasa named ‘Dundhubi nihlad’the maternal uncle of Bhakta Prahlada desired
to kill the Tapasvi in the disguise of a ‘Vyaghra’-a Tiger. But Siva rescued
the Tapasvi from the Vyaghra and the Tapasvi eulogised to Siva to set up a Siva
Linga as ‘Vyaghreswar’.Himavan, the father-in-law of Maha Deva was on a visit
to Kasi and having brought a beautiful Vijayanti mala full of most precious
stones sparkling the sky as though brought from Swarga; he showed it
proudly to a Tirtha Yatri but the latter made him realise the incomparable
Wealth of Bhagavan Siva in the course of conversation and felt too small to
gift that Mala to Siva; he then ordered that his entourage comprising
several persons must build a Siva Temple overnight with a Chandrakanti Mani
Linga installed in it.Siva Ganas informed Siva and Parvati about the setting up
of the Temple overnight and the latter visited it and were pleased with the
gift and commended the good work; Devi Parvati requested Siva to reside in the
Linga and Himavan was immensely happy that He agreed to the request, thus
blessing the devotees to worship the Linga called henceforth as <em><span style="font-family: Verdana;">Shaileswar Linga.</span></em> At the same Temple, a
<em><span style="font-family: Verdana;">Ratneswar Linga </span></em>also
manifested when Siva and Parvati visited the Place and Siva explained that the
Ratnas (Jewels) brought by Himavan to gift to the Siva couple were also set up
at the same Temple. Meanwhile, there was considerable confusion and noise
ouside the Temple as Siva and Parvati were on visit; there were shouts and
cries from the crowd saying ‘help, help’. Gajasura the son of Mahishasura was
around and Siva threw His ‘Shula’at the Demon who obtained a boon from Brahma
earlier that Gajusura could not be killed by anyone excepting the person who
conquered ‘Kama’; indeed that was only Parama Siva who burnt off Kama Deva with
His Third Eye as the latter released arrows of Love but got burnt off instead.
Gajasura made his death wish to Siva that He should don Gajasura’s skin and
Siva granted it. The Place where Siva’s Trishul killed Gajarasura manifested a <em><span style="font-family: Verdana;">Krittivaseshwara </span></em>Linga. <br />
As Lord Brahma performed Tapas for several Yugas, there manifested a huge mass
of Light that emerged from His own ‘Anthahkaran’ (Conscience), the Akshar
(Word) viz. AUMKAR indicating ‘A’ or ‘Akar’which was full of Satvika Guna,
Adhishthan of Rig Veda and the Creator of the Universe viz, Srishti Karak; then
came the Next Word ‘U-kara’ replete with Rajo Guna representing Vishnu and
finally ‘Makar’ represented by Rudra full of Tamo Guna. The sum total of
Pranava Swarupa, with the ‘Naad’ or Sound and ‘Anuswarup Ardha Matra’ being
Maheswara or the Supreme Energy, appeared in the Form of <em><span style="font-family: Verdana;">Omkara Linga</span></em>. Next in significance is <em><span style="font-family: Verdana;">Trilochana Linga </span></em>which was manifested
as Bhagavan Siva was in a Yogic trance breaking through the seven
sub-terrestrial Lokas like Patala onto Earth and was stated to be an embodiment
of Gyana Shakti; devotees taking bath in Pilpila Kund, observe day long fast,
perform night-long Jaagaran, worship Trilochana and carry out Tarpans and
charities would result in Jeevan Mukti.<br />
There are innumerable Lingas in Kasi but among the Swayambhu Lingas, the front
ranking ones are Omkar Linga, Trilochan Linga, Maha Deva Linga, Kritthivasa
Linga, Ratneswar Linga, Chandreswar Linga, Kedareswar Linga, Dharmeshwar Linga,
Veerotsar Linga, Kameswar Linga, Viswakarmeswara Linga, Manikarneswara Linga,
Avimukteswar Linga and Vighneshwara Maha Linga. Besides, other Lingas include
Shaileswar Linga, Sangameswar Linga, Madhyameswar Linga, Hiranya Garbheswara
Linga, Ishaaneswara Linga, Gomrekshar Linga, Vrishabhadhwajesara Linga, Upa
Shanteswara Linga, Jyeshtheswara Linga, Nivasheswara Linga, Shukreswara Linga,
Vyaghreswara Linga and Jambukeswar Linga. Bhagavan Siva Himself described the
magnificence of <em><span style="font-family: Verdana;">Vishweswara Linga </span></em>[which
stood the ravages of time dating some five thousand years of the past,
flourishing through Yugas with values of life since Satya Yuga where
Harischandra lived for the vindication of Truth, Perseverance and Sacrifice;
the Treta Yuga and Dwapara Yuga dominated by Rama and Krishna respectively and
during the first phase of Kali Yuga; by surviving foreign invasions, plunders,
conflicts and religious fanaticism]. Siva commended the holy activities of each
day’s early mornings climaxing through the day/night, especially by observing
the most propitious Kartika month with the Sin washing Ganga Snaans, resounding
notes of musical instruments, Maha Nyasas, Namakam / Chamakam recitations, Veda
Parayanas, Linga Abishekams with Shodasopacharas<em><span style="font-family: Verdana;">, </span></em>and so on. Bhagavan Siva described that the Temple’s
‘Pravesha Kaal’ (Entry time) witnessed a frenzied and emotional outburst of
devotion when Gandharvas sang Siva Stuthis, Apsaras danced, while Nandi,
Bhairav, Pramadhaganaas, Yakshas, Piscachas, the cream of Sages would go wild;
Nava Grahas, Lokapals and Devas as also Brahma and Vishnu would go into trance
and Siva, Parvati, Ganeshwara and Skanda bestow benevolences.</span></b></div>
<div class="style32">
<br /></div>
<div class="style46">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Avanti Kshetra Mahatmya </span></b></div>
<div class="style47">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Devi Parvati asked Maha Deva as to why Mahakaal Kshetra
was considered significant. Siva<br />
told her that Sanatkumara, the Brahma Manasa Putra (Mind-born Son of Brahma),
had the same question too. The reply was that Bhagavan liked the Kshetra for
more than one reason: It was the abode of Sapta Matrikas viz. Brahmani,
Vaishnavi, Rudrani, Indrani, Kaumari or Kartikeyini, Varahi and Chamundi;there
was a very fascinating Mahaakal Vana;</span></b></div>
<div class="style32">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">a ‘Smashaan vatika’ immensely liked by Siva; a Kushasthali
or Yagna Bhumi where Brahma performed a famed Yagna in favour of Chandra Shekhara
Siva; a Maha Pashupati Vrata was executed by Devas as taught by Brahma and most
importantly Siva did ‘Kapala vimochana’ or threw the Kapala (Skull) on the
ground with which He begged alms from Devi Annapurni, seemingly as a parting
gift to the grateful trees and plants of the ‘Mahaakaal Vana’ for their great
devotion, but actually since the tremendous reverberation created by throwing
the Kapala had killed all the Daityas headed by Haya who was versatile in
innumerable Mayas (Illusions) and sought to stealthily attack Devas who
would have been caught competely unawares! Devas were grateful for Maha Deva’s
kind mercy in averting the tragedy. Eventually this holy Place where Kapala
Vimochan Temple was situated was known as <em><span style="font-family: Verdana;">Ujjain</span></em>
which had many other names viz. ‘<em><span style="font-family: Verdana;">Kanaka
Shringa </span></em>’ which was already the abode of Vishnu even before Siva
glorified it as the location of Kapala Vimochana as Brahma and Siva searched
for Vishnu and found Him at Ujjainpuri already well known as the Mountain of
Golden Peaks; <em><span style="font-family: Verdana;">‘Kuthasthali</span></em>’which
Brahma selected for Vishnu to undertake the task of Preservation of Brahma’s
creation by throwing ‘Kushagrass’ on Bhumi; <em><span style="font-family: Verdana;">‘
‘Avantipuri’ </span></em> as Danavas defeated Devas who fled to Meru
and approached Brahma for help when a Celestial Voice asked Devas to pray
at Kushasthali where Siva was already present and after meditation by Devas,
Swarga was restored to them( the word ‘Avan’ meant Protector and since Vishnu
protected the Deities, Ujjainpuri was als known as Avantipuri); Kuthasthali was
also known as <em><span style="font-family: Verdana;">‘Ujjaini’ </span></em>as
Brahma gave boons to Demon Tripura for invincibility and as the latter
distressed Rishis and Deities Parama Siva terminated the Demon with His
‘Pashupatha Astra’ and the locale where the battle took place was known as
‘Ujjaini’; Ujjain was also called <em><span style="font-family: Verdana;"> ‘Padmavati’
</span></em>since the Wealth secured from the churning of Ocean by Devas and
Danavas for Amrit (Ambrosia) was distributed among Devas themselves, despite
the unsucessful efforts made by Danavas in obtaining Ambrosia, but for Demon
Rahu’s stealthy task of sitting in the Area apportioned for Devas for the
distribution of Amrit and having his head sliced by Devi Mohini jointly
appointed by Danavas and Devas for the distribution of the Amrit. Continuing
the significance of Kapaala Vimochana Tirtha, Siva further informed Devi
Parvati that this Holy Territory witnessed the killing of a Daitya called
‘Haalaahal’ by Matrikas at Siva’s invitation to perish him and since then
became glorified as ‘Kapaala Matrika Nivas’.The Spot where ‘Kapala bhed’took place
emerged a ‘Rudra Sarovar’whose water is so Pure and Sacred that by sipping it,
bathed in, or preserved by devotees for consumption later on, has the impact of
performing Aswamedha Yagna and laying a ladder with steps to Swarga. In fact
there are countless Tirthas, each of which had a memorable history behind; for
example, Shankaravaapi, Shankaraditya, Harasiddhi Devi, Vata Yakshini, Piscacha
Tirtha, Kshipra Gupteswar, Hanumatkeswar, Vaalmikeshwar, Ankapaada Tirtha,
Ladduka priya Ganesha, Kusumeswar, Markandeswar, Bhamani Devi,
Brahmeswar, and so on. Most significant of all these was <em><u><span style="font-family: Verdana;">Omkareshwar</span></u></em> Tirtha from where the
Trishul of Rudra chased Andhakasura to Patala; Siva’s ‘Simhanada’ (Lion’s roar)
in the form of Simheswara frightened the demon. The Most Merciful Maha Deva
noticed the demon’s genuine remorse and prayers and blessed him to join the
Siva Ganas! <br />
As regards the significance of Avanti Kshetra, Maha Deva Siva explained to
Parvati that there were <em><span style="font-family: Verdana;">four major</span></em>
<em><span style="font-family: Verdana;">Rivers</span></em> viz. Kshipra Nadi,
Divya Nava Nadi, Neela Ganga and Gandhavati; eighty four Lingas in whom as many
forms of Sivas resided; <em><span style="font-family: Verdana;">Eight Bhairava
Rupas</span></em> viz. Dandapaani, Vikrant, Maha Bhairav, Batuk, Baalak, Bandi,
Shatpancha Shatak, and Apara Kaala Bhairav; <em><span style="font-family: Verdana;">Eleven
Rudras</span></em> viz. Kapardi, Kapaali, Kalaanatha, Vrishasan, Traimbak,
Shulapaani, Chiravaasa, Digambar, Girisha, Kaamchaari and Sarpangabhushan
Sharva; <em><span style="font-family: Verdana;">Twelve Adityas</span></em> viz.
Aruna, Surya, Vedanga, Bhanu, Indra, Ravi, Anjumaan, Suvarnaretha, Aha -Karta,
Mitra, vishnu and Sanaatan; <em><span style="font-family: Verdana;">Six Ganeshas</span></em>
viz. Ruddhi Siddhi Daata, Kaamadaata, Ganapati, Vighna naashak, Pramodi, and
Chaturdhi Vrata Priya; <em><span style="font-family: Verdana;">Eight Matrikas</span></em>
viz. Uma, Chandi, Eswari, Gauri, Ruddhida, Siddhida, Varayakshini and
Veerabhadra; Maha Maya Sati who is called Kapala Matrika who has <em><span style="font-family: Verdana;">Seven Matrika Associates</span></em> viz. Ambika,
Sheetala, Siddhidayini, Ekaanamsha, Brahmani, Parvati, and Yogashalini; <em><span style="font-family: Verdana;">Eighteen Para Shaktis</span></em> viz. Yogini,
Bhagavati Kaumari, Shatkrittika, Charpat Matrika, Vara Matrika, Sarasvati, Maha
Lakshmi, Yogini Matrika, Chathussashthi Yogini, Kalika, Maha Kali, Chamunda,
Brahmachaarini, Vaishnavi, Vaaraahi, Vindhya vasini, Amba and Ambaalika; <em><span style="font-family: Verdana;">Four Dwarpalaks</span></em> of Avanti Kshetra viz.
Pingaleswar, Kayavarohaneswar, Bilvakeswar and Vidyamaan; <em><span style="font-family: Verdana;">Four Pavanputras</span></em> viz.Hanuman,
Brahmachari, Kumaresh and Maha Bali; and <em><span style="font-family: Verdana;">Ten
Vishnu Rupas </span></em> viz. Vasudeva, Ananta, Balarama, Janaardana,
Narayana, Hrishikesha,Vaaraaha, Dharanidhara, Vaamanarupa dhari and
Seshasaayi.The importance of Avanti Kshetra got furthered enhanced by the Holy
Presence of Maha Deva Himself who manifested in several forms as described
above.</span></b></div>
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<br /></div>
<div class="style46">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Narmada’s Origin, significant events ascribed to the River
and her Mahatmya </span></b></div>
<div class="style47">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">In the Reva Khand of Skanda Purana, Sage Suta enlightened
a Congregation of Rishis about a query of Yudhishthar (of Pandavas) to Maharshi
Markandeya about the origin of River Narmada. Several Holy Persons and
Brahmanas approached King Pururava to let a Holy River descend from Heaven so
that various religious activities aimed at Devas and Pitras by human beings
were facilitated and the King performed relentless Tapasya to Parama Siva who
in turn asked Narmada Devi to descend. </span></b></div>
<div class="style32">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">She desired to have a strong base to do so and Siva asked
Paryank, the son of Vindhya, to bear the brunt. As Narmada descended, there
were floods of water and the Deities requested her to diminish her size and
taught Pururava the details of the Rituals to perform tarpans to his ancestors
which were followed by generations thereafter.But since Narmada was a virgin,
she did not allow her divine touch to Deities and therefore agreed to marry
King Purukutsu, who actually was Samudra Deva but was cursed by Brahma to
become a human being as the King Purukutsu also learnt from Narmada about the
rituals to liberate his ancestors. It was stated that Narmada ‘Snaans’ at
various points of Her Course cutting the Vindhya Mountains and peaks every
where on way were not only refreshing and cool but are Sacred and divinely and
those who perform the baths, especially of early hours of a day, secure Punya
of several Snaans of Ganga! The Sacred Snaans at that time are instant
destroyers of sins committed in the current and previous lives.On the northern
side of the River is situated <em><span style="font-family: Verdana;">Anantapu</span></em>r
where Anantasiddhi Linga is popular and is stated to be the hub of Maharshis
like Saavarni, Kaushik and Aghamarshan performing Vratas and Tapas. Sage
Valmiki is also stated to have lived here for long till attainment of Moksha.
Another important Tirth named <em><span style="font-family: Verdana;">Dipeswar</span></em>
or <em><span style="font-family: Verdana;">Vyasa Tirtha</span></em> is known for
Vrishabha daan (Charity of a bull) on Kartika Krishna Paksha Chaturdasi
bestowing Swargavaas after life. At the <em><span style="font-family: Verdana;">Narmada-
Varangana Sangam </span></em>is popular to wash off physical ailments and
nearby the Sangam is situated the <em><span style="font-family: Verdana;">Siva
kshetra </span></em>where rituals of ‘Snaan and Daan’during Solar Eclipse award
the same impact as at Kurukshetra; this is the abode of Narmada, Siva and
Vishnu the latter being called Utpalaavarta having thousand heads! It is
the belief that even flies and birds here reach Haridhaam, let alone human
beings. <em><span style="font-family: Verdana;">Tripuri Kshetra </span></em>is
noted as a popular and powerful Tirtha where eight Swayambhu Lingas manifested
on their own, where any act of Virtue would have manifold fruits of life. Sage
Markandeya recalled an interesting happening about the Tripuri Kshetra:
Swayambhu Manu-the first Manu-heard at Ayodhya while sleeping the remote sounds
of bells and Vasishtha explained to Manu that those sounds were heard from
Tripuri on the banks of Sacred Narmada, from the aeroplanes taking off from the
roofs of virtuous human beings destined to celestial worlds like Kailasa,
Vaikuntha and Indra loka. Swayambhu Manu immediately left for Tripuri and
performed several rituals including Aswamedha Yagna and prayed to Devi Narmada
who blessed the Manu that in his lineage one famous Bhagirath would be borne in
Treta Yuga and would succeed bringing Pavitra Ganga to ‘Aryavarta’ from the
Celestial Worlds! In the Tripuri Kshetra itself, Sage Bhrigu prayed to
Trilochan Siva being desirous of the darshan of His Third Eye and as Siva
obliged with His appearance, the Sage asked for the boons of obtaining Siddhis,
formation of <em><span style="font-family: Verdana;">Bhrigu Tirtha</span></em>
with His presence always, manifesting Eight Rudras in the Bhrigu Tirtha named
Bhrigu, Shooli, Ved, Chandra, Mukha, Attahaas, Kaal and Karaali; and granting
benevolence to visitors of Bhrigu Tirtha as a sin-destroyer. Similarly Bhagavan
Soma (Chandra) prayed to Siva to set up <em><span style="font-family: Verdana;">Soma
Tirtha</span></em> as the Sangam of the three Rivers viz. Ganga, Jamuna and
Narmada. <em><span style="font-family: Verdana;">Narmadapuri</span></em> on the
bank of Narmada was indeed worthy as Sage Jamadagni prayed to Maha Deva and secured
a Kama Dhenu and King Kartaveeryarjuna being jealous of the prized possession,
took away the Holy Cow by force after killing Jamadagni and the Sage’s son
Parasurama not only killed the most powerful King of the Time but also uprooted
the concept of Kshatriyas and Kings by waging twenty one battles; he set up a
Memorial named Devadroni (Kapila Dhenu) where Pinda daanas continued to be
performed to Jamadagi and ancestors.Sage Markandeya narrated the renowned
happening of a ‘Nishad’ (Hunter) to Yudhishthar about the formation of <em><span style="font-family: Verdana;">Trinetra Kund</span></em> as the high devotee of
Siva Linga discovered that the Third Eye was missing on the Linga, cut his own
eye as a replacement to it by resisting extreme pain and flow of blood and
pasting it on the third eye position of the Siva Linga; Maha Deva appeared
before Nishad with blind faith, extreme sense of sacrifice and unnerving
devotion and granted him ‘Siva Sayujyam’(Attainment of Oneness with Siva). <em><span style="font-family: Verdana;">Sapta Sarasvat Tirtha </span></em>came into being
since a Gandharva, who was an excellent singer of hymns extolling Parama Siva,
got into the habit of drinking and Nandi cursed that the singer be born to a
Chandala. The Singer became extremely repentant and entreated Nandi to show a
means of reversing the curse; the Chandala had luckily retained the memory of
his earlier birth as Gandharva and reached the banks of Narmada and sang hymns
of Siva at ‘Shankarasthandil’or Siva Vedi when a Siva Linga appeared by name
Sapta Sarasvata and the Chandala regained the earlier life as Gandharva. <em><span style="font-family: Verdana;">Shandileswar Tirtha </span></em>was formed after
the famous Sage Shandilya (the Founder of the Shandilya Gotra) whose Tapasya to
Maheswara in his hermitage on the banks of Narmada was exemplary; along with
two other Lingas viz. Pancha Brahmeswar and Pushpeshwar, the Shandileswar was
well known as among the ‘Tirtha Traya’where worship of the Lingas and Pitru
Tarpans / Pinda Pradaanas were performed. Markandeya narrated to
Yudhishtar the story of Chakravarthi <em><span style="font-family: Verdana;">Mandhata</span></em>,
who performed Yagnas near Amarakashtak Mountain and prayed to <em><span style="font-family: Verdana;">Omkareswar. </span></em>He was a gift of a powerful
Yagna by his father, King Yavanashva, who drank by mistake the ‘Mantra
Jala’meant for his wife.Yuvanashva got pregnant instead and delivered a boy by
the opening of his belly. Devas and Indra visited the child and wondered as to
who might feed milk to the boy; Indra said: ‘Esha Maa Dhata’ and fed Amrit-like
milk by inserting his middle finger in the baby’s mouth and hence the child’s
name became Mandhata. As the boy grew he became a model King of virtue, valour and
justice.Omkareswar appeared in response to Mandhata’s prayers and gave the boon
of naming the Mountain of Vaidurya as Mandhata. <em><span style="font-family: Verdana;">Jaleswar</span></em> or Bana Linga was the manifestation of Siva;
Banasura, the son of Bali Chakravarti, meditated to Maha Deva for thousand
divine years and obtained the boons of impregnability of his City by any body
excepting Mahadeva Himself and also flying mobility along with him and to those
whom he chose any where. As Siva gave the boons, Vishnu and Brahma too bestowed
the same kind of boons and Banasura thus emerged the Great Mighty King of
‘Three Puras’ or as the dreaded ‘Tripurasura’, who came to attack Deva Lokas
and Bhuloka. Sages, Devas, Brahma and Vishnu were all alarmed and approached
Siva, who decided to fight the Demon by Himself and smashed him with His Aghora
astra which could absorb its heat and force by Narmada only after its attack.
Banasura was badly hurt and realising his foolishness prayed to Maha Deva once
again. The most lenient and gracious Bhagavan granted that Banasura would not
have another birth and that a Siva Linga would be manifested as Bana Linga or
Jala Linga. Another instance narrated by Markandeya to Yudhishthar related to
the memorable King <em><span style="font-family: Verdana;">Indradyumna</span></em>
who performed Maha Yagna on the banks of Narmada, had darshan of Omkareswara
Linga and visioned a radiant spectacle of an Inner Linga of Maha Deva in the
central portion of the Principal Omkareswar Linga; he also had a special
visualization of Bhagavan Vishnu in His full resplendent and ornamented form with
four hands with Shankha, Chakra, Gada and Lotus at the top portion of
Omkareswara Linga and prayed to Him; the King also invoked various Holy Rivers
especially Ganga to join the Mahanadi Narmada at the bottom of the Linga; and
to Narmada to manifest Seven Branches from the north to south to facilitate
Daanas, Homams, Vratas, Tarpans and Pinda Pradaans to Pitras and other
rituals.The King’s prayers were all granted adding to the magnificence of the
entire Region in which the Sacred River Narmada flowed. <br />
<em><span style="font-family: Verdana;">Rudra Stuti: </span></em>While
elaborating the implication of the word OM, Markandeya told Yudhishthar that
when a person breathed last reciting that single ‘Akshara’, he or she would
surely reach ‘Paramagati’: <br />
<em><span style="font-family: Verdana;">Omithekaksharam Rajan! Vyaaharan
Samanussmaran, </span></em><br />
<em><span style="font-family: Verdana;">Vah Pragati thyajan deham sa yaati
Paramam Gatim.</span></em> <br />
Gayatri, the Mother of Vedas, manifested from Omkara. In the single word of Om
are firmly set up the Trimurtis of Brahma, Vishnu and Maheswara.Omkar is the
base of Vedas, from which are spread the branches of Shriti forms. ‘Smritis’
and ‘Agamas’are the fruits, flowers and leaves. Just as Omkara is the root of
all disciplines of knowedge, Siva is the origin of all Deities. The Three
Sandhyas of morning, noon, and Evening, the Three kinds of Agni, the Three
Lokas, the Three Vargas of Dharma, Artha and Kaama are all set in Omkara. In
the initial phase of Satya Yuga, Demons named Kankola, Kalikeya, and Kaalak
made Devas retreat from the banks of Narmada and the Devas approached Brahma
and Siva for help. Then from the Mountains was manifested a blazing Linga
cutting across Patala Lokas along with a resonant sound saying ‘Om Bhurbhuvah
Swaha’. Then there was a furious look to destroy the Demons and a pleasant and
cool look to protect the Virtuous.The Danavas were frightened and ran helter
skelter and the Righteous proceeded to perform Siva Puja. Then Bhagavan Omkara
bestowed the ‘Mantra Upadesh’ or The Counsel of Sacred Mantras to Brahma and
the latter extolled Omkareswar as follows: Vyoma Samsthayi, Sarvavyapi
Vyomahara, Ananta, Anaatha, Amrita, Dhruva, Shaswata Shambhava, Yogapeetha
Samsthita, Nitya Yoga Yogi, Siva, Sarvaprabhava, Eshaana, Tatpurusha, Aghora,
Vamadeva, Sadyojata, Kaalaatheetha, Avyaya, Buddha, Vajra dehopa- mardana,
Adyaksha, Vidhu, Shasta, Pinaakini, Tridasha adhipa, Agni, Rudra,Hutasha,
Pingala, Pavana, Hara, Jwalan, Dahan, Vastu, Bhasmaanta, Kshamaantaka,
Apamrutyunhara, Dhata, Vidhata, Karta, Kaal, Dharmapati, Shasta, Viyokta,
Anavama or Nyunatarahit, Priya, Nimitta, Vaarun, Hantha, Kruradrishti, Bhayavaha,
Urdhva Drishti, Viruupaaksha, Damshtravaan, Dhumralochana, Baala, Atibala,
Paashahasta, Mahaabala, Sweta, Virupa, Rudra, Deerghabaahu, Jadaantaka,
Sheeghra, Laghu, Vayuvega, Bhima, Badaba mukha, Panchaseersha, Kapardi,
Sukshma, Teekshna, Ksapantaka, Nidhisha, Raudravaan, Dhanvi, Soumyadeva,
Pramardana, Anantapalak, Dhara, Pataalesha, Sadhumna, Shasvata, Sharva,
Sarvapinga, Kaalavaan, Vishnu, Esha, Mahatma, Sukha, Mrutyuvivarjita, Shambhu,
Vibhu, Ganaadhyaksha, Tryaksha, Divaspati, Samavaada, Vivaada, Prabha Vishnu,
and Vivardhan. The above Rudra namaas are to be prefixed with ‘Om’. Brahma made
the above ‘Stuti’ (Commendation), performed ‘Sashtanga’, ‘Parikrama’ and Mental
Visualisation. As Siva was highly satisfied with the above, Brahma desired the
boon from Bhagavan that whoever read, or heard or recided mentally the above
Rudra Stotra would enjoy the best of this life and post life, and secures full
contentment always.</span></b></div>
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<div class="style46">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Viswamitra sends mortal Trishanku to Swarga </span></b></div>
<div class="style47">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">In the NagaraKhand of Skanda Purana, King Trishanku of
Surya Vamsa made an odd request to the his Guru Sage Vasishtha that he would
like to go to Swarga with his mortal body and that such a Yagna be performed
enabling him to do so. Vasishtha ridiculed the idea and the King asked the
Sage’s sons to find a way out, lest he might abandon Vasishtha as his Guru; the
infuriated sons cursed the King to turn out to be a ‘chandala’of low caste. </span></b></div>
<div class="style32">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">The frustrated Trishankhu in the form of a chandala left
the Kingdom making way for his son Harischandra as the King and wandered in
forests where he met Sage Viswamitra who took up the issue as a challenge,
especially because he was a traditional competitor and enemy of Vasishtha.The
Sage asked that Trishanku should first get rid of the form of a chandal and desired
him to perform a Holy Pilgrimage. As both of them were set on visiting Tirthas,
they reached Arbudachal (Abu) to visit ‘Achalaswar’ and met Markandeya who
advised them to take a trip to Haatakeswar and take bath in the Patala Ganga
there. To their great surprise, the Snaan and worship at that place did the
miracle and Trishanku got rid of the curse of his becoming a chandala. Even as
Trishanku was preparing to perform a Grand Yagna, the Sage approached Lord
Brahma to be the Chief Guest who refused saying that it was against the realm
of possibility that a human in his form could reach Swarga. This nodoubt
frustrated Trishanku as also Viswamitra but the latter never gave up the effort
and did harsh Tapasya to Bhagavan Siva who out of generosity granted the boon
of ability to duplicate the task of Brahma’s Creation; the Sage succeeded in
creating another Sun, Moon, Sky, Air, Water etc. Indeed the parallel Srishti
panicked Brahma and the compromise reached was that if Brahma took Trishanku to
Swarga in the latter’s mortal body; Viswamitra would refrain from making a
paralell creation. <br />
As Sage Viswamitra found the significance of Haatakeswara Kshetra where
Trishnaku’s curse of becoming a Chandala was washed off, the Sage concentrated
on this Kshetra only and stopped visiting other Kshetras like Kurukshetras. The
word had gone round and many Munis established their Ashrams there. In fact the
Place became so famous that many Pilgrims had dips in the Patala Ganga Tirtha
and worshipped Haatakeswar and even without performing Yagnas, Vratas,
Charities and Yatras to other established Kshetras, devotees found it easier to
visit Haatakeswar and secure Swargaloka! Having noticed this, Devas were not
receiving their share of Yagnas and devotees stopped Karmik activitesand made
huge influx to Haatakeswara. Vayu Deva closed the traffic links after getting
Indra’s permission to cover up the route to Haatakeswar and there was highly a
confidential approach through ‘Nagabila’in Nagaloka in exceptional cases only
in a roundabout unknown manner. As Indra had killed Vristrasura who was a
Brahmana, he became a victim of the Sin of Brahmahatya and at one stage even
attempted suicide by jumping from a mountain top; but a Celestial Voice advised
him to pay homage to Hatakeswara Linga after purifying in Patala Ganga nearby
the Kshetra through the Nagabila to absolve him from the Brahmahatya sin.Thus
Indra got rid of his great sin and regained his throne.</span></b></div>
<div class="style32">
<br /></div>
<div class="style46">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Origin of Nagara, Shankha Tirtha, Achaleswara /
Siddheswara Lingas </span></b></div>
<div class="style47">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Deva Guru Brihaspati suggested to Indra Deva that Nagabila
leading to Patala Loka from Bhu Loka be closed and that one of the sons of
Mountain Himalaya viz. Mainaaka, Nandivardhana and Raktashringa could
accomplish the task. Himalaya asked Raktashringa to do so but the latter
replied that Indra had cut his wings already in the past.Indra agreed to carry
Rakta -shringa by his hands, that the Mountain would be blessed with green
trees, fruits and flowers;</span></b></div>
<div class="style32">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">that a Temple, Punya Tirtha and an Ashram for Sages would
be constructed too.Indra also gave the boon to Raktashringa that on the top of
the Mountain there would be a Nagar to live in by Vidwan Brahmanas; that a King
named Chamatkar would administer the Nagar and that Hatakeswar Linga would be
worshipped by one and all including Devas.That was how Nagabila was closed
forever. The King Chamatkar went hunting in a forest and killed a deer and baby
deers; while dying, the deer cursed the King to become a leper. The leper King
took pity on a Brahmana and suggested to take bath in <em><span style="font-family: Verdana;">Shankha Tirtha</span></em> which healed several
persons of physical infirmities by taking bath and observing fatsting there on
Chaitra Purnima. The Brahmana disclosed the background of the Tirtha that in
the past there was one Sage named Likhit.His younger brother Shankha who was
also a Tapasi ate a few fruits of Likhit’s garden, but the enraged Likhit said
that as per the rules of the Ashram, the punishment to thieves was to have the
culprit’s hands cut! Shankha whose hands were cut did harsh Tapasya to Maha Deva
and obtained the boons of not only restoring the hands which were chopped but
also forming a Tirtha known as Shanka Tirth.After Chamatkar left his kingdom
since he became a leper, there was confusion in it and Parasu Rama killed the
incumbent King in a spree of destroying Kshatriya Kings and Chamatkar was thus
saved and built the beautiful Nagara which was donated to Brahmasas.Raja
Chamatkar performed Tapasya to Siva subsequently and secured the boon of
materialising <em><span style="font-family: Verdana;">Achaleswara Linga</span></em>;
this highly sacred Linga has the unique feature of its shadow of Its position
always on the rear side only, irrespective of Sun’s movement! If one was unable
to see the shadow then the concerned person’s life was stated to be in danger
within the next six months! Muni Suta described that this Region of Chamatkara
Pura comprised three other major Tirthas viz. <em><span style="font-family: Verdana;">Gaya Tirtha, Nrisimha Sthaan, and Gokarneswara Siva. </span></em>In
the past, the Region was known as Haataka Kshetra, but since it was donated
away to Brahmanas, it came to be known as Chamatkarapura. Lord Indra blessed
Raktashringa that ‘Parikama’ of the Mountain would bestow the fulfilment of
one’s desires and a ‘Nishkama Parikrama’ would be a stepping stone to Moksha.
Another Siva Linga popular as <em><span style="font-family: Verdana;">Siddheswara</span></em>
in the Region had the potency of retaining the youth of a devotee and the
vision of past, present and future by continously reciting the Shadakshara
Mantra : ‘Om Namah Sivaya’.</span></b></div>
<div class="style32">
<br /></div>
<div class="style46">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Most Significant ‘Siva Kshetras’ as identified by Maha
Deva </span></b></div>
<div class="style47">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Devi Parvati’s query as which were the most significant
Siva Kshetras, Maha Deva Himself announced the following sixty eight ones along
with the details of corresponding Siva’s names: </span></b></div>
<div class="style32">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Kasi (Vishwanath), Prayag (Maheswar), Naimisharanya (Deva
Deva), Gaya Prapitamaha (Brahma), Kurukshetra (Sthanu), Prabhas
(Shashishekhara), Pushkar (Ajagandhi), Visweshwara (Vishwa), Attahaas
(Mahanaad), Mahendra (Mahavrat), Ujjain (Mahaakaal), Marukot (Mahotkat),
Shankhakarna( Maha Teja), Gokarna ( Mahabal), Rudrakoti ( Maha Yoga),
Sthaleswar (Mahalinga), Harshit (Harsha), Vrishabhadwaj ( Vrishabha), Kedar
(Ishaana), Madhyamakeshwar (Sharva), Suparna (Sahasraankshu), Kartikeswara
(Susukshma), Vastrapath (Bhav), Kanakhal (Ugra), Bhadrakarna (Siva), Dandak
(Dandin), Tridanda (Urthvaretha), Kurujangal (Chandisha), Ekamra
(Krittivasa), Chhagleya (Kapardi), Kaalinjar (Neelakantha), Mandaleswar (Sri
Kantha), Kashmir (Vijaya), Marudeswar (Jayanta), Harischandra (Hara),
Puraschandra (Shankar), Vameswar (Jati), Kukkuteswar (Sowmya), Bhasmagatra (
Bhuteswar), Amarakanthak (Omkara), Trisandhya (Trayambak), Viraja (Trilochan),
Omkareswar ( Deepta), Pashupatinath in Nepal (Pashupati), Dushkarna
(Yamalinga), Karaveera (Kapali), Jaleswar (Trisuli), Sri Shaila (Tripurantak),
Ayodhya (Nageshwar), Patala (Haatakeswar),
Kaarohan (Nakuleesha), Devika (Umapati), Bhairav (Bhairavakar),
Purvasaagar (Amar), Saptagodavari Tirtha (Bhim), Nirmaleswar (Shambhu),
Karnikar (Ganadhyaksha), Kailasa ( Ganadhipa), Gangadwar (Himasthaan), Jala
Linga (Jalapriya), Badabaagni (Anala), Badarikashwar (Bhima), Sreshthasthan
(Kotiswar), Vindhyachal (Varaha), Hemakuntha (Virupaaksha ), Gandhamaadan (
Bhurbhuva), Lingeswar ( Varada) and Lanka ( Naraantak).Bhagavan Siva told
Devi Parvati that in a house if somebody recites the names of Siva three times
a day, there would not be any threat from Bhutas, Pretas, diseases, illnesses,
serpents, thefts, Kings or persons in power. Among the sixty eight Siva
Kshetras aforementioned, eight of them are stated to be most noteworthy and
these are Naimisharanya, Kedar, Pushkar, Kurujangal, Kasi, Kurukshetra,
Prabhasa and Haathakeswar, where formal bathings are considered extremely
Sacred and effective. The single most important Kshetra is however deemed to be
that of Haatakeswara, as stated by Siva Himself.</span></b></div>
<div class="style32">
<br /></div>
<div class="style46">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Origin of Kedar Kshetra and its importance </span></b></div>
<div class="style47">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">As Maha Deva was performing ‘Tapasya’on the Mountains of
Himalayas in the form of a Mahisha, He found Indra the King of Devas doing
sincere penance at Gangadwara Kshetra, since the latter was dethroned from Sura
Loka by the Demon Hiranyaksha and associates. Siva appeared before Indra and
asked him as to whom all among the Daityas should be submerged under water (<em><span style="font-family: Verdana;">Ke daarayami?)</span></em>.</span></b></div>
<div class="style32">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Indra named five of the most dangerous Demons, viz.
Hiranyaksha, Subahu, Vaktrakandhar, Trishringa and Lohitaaksha. Siva in the
shape of Mahisha destroyed the outer walls of the Demon’s fort, pulled all of
them, drowned them underneath deep waters and killed them. He asked Indra to
get back to Swarga and be the Ruler of Trilokas once again.Bhagavan also
materialised a Sacred ‘Kund’ (Pond) full of milk-like sweet water. Indra
declared that whosoever drinks the water of the Kund with both palms together
thrice would be blessed for three past generations; the left palm full of water
would provide solace to mother-side ancestors, the right palm full of water to
father-side ancestors and both the palms together would uplift the self. Since
Siva asked Indra: Ke daarayami, the Kshetra was called ‘Kedara’. Indra
constructed a beautiful Temple with Kedara Linga as the highlight and all the
Devas visit the Temple and worship Bhagavan and the Kund daily. The Kshetra is
open for eight months from Chaitra ie from Meena gati Surya till Vrischika
Sankranti and closes for the rest of the four months there would be no access
to the snow-clad mountains during which time Siva is stated to shift to Haataka
Kshetra from Vrischika Sankranti till Surya in Kumbha Rasi. Bhagavan further
stated to Indra that when any devotee drinks the water of Kedara Kund and gives
away Pinda daan to Pitras at Gaya would attain Brahma Gyan instantly and would
be free from the cycle of births and deaths to attain Moksha.</span></b></div>
<div class="style32">
<br /></div>
<div class="style46">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Birth of Viswamitra, cause of his rivalry with Vasishtha
and his curse to Saraswati </span></b></div>
<div class="style47">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Pursuant to Indra’s boon to Himalaya’s son to Raktashringa
[See the reference of the ‘Origin of Nagara’ afore-mentioned] that
Chamatkarpuri would be donated to Vidwan Brahmanas, the Township banished one
of the Brahmanas called Chanda Sharma because of difference of opinion about
the manner of worship and he had to leave the Town, settled on the banks of
River Saraswati and built an Ashram along with his wife called Shakambhari.</span></b></div>
<div class="style32">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Chanda Sharma made and worshipped to Twenty Seven Siva
Lingas regularly and pleased Maha Deva who appeared before him and materialised
a Sacred Linga and a Temple which became very popular eventually far more than
Chamatkarpuri. Sakambhari too worshipped Devi Durga, day and night, and blessed
her that whoever worshipped the Idol of Durga on Aswin Shukla Maha Navami would
attain boons both materailistic and spiritual. Devi Durga also granted a boon
to Sakambhari that the Sixty Four Matruganas would be also present in the same
Durga Temple. Since the appearances of Maha Deva to Chanda Sharma and Durga
Devi to Shakambhari, the Place became extremely popular as Brahma Nagar in the
banks of River Saraswati, where among many other Sages, Viswamitra stayed for
long till such time that he cursed Sarasvati and shifted to the Ashram of Sage
Markandeya on the banks of River Narmada; the curse was that the River
Sarasvati would flow blood and not clear water! Sage Vasishtha reversed the
curse of Viswamitra. The episode of Viswamitra’s curse to River Saraswati is as
follows:<br />
In the days of yore, Sage Bhrigu’s son Maha Muni Rucheek was on ‘Tirtha
Yatra’and reached a Place called Bhojkat on the banks of River Kaushiki, ruled
by King Gaadhi. As the Muni was at the River for taking his ‘Snaan’, he saw an
extraordinarily pretty girl and on enquiry came to learn that she was the
daughter of the King named Tribhuvan Sundari who arrived there to worship Devi
Gauri in the Temple there with the desire to secure a suitable husband. Sage
Rucheek approached King Gaadhi with a proposal to marry his daughter and the
latter did not relish the offer since the Sage was old and none too handsome
but could not directly convey the negative reply as the Sage might curse either
the King or his daughter. He had indirectly suggested that he would expect
‘Kanya sulkam’ or dowry as per the Royal Tradition and the dowry would be seven
hundred white horses with black ears which could run as fast as wind; the King
felt that this kind of difficult demand would surely dissuade the Sage. On the
other hand, Sage Rucheek prayed to Devatas and recited sixty four Ruchas
(stanzas) in Chanda or symmetry invoking seven hundred mighty horses coloured
white with black ears along with strong riders who could run like wind! That
specific Ghat of Ganges was thus known as ‘Ashva Tirtha’.As per the earlier
understanding the King could not wriggle out and had to marry off the daughter
to the Muni. Almost after the wedding, the Muni told the bride that he was
going off for performing Tapasya and asked her for a boon. The bride’s mother
advised the daughter to ask the Sage for an excellent boy full of Brahmana’s
virtues for herself and for a brave Kshatriya boy for the Queen.The Sage
performed ‘Putreshtu Yagna’to fulfill the desires of the daughter and her
mother, viz. a boy of great Brahmanik radiance and another boy with unusual
Kshatriya’s vivacity respectively and gave away two seedlings one for herself
and another for her mother. He instructed that his wife should embrace a Pipal
Tree and her mother should embrace a ‘Bargad’ Tree after consuming the
respective seedlings. But the daughter and the mother wanted to test the Sage
and thus exchanged the seedlings and the trees. The Sage discovered that
exchanges of the seedlings and the trees took place and got quite angry, but
the young wife sincerely begged the husband to conceive a boy with Brahmanic
qualities although he might have the Kshatriya background.The Sage replied that
there could not be a reversal of the situation, yet the boy born of Kshatriya
origin might however be an illustrated Sage or a Rajarshi. Thus were born
Vishwamitra to Tribhuvansundari and Jamadagni to the Queen. Jamadagni begot
Parasurama who not only destroyed King Kartaviryarjuna for killing Sage
Jamadagni but also wiped out Kshatriyas in a series of twenty one battles and
uplifted the supremacy of Brahmanas as a race. On the other hand, Viswamitra
became a Rajarshi with the qualities of a Brahmana. After Gaadhi, Viswamitra
became the King and once went on a hunting spree; as he was tired he approached
the Ashram of Maharshi Vasishtha who gave him the honours as a King. Vasishtha
made the offer of hosting a lunch not only to Viswamitra but his entire
entourage comprising a large army, elephants, camels, horses and bullock-carts.
He invited a Kamadhenu (Cow which fulfils all desires) named Nandini which
materialised a grand and tasty lunch comprising ‘bhakshya’ (sweets and
savouries), ‘bhojya’ (Cereal preparations), ‘Lehya’ (tongue teasers), Choshya
(intakables), and ‘Paneeyas’ (liquids) all ready within minutes. King
Viswamitra was highly impressed and desired to possess it at any cost in
exchange of chariots, elephants, horses or any other material. Vasishtha
politely declined the offer to exchange and said that he could not sell his
mother-like cow. No amount of persuasion helped and finally Viswamitra resorted
to force. Being helpless, Vasishtha implored Nandini to protect herself;
Nandini too failed in her self-protection despite her divinely efforts.
Viswamitra raised his sword to kill Nandini and then Vasishtha with his
Mantrik-power paralysed the raised hand.The utterly confused entourage of army,
elephants, horses etc. ran helter-skelter as the normally composed Vasishtha
was provoked and might destroy everybody with his mantras. King Viswamitra’s
raised hand was stuck for long; he realised his folly stating that Vidya without
politeness and prosperity without avarice were his ruin and being highly
remorseful made a desperate appeal to the Sage to free the arrested hand. The
kind Vasishtha warned Viswamitra not to enter into problems with Brahmanas and
Sages out of ego and bravado any longer. The King who was put to shame by a
Brahmana realised that Brahmanic Strength was far more effective than
Kshatra Might; having installed his son as the King went away to perform
rituals, worship, homas, and severe Tapasya for thousands of years, some time
eating fruits, later on dried leaves, subsequently water only and finally
without any intake. Lord Brahma was contented with the Tapsya and Viswamitra
requested for securing ‘Brahmanatva’. Brahma conferred the Title of Brahmarshi but
Vasishtha protested and having shifted to the banks of Sarasvati River, built
an Ashram at Shankha Tirtha in Haatakewara Kshetra to perform Tapasya there.
Meanwhile Viswamitra invoked a ‘Maarana Shakti’ to kill Vasishtha who noticed
certain change in the Climate and by his Sacred Vision came to realise that
Viswamitra was despatching a Maarana Shakti against him. He also deduced that
Viswamitra used Sama Veda Mantras to create the Shakti and as such strengthened
himself with the antidote Mantras from Atharva Veda. The Shakti touched
Vasishtha and became ineffective, although he had severe sweat from his body
which created a stream which eventually turned out to be a Sacred Kund whose
‘Snaans’ conferred the power of prosperity, longevity, good progeny and satisfaction
in life. Since the River Sarasvati took a pro-active role in protecting
Vasishtha from the ‘Maarana Shakti’, Viswamitra cursed the River that its flow
would carry blood and not water, thus causing many Sages and the Virtuous
shifting away as its purity vanished instantly and none came forward to bathe
in it. Even Vasishtha shifted away to Arbudachal and Viswamitra settled at
Haataka Kshetra performing very rigourous Tapasya as a result of which, Parama
Siva gave the boon of making parallell Srishti as against the creation by
Brahma in the normal way! Devi Saraswati approached Vasishtha crying away;
Vasishtha went to the Place of Sarasvati’s origin, obtained a branch of the
Tree and concentrated on the Bhumi reciting Brahma Mantra whereby the waters of
the River turned normal and in fact became fresher, tastier and rejuvenated.</span></b></div>
<div class="style32">
<br /></div>
<div class="style46">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Prabhasa Kshetra Mahatmya </span></b></div>
<div class="style47">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">In the final ‘Prabhasa Khanda’ of Skanda Purana, Sage
Lomaharshana described to the Congregation of Munis headed by Suta Maha Muni at
Naimisharanya the details of the Eighteen Maha Puranas and as many Upa Puranas.
The Maha Puranas along with the number of Stanzas contained in each of them
are:Brahma Purana (10,000 stanzas), Vishnu Purana (23,000), Siva Purana
(24,000), Padma Purana (55,000), Vayu Purana (24,000), Srimad Bhagavata Purana
(18,000), Narada Purana (25,000), Markandeya Purana (9000), Agni Purana
(16,000), Bhavishyat Purana (14,500), Brahma Vaivarta Purana (18000), Linga
Purana ( 11,000), Varaha Purana (24,000 ), <em><span style="font-family: Verdana;">Skanda
Purana</span></em> (81,000), Vamana Purana (10,000), Kurma Purana (17,000),
Matsya Purana (14,000), Garuda Purana (18,000) and Brahmanda Purana (12,200).</span></b></div>
<div class="style47">
<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">The Upa Puranas are Sanatkumara, Narasimha, Skanda, Siva
Dharma, Durvasa, Narada, Kapila, Manu, Ushana, Brahmanda, Varuna, Kalika, Maheswara,
Samba, Shaura, Parashara, Maricha and Bhargava. The Maha Puranas are broadly
categorised covering the Gunas (Characteristics) of Satvik, Rajasic and Tamasic
nature of Lords Brahma, Vishnu and Maheswara, thus Vishnu Purana, Bhagavata,
Narada, Garuda, Padma and Varaha Puranas of Satvik nature; Brahmanda, Brahma
Vaivarta, Markandeya, Bhavishya, Vamana and Brahma Puranas of Rajasik nature;
and Matsya, Kurma, Linga, Siva, Skanda and Agni Puranas of Tamasik nature.The
major aspects covered in each of the Puranas are Sarga (Creation), Pratisarga
(Destruction), Vamsa (The description of Dynasties), Manvantar and
Vamshanucharit (about the events covering the generation next). Having thus
given the background of the various Puranas, Sage Lomesh concluded the
narration of Skanda Purana’s final ‘Khanda’with the following Invocation to
Bhagavan Siva:<br />
<em><span style="font-family: Verdana;">Om Namo Deva devaya Sivaya Paramatmaney, </span></em><br />
<em><span style="font-family: Verdana;">Aprameya swarupaaya Vyaktaavyakta
Swarupiney/</span></em><br />
<em><span style="font-family: Verdana;">Twam Patir yoginaa mesha Twayi Sarva
Prathishthitam, </span></em><br />
<em><span style="font-family: Verdana;">TwamYagnastvam Vashatkaarastham Omkarah
Prajapatih/ </span></em><br />
(My Greetings to You, Devadideva Paramatma Siva! You have a Sacred Form which
is rootless with a ‘Saakara’ or Fully Manifested Form and at the same time a
‘Niraakara’ or of Unmanifested and Unknown Appearance. You are in the control
of Yogis, and everything is established in You. You are the ‘Vashatkar’ (the
knowledge content of enjoyble sound), the Omkar and the Prajapati.<br />
Bhagvan Siva told Devi Parvati that in Kali Yuga the World would be full of
‘Nastiks’ (non-believers of God), so-called ‘Hetuvaadis’or Reason-mongers and
Sinners; they would neither have mental capability nor faith in themselves.
They would tend to argue in circles foolishly and often dispute the very
existence the Supernatural Force which created, preserved and destroyed the
Universe. They would heckle at the purpose of visiting Punya Kshetras while
Almighty created as many as three crore and fifty lakh Tirthas and Kshetras all
over ‘Bharat’, the ‘Karma bhumi’, with the hope that human beings might avail the
golden opportunities of visiting at least a few of these Sacred Places, either
by decision, coincidence, or even by mistake! Maha Deva further told Parvati
that with sincerity and devotion any Place was worthy of worshipping to the
Supreme Energy and the existence of the available Tirthas was only suggestive,
but some of these had definite ‘Mahatmya’and happened to raise strong faith so
as to anchor one’s devotion to. On Earth, the Naimisha Tirtha and on Sky
Pushkar Tirtha are well established. Also, there are Kedar, Prayag, Vipasha
(Vyas), Urmila, Krishna, Vena, Maha Devi, Chandrabhaga (Chenav), Saraswati,
Ganga Saagara Sangam, Kasipura, Shatabhadra, Sindhu, Godavari, Kapila,Shona,
Payodhi, Kaushiki, Devakhat, Gaya, Dwaravati and <em><span style="font-family: Verdana;">Prabhasa.</span></em> Emphasising Prabhasa, Maha Deva said that He
materialised a highly powerful Linga there which had the radiance of Sun and
the heat of Agni and the Sacred Mix of Three Shaktis viz.’Iccha’( Desire),
‘Gyan’ (Knowledge) and ‘Kriya’(Devotional Acts). This is the Place where the
most famous Somnath Linga manifested as ‘Swayambhu’ or on its own. Prabhasa
Kshetra is known for attaining Siddhis and Salvation. Its East is adorned by
the destroyer of darkness Suryanarayana, while the West has the abode of
Madhava Deva, South has the Sea and North is Devi Bhavani. The Tirtha is five
Yojanas wide and long square with Vajrini in East, Nyankumati in the West,
Maheswari in the South and the Sea in the North. The Garbha Griha or the
Sanctum Sanctoram is spread over from South to North by Sea to Kauraveswari
Devi while from East to West is spread over from Gomukha to Aswamedhik
Tirtha.Within the Garbha Griha are a number of Tirthas, Sarovars, Wells, and
Deva Mandirs which are all sin-destroyers and Providers of Desires. The First
Part of the Prabhasa Kshetra is dedicated to Maheswara, the Second Region is of
Vaishnava and the Third Part is Brahma ‘Bhaga’. The Central Region has crores
of Tirthas. The Brahma Vibhaga is stated to be dominated by Icchha Shakti,
Vaishnava Bhaga is known for Kriya Shakti and the Rudra Bhaga is governed by
Gyana Shakti. Bhagavan Siva stated that apart from Himalaya, Gandhamaadan,
Kailas, Nishadh, Meru, Trikut, Manasarovar, Devodyan and Nandanavan, Prabhasa
is one Place where He would like to accord significance.Those who stayed in the
Kshetra and recite Mrithyunjaya Mantra and Shata Rudreeya on daily basis would
secure Brahma Gyan within six months. Shata Rudra Mantra is denoted as the Soul
of Siva Swarupa. Even mere stay in Prabhas is eventful without Bhakti bhava and
worship with recitals and other acts would indeed derive far larger and
unimaginable consequences. Since Somnath Linga is present at Prabhas, crores of
Rudra’s manifestations are attracted from all over the Universe, especially on
Vaishakha Chaturdasi. There is a concentration of Practitioners of Yoga,
Sankhya and Pancha Ratras as they are readily dedicated to Prabhas which is
considered as a happening Kshetra. Vedavadi Purush who is immersed in Veda Gyan
known as Kaalagni Rudra or Kalabhairava Rupa is firmly seated in Prabahas.
Death in Prabhasa is a sure climb-up to Kailasa. This Kshetra is protected by
Vishwanath in South and Dandapaani in North. Various Ganaadhakshas who act as
per the commands of Bhagavan include Maha Rudra, Chandisha, Ghantaakarna, Gomukha,
Vinayaka, Mahanaada, Kaakavaktra, Subhekshana, Eakaksha, Dundubhi, Chanda,
Taalajaghna, Bhumi Danda, Danda, Shankhukarna, Vaidhruti, Taaladanda, Maha
Teja, Chipitaaksha, Hayaanana, Swavaktra, Vidaalavadana, Simhamukh, Vyaghramukh
and Virabhadra.These Ganadhyakshas are led by Ganesha to guard the Kshetra.
They keep an eye on the evil-doers and facilitate Bhaktas in their Rituals and
other activities. Those who undertake bathings in the Kshetra attain the result
equivalent to ten ‘Godaanas’. Those who die in Praachi Sarasvati would reach
Siva Loka. Those who give away material such as Curd and Blankets have unique
benefits. Those who provide food to a needy Brahmana at Brahmasthan secures
benefits by a crorefold. As regards <em><span style="font-family: Verdana;">Soma
Linga </span></em>Swarup, it assumes Rigveda Form in the early morning, before
noon time the Yajurved Form, afternoon the Linga assumes Sama Veda Form, and
the evening time the Atharva Veda Form. In the Prahasa Kshetra, the Siva Swarup
Soma Linga has the unique features of Nirbhaya, Nirmala, Nitya, Nirapeksha,
Nirashraya, Niranjana, Nishprapancha, Nissanga and Nirupadrava. The Sparsha
Linga of <em><span style="font-family: Verdana;">Someswara</span></em> had been
in existence since humanity arrived; Kalpas after Kalpas or ages after ages and
each time there was a Pralaya and new eras commenced, Bhagavan assumed new
Names with the change of Brahmas for the sixth time and the seventh one at
present is called Shatanand as Siva’s name is Someshwara. The names in the
first Kalpa of Brahma and Siva respectively were Virinchi and Mritunjaya, and
the subsequent ones were Padmabhu and Kaalaagni Rudra, Swayambhu and Amritesh,
Parameshthi and Anamaya, Surajyeshtha and Krittivasa, and Hemagarbha and
Bharavanath.The eighth and the next Brahma-Someswara combination would be
Chaturmukha and Prana natha. Similarly the names of Parvati Devi in the first
Kalpa onward were Jaganmatha, Jagadyoni, Shaambhavi, Viswa Rupini, Nandini,
Ganambika, and Vibhuti. The eighth to the eighteenth Devis would be Shubhra,
Ananda, Vaama -lochana, Varaaroha, Sumangala, Mahamaya, Anantha, Bhutamata,
Uttama, Pitru Kalpa and Dakshayani; the nineteenth was that of Parvati. The
present name of Somanatha Siva emerged since Chandra deva performed severe
Tapasya to Siva and secured the boon of creating Siva Linga to be named Soma
Linga. Chandra Deva obtained several boons from Parama Siva that the devotees
worshipping Someswara Linga would become free from various ‘doshas’ or
deficiencies like ‘Bhuta dosha’ or threats from Supernatural Spirits like
Dakinis, Pretas, Betals, Rakshasas, Nava Grahas, Putanas, Piscachas, Matrukas,
Bala Grahas, Jvara rupi Grahas, and Vridha Grahas; diseases like Atisaara,
Bhagandar, Pathari Rog, Mutra kruccha, and such others; Sarpa Doshas; ‘Chora
Bhaya’ (Fear of Thieves) etc. would all be burnt like dry wood against fire.
Kaalaagni Rudra’s presence in the Kshetra is the safest shield against any kind
of problems, both mild and insurmountable alike. Bhagavan Siva told Parvati
further that there might be crores of Tirthas but Prabhasa was unique as that
was the seat of all the ‘Tatvas’of Brahma, Vishnu and Siva; Brahma was endowed
with twenty four Tatvas, Vishnu with twenty five Tatvas and Siva with thirty
six Tatvas. Thus Prabhasa is the most powerful Tatvamaya Kshetra, providing
propitiousness to men and women of all ‘Varnas’, animals, birds and reptiles!
This Glorious Tirtha comprises all the Pancha Bhutas or Five Elements of Nature
with Brahma in the Form of Prithvi, Vishnu in the Form of Water, Rudra in the
Form of Tejas (Illumination / Heat), Kubera in the Form of Vayu (Ether), and
Sada Siva Himself in the Form of Aakasha (Sky).There are Eight ‘Adi Guhas’ or
Original Caves signifying water viz. Amaresh, Prabhas, Naimisha, Pushkar,
Aashaasdhi, Danda, Bharabhuti, and Laangali. Also, there are ‘Ati Guha’
Kshetras signifying Tejas viz. Harishchandra, Sri Shaila, Jaaleswar,
Preetikeswar, Mahakaal, Madhyama, Kedara and Bhairava. Further, there are ‘Guha
Gruhantara’ Kshetras signifying ‘Vayu’ viz. Gaya, Kasi, Kurukshetra, Kankhal
Tirtha, Vimala Tirtha, Attahaasa, Mahendra and Bhima. Signifying ‘Akaash’
(Sky), Eight ‘Pavitratmak’ (hallowed) Kshetras are Vastrapath, Rudrakoti,
Jeshyeswar, Mahalaya, Gokarna, Rudrakarna, Karnaaksha and Sthapa. There are
also eight more Kshetras denoting ‘Prithvi’ (Earth) viz. Chhagal, Bruhasudh,
Maakoth, Achaleswar, Kalanjaravan, Shanka -karna, Sthaleswar and Suleswar.
Among all these, Prabhas is the abode of water and radiance representing both
Siva and Vishnu, a vital fact unnoticed by several devotees! Lord Siva
re-emphasised the fact that from the Sea in South to Kaureswari River born to
Surya Deva the Region in between is Prabhasa literally meaning Radiance. That
is why Devotees visiting Prabhasa Kshetra never miss having a Darshan of <em><span style="font-family: Verdana;">Surya Deva Temple</span></em> and perform ‘Arka
Puja’ and Daan. Not far from Surya Temple is the renowned <em><span style="font-family: Verdana;">Siddheswara Linga</span></em> which fulfills the
wishes of devotees from the days of yore known as Jaigeshaveshwar. In the
earlier ‘Kalpa’, there was one Great Yogi named Jaigeshva who was an
extraordinary devotee of ‘Mahodaya’, a Swayambhu Linga; as Parama Siva was fond
of smearing ashes on His body, the Yogi too smeared ash and even slept on
ashes. Mahadeva was pleased and gave darshan to Jaigeshwa, complemented on his
spiritual efforts, blessed him to become popular as Yogacharya and granted him
Salvation; the Mahodaya Linga came to be called as Jaigeshwara Linga and in
Kaliyuga when Sages called Balkhilas attained Siddhis and the Linga came to be
popular as Siddha Linga. <br />
Another interesting incident was narrated by Parama Siva to Devi Parvati as to
how Chandra was associated with Someswara Linga and Somnath Temple: As Chandra
neglected his twenty seven wives viz. ‘Nakshatras’ (Stars) excepting Rohini,
Daksha Prajapati who was the father-in-law of Chandra cursed him to fade away in
his brightness and Chandra became dimmer by each day. He worshipped a Siva
Linga established by Brahma Himself for long and Bhagavan Siva modified the
curse of Daksha that Chandra would lose his sheen from Purnima onward till the
end Krishna Paksha or the second half of the dark fortnight and gradually
become brighter by each night subsequently from Amavasya of the dark month to
Purnima again. The Place where the boon was granted by Siva to Chandra to
partially reverse Daksha’s curse (to brighten up the first half and darken up
the second half by each night) was Prabhasa derived from the word
‘Prabha’.Chandra requested Viswakarma, the Architect of Devas to design and
develop the Prabhasa Region as also construct Someswara Linga Temple and
appointed Priests to carry on the daily rituals of worship attend to the
devotees.The name of Someswar had become synonymous with Eswara as Chandra.
Siva came to adorn His Head with Chandra eversince he was born at the time of
churning the Ocean, keeping the ‘Halahal’ (Poisonous flames) in His throat and
Devi Mohini’s distribution or Amrit, Rahu Graha’s cheating into the queue of
Devas, Chandra’s complaint and Rahu’s chase to Chandra and Siva’s rescue to
Chandra. Further, Chandra being the nearest luminous Planet to Earth,
Lord Brahma bestowed special dispensations to him viz. to provide various
‘beejas’ (seeds) and ‘Aushadhis’ (medicines and medicinal plants). The beejas
facilitate the production of rice, wheat, oils, grams etc.while plants enable
to produce fruits, vegetables, sugar and such edibles besides medicines of
innumerable variety of life giving and life sustaining nature. Chandra is also
the Chief Controller of Brahmanas. Devotees who observe Bhakti, Snaan, Daan and
worship at Prabhasa are bestowed with all kinds of benefits, especially when
they recite the Mantra:<br />
<em><span style="font-family: Verdana;">Om namo Devadevaya Siti kanthaya Dandine,
</span></em><br />
<em><span style="font-family: Verdana;">Rudraya Vaamahasthaya Chakriney Vedhase
namah/ </span></em><br />
<em><span style="font-family: Verdana;">Sarasvati cha S</span></em>av<em><span style="font-family: Verdana;">itri Devamata Vibhavari </span></em><br />
<em><span style="font-family: Verdana;">Sannidhaney Bhavatwatra Tirthey
Paapapranashiney/</span></em> <br />
This Mantra is common to any devotee performing ‘Snaan’ at any Tirtha. To the
South of Somnath is situated the <em><span style="font-family: Verdana;">Padma
Tirtha.</span></em> One should take a resolve even at Somnath that a devotee
would resort to have the head tonsured and after the ‘mundan’ take bath and
then enter the Padma Tirtha for a sacred bath in the Ocean as one should not
enter it otherwise. It is the belief that the head hair carries all sins and
thus needs to be removed before the Tirtha. For women however tonsure is not
prescribed but making a symbolic cut would suffice.The following Mantra needs
to be recited before a dip in the Ocean: <br />
<em><span style="font-family: Verdana;">Om Namo Vishnu Guptaya Vishnurupaya the
namah, </span></em><br />
<em><span style="font-family: Verdana;">Saannidhye Bhava Devesha Saagare
Lavanaambasi /</span></em> <br />
The devotees are then required to perform Tarpan to Devas, Rishis and Ancestors
of three generations.Brahma is stated to have commanded Samudra Deva (the
Ocean) that the salt water be converted as of Amrita Tatva. Near<em><span style="font-family: Verdana;"> Agni Teertha, </span></em>flows the <em><span style="font-family: Verdana;">Sacred River Saraswati </span></em>which comprised
Five Streams viz. Harini, Vajrini, Nyanku, Kapila and Sarasvati. Lord Vishnu
instructed the River Sarasvati to carry out ‘Badabagni’ (Submarine Fire) from
North of Bharat to Prabhasa Kshetra Westward into the Ocean. But Samudra was
frightened as Badabagini was carried by Saraswati and high tides appeared as a
result. Lord Vishnu advised that Badabagni should be sucked into the Ocean in
very small quantities as through a needle’s eye; thus the same continues to be
sucked in slowly and hence the fury of the tides due to the exhalation of
Badabagni at Prabhasa.Besides the Someswar and Siddheswar, Agni Tirtha and
Padma Tirtha and River Sarasvati, Prabhasa Kshetra also possesses Kapardeswar,
Kedareswar, Bhimeswar, Navagraheswar, Eleven Rudras and Balarupadhari Brahma,
Sweteswar, Bhaireswar, Kalkaleswar, Ukthunkeswar, Vaidyanareswar, Gauthameswar,
Yogeswar, Pandaveswar, Pratyushewar, Anileswar, Prabhaseswar, Rameswar,
Lakshmaneswar, Bhuteswar, Lomeswar, Ratneswar, Vainateneswar and so on as also
Eleven Rudras and Brahmarupadhari Brahma. The visit of Prabhasa Kshetra is
stated to be incomplete without the worship of three major Devis, viz. Mangla,
Visalakshi and Chatvar: representing three types of Power that is, the Power of
Will, the Power of Action and the Power of Knowledge respectively. Mangala Devi
represents Brahma Shakti; Visalakshi represents Vishnu Shakti and Chatvar the
Siva Shakti. Chandra performed rigid Tapasya to the Shakti of Will for thousand
years and since Chandra’s will power was on test to secure propitiousness, the
Devi was called Mangala. In a fierce battle between Devas and Danavas, the
tricky Demons were elusive and Vishnu remembered Mahamaya called Visalaakshi or
the Shakti with large eyes to overcome the Danavas. The Goddess called Chatvara
Priya who was the embodiment of Knowledge with the ‘Amsa’ (Feature) of Siva was
another Devi worshipped without fail at the Prabhasa. Most importantly,
devotees to Prabhasa are blessed to perform Shraaddha / Tarpan at the Sacred <em><span style="font-family: Verdana;">Goshpada Tirtha. </span></em>It has been stated
that Pirtu Devas jump with joy that their sons, grand sons and great grand sons
who arrived at the Tirtha expect that they would satisfy them with
‘Shraaddhas’with wheat / rice, til, honey, akshatas (rice with turmeric) and
‘kheer’ to quench their thirst and hunger: The Mantra says: <br />
<em><span style="font-family: Verdana;">Pita Pitaamahschaiva Prapitaamaha eva tu,
</span></em><br />
<em><span style="font-family: Verdana;">Maata Pitamaheechaiva thathaiva
prapitamahe/ </span></em><br />
<em><span style="font-family: Verdana;">Matamahastaspita cha prapita maha
kaadayah, </span></em><br />
<em><span style="font-family: Verdana;">tesham pinde mayadattho
hyaksharyamupatishthatu, </span></em><br />
<em><span style="font-family: Verdana;">Om namo Bhagavatey Bhatrey Somabhaumejya
rupiney/ </span></em></span></b></div>
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<span class="style471"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Right from Brahma and all Devas anticipate
that the devotee would performTarpanas in their favour but also Rishis, Pitras,
and deceased Parents of two generations.</span></b></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Dwaraka ‘Mahatmya’ </span></b></div>
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<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Having recounted in brief the events that happened in
Dwapara Yuga and its Central Figure Sri Krishna as the Avatar of Maha Vishnu,
his various childhood miracles of killing several cruel Demons, his magnificent
role in Maha Bharata culminating in the Historic Battle of Pandavas and
Kauravas vindicating Virtue and Truth against Vice and Falsehood and finally the
mortal end of his incarnation, Maha Muni Shaunaka faced the inevitable
apprehension of Rishis as to how human beings would redeem themselves from the
grave sins that would be committed in Kali Yuga without the presence of Lord
Krishna! </span></b></div>
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<b style="mso-bidi-font-weight: normal;"><span style="color: white; font-family: Verdana;">Some of the prominent Sages of that time approached Lord
Brahma and posed the question that in the impending Era of Sin, how could the
virtuous and God-fearing devotees in a rather minority existence vis-à-vis the
majority of the wicked or at any rate the escapist human beings of Kali Yuga
would survive, let alone worship the Almighty! Lord Brahma directed the Sages
to Patala Loka to meet Bhakta Prahlada (who caused of the death of his father,
the Demon Hiranyakasipu, by Narasimha the Avatar of Lord Vishnu) and King Bali
(who gave away three Worlds in charity to Lord Vamana in another Avatar of
Vishnu). Both Prahlada and Bali were distressed about the impending dark days
of Kali Yuga when moral and spiritual standards would be eroded from bad to
worse with the passage of time. However, they revealed that by the Grace of
Bhagavan Vishnu there was a Sacred Place on the Western Coast of Bharat called
Kushasthalipuri where the Holy River Gomati flowed and submerged with the
Ocean. There was the hallowed Temple of Dwaraka with the benign presence of
Tribhuvan Vishnu in the form of Krishna with four hands with Shankha, Chakra,
Gada and ‘Abhaya Mudra’ (the Protective Hand); before leaving the mortal
World, Krishna left behind sixteen of His ‘Kalas’or Divine Powers which were imbibed
into the Idol. Bathing in Chakra Tirtha in Dwaraka would have far reaching
benefits to wash off sins and confer boons of fulfillment, Peace and excellent
health. While approaching the Temple, devotees are advised to recite ‘Vishnu
Sahasranama’, ‘Bhishmastatvaraj’, ‘Gajendra Moksha’ etc. as also sing hymns of
‘Krishna Leelas’ or ‘Vishnu Avataras’. At the outset, they pray to Ganesha to
ward off any impediments in the ‘Yatra’ and Darshan of Krishna, pray to the
elder brother of Krishna viz. Balarama and then proceed to have the Vision of
Shyama Varna (Blue coloured) Krishna, even a glimpse of whose ‘darshan’
destroys the sins committed during their childhood, youth or elderly age of the
current and earlier lives. It is said and firmly believed that each step in the
Temple is as fruitful as performing an ‘Aswamedha Yagna’. A Pilgrimage to
Dwaraka is as propitious as reaching ‘Vishnu Dham’.Afer worshipping Bhagavan
Krishna, the devotees visit the Holy River Gomati whose mere vision brings in
auspiciousness. Prahlada narrated the tale as to how Sage Vasishtha was
responsible to bring Gomati from Heaven to Earth. After Pralaya or the Great
Dissolution, Lord Vishnu was in Yoga Nidra and from His navel sprouted a Lotus
on top of which sat Lord Brahma; Vishnu commanded Brahma to undertake the task
of ‘Srishti’ (Creation). Brahma created His Ten ‘Manasa Putras’, including
Sanaka, Sanandana, Sanatana and Sanat Kumaras with the hope of helping in the
task of Creation, but they were more interested in performing ‘Tapas’ instead
of being householders; they chose the West Coast to execute the meditation for
several years and fortunately had the vision of ‘Sudarshana Chakra’ and asked
the Manasa Putras to offer ‘Arghya’ (water) to welcome Maha Vishnu who was
about to arrive. But there was no water to tender Arghya; Lord Brahma asked
Ganga to flow down to Earth from Heaven with the name of Gomati and to follow
Sage Vasishtha to follow as a daughter to a father. The Manasa Putras thanked
Ganga and Vasishtha and desired the Sage to father the Sacred Gomati, with
whose waters the Sages performed Arghya on the arrival of Bhagavan Vishnu. The
Sacrosanct Spot where Sudarshan Chakra made its appearance was since called as
Chakra Tirtha. A devotee is to certainly go to the River, do ‘Sashtanga’
or prostration, clean the hands, take up Kusha grass and ‘Akshatas’ or
rice grains mixed with Turmeric powder and provide ‘Arghya’ by reciting
the Mantra : Brahmalokat samayatey Visishtatanaye Shubhe, Sarva paapa
vishuthaartha dadamarghya cha Gomati / Vasishtha duhitaddevi Shaktijyeshthe
Yashaswini, Thrailokya vandithy Devi Paapam me hara Gomati! (Gomati! You
arrived here from Brahma loka as the daughter of Vasishtha; may you clean up my
sins as I offer ‘Arghya’to you; Your Shakti is mighty Gomati Devi, the great
destroyer of my failings). After saying this, the devotee needs to apply
‘mrittika’ or the mud of the River bank on the body parts, perform ‘Snaan’ with
Veda Mantras, offer Tarpanas to Devas, Rishis and Pitras and charities
especially of Cows to redeem from ‘Pitru Runa’ of indebtedness to forefathers.
From the River Gomati to Chakra Tirtha, a similar procedure is followed with
the following Mantra before taking the bath: Om Namo Vishnu Rapaaya Vishnu
chakrayathey namah, Gruhaanaarghya maa dattham Sarva kaama prado bhavah. (My
Greetings to You Vishnu Chakra who is Vishnu Himself; do accept my ‘Arghya’and
fulfil my desires).<em><span style="font-family: Verdana;"> ‘Vishupaadotbhava
Tirtha’</span></em> in Dwaraka is the Sarovar which Lord Krishna materialised
by asking Ganga to arrive to facilitate Devi Rukmini’s bathing and is also
called Vaishnavi since it generated from Lord Vishnu’s feet; this Tirtha’s
Snaan by devotees followed by Pitru Tarpans, Shraddhas, and charities
especially to ‘Anga viheen’ or those who are blind or otherwise defective of
any limb are considered vital. <em><span style="font-family: Verdana;">Gopi
Sarovar </span></em>symbolises the arrival of Gopikas and Gopas from Vraja
Bhumi to Dwaraka to personally meet Krishna and desired to stay back as they
went in raptures on meeting Him; Lord Krishna was asked by Gopis whether He missed
them too and Krishna replied with a smile that He always resided not only in
the hearts of Gopas and Gopikas but all the human beings, the entire
‘Charachar’ (mobile and immmobile) beings as He was the Creator and Sustainer.
As He bestowed the Brahma Gyan to Gopikas, they decided to live there always
and Bhagavan desired ‘Maya’the Architect of Daithyas that a significant Tirtha
built as the abode of all Gopikas.Devotees visiting the Gopi Saraovar are
advised to offer Arghya by reciting the Mantra: Namasthey Gopa Rupaya Vishnavey
Paramaat -maney, Go Prachaara Jagannatha Gruhaarghya namosthutey. Similarly,
other Tirthas of distinction include Brahma Kund, Chandra Sarovar, Indra
Sarovar, Mahadeva Sarovar, Gauri Sarovar, Varuna Sarovar and Panchanadi Tirtha.
Those who are not able to visit Dwaraka may atleast read the details of this
extraordinary Kshetra, especially on Dwadasi Tithis of each month and
definitely on Krishna Ashtami days of every Year. Sitting at one’s own home,
one would have access to the most merciful Sri Krishna who always cares for
those who cares for Him. Each minute that is spent in His Glorious Memory is
certain to be rewarded. Each step taken toward Him for His vision is a step to
Vaikunthadham. ‘Jagarans’ or Awakenings of Night by taking Krishna’s name,
constant vision of His Swarup (Idol), ‘Kirtans’ about Him, reading the Sacred
Gita Vachan, hearing about His Leelas, dedicating to Him wholly as though
nothing else matters in life are all the deeds to take those small, firm but
steady steps to Vishnu dham! <br />
OM PURNAMADAH PURNAMIDAM PURNAAT PURNAMUDUCHYATEY <br />
PURNASYA PURNAMAADAASYA PURNAMEVAVASHISYATEY</span></b></div>
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<b><span style="color: yellow;">(My humble
salutations to<span style="mso-spacerun: yes;"> </span>the lotus feet of Sri
Chandrasekharendra Saraswathi Mahaswamy ji and also my humble greatulness
to<span style="mso-spacerun: yes;"> </span>Brahmasree Sreeman V D N Rao ji<span style="mso-spacerun: yes;"> </span>for the collection) </span></b></div>
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gopalakrishnahttp://www.blogger.com/profile/02997677808025609776noreply@blogger.com1