Essence of Skanda

ESSENCE OF SKANDA (KARTIKA) PURANA- CONTENTS

Mangalaacharana 1 Devi Sati’s self-immolation and Daksha Yagna destroyed 1 Significance of Siva Puja and similarity of Trimurtis 3 Danavas defeat Devas, churning of Ocean emergence of ‘Amrit’ 4 Devas regain Swarga, Indra commits/ dissolves ‘Brahmahatya’ and reinstated 5 Vritrasura vs. Indra and Sage Dadhichi’s illustrious sacrifice 6 Pradosha Vrata-Procedure of worship to Lord Siva and its ‘Udyapana’ 7 Kartikeya exterminates Tarakasura 9 Skanda’s remorse and ‘Prayaschitta’ ( Atonement) 10 Ashtotthara Naamavali of Kartikeya and ‘Phaka Shruti’ 15 Significance of ‘Daan’ (Charity) - Its Profile and Fruits 16  Narada seeks replies to a questionnaire and bestows bestows Brahma’s charity to ‘Kalaap’ 18 King Indradyumna and his ‘Satsang’ Group 21 The famed ‘Shata Rudreeyam’ 22 Skanda’s ‘Vijaya Sthambh’ (Tower of Victory) and ‘Siddha Saptaka’ 23 Mahakaal blesses Kumari, Kalabhiti and Karandhama-Supremacy of Trimurtis 28 Procedure of Siva Puja 28   Narada sets up the Idols of Vasudeva and Bhattaditya (Surya Deva) 30 Why had ‘Mahi Sagara Sangama Tirtha’ become a ‘Gupta Kshetra’? 31 Some Tirthas and Kshetras of repute 31 Arunachala ‘Mahatmya’ 32 Venkatachala ‘Mahatmya’ 35 Eight-folded approach to Venkateswara 39 Purushotthama Kshetra (Utkala Khanda) ‘Mahatmya’ 40 Badari Kshetra ‘Mahatmya’ 43 Significance of the month of Kartika 46 Margasirsha ‘Mahatmya’ 47 Visakha Month’s Significance 49 Ayodhya ‘Mahatmya’ and the Import of Tirthas around 51 Setu Tirtha (Rameswara Kshetra) 54 Dharmaranya ‘Mahatmya’-Sadachari Brahmanas, Sandhya, Do’s & ‘Donts’ 56 Kamadhenu creates Vaishyas to safeguard and assist Brahmanas 61 Chaturmasya ‘Mahatmya’ and ‘Shodasopacharas’ (Sixteen Services) 61 Siva Mantra, Siva Ratri, Siva Pradosha Vrata and Siva Kavacha 64 Kashi ‘Mahatmya’-Pride of Vidhyachala suppressed by Sage Agasthya 69 Manasa Tirtha 70 Description of Celestial Worlds 71 Origin and ‘Mahatmya’ of Kasi 75

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Avanti Kshetra ‘Mahatmya’ River Narmada’s Origin, significant events ascribed to her ‘Mahatmya’ Viswamitra sends mortal Trishanku to Swarga Origin of Nagara, Shankha Tirtha, Achaleswara / Siddheswara Lingas Most significant ‘Siva Kshetras’ as identified by Maha Deva Origin of Kedara Kshetra and its importance Birth of Viswamitra, cause of his rivalry with Vasishtha and curse to Saraswati Prabhasa Kshetra ‘Mahatmya’ Dwaraka ‘Mahatmya’ Annexure on Vishnu Sahasranama

79 80 83 84 85 85 86 88 93 95

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Avanti Kshetra ‘Mahatmya’ River Narmada’s Origin, significant events ascribed to her ‘Mahatmya’ Viswamitra sends mortal Trishanku to Swarga Origin of Nagara, Shankha Tirtha, Achaleswara / Siddheswara Lingas Most significant ‘Siva Kshetras’ as identified by Maha Deva Origin of Kedara Kshetra and its importance Birth of Viswamitra, cause of his rivalry with Vasishtha and curse to Saraswati Prabhasa Kshetra ‘Mahatmya’ Dwaraka ‘Mahatmya’ Annexure on Vishnu Sahasranama

79 80 83 84 85 85 86 88 93 95

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ESSENCE OF SKANDA (KARTIKA) PURANA

MANGALAACHARANA Om Narayanam Namaskruthya Naramchaiva Narotthamam Devim Sarasvathichaiva Tato Jagamudeerayet Yasyajna Jagat Srishta Virinchih Paalako Harih / Samhartha Kaala Rudrakhyo Namastasmai Pinaakiney (Our Salutations to you Pinaakini! You have instructed Lord Brahma to create and Lord Hari to administer and you have assumed the task of Destruction as Kaala Rudra.) Skanda (Kartika) Purana is the largest of all the major Eighteen Puranas, divided into Seven ‘Khandas’ or Branches viz. Maheswara Khanda, Vishnu Khanda, Brahma Khanda, Kasi Khanda, Avanthya Khanda, Nagara Khanda and Prabhasa Khanda. Maheswara  Khanda is subdivided into three Upa Khandas as Kedara, Kaumarika and Arunachala. Vishnu Khanda has nine Upa Khandas, viz. Venkatachala Mahatmya, Purushottama Kshetra Mahatmya, Badarikashrama Mahatmya, Kartika Masa Mahatmya, Margasira Masa Mahatmya, Vishakha Mahatmya and Ayodhya Mahatmya. Brahma Mahatmya. Brahma Khanda has three Upa Khandas viz. Sethu Mahatmya, Dharmaranya and Uttara / Brahmottara. Kasi Brahmottara. Kasi Khanda has two parts viz. Purvardha and Uttarardha. Avanthya Uttarardha. Avanthya Khanda has three Upa Khandas viz. Avanti Kshetra Mahatmya, Chaturasiti Linga Mahatmya and Reva Upa Khanda. Nagara Khanda. Nagara  Khanda has Tirtha Mahatmya. Finally, Prabhasa Finally, Prabhasa Khanda has Prabhasa Kshetra Mahatmya and Dwaraka Kshetra Mahatmya. The division of the Skanda (Kartika) Purana into the Seven Khandas is to provide road-map assistance to the readers. At the successful completion of Yagna organised by Sage Suta at Naimisharanya which was attended by several Munis, Sage Lomesh addressed the congregation about the various incidents related to Maheswara, Vishnu and Brahma as well as the significance of Maha Kshetras like Kasi, Avanthya and Prabhasa and the Preachings so narrated have been immortalised as Skanda (Kartika ) Purana. Devi Sati’s self-immolation and Daksha Yagna destroyed

Tey Dhanyasthye Mahatmano ye Bhajanti Sada Sivam, Bina Sadaa Sivam yo hi Samsaaram tharthu micchhati, Samoodho Maha Papaha Siva dveshi Na samsayaha,  bhakshitamhi garam ena Daksha Yagno vinaashithah, kaalasya dahanam eva krutam Raajyam pramochanam.( Those who perform ‘Bhajan’ to Sada Siva are worthy of  commendation; who could possibly describe such Magnificent Bhagavan who devoured  poisonous flames to save the Universe, destroyed Daksha Y agna, burnt off ‘Kaala’ and saved King Sweta from impossible hardships)! Daksha Prajapati’s daughter Devi Sati, married to Maha Deva, felt insulted that neither she nor her husband was invited to a Maha Yagna conducted by her father. She attended the Yagna uninvited, despite Siva’s disagreement. Reluctantly Siva let her g o but she was accompanied by Siva Ganas as a security. Not only Daksha ignored Sati’s presence, but he made unwarranted and offensive comments against Siva. He said that her husband was inauspicious as he was always surrounded by ghosts, spirits and mean powers and that was why he did not invite him to the Yagna and denied him of the share of the proceeds of the Sacrifice. Sati Devi felt infuriated at her father’s unholy remarks and jumped into the

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Sacrificial Fire and was charred to death, even before any one in the audience realised, especially the Sivaganas. As Narada conveyed the sad news, Lord Siva became furious and created Veerabhadhra with the instruction of devastating Daksha Yagna, uprooting the beard of Bhrigu who was the chief preceptor of the Yagna and killing Daksha Prajapati. As there was all round violence, bloodshed and obliteration, Lord Brahma prayed to the fuming Lord Siva by ‘Sashtanga Vandana’ or prostration. Brahma’s prayer stated: ‘Namo Rudraya Shantaaya Brahmaney Paramaatmaney, Twam hi Viswasrujaam strashtadhata twam Prapitaamahah/ Namo Rudraaya Mahathey Neela Kanthaya Vedhasey, Vishvaya Vishva beejaaya jagadaananda hethavey/ Omkaarastvam Vashatkaraya Sarvarambha pravarthakah, Yagnosi Yagna karmosih Yagnanaamcha pravarthakah/ Sarvesham Yagna karthranaam thvameva pratipaalakah, Yagnoshi Yagnakarmosi Yagnaanaam pravarthakah/ Sarvesham Yagnakartraanaam thvameva Pratipaalakah Saranayosi Maha Deva Sarvesham Praanino Prabho Raksha Raksha Maha Deva Putrashokena peeditham’. ( My Greetings to You Lord Rudra, You are the embodiment of Peace, Parabrahma, Paramatma; You are the Creator of Prajapathies who create and thus You are the father of  fathers; You are the Preserver of the Universe; You are the Supreme, the Blue Throated, Vedhasey, the Basic Seed, the Cause of Happiness; the Yagna, the Yagna Karma, the Super  Organiser of Yagnas, the Omkar, the Vashatkar, I take refuge in You, kindly save us, be merciful and care for us the progeny of Yours). In reply, Lord Siva affirmed that whatever had happened was squarely the evil doing of  Daksha himself (Sweeyena karmana Daksho hatho Brahmannasamsayaha). Brahma made a sincere request to forgive Daksha and the ever-merciful Siva planted the goat-head by killing the Sacrificial Goat. The revived Daksha was ashamed and prayed to Siva for  forgiveness and Siva replied as follows: Chaturvidha bhajanthey man Janaah sukruthinah Sadaah, Aartho jignaasuraarthaarthi Jnaanischadwija Sattamaa /Thasmanmey Jnaaninah Sarve Priyah Syunarthra samaayasah, Bina Jnanena mam praapthu yathanthey they hi Balishah / kevalam karmanaa twam hi samsaararthumichhasi, Na vedaischa na daanaischan yagnaistapasakwachit/ na shaknuvanthimaam praaptum moodhaah karshavasaanarah, Tasmatjnaana parobhutva kuru karma samaahithah/ Sukha Duhkha Samaa bhutva Sukhibhava nirantaram/ (Human beings pray to me for four end-uses, viz. to escape from the sorrow of wordly entanglements, to enquire about the purpose of existence, to fulfill desires and to genuinely seek me. Among these the best approach is indeed of a Gyani; others are all ‘Agnyanis’ or  ignoramus only. Yagnas and such other Karmas without knowledge are imperfect ways of  realising Paramatma; ignorant persons try to reach the Supreme Power Siva by reciting Vedas, perform charities or execute Yagnas and Tapasyas; these too are not the ideal means. The best way is to utilise ‘Gyan’ and perform ‘karma’with undiluted co ncentration and treat both worldly happiness and sorrows with equanimity). In other words, rituals are not necessarily the ultimate for seeking Salvation, but dedication and enlightenment are. This was indeed a lesson to Daksha who paid too much stress on rituals with disregard to devotion and mental regulation that landed him in his devastation  but for Lord Siva’s clemency and forgiveness.

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Significance of Siva Puja- Similarity of Three Murtis

Indeed the multi-sided propitiousness of Siva Puja was described by Sage Lomesh: if one  brooms the courtyard of a Siva Temple he is worthy of greeting him all over the world and trace his foot prints to forward him to Siva Loka. He who lights a ‘dhup’ (incense stick) and offer ‘Naivedya’ in a Temple of Maha Deva is blessed for two generations an d attains name and fame instantly. Those who put up lights before the Deity of Hari-Hara would illuminate the families of their parents and offer ‘Naivedya’ to the Deity would attain that much of ‘Punya’ or the fruits of good deeds equating one Yagna. If a reconstruction of a dilapitated temple of Hara or Hari is taken up , the person concerned gets double the benefit and if a temple is constructed afresh, then the number of bricks used would equate the number of years in the Loka of the specified Lord. If a bell is dedicated to a Temple, the donor would become reputed in Three Lokas soon. Frequent ‘darshans’ or visits to Temples would enhance the Punya account.The person whose tongue is always used to recite the ‘Panchakshara Mantra’-Om Namassivaya-is akin to Siva Himself. He who visits Siva Temple regularly in the morning hours burns off the sins of the current birth; the afternoon visit helps dissolve the sins of previous seven births and the night visits to the Siva Temple is devoid of sins totallly. The two words of ‘Si’ and ‘va’ denote  propitiousness and sinlessness. If a person recites the name of Siva, thinks of Him,  performs Siva Japa incessantly and dedicates himself to Siva in the mouth, hears about Him, thinks of Him, performs service to Him in all possible ways and means, organises ‘Puran Pathan’ or sings hymns, group singings, musicals, bhajans, Vedic Renderings of   Namakam /Chamakam and Mahanyasas and encourages innovative and thoughtful means to worship, has direct accesss to Siva Loka. While describing the worship of Siva Linga, Sage Lomesh emphasised that there was no difference of Bhagavan Siva and Lord Vishnu: Yo Vishnuh sah Sivo Jneyo yah Sivo Vishnureva sah, Peethika Vishnu Rupamsyallinga ruupee Maheswarah / Thasmallingaarchanam sreshtham Sarveyshaamapi vai Dwijah (He who is Vishnu is Siva and Siva be known as Vishnu Himself; the base is Vishnu and the ‘Linga’ is Maheswara and thus worship of Siva Linga is idyllic). Brahma worships the Linga made of ‘Mani’ Stone, Indra worships ‘Ratna’Linga, Chandra of Pearl made Linga, Surya of copper, Kuber of Silver  made Linga, Varun of Ruby, Yama of Blue coloured Linga, Vayu of Kesari colour and so on. Inhabitants of Pataala too worship Siva. Gandharvas, Kinnaras, Daityas and Rakshasas were no exception.Bali, Namuchi, Hiranyakasipu, Vrishaparva, and several of Sukracharya followers were great Bhaktas of Maha Deva. Ravanaasura was an illustrious devotee of  Maha Siva who bestowed a number of boons in appreciation of the Demon’s severe ‘Tapasya’ such as Gyan, Vigyan, invincibility in battles, and even double the number of  heads of Panchamukha Parameswara! Ravan thus became the Lord of Trilokas. As Devas approached Nandi to entreat Maha Deva to get rid of the menace of Ravana, Nandi gave the background as to why he sported the face of a monkey when Ravana waited to meet Maha Deva; Nandi did not like the comments of Ravana about Nandi’s face and gave a curse that a monkey-face placed before a human being in the Avatar of Lord Vishnu would herald the death of Ravana. Nandi also advised Devas to pray for Vishnu (who too was the same as Siva) to annhilate Ravana. Thus Devas prayed to Vishnu and the latter advised the Demi-Gods to place Nandi ahead and quickly become ‘Vanaraas’ or monkeys. He would  be born at Ayodhya and His consort Sita would be abducted by Ravana who ignored a human being while asking for boons from Siva. Various Devas assumed ‘Amsas’ or  5

alternate forms like Indra as Vali, Brahma as Jambavaan, Surya as Sugriva, the Eleventh Rudra as Hanuman, Seshanag as Lakshman, Vishnu’s ‘Bhujadanda’ or shoulders as Bharat and Shatrughna, Brahma Vidya ( Vedavati in earlier birth) as Devi Sita etc. Indeed Ravan was an illustrious devotee of Maha Deva but despite that unparalelled devotion to Siva, the Demon’s wish-list and evil actions were totally misdirected to highly immoral purposes and wicked ambitions that had to inevitably lead to destruction; yet, the steadfast devotion to Parama Siva was credited to provide salvation not only to himself but also his family and followers. Ravana could never realise that both Maha Deva and Bhagavan Vishnu were one and the same, as a thick veil of Maya (Illusion) misdirected him totally, vindicating the absolute Truth that Vishnu and Siva were indeed just the same; foolish entities like Ravana followed wrong convictions! Danavas defeat Devas, churning of Ocean and Emergence of ‘Amrit’

As Deva Guru Brihaspathi’s entry to Court of Indra was ignored as the latter was engrossed in music and dance by Celestial damsels, the Guru cursed Indra to soon lose the splendour  of Indraloka. Indra got frightened and approached Brahma who went up to Lord Vishnu in turn. Bhagavan Vishnu confirmed that those who got the Guru insulted were as bad as hurting one’s own parents. Thus justifying the curse, Bhagavan Vishnu advised Indra and Devas to take refuge from King Bali of Patala Loka. Already having learnt of the curse, Danava Guru Sukracharya asked Bali the King of Danavas of Patala to group his full strength of his army and armoury and attack Indra and Devas. But since Indra and Devas sought refuge to King Bali and as per the Rules of Ideal Aministration, Bali did n ot wage a  battle but plundered the wealth of Indraloka. But all the valuables of Swarga brought to Patala got submerged in the Ocean since King Bali did not perform hundred ‘Aswamedha’ Yagnas as were performed by Indra. A Celestial Voice was heard by Davas and Danavas that the best way of recovering the heavenly wealth as also to materialise several objects including ‘Amrit’ (Ambrosia) would be by way of churning ‘Ksheer Sagar’ or the Ocean of  Milk with Mandhara Mountain as the churning rod, requesting Maha Nag Vasuki or the Great String (in whose place Maha Garud, the ‘Vahan’ or the carrier of Maha Vishnu was allowed to bear the brunt of Three Worlds) and approaching Maha Vishnu Himself to take up the Incarnation as ‘Kurma’ or the stabiliser of the weight of the Mountain. The Super  Churning of the Ocean commenced with the proud Danavas holding the Thousand Heads of Vasuki emitting poisonous flames perishing innumerable Danavas in the process while Devas were saved as they were placed at the tail of the Great Serpent. As the speed of  churning caught momentum when both Danavas and Devas were engrossed in the historic mission, the whole world was engulfed by ‘Halahal’ or skywide poisonous blaze gradually swallowing up the Universe. That was the most critical juncture when Maha Deva swallowed the Halahal and avoided Universal Destruction; He kept the Halahal in His throat and hence assumed the epithet as ‘Nila Kantha’ or the Blue Throated thus ensuring the survival of the Lokas in His belly. As the churning got revived again, Chandra Deva emerged. Danava King Maha Bala roared and re-commenced the operation and in the  process of churning appeared Surabhi-Kama Dhenu- the Celestial Cow followed by thousands of multi coloured cows which were requested for by Rishis. Then surfaced Celestial Trees of Four Kinds viz. ‘Kalpa Vriksha’, Parijata, Mango and Santana. The Jewel of ‘Kaustubh’which was like Suryamandal appeared and with mutual consent of  Danavas and Devas it was gifted to Lord Vishnu. From the Ocean came up ‘Ucchaisva’ or  the best of the Horses; ‘Iravata’, the best of the Elephants; and ‘Madira’-like intoxicants 6

such as ‘Bhang’. Further churning resulted in Devi Maha Lakshmi- also known as ‘Anvikshaki’ (Vedanta Vidya), or Mula Vidya, Vaishnavi, Brahma Vidya, Maya and Yoga Maya- who instantly threw a ‘Varamala’or a neck lace around Bhagavan Vishnu and the whole Universe including Devas, Danavas, Rishis, Siddhas, Apsarsas, Kinnaras and Charanaganas were all immensely happy. Finally Dhanvanthari, the Demi God of  Medicine, came to sight holding two pots of Amrit which were instantly snatched by Danavas and ran to Patalaloka and Devas too ran behind. King Bali asked Devas not to interfere with Amrit as he never interfered with several other valauble objects. Devas approached Lord Vishnu and the latter assured that He would personally intervene in the distribution of Amrit and assumed the incarnation of Devi Mohini. King Bali requested Mohini to help distribute and she agreed with a cautionary note the She should abide by Her own discretion, should not challenge the methodology or the Principles of distribution and that She would perform the task only next morning since everybody should consume the Ambrosia with physical and mental purity. Bali, Vrishaparva, Namuchi, Shankha, Budbud, Kalanemi, Vatapi, Kumbha, Nikumbha, Sund, Upasund, Nishumbha, Shumbha and other Danavas were lined up. Mohini said that before the distribution, some of the leading Devas like Indra and other Lokpals did deserve some charity and might be considered as their Guests of Honour. Bali was convinced that the principle of ‘Athithis’ or  Guests was agreeable and the entire other lot would be given away to Danavas as per their  Status.Then the whole clan of Daityas nodded their heads to the age old Theory viz. ‘Aadhou -hyabhyagathah pujyaa iti vai Vedika Shrutihi’ (Vedika Shruti says that at the very beginning, Guests be respected). Thus gradually fooling Danavas by spreading the net of Maya, Mohini gave away Amrit to all Devas, Gandharvas, Yakshas, and Apsarsas; but one Danava named Rahu sat in the queue of Devas by mischief and out of a feeling that his turn would never come otherwise.As Chandra complained to Vishnu alias Mohini, the latter cut off the head of Rahu who tried to take revenge on Chandra by swallowing him. But Chandra prayed to Maha Deva who rescued by keeping him in the lock of His hairs. Rahu chased Chandrama and Maha Deva kept Rahu’s many heads -which emerged due to the contact of Amrit- around His neck. Devas regain Swarga, Indra commits/ dissolves ‘Brahmahatya’ and reinstated

As Indra got back his status following the battle of Danavas and Devas, several Danavas were killed where as Devas had the advantage of Amrit. Sukracharya performed severe Tapasya and secured ‘Mrita Sanjeevani’ and soug ht to revive the lives of Danavas, especially King Bali who committed suicide. Brahma named Vishwarupa as the Priest since Guru Brihaspati was unavailable even before the time of Churning of the Ocean. Vishwarupa had three heads, one to conduct Yagnas and the other two for non-virtuous tasks like drinking. Originally from among Danavas, he was partial to them by reciting proDeva mantras loudly and pro-Danava mantras quietly. Indra observed this trend of   partiality and fraud and one day by observing the open cheating of Devas by anti Deva Mantras became furious and killed him. Indeed, killing a Brahmana is among the ‘Pancha Pathakas’-‘Brahma hatya Surapanam Steyam Gurvinyagamah Ithyesha mapyaghavathami -dameva cha nishkruthih, Namavyaharanam Vishnorthasatdvishayah mathih’ (Those who commit the unpardonable grave sins such as Killing of a Brahmana, drinking alcohol, thieving, and sleeping with Guru’s wife have only one recourse to free from the sins viz. to chant the hymns of Bhagavan which alone would enlighten the mind and fill up with Godliness). Indra left his Loka and kept on running out of fright from the grave Sin and 7

 performed Tapasya hiding in a pond for three hundred Divya years. Meanwhile, there was chaos in Indraloka as any Kingdom where a Grave Sinner rules, there would be all round misery, death, devastation and famine. Indra had not only killed a Brahmana, but also molested his Guru- like Gautami’s wife. With great remorse and shame, Indra approached Brihaspati who told Indra that any sin commited know ingly would have far more intensity than otherwise for which there could be no ‘prayaschit’ or remedy. Meanwhile Sage Narad suggested Nahush to become a temporary Indra, till Indra returned after long period of   penance. Nahush had performed ninety nine Ashvamadh Yagas. But he did not really deserve to be the King as he desired to have Sachi Devi, the wife of former Indra. She did not indeed like the idea of her becoming Nahusha’s wife; she said that every Devata had one specific ‘Vahan’ (Vehicle) but Nahusha had none and after securing one, he could approach her. Nahush selected for himself a ‘Palki’that flies without the consent of its owners, viz. two well read Brahmanas; Nahusha said: ‘Sarpa Sarpa’, which meant Go Go at once’. The Brahmana owners felt that Nahusha was disrespectable to them and purposively misunderstood that Nahush wanted to become Serpents and threw him down the mountains and he was converted as ‘Ajagara’, a huge serpent. A King like Nahusha who is arrogant, desirous of other’s wife and impertinent to virtuous Brahmanas would indeed deserve this kind of treatment! As there was no King of Swarga, with Indra was at large for fear of ‘Brahmahatya’ sin and the interim King Nahusha was cursed as an ‘Ajagara’down the mountain valleys, there was disorder and confusion. Indrani and Brihaspati accompanied by Senior Devas discovered Indra hiding in Manasarovar, a waterbody, where the Brahmahatya Shakti could not enter. In fact Brahmahatya Devi was alert to catch Indra if he came out of the water body. Brihaspati made an agreement with the Shakti to divide the Great Sin into four parts; one quarter of the Sin be excused in view of the ‘Devakarya’or the Divine Task of liberating Indra since Indraloka was in confusion without a King and what was worse that Vishvakarma’s had launched a powerful Yagna to obliterate Devas and Sages; the first  part of the Sin be borne by Bhu Devi on the understanding that Lord Krishna when born in Dwapara Yuga would purify the entire Earth; the second part of the Sin would be distributed and absorbed in the Oceans, Rivers, Streams and various water bodies all over  the Universe; the third part would be shared by trees, forests and the greenery ; finally the fourth part would get dissolved by the proportionate sins co mmitted by women by not following the feminine duties to fathers, grandfathers and husbands and their families. Thus the totality of the ‘Brahmahatya Paataka’of Indra got dissolved and he got reinstalled as the King of Indraloka. Vritrasura vs. Indra and Sage Dadhichi’s illustrious sacrifice

Pursuant to the killing of Viswarupa by Indra, his father Viswakarma being keen on revenge performed relentless ‘Tapasya’ to Brahma who granted the boon of begetting a mighty son who could defeat Indra and Devas. A boy of huge body dimensions and invincibility named Vritrasura was born and he grew not only in strength but extraordinary mental and spiritual capability.As Indra was in panic and distress, he approached Brahma who advised to request Sage Dadhichi to sacrifice his backbone and head which could destroy Vritrasura and no other force. Keeping in view the Divine Task involved, the Sage made the biggest sacrifice of his life and allowed the ‘Asthidaan’ or the charity of his  bones.Indra commissioned Surabhi to create a ‘Vajra’ from the Sage’s bac kbone and an

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‘Astra’- mantrik arrow-from Dadhichi’s head, known as ‘Brahma Sira’. Surabhi materialised various other ‘Astra-Sastras’ for the use of other Devas from the powerful and mantra-purvak bones of the Maha Muni. The wife of Dadhichi called Suvarcha Devi who was away when the sacrifice of bones was executed was horror-struck to learn of it and gave a curse to all Devas to become childless, cried at the unbearable loss of her husband sitting under a pipal tree and gave birth to a radiant son named Pippalad. She blessed the child to become a learned Sage to be near the Pipal tree for long and entered into a ‘Samadhi’ to join her husband. Meanwhile, the battle of Devas and Danavas broke out under the unique leadership of Vritrasura. Demon Nahuchi became such a ruthless and fierce opponent that even the Vajra could hardly hurt a body hair of his! A Celestial Voice was heard by Devas that Nahuchi be lured to fight on the Sea-shore and the foam of the waves was the key to end up the demon. As the great combatant Nahuchi was destroyed, Vritrasuara entered the battle field and Devas, Dikpalakas, Navagrahas, Gandharvas and the rest took to defensive positions and the battle was on for a while till ‘Pradosha Samay’ or dusk time and the fight was to resume the next day. This helped Devas to perform the Pradosha Vrata to secure victory against the demons. Pradosha Vrata-Procedure of Worship to Lord Siva and its ‘Udyapan’

Deva Guru Brihaspathi taught the Procedure of Worship to Bhagavan Siva on Kartika month’s Sukla Paksha Pournami or the full moon day; On that day, during the noon time one has to perform Puja formally to a Siva Linga; if the Puja is done to a Linga in a Village, it would be good, but outside village/Township is hundred times better; another  hundred times better in a forest; and on a mountain top or a Tapovan, it is thousand times  better! At Pradosh time, the devotee should ob serve silence, light up thousand or at least thirty two lights with ghee (classified butter), perform ‘Shodasopacharas’ with flowers, fruits, incense sticks, sandal paste, naivedya (food offering) and so on. Later on, the devotee should execute hundred and eight ‘Pradakshinas’ or circumambulations and  Namaskars followed by ‘Stuti’ or commendation as follows: Siva Stuti: ‘Namo Rudraya, Neelaaya, Bhimaya Paramaatmaney, Kapardiney Sureshaya, Vyomakeshaya vai Namah/ Vrushabhadwajaaya Somaaya Somanathaaya Shambhavey, Digambaraaya Bhargaaya Umaakaanthaya vai Namah, Tapomayaya Bhavyaya Sivasreshthaaya Vishnavey, Vyalapriyaya Vyaalaaya Vyalaanaampathaye Namah / Mahidharaya Vyaghraya Pashunam pathaye Namah, Puraanthakaaya Simhaaya Shaardulaaya Makhaaya cha / Meenaya Meena nathaaya Siddhaya Parameshtiney, Kaamaanthakaya Buddhaaya Buddheenaam pathaye namah / Kapothaya Vishishtaaya Sishtaaya Sakalaatmaney, Vedaaya Veda Jeevaaya Veda Guhyaya vai Namah / Deerghaya Deergha Rupaya Deerghaarthaya vinaashiney, Namo Jagatprathishthaaya Vyomarupaaya vai Namah/ Gajaasura Mahaakaalay andhakaasura bhediney, Neelalohitha Suklaaya Chanda Munda Priyaya cha / Bhakti Priyaya Devaaya Jnaaney Jnaanavyaya cha, Maheshaya Namasthubhyam Mahadeva Haraaya cha / Trinetraya Tri Vedaya Vedaangaaya  Namo Namah, Arthaya cha Artha rupaaya Paramaarthaya vai Namah / Viswa Bhushaya Viswaya Vishwanaadhaya vai Namah, Shankaraayacha Kaalaaya Kaalaavayarupiney / Aruupaaya Viruupaaya Sukshma Sukashmaya vai Namah, Smashaana vaasiney Bhuyo  Namasthey krutthi vaasasey/ Shashaanka Shekharayeshaa yograbhumishayaya cha, Durgaya Durgapaaraya Durgaavayava sakshiney/ Linga Rupaaya Lingaaya Lingaanaam  pathayenamah, Namah Pralaya Rupaaya Pranavarthaya vai Namah/ Namo Namaha kaarana

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kaaranaaya Mrityunjayaaya atmabahva swarupiney, Sri Thriyambikaayaasitikantha Sarva Gauripathey Sakala Mangala hetavey namah/ [My Greetings to Rudra, Nila, Bhima, Paramaatma, Kapardi (Jatajuta dhaari), Sureswara (Super Lord of Devaas), Sky coloured like thick h aired Vyomakesha; Greetings to Vrishabhadwaja or Carrier of Flag with Bull Insignia, Soma accompanied with Uma, the Lord providing safety to Chandra, Bhagavan Shambhu, Digambara or the Wearer of  clothes of all Dishas or Ten Directions (that is naked), Bh arga or the resplendent  personality worthy of devotion, and Umakantha. My veneration to the Embodiment of  ‘Tapas’, Bhavya or the personification of Auspiciousness, Sivasreshtha, Vishnurupa, Vyalapriya or who has penchant for Snakes, has the Form of Snakes and is the Chief of  Snakes; Mahidharaya or wears the brunt of Prithvi, Vyaghraya or Tigerlike, Pashupathi or  the Lord of Beings, the annihilator of Demon Tripura, Lionlike and Yagnamaya. Greetings to Siva who is Fishlike, the Lord of Fishes, Siddha, Parameshthi, the destroyer of  Kamadeva or the alternate name of desire, the core of Knowledge and mental maturity, Sarva Sreshtha, Sadhu Purusha or the Essence of Good ness and Sarvaatmaney or the Soul of one and all. My adulation to Veda Swarupa, the Provider of Life toVedas, Vedagruhnaya or the inner tatva of Vedas, Dirghaya, Dirgha Swarupa, Dirghaartha Swarupa and Avinaashaya or Indestructible, the Creator of Universe, the All Pervasive, an d the Destroyer of Demons Gajasura and Andhakaura. My exaltation to the Beloved of Bhaktas, Parama Deva, the hub of Gyan and the Source of knowledge, Mahesha, Maha Deva, Hara, Trinetra, Tri Veda, Vedanga, the means of Artha ( wealth), Kama (Desire) and Paramartha (Salvation).My respects to Viswabhusha, Viswarupa, Viswanadha, Shankara, Kaala and Kaala-avayava Rupa. My salutations to Siva who has no Rupa, has Vikruta Rupa, and ‘Sukshmakshma Swarupa’ or the Tiniest Form. My esteem to ‘Smashanavaasi’ or the Dweller of Grave Yards, Vyaghracharma dhaari or the Wearer of Tiger Skin, Chandra -sekhara or who sports Moon on His head and the Supreme God who sleeps on frightening grounds. My worship to Paramatma who is ‘Durgama’or unattainable and a limb to limb visualiser of Devi Durga. My devotion to Lingarupa, the Cause of Linga and the Cause of  Causes or the Chief of Causes. My ‘Sashtanga Namaskar’to Maha Pralaya Rudra, the heart of Pranava or Omkara, Mritunjaya or the Triumph of Death, Sri Triambika, Nilakantha or  the Blue Throated, Sharva, Gauripathey and ‘Mangala hethavey’ or The Origin and Foundation of Auspiciousness.] Whoever is desirous of performing Pradosha Vrata ought to recite the Siva Stothra; by so saying Guru Briahaspathi asked to perform the Padosha Vrata at once and take on Demon Vritrasura to secure Glorious Victory by the Grace of  Maha Siva.Deva Guru also explained the background of Vritrasura who was cursed by Devi Uma Herself in his earlier birth as Chitrarath, a Celestial King. The latter was travelling various Dwipas by air and witnessed Siva with Devi Uma on His lap and joked that Siva too like human beings could not resist the temptation of women. Devi Uma cursed the King at once to give birth and assume the form of a Raakshasa and that was the origin of Demon Vritrasura. ‘Udyapana’ (Conclusion) of the Pradosha Vrata: Guru Brihaspathi explained the Procedure of Udyopana as follows: On a silver Murthi of ‘Vrishabha’ be arranged a Throne over which are to be seated Devi Uma on the lap of Bhagavan Siva; the details of Siva are Three Eyes, Five Heads and Ten Hands presented clearly; Devi Uma / Devi Maheswari’s Murthis be made of Gold. A cloth be wrapped on the back of Vrishaba Deva and the Murthis are arranged in a copper container.The Devotee should keep ‘Jaagaran’ or be

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awake through out the night with devotion and sincerity. ‘Panchamrit Snaan’ or Bathing with five items viz. milk, curd, ghee, honey and sugar should be done with the following Mantras: Milk-Goksheera dhama Devesha Goksheerena maya kritam, Snapanam Deva Devesha Grihana Parameswara (Devesha! Deva Deveshwara! Parameshwara! Please accept cow’s milk with which I am bathing you); Ghee Snaan-Sapeershaa cha maya Deva Snapanam kriyatedhuna, Grihaana Shraddhaya dattham tava preethyartha meva cha (Now I am bathing you with ghee, kindly accept my offering); Madhu Snaan- Edham Madhu maya dattham tava thruptyartha meva cha, Grihaana Swam hi Devesha mama shanthiprado bhava (For your happiness Devesha! Kindly accept honey and bestow peace to me); SugarSithaya Deva Devesha Snapanam kriyathey maya, Grihaana Shraddhaya datthaam Suprasanno bhava Prabho (I am bathing you with Sugar Prabho! Kindly be gratified and  bless me). After Panchamrit Snaan, provide ‘Arghya Pradaan’ or offer sacred water; Paadyam or water for cleaning feet; ‘Aasanam’or Seating; ‘Aachamanam’(water for  sipping); Yagnopaveetam ( Sacred Thread with Brahma grandhi suitable for executing Brahma Karmas like Vedic Yagnas), Vastram ( Cloth as a Present with blessings for  longevity); Chandanam ( offering Sandal Paste with blessings to provide Sweet aroma like Life to the devotee); Dhupam ( offering Incense material to bless the devotee with Peace); Deepam-Deepam hi Paramam Shambho Ghritaprajjvalitham maya, Dattam grihaana Devesha mama Jnanaprado bhava ( I am offering Light with ghee to improve my Gyana); Aarathi: Deapavalim maya dattham grihaana Parameswara Aaraathirka pradaanena mama Tejahprado bhava (Parameswara! The Deep mala which is being offered be kindly accepted and aarthi given in your honour be blessed with radiance to me.) Thus fruits, lights, Naivedya or Food Offerings and ‘Taambula’ or betel leaves and nuts be offered step  by step and observe a festive atmosphere with music, dance, bhajan and various devotional activities which are dear to Bhagavan Siva. Pursuant to the successful conclusion of the Pradoshi Vrata, Indra joined the battle along with others; Vyomasura fought with Yamaraja, Thikshnakopa clashed with Agni Deva; Dhum and Athikopa struggled with Vayu Deva; Kubera was after Demon Kushmanda and many other stalwarts on either side fought fiercely with deadly weapons. De vas had a field day in smashing thousands of Demons happily utilising the bon es of Dadhichi and the Danava soldiers resorted either to self defence or retreating from the battle. Vritrasur  advanced into the thick of the encounter making such frightful sounds which reverberated across the Earth; there were continuous shootings of missiles far and wide and except lightnings of powerful arrows there was pitch darkness all around, coupled with panic stricken horror cries of death and destruction.With the blessings of Maha Deva who was  pleased with the Vrata not only by Indra but various other Devas too, the mighty Demon Vrirasura fell with the final blow of Dadhichi’s backbone tactfully utilised by Indra and as soon as the battle concluded with victory of Devas, the remaining left over Danavas took to their heels to Patala and Indra was reinstalled as the King of Swarga. Kartikeya exterminates Tarakasura

Lord Siva was engaged in continuous ‘Tapasya’in recluse and was disinterested in usual activities following the self-immolation of Devi Sati’s life after Daksha’s insults at Daksha Yagna. The Demon Tarakasura did rigorous penance and obtained a boon of invincibility except by a child of Lord Siva as the latter was in meditation and was very unlikely to wed and beget a child. Meanwhile King Himavant was blessed with a d aughter Girija as Devi

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Bhagavati’s incarnation and at her age of eight approached Lord Siva to help Him for His daily pujas and Bhagavan agreed reluctantly. In course of time as Girija continued to serve Parama Siva in the chores of worship, the Deities, who were frustrated with the dreadful deeds of wickedness of Tarakasura hurting Devas, Sages, and the Righteous Beings,  planned that Manmadha the God of Love along with Devi Rati would use his flowery arrows to kindle thoughts of Love in Bhagavan’s mind in favour of Devi Girija as a stepping stone for their wedding to beget a son to Siva and Girija who alone could kill the imperishable Tarakasura.But the plan of Devas got badly misfired, since Bhagawan’s third eye of fury opened and Manmadha got burnt as ashes. The inconsolate Rati Devi appealed to Lord Siva as after all it was at the behest of Devas that Manmadha acted for a ‘Devakarya’ or a Divine Task and the brunt was borne by her husband! Devi Girija assured Rati Devi that she would help to revive Manmadha and also please Bhagavan to ask for her  hand in wedding. She commenced such rigorous meditation as would shake up the whole Universe by not taking food for long, not even consuming dried leaves dropped from trees thus earning an epithet of ‘Aparna’ and finally even discarding water. As the Trilokas were ablaze with the heat of her Tapasya, Devas and Sages approached Lord Vishnu who assured that Bhagavan Siva was indeed a ‘Purana Purusha’ or the Most Ancient, approachable to one and all with clean mind; Varenya or Varaneeya (Devotion worthy) and the Paratpar Paramatma. Thus along with Brahma and Devas, Vishnu prayed for the vision of Pinakadhari Maha Deva who was in a Yoga Samadhi with Vasuki Serpent as Yagnopaveet or the Sacred Thread, Kambal and Aswatar Snakes as His earrings, Karkotak  and Kulik as wrist ornaments, Shankh and Padma Serpents as shoulder ornaments, tiger  skin as loin cloth, Bhagirathi Ganga and Ardha Chandra or half moon on His head inside the jatajut or His twisted hair and Blue Throat, while Nandi Deva too was nearby. As Lord Brahma eulogised Maha Deva, slowly the latter opened His eyes and described the  prevailing situation created by Demon Tarakasura, Brahma’s boon that only Bhagavan’s son could kill him, the efforts made by Himaraja and Devi Girija whose Tapasya of  extreme nature was bursting into flames across the Universe, the burning of Manmadha and Sati’s agitation and finally the grand request being submitted to Bhagav an to wed Devi Girija which would eventually lead to the birth of an Illustrious Son who would exterminate the hazardous Demon Tarakasura.Bhagavan replied that as far as Kama Deva was concerned, the decision to burn him off was justified as all the Devas and such other  Celestial Beings who had been victims of passion and worldly temptations were unstable of  mind and action thas far and after Kamadahan or the destruction of Kama, they would all  be like Himself and could all now concentrate in Samadhi the pursuance of Truth and Virtue and seek real bliss of Sat-Chit-Ananda; Bhagavan further said that ‘Kama’ would inevitably lead to ‘Krodha’ or anger, Krodha would lead to ‘Sammoha’or infatuation and rigidity of thinking, Sammoha would further lead to ‘Bhrama’ or Maya / Illusion which would for sure camouflage Reality or Truth or the Everlasting; thus Kama the root cause be  better put ablaze. Meanwhile Parvati was fully engrossed in high meditation. Bhagavan Siva was indeed impressed but desired to test her sincerity and unswerving attachment to Him. He took the form of a Brahmachari and enquired from Devi Girija’s associates around her as to who she was and why was she performing such severe Tapasya? The associates replied to the queries and the Brahmachari had a hearty laugh that the Tapasya of such severity was a sheer waste as the Tapaswini was replete with ignorance since Rudra was an abhorable and

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wild person with a ‘kapaala’ (skull) in hand, a dweller of Smashaan (Burial Ground), an odd exhibitionist of poisonous serpents all over His Body, a bearer of Tiger skin as Loin Cloth, an unkempt and ugly hair style with water flowing from head, always in the highly inauspicious and disgusting company of Pisachas, Goblins, Pramatha Ganas and a typically crazy creation of God! This beautiful and attractive lady coming of a wonderful family  background could indeed wed a Demi-God like Indra, Dharmaraja, Varuna Deva, Kubera, Vayu or Agni, but never ever that horrible species like Rudra! Devi Parvati got infuriated with white anger and asked the Brahmachari to be lifted and thrown out at once to have affronted such Mahatma; the stupid and arrogant person was an unpardonable sinner, a Veda-dushak and a brainless brute! Bhagavan Siva then showed up in His real form to Devi Parvati who felt shy and reminded Rudra that She was a reincarnation of Devi Sati and that She gave birth to Devi Meena with the immediate and noble cause of begetting a Son, who alone could free the Universe from the great peril of Tarakasura. On being asked her by Lord Siva for a boon, Devi Parvati desired that Bhagavan should approach her father  Himavanta to allow Him to wed her! To this Siva replied that Parvati had indeed declared her real form of Maya or Illusion and that of Maha Tatva which was a display of the interaction of three Gunas of Satva, Rajas and Tamas and that He would never extend His hand to ‘receive’ as Bhagavan was always a ‘Giver’!! However, Bhagavan Siva deputed ‘Sapta Rishis’-the illustrious Seven Sages viz. Marichi, Atri, Angeera, Pulasthya, Pulaha, Kratu and Vasishtha- to Himavant’s residence to formally present Devi Parvati and Himavant proposed his daughter to wed Siva after  consulting the bride’s mother Mena and the co-Mountains like Meru, Nishadh, Gandhamadan, Mandarachal and Mainak. The Sapta Rishis who conveyed the most auspicious news to Siva and suggested that Lord Vishnu be immediately called and along with Him Lord Brahma, Indra, Dikpals, Devas, Rishiganas,Yakshas, Gand harvas, Nagas, Siddhas, Vidyadharas, Kinnaras, Apsaras and their spouses and cohorts. Sage Narada among the Sapta Rishis was commissioned to personally invite Vishnu, Brahma, Indra and Devas. Gargacharya was asked to supervise the rituals of the wedding and Viswakarma constructed the ‘Mangala Vedika’ or the Auspicious Platform to perform the Wedding and oversee the decorations. Chandra provided coolness in the atmosphere, Surya the luminosity, Vayu Deva blew fragrant airs and Indra organised dan ce, music and instrumental extravaganza. The Bridegroom arrived on Nandi, accompanied by Vishnu, Brahma and Devas, Maharshis, Pramathaganas, Rakshasas, Ghosts, Goblins, Pisachas an d Spirits. Indeed the unprecedented and the Most Glorious Wedding of Siva-Parvati was the unique talk of the entire Universe. At the Wedding ‘Muhurat’, Himavan declared: ‘I, Himavan of the Gotra and clan of Mountains have the greatest privilege of offering the hand of my daughter Devi Parvati to Parama Siva in the august presence of Brahma and Vishnu. In turn, I wish to know the Gotra and Vamsa of Bhagavan’. As Sage Narada lifted his Veena instrument, Himavan stopped Narada n ot to play on it as a reply about the Gotra and Vamsa of Bhagavan; Narada told Himavan that the Gotra and Vamsa of Maha Siva was ‘Naad’ or Sound and that was why Narada lifted the Veena as a reply! Bhagavan is ‘Naadamaya’or the Embodiment of Naada and one could realise Siva only through Naada, as He has no Gotra and no Vamsa since He is above these nomenclatures and yet belongs to all Gotras and all Vamsas. He has neither beginning nor end; He is the Most Supreme Energy beyond comprehension! Then Himavan gave the ‘Kanyadaan’ or the offering of his daughter saying: ‘Imam Kanyaam thubhyamaham dadami Parameswara! Bharyartham

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 prathi gruhneeshva’ (Parameswara! I am offering my daughter as your ‘Dharma Patni’; kindly accept). After wedding, Maha Deva and Devi Parvathi moved on to Mountain Gandhamadan to a luxurious and lonely place for their honeymoon. As Bhagavan’s virility was so potent that parts of humanity were getting destroyed and Vishnu asked Agni Deva to take the form of a Hermit and asked Parvati to donate it and extended his hand which was immediately consumed by Agni even before Her eyes. Parvati got angry and cursed Agni to become ‘Sarva Bhakshak’ or he who consumes everything. Agni could not bear the  brunt of the virility of Maha Siva and begged Him to show a way to pass it on to someone; Siva advised that the same be planted into virtuous women and Sage Narada annotated that such women of high merit taking bath on an early morning in the instant month of Magha would be attracted to Agni and his hot flames and they would be the best choice for the transfer of the virility in particles. As advised by Narada, Krittikas approached Agni seeking warmth from the cold morning and Agni transferred some drops of virility to the ladies through their skin pores. Kritthikas got pregnant and their angry husbands gave a curse to them to roam on the Sky.They became Stars in a constellation and aborted their   pregnancies. The major portion of the virility got left however on top of the Himalayas which was lifted by a crane and pushed into Ganges and the drops which were radiant like fire sparks got meshed up in the river bed plants (Sarkhand) of Ganges, who carried the foetus to a secluded place in the bushes thus emerging a Six Headed Child Kartikeya! As soon as the boy of highly chiselled face and limbs was born with extraodinary splendour, there was such illumination that travelled all over the Three Worlds instantly. Siva Deva and Devi Parvati appeared at once on their Vrishaba carrier and were overwhelmed with  parental love and affection. Soon Brahma, Vishnu, Indra and the entire Devaloka assembled and so did Rishis, Yakshas, Gandha rvas and all Celestial Beings. Veerabhadra and Pramathaganas as also the whole entourage of Maha Deva were ecstatic with boundless rapture. Devas put their chins up with indescribable relief that it would not be far for the greatest menace of Takakasura to be devastated by the new arrival on the scene! The whole atmosphere was of liberation, festivity and celebration. The Deities commenced preparations of war to kill Tarakasura but a Celestial Voice was heard that victory would be assured only under the Leadership of Kartikeya and hence all the Devas requested Skanda to become the Chief of the Army of Devas. Meanwhile, Devasena, the daughter of Mrityu Devata, became his wife and hence Skanda was known as Deva Senapati. Kartikeya led the army of Devas of the rank of Indra, Agni, Vayu, Kubera and Yama Dharma Raja and was seated on an elephant. Tarakasura arrived with a huge army of mighty warriors who dominated and co ntrolled the opponents intially. Indra’s ‘Vajra’ was overpowered by Tarakasura’s weapon called Shakti and wounded Indra. King Muchukunda who fought for Devas and sought to stop the domination of Daityas but Tarakasura felled him on the ground; Muchukunda wanted to use the ‘Brahmaastra’ but was restrained by Sage Narada as that weapon would no doubt create havoc but would be ineffective to destroy Tarakasura and hence Kartikeya would have to be warmed up gradually.Veerabhadra swang into action and slaughtered thousands of Demons; Tarakasura realised that Veerabhadra was not easy to control and thus used his ‘Maya’ and assumed a thousand arms. Lord Vishnu suggested that the time was ripe to kill the Big Demon before he became more powerful and asked Skanda to charge him. With his mighty weapon Shakti on hand, Kartikeya chased Tarakasura but the latter retaliated with his ow n ‘Shakti’ and even got Skanda unconscious for a while. After quickly recovering his poise,

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Kartikeya prayed to his parents and released the Maha Shakti which was fortified with the  blessings of Bhagavan and Bhagavati and finally annihilated Tarakasura who incidentally was a Great Siva Bhakta! But Siva Himself was so pleased at the valour of the lad who was more than a match to the Greatest Demon of the times who sent shock waves across the Three Worlds! While Devas and Gandharvas were engaged in unending praises and noise of resounding musical notes, Rishis were engaged in Vedic Hymns to please Kartikeya and there was ecstasy across the Globe. Whoever reads or hears the details of the historic victory of Deva Senapati over the obnoxious obn oxious Demon would be rid of Sins of even great severity and magnitude. Skanda’s remorse and ‘Prayaschittha’ (Atonement)

Although satisfied with the termination of Tarakasura, Kartikeya had strong sense of  remorse of having committed Brahmana hatya (killing of a Brahmana) in the depth of his h is conscience, especially because the Rakshasa was an ardent devotee of Lord Siva. Then Vishnu cajoled Kartikeya saying that deducing from Shrutis (Vedas), Smritis (Shastras), Itihasa (History) and Puranas, there was no sin in killing a kindless Brahmana who had no hesitation in harassing and murdering others. If a cruel demon was distressing and the victims sought refuge, the valiant had a duty to protect Dharma (Justice). As regards the devotion of Siva, Vishnu said that besides being b eing repentant, Kartikeya should perform ‘Siva Aradhana’ as there was nothing else in the Three Lokas more ideal; indeed Parama Siva’s chariot is Prithvi (Earth), Brahma is the Sarathi (driver), Vishnu is the arrow, Mandharachal is Dhanush (Bow) and Chandra and Surya are the wheels. Some exceptional Sages might resort to the Yoga route to worship Siva, but the easier way is to perform Linga Aradhana. It may be recalled that at the time of Creation, Lords Brahma and Vishnu had a controversy about their inter their inter se seniority and Bhagavan Siva took the form of a huge Siva Linga which had neither beginning nor end and directed them to worship the Linga by  performing ‘Abhisheka’(bathing) with milk, ghee, honey, curd or pure water and secure  boons from Him. Hence Vishnu suggested that Kartikeya should dedicate Siva Lingas made of earth, bricks, or stones and wash off the stigma or sin of Brahma Hatya. Ha tya. Accordingly, Kartikeya called Vishvakarma the Divine Architect and asked that three Visuddha Lingas and their complexes be constructed forthwith. Then in the presence of all the Devas, Brahma, Vishnu and Parama Siva Himself, Skanda established one Linga named ‘Pratigneswar’ on the West. Lord Siva blessed Kartikeya to declare that whosoever  worships the Linga on Chaitra and Kartika Sukla Ashtamis after taking bath, observing fast, performing Puja and Jagaran (night-long awaken-ness) would be fearless of Mrityu (death). A second Siva Linga was established at Agnidasha (Agneya) where Tarakasura’s entire Shakti was released to Pancha Bhutas (Five Elements) through his Kapala and is thus known as Kapaleswar Linga. To the North of Kapaleswara Linga, Skanda established ‘Shakti Chhidra’ Tirtha, where the auspicious Patala Ganga River gave its presence, which is the demolisher of even grave sins. Lord Siva assured that worship to this Linga on Ch itra Krishna Chaturdasi (preferably falling on Mondays) by observing fast and day long ‘Rudra Parayana’ or the Recital of Rudra Geeta in praise of Parama Siva would secure the Devotee concerned a place in Rudra Loka. Enthused by the three Lingas set up by Kartikeya, Lord Brahma established a Siva Linga nearby a Sarovar or a pure water-body and it is said that Bhagavan Siva Himself would with His own h ands receive the offerings by a devotee reciting ‘Sadyojathaadi Pancha Mukha’ or Five Faced Siva Mantras. Like wise anybody establishes a Siva Linga and a Temple Complex would surely reserve a place in Siva Loka. 15

Those who clean up any Siva Temple with a broom would be free from ailments and illness; white-washes a complex or paints it would improve physical strength; decorates the Linga with flowers, Kusha grass, til or sesame seeds, ‘Akshatas’ or rice grains mixed with turmeric powder would stay in Swarga Loka for many ‘Divya’ years; those who perform ‘Abhisheka’ (Bathing) to the Siva Linga with milk, curd, ghee / butter or even pure water  would receive double the benefits; those who apply Kapila Cow’s ‘Panchagavya’ comprising milk, curd, ghee, urine and dung in equal proportions along with w ith Ganges Water, Kusha water or Sandal wood paste liquid with Mantras of ‘Namakam’ and ‘Chamakam’ would attain ‘Parama dhama’ or Moksha. A devotee performing ‘Shodasopacharas’ or  Sixteen Services including offering sandal paste, Agar or incense / Dhoop, Dipa ( lighting of cotton vicks soaked in ghee), g hee), chaamara ( hand fan), ‘Naivedya’ (offering of food items), Ghanta (Bell), Shankha (Conch shell), ‘Geet’ or Singing in praise of Siva, Vadya (instrumental music), ‘Nritya’ (dance), Ratha Yatra (Chariot drive) and similar services according to one’s own capacities and an d desires would yield immense benefits. After setting up the Tri Linga Complex called ‘Kumareswara’, Skanda along with Devas and Brahma extolled Bhagawan Siva as follows:  Namah Sivayastu niraamayaya namah Sivayasthu manomayaya , Namah Sivayasthu Surarchitaya thubhyam sadaa Bhakta krupaparaaya / Namo Bhavaayasthu  Bhavodbhavaaya Namasthesthu the Dhwastha mano bhavaaya, Namasthesthu the Goodhamaha Vrataya Namasthesthu Maya gahanashrayaya / Namasthesthu Sarvaaya  Namah Sivaaya Namasthesthu Siddhaaya Puraathanaya, Namasthesthu Kaalaayanamah  Kaalaaya Namasthestu the Kaalakalaathigaya / Namo Nisargaatmaka Bhutikaaya  Namostvameyoksha Mahindrakaaya, Namah Sharanyaya Namogunaaya Namasthesthu the  Bhimagunaanugaaya /Namasthusthu Naanaa Bhuvanaadhikatreh Namosthu  Bhaktaabhimata pradaatre, Namasthesthu Karmaprasavaya Dhaathre Namah Sadaa the  Bhagavansukatreyh / Anantha Rupaya Sadaiva thubhhyamasajna kopaaya sadaiva thubhyam, Ameyamaanaaya Namasthesthu thubhyam Virishendrayanaaya Namasthesthu thubham /Namah Prasiddhaaya Mahoushadhaaya Namasthesthu the Vyadhi –   ganaapahaaya, Charaacharaaya vichaaradaaya Kumaranathaaya Namah Sivaya  /Mahesha Bhuteysha Maheshvarosi Kaamesha Vaageesha Balesha Dhisha, Krodhesha Mohesha Paraparesha Namasthesthu Mokshesha Grihaashayesha /  (Our Greetings to you Siva, who is devoid of all kinds of sorrows and physical ailments, the epitome of propitiousness; who is worshipped by the en tirety of Devas and is ever  merciful to Devotees; who is the origin of Creation and the Supreme Architect of the Universe, the demolisher of Kamadeva the Lord of Love; the Administrator of the most confidential ‘Vratas’; the Lord of ‘Maha Gahan’ or the Illusory Sky; the most elusive Yoga Maya; the unknown Sharva at the time of the Great Illusion; the most ancient ‘Siddha Swarupa’ or the well established Body Figure; the Kaala Rupa or the Form of Time; the Wizard Accountant of the Pluses and Minuses of all Beings; the Unknown Entity beyond the scope and reach of Time; the Natural Source of Wealth and Prosperity; the Essence of  Abundance and Miracles; the Unique anchor of Hope and the Final Refuge; the Nirguna Brahma or the negation of Gunas G unas / human characteristics; the Supreme Chief of all the Worlds; the Great Bestower of boons to Bhaktas; the Final Judge of ‘Karmaphal’ or the End results of Actions; the Hold and the Holder; the Preserver and the Prop; the Endless Form; the Angriest and the most Logical; the Immeasurable; the ‘Mahoushadhi’ or the Supreme Physician; the destroyer of all kinds of diseases and disorders; the Grand Chief o f  16

Movable and Immovable Objects; the Master Master of the IIustrious Kumara; Mahesha, Mahesha, Bhutesha, the Fountain Head of desires d esires and joys; the Lord of ‘Vani’ the Goddess of  Learning and Clarity of Expressions; the Lord of Strength and Mind; the Controller of  Anger and Equanimity; the Epitome Epitome of Moha or infatuation; the the Chief of this and all other  destinies and the Overlord of Moksha or Salvation.) As Kartikeya prostrated before Bhagavan with extreme devotion, Parama Siva complimented the former about his valour and intellect and assured that those who worship him by morning and evening would be rid of malady, poverty, cowardice and attain ‘Paramadhaam’. More so, those who adore Kartikeya K artikeya on Visakha Pournami on a seashore or river bed by observing purity and perform Puja, h avan, Recital of Rudra, and charity to learned and well deserved Brahmanas would steer clear of Shathru Peeda (Terror of  Enemies), Mrityu Peeda (Fear of untimely death), Visha Roga (Disease due to Poisonous Sources), alarm of thieves, fright of snakes and cruel animals etc; on the other hand, the devotees are blessed with health, wealth, progeny, comfort and contentment. Ashtottara Namavali of Kartikeya and Phala Sruti

Sage Viswamitra recited the following Ashtottara Namavali (108 names) about Skanda Deva on the most significant day of Kartika K artika Pournami of which Kartikaya is fond of: (1)Brahmavaadi (Profounder of Parama Tatvas) (2) Brahma (Creator and the Reciter of  Vedas) (3) Brahma Vid (The Exponent and an d Interpreter of Brahma Gyan) (4) Brahma Vatsala (The beloved of Lord Brahma) (5) Brahmanya ( Brahmana Bhakta) (6) Brahmadeva(7)Brahmad ( The Donor of Brahma Gyan) (8) Brahma Sangrah (The absorber  of Vedardha or the Para Brahma’s reality) (9) Sarvotkrushta Parama Teja (The H ighest of  All of Super Luminosity) (10) Mangala Mangala (The Most Propitious of the Propitious)(11) Aprameya Guna ( He who has countless qualities) (12) Mantra Mantraga (The Quintessence of Mantras) (13) Savitrimaya (Full of Pranava or Omkara) (14) Sarvatra Aparajita ( Always unconquerable) (15) Sarvatmika Mantra (The universally applicable Mantra) (16)Deva (Replete with Divinity) (17) Shadakshara Vatam Vara (The best reciter  of Om Namassivaya) (18) Gava Putra (The Illustrious Son of Cow or Ganges) (19) Surarighna (The Destroyer of the Enemies of Devas) (20) Sambhava (He who makes the Impossible possible) (21) Bhava bhaavana (The Creator of the Universe in the form of  Brahma) (22) Pinakini ( The Carrier of Pinakini Dhanush in the form of Shankara)(23) Shatruha (The Terminator of Opponents) (24) Swetha ( He assumes the form of a white Mountain or Himalaya) (25) Guudha (Born in a hidden place or He who has latent Shakti) (26) Skanda (He who jumps while walking) (27) Suraagrani (The Chief of Suras)(28) Dwaadasha (Who has twelve eyes and ears) (29) Bhu (Bhu mandala Swarupa or the Form of Earth) (30)Bhuvah ( Antariksha Rupa or Of the form of Sky) (31) Bhavi (Bhavitva Rupa ) (32) Bhuva Putra (Bhumi Putra as Siva’s manliness was absorbed into Earth) (33)  Namaskruth (Saluted by one and all) (34) Nagaraja (The King of Serpents)(35) Sudharmatma (Epitome of Virtue) (36) Naka Prushtha (He is the Base of Swarga as He is the Saviour of Devas) (37) Sanatan (He is Eternal) (38) Hema garbha (Born of Siva’s goldlike semen) (39) Mahagarbha (Born of several mothers) (40) Jaya (Victorious) (41) Vijayeswara (The Deity of Victory) (42) Karta (The Performer) (43)Vidhata (The Preserver) (44) Nithya (Everlasting) (45) Nithyarimardana (The con stant destroyer of  enemies) (46) Mahasena (The Chief of a huge army) (47) Maha Teja (The most Illuminated) (48) Virasena (Commander of a Valiant army) (49) Chamupati (The Leader of 

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Militia) (50) Surasena (The Principal of an intrepid band of soldiers) (51)Suradhaksha (The Supreme Head of Devas) (52) Bhimasena (The Chief of a terrifying military) (53)  Niramaya (Devoid of illness) (54) Shouri (The most gallant Son of Shankara) (55) Patu (Smart and Enterprising) (56) Maha Teja (The highly radiant) 57) Viryavan (Personification of Might) (58) Satya Vikram (Courageously Truthful)(59) Tejogarbha (Agni Putra) (60) Asuripu (Antagonist of Demons) (61) Suramurthi (A byword for Devas) (62) Surojit (More gutsy than Devas) (63) Krutajna (Grateful to those who stand by Him) (64) Varada (Bestower of windfalls) (65) Satya (Satyavadi or He who stands for Truth) (66) Sharanya (Protector of those who seek refuge) (67) Sadhu V atsal (Affectionate and kind to the Good) (68) Suvratha (Benefactor of those who perform good Vrathas) (69) Surya Sankash (Luminous like Sun) (70) Vahnigarbha (Begotten of Agni) (71) Ranotsuk  (Enthusiastic of Battles) (72) Pippali (Consumer of Pippali)(73) Seeghraga (Travels at top speed) (74) Roudri ( Son of Rudra) (75) Gangeya (Son of Ganges) (76) Ripudarun (Demolisher of Foes) (77) Kartikeya (Son of Krittikas)(78) Prabhu (Highly accomplished) (79) Kshanth (Forgiving and Patient) (80) Neela-damshtra (Blue Thoated) (81) Mahamana (of large heart disposition) (82) Nigrah(Possessive of Restraint) (83) Netha (Leader) (84) Suranandana (Provider of happiness to Devas) (85) Pragrah (Controller of Enemies) (86) Paramananda (Extremely blissful) (87)Krodhagna (Alleviates the anger of Devotees) (88) Tar (Producer of heavy sound) (89)Vucchrit (High stamper of feet) (90) Kukkuti (Keeper  of Cock as chariot flag) (91) Bahuli (Possessor of many useful implements) (92) Divya (Has Divine illumination) (93)Kamad (Fulfilled of desires) (94) Bhurivardhan (Has extreme amusement) (95) Amogh (Unconquerable and ever successful) (96) Amritada (Endower of Amrit) (97) Agni (Agni Swarup) (98) Shatrughna (Terminator of Opponents) (99) Sarvabodhan (Provider of Knowledge to one and all) (100) Anagha (Devoid of sins) (101) Amar (indestructible)(102) Sriman (Highly Prosperous) (103) Unnati (High Profiled) (104) Agni Sambhava(105) Piscacha Raja (King of Piscachas and Siva Ganas) (106)Suryabha (Akin to Sun God in radiance) (107) Sivatma (Siva Swarupa) and (108) Sanatana (Eternal). Phalasruti: Those who recite the Ashtottara of Kartikeya become fearless, contented, and happy; a pregnant woman reads or hears the Ashtottara would be blessed with a son of  virtue and fortune; and if unmarried girls read they are sure to secure ideal husbands. Significance of ‘Daan’ (Charity)-Its Profile and Fruits

In the ‘Kaumarika Khand’ of the present Skanda Purana, some details of Pandava’s ‘Vanavasa’ (forest life) for twelve years pursuant to the unjust game of ch ess by Kauravas and Arjun’s ‘Tirtha Yatras’ or visits to Holy Places and Rivers were described. The important Tirthas were Kumaresh Tirtha, Stambhesh Tirtha, Varkareswari Tirtha, Mahakaleswara Tirtha, and Siddheswari Tirtha. But these Tirthas were infested by crocodiles and used to pull down ‘Tapasvis’ from river beds into water and kill them. Thus nobody dared to enter the Tirthas. Some persons warned Arjuna but he did not heed the advice and was caught by a crocodile which was forcibly drawn out of water and hurt so much that it was almost killed. From the dying crocodile emerged an ‘Apsara’ or a Divine Damsel. Similarly crocodiles from other Tirthas also turned out to be Apsaras and told Arjuna of their experience of a Tapasvi on a river bank attracted them but the Brahmana cursed them to become crocodiles till such time that a mighty warrior entered the waters and dragged the curse-ridden crocodiles forcibly on to the banks of the Rivers. The four 

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Apsaras so redeemed by Arjuna were Sourabhi, Sameyi, Budbuda and Lata and henceforth the Sacred Tirthas were made accessible and active once again. Thereafter, Arjuna visited the Ashram of Sage Narada an d secured blessings, especially since Arjun made the ‘Panchaapsara Tirthas’ accessible once again. In this context, Narada described to Arjun about ‘daan’ (charity), its two ‘hethus’ (varieties), six ‘Adhishtaans’ (Reasons), six ‘Anks’ (Parties), two ‘Parinaams’ (end results or fruits), three bhedas (classifications) and three ‘Vinas Saadhanas’ (negative results). The two ‘hethus’as normally perceived are about the size of the charity-small or big- as also of the quality. But such ‘hethus’ are not as important as the ‘shraddha’ or dedication and devotion are. Bhagavan Siva would be pleased only by the sincerity and pure heart that is attached to the charity rather than any other aspect. Again, ‘Dhana Daan’ or the charity of money is more  popular than ‘Vastu Daan’ or charity of material, ‘Vastra Daan’or charity of clothes etc. since charity of money would buy back Vastu or Vastra. Then the six ‘Adhishtaans’ or  reasons of Daan are: ‘Dharma Daan’ without strings attached ie.Daan given to the Virtuous or Dharmatmas; ‘Artha Daan’ keeping in view some purpose or utility; ‘Kaama Daan’ like favours for women, wine or such other benefits in view; ‘Lajja Daan is due to compulsions of Public or Society; ‘Harsha Daan’ is made on receiving good news and out of happiness; and ‘Bhaya daan’ out of compulsion, fear or avoidance of risks. The six ‘Anks’ or  donor/receiver parties are as follows: The Positive Donors are ‘Daatas’ by nature; the ‘Dharmatmas’ or the Virtuous; those desirous of donating willingly and happily; the ‘Vyasana rahit’ or devoid of bad habits; ‘Pavitra’ or Symbols of Purity and ‘Anindaneeya’ or the blemishless.The Negative Donors are ill mannered, indolent, evil minded, persons of   bad habits, persons who swear to support the Evil and persons who are sleepy! Among the Good Receivers of Charity are those of good ‘Kula’ or caste, who has ‘Vidya’ or good Education, good ‘Aachaar’ or family bearing / tradition, earners of rightful way of life or of  Satvik Life, of kind heart, ‘Jitendriya’ or of Controlled Emotions and finally of excellent  parenthood. The second category of receivers of donations is of pleasant visage, of  sincerity and thankfulness but not of demanding nature, cantankerous or mean. The donors of charity must have the perspective of what kind of material is required or useful to the receiver or otherwise the purpose of charity would be defeated.The two ‘Parinams’or end results/fruits are either gain of ‘Punya’for the ‘Paralok’ or after death or for use in ‘Ihalok’ or the current life to the receiver. The latter ‘Dannas’ or for the use of Ihalok are of four  types viz. Dhruva, Trika, Kamya and Naimittika. Dhruva is for public use like digging wells, construction of Temples, gardens, Choultries, schools etc.Trikha is for daily utility like ‘Nithya Daan’, say Vidya Daan. Kamya Daan is to fulfill one’s own desires like victory, wealth, might etc. Naimittika Daan is like Samkranti Daan, Grahana (Eclipse) Daan, Daan at auspicious occasions like weddings, Vraths etc. or Kriyapeksha Daan like Shraadh, Vratas etc.; Gunapeksha Daan like Vidyabhyas and so on. Three ‘Bhedas’or types of Daan are classified; the best types are charity of ho uses, temples, buildings, Bhumi (farms / fields), cows, Wells, gold and ornaments and the best of course is to give away one’s own life itself as ‘Daan’. The Secondary Variety of charity relates to Anna (Food grains), Vastra (Clothing), ‘Vahan’ etc. The tertiary kind of Daan is to donate footwear, umbrellas, utensils, curd, honey, ‘Asan’ or seating, deepa or Light, wood, stones etc. Now, there are three kinds of ‘Daan Naashak’ reasons viz. ‘Paschattaap’ or regret of having g iven the Daan; ‘Apaatra Daan’ or charity to the wrong and unserved person or ‘Ashraddha Daan’is to a person on account of laziness. Paschattapaya Daan indicates as to why the

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Daan is given at all; Ashraddha Daan is Rakshasa Daan and Apaatra Daan is as bad as not giving it away. The worst Daan is ‘Paisacha Daan ’ or the charity duly given is returned under duress or due to the bad behaviour of the receiver or the donor. Incidentally, Apaatra Daan should be avoided to an undeserving Brahmana who is bereft of ‘Vidya’, sells his/her  conscience if his Bhumi is accepted; if he accepts a cow to kill it or sell it; if he accepts gold to encash it, a horse that might destroy the receiver’s eyes; Vastra to harm his wife; ghee his manliness; til seeds that might harm his children and so on. Narada seeks replies to a questionnaire and bestows Brahma’s Charity to Kalaap Village

Sage Narad told Arjun that in the context of ‘Daan Pradaan’ or bestowing charity of a large  piece of land to a well deserved Brahmana Community; he travelled the World over to identify a Place where satisfactory replies are received to a Questionnaire of Twelve Queries framed by him. The questions were: 1) who knows ‘Matrikas’ well; how many ‘Matrikas’ are there and how many ‘Aksharas’ or Letters? 2) What are the Twentyfive Materials in the domestic or personal context? 3) Who knows the art of converting several women into one? 4) Who is the unique person that knows the ‘Vaakya Rachana’ or the Writer of Sentences connected with Strange Fiction? 5) Who is the learned Brahmana living in an Ocean with full awareness that a ferocious crocodile is always around? 6) Who is the best Brahmana possessing the knowledge of eight-fold Braahmanatva? 7) Which are the foremost days falling at the beginning of each Yuga? 8) Which are the first days of each ‘Manvantara’? 9) Which was the first day that Surya Deva rode in his chariot? 10) Who could explain that human beings are put to tremendous anxiety like a black serpent has? 11) Who is the most intelligent and practical human being in the whole world and why? 12) Who is aware of the two distinct routes available to human beings? Sage Narada could not get convincing replies to the above questionnaire among the several places visited and Expets interviewed as the questions were supposed to be tough! Then suddenly it occurred to the Sage that he could perhaps try out the Kalap Village that boasted of exceptionally renowned Veda Pundits. On reaching there and having posed the questions, the Elders of  the Village commented that the questions were indeed very elementary and could as well  be replied by one of an unintelligent and dull boys of the village! He asked a boy said to be of an inferior intelligence named Suthanu who gave the replies as follows: In his preface before answering the questions, Suthanu said that various Gurus normally tended to teach the Scriptures and Mantras, generations after generations, only by memorizing but without necessarily providing the meaning, let alone the implications and intricacies of the stanzas. Indeed a Brahmana who merely memorized the Mantras without realizing the meaning was a mere two legged animal! For example, ‘Aakar’ is known as Brahma, ‘Ukar’ is Vishnu and ‘Makar’ is Siva; the Triguna form of AUM with ‘Anuswarup Artha Matra’ on top of AUM ( in Sanskrit) is Maheswara Himself! How many are aware of the significance of Omkara Mantra? Coming back to the first question as to how many types of ‘Matrikas’ are there and of how many ‘Ahshas’ or Letters are in the Matrikas, the reply is that there are twenty letters in a Matrika. Besides there are fourteen ‘Swaras’, thirty three ‘Vyanjanas’, ‘Anuswaras’, ‘Visarga’, ‘Jihva muleeya’ or tongue-ended voice and ‘Upadhaneeyas’.Matrikas are called the essence of Language. The fourteen ‘Swaras’ from ‘A Kar’ to ‘Auom kar’ represent ‘Manu Swarupas’ viz. Swayambhu, Swarochish, Auttam, Raivat, Tamas, Chakshu,

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Vaivasvath (the Present Manu), Savarni, Brahma Savarni, Rudra Savarni, Daksha Savarni, Dharma Savarni, Roucha and Bhautya. The current Manu Vaivasvat is Rukara Swarup and his colour is Black. From letters ‘Bha’ to ‘Sha’ are eight ‘Vasus’ viz. Dhuva, Ghora, Sowmya, Apah, Nala, Nila, Pratyasha and Prabhasa. The Letters from ‘Ka’ to ‘Ha’ represent thirty three Devatas. Actually letters from ‘Ka’ to ‘Tha’ represent Twelve Adityas viz. Dhata, Mitra, Aryama, Shakra, Varuna, Amshu, Bhaga, Vivisvan, Pusha, Savita, Tvashta and Vishnu. From ‘Da’ to ‘Ba’are Eleven Rudras viz. Kapali, Pingala, Bhima, Virupaksha, Vilohita, Ajaka, Shasana, Shasta, Shambhu, Chand a and Bhava. Letters ‘Sa’ and ‘Ha’ are represented by the two Ashvini Kumars, thus accounting for all the thirty three Devatas. The Letters ‘Anuswar’, ‘Visarg’, ‘Jihva Muleeya’ and ‘Upadhaneeyas’ stand for ‘Jarayuja’, ‘Andaja’, ‘Swedaja’ and ‘Udbhija’. About the Second question regarding twenty five ‘Vastus’ or materials for  domestic/personal utility, the reply is: These are ‘Pancha Bhutas’ viz. Prithivi( Earth), Apas ( Water), Tejas (Radiance), Vayu (Wind) and Akash (Sky); Five ‘Karmendriyas’(Mouth, hands, feet, anus and genital); Five Jnanendriyas ( Ears, Eyes, Tongue, Nose and Skin) and the corresponding reactions viz. Shabda (Sound), Rup a (Vision), Rasa (Taste), Ghrana (Smell) and Sparsha (Feeling) and ‘Pancha Vishayas’ viz. Man ( Mind), Buddhi (Thinking), Antaratma (Conscience), Ahankar (Ego), Prakriti (Nature / Maya) and Purusha (Almighty). In other words, the Twenty Five Tatvas of Domestic / Physical nature as above are blessed by Almighty to realize the Self as reflected from Paramatma. The Third question concerns about the various forms of a woman who is essentially a single entity. The reply is about a person’s ‘Buddhi’ or mental condition which is comparable to that of a woman whose forms and moods are several (Frailty thy name is a woman!). It is the single Buddhi which takes myriad kinds of feelings, reactions and impulses. The Fourth question relates to a person who exists in a ‘Sansar’ (World) and describes it as an attraction like the beautiful phrasing of an Essay, not realizing that the charm of the write-up is a trap or the ‘Sansar Bandhan’; hence the lure of life is but a powerful bondage! The Fifth query is about the joy of living in an ocean, being fully aware of the dangerous crocodile nearby.Human beings get enticed to swim in an ocean, despite the risk of life and it is that ‘Lobha’ or attraction which generates ‘Moha’ (obsession) or ‘Maya’, ‘Abhiman’ or deep sense of Belonging, insensitivity to the risk involved, avarice to possess more and more, ignorance and sheer stupidity. All these are ramifications of ‘Vyamoha’ (possessive nature) like desire to secure other’s wealth, woman, and comfort, all at once being dishonest, undeserved and corrupt. The sense of Lobha leads to ego, deceit, anger and  jealousy. The lurking crocodile is surely attractive but hazardous. The Sixth inquiry concerns the Eight-fold ‘Brahmanatva’ classified as Matra, Brahmana, Srotriya, Anuchan, Bhruna, Rishi Kalpa, Rishi and Muni. A normal Brahmana by birth and caste is invariably the one who nodoubt has the advantage of ‘Upanayana’ Samskara and Gayatri ‘Upasesha’called Sacred Thread Ceremony but with or without performing Vedic Karmas or duties; this kind of an ordinary Brahmana is name sake only. He who follows ‘Vedic Achara’ or performs Veda Practices being soft natured, fond of loneliness, truthful and pious is a Brahmana in a better sense than a ‘Matra’ type. The better category of  Brahmanas are ‘Srotriyas’ who are Ritual, Virtuous, proficient of atleast one Veda sakh a

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(Branch) along with six vedangas, pure hearted and Dharmajnanas. The higher class of  Brahmanas called ‘Anuchans’ are well read, Guru Type of senior Vidwans who preach and teach and practise ideal ‘Brahmanatva’. The further higher category is called Brahmanas with worldly wisdom to be able to interpret Principles to practical situations, authorities on Vedas, ‘Samyamis’who have restraint and poise, Tatva Gyan and Senior Guides on Rituals etc. ‘Rishi Kalpas’ are Ashrama Dwellers, Naishthies, and limited Eaters. The Rishis are Dhyana Nishtha Parayanas (Meditation-Centric) and Jitendriyas or victorious of various worldly temptations. Munis are beyond the barriers of Brahmanas and the known norms and controls applicable to them, since they belong to Super Human Beings worthy of  worship and possess yogic powers and Siddhhis. The Seventh query was about the first days of each Yuga. Kartika Sukla Navami was the first day of Satya Yuga, Visakha Sukla Tritiya was of Tretha Yuga, Marga Krishna Amavasya was of Dwapara Yuga and Bhadra Krishna Trayodasi was the opening day of  Kali Yuga. Charities and ‘homas’ performed on the Yugadi Days are stated to be hundred days superior compared to normal days. The Eighth question was about the opening days of each of the Fourteen Manvantaras. These are Asvayuja Sukla Navami, Kartika Dwadasi, Chaitra an d Bhadra Tritiya, Phalguna Amavasya, Paushya Ekadasi, Ashadha Dasami, Magha Saptami, Shravana Krishna Ashtami, Ashadha Pournami, Kartika Pouranami, Phalguna/Chaitra/Jeyshtha Pournamis are all worthy of charities and homams. That Lord Surya mounted his chariot for the first time was on Magha Sukla Panchami, known as the ‘Ratha Saptami’ was the reply to the Ninth question and austerities and charitities are stated to be highly fruitful bestowing Lord Surya’s blessings to destroy  poverty and improve happiness of the devotees. The Tenth question was about the anxiety of life of any human being; the reply was that who ever has to beg for food each and every day was indeed the most unfortunate one in the world; such a person not only had constant worry through out his/her life but is destined to go to hell after death too. The Eleventh query was about the Super expert in this frightful world. The reply given by Suthanu stated that the best Daksha of Dakshas was he who realized as to what would happen after death and tried to equip him to perform pious acts so as to minimize the impact of current life and possibly of the previous lives. If a person devotes at least eight months and one day before death or in other words of the last leg of life and possibly as many days of life as possible, would be considered as an Expert. Finally, the Twelfth question seeks reply about the two alternative routes of attaining Salvation viz. the normal ‘Karma Marg’/ the Dharmic route of enjoying life as also of  attaining the high bliss of Moksha after death and alrernatively adopting the ‘Vihanga Marg’ ( The Sky route) or straight-away adopt the ‘Naishkarma’ Marg or the ‘Jnaana Marg. If one were not to opt for either route, the concerned human being is as good as a ‘Pakhandi’ or ignorant fool! Having received the replies to all the Twelve Questions, Sage Narada was thrilled that Lord Brahma (his father) ought to be complemented as the latter’s ‘Srishti’ (Creation) was indeed amazing, since a boy was able to reply the queries. Pursuant to Brahma’s behest, the

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 process of selection was completed and a substantial charity was declared as a Gift to the ‘Kalaap Gramvaasis’ or the Villagers of Kalaap a Hug e Area viz. Mahi Sagara Sangama Maha Tirtha. This Tirtha was situated from Kalap Gram by about hundred yojanas by Akash Marg (The Sky Route) and by the Grace of Kartikeya all the residents of Kalaap Gram could be shifted by a long jump. This most Sacred Tirtha was such that there we re no  proverbial thieves viz. Kama (desire), Krodha (anger), Lobha (avarice) etc. who could rob the immense wealth of Gyan in the Holy Region. Kalaap Gram itself was some hundred yojanas on the mountains of Kedarnath Tirtha. As a result of the Great Charity of Lord Brahma by Sage Narada, some Thirty Thousand Brahmanas of immense quality who were versatile in ‘Adhyayan’ of Vedas and Scriptures and ‘Anushthaan’ (Ritualistic Meditation) got transferred to Mahi Sagara. King Indradyumna and his ‘Satsang’ Group

An illustrious King of yore named Indradyumna was highly virtuous and propagated Dharma (high merit) all over his Kingdom to such an extent as to make announcements of the next Ekadasi Vrata to be performed with sincerity! The King was an extraordinary example of charity to all the needy subjects, especially Brahmanas. Lord Brahma did the unique honour of inviting him in human body form by an aeroplane to Brahma Loka to let him enjoy the just pleasures there and return back. The King met the memorable Sage Markandeya, Nadijangh Baka ( in the form of a Crane), Prakarakarma Uluk (in the form of an Owl), Chirayu Gadhi Raj ( in the form of a Donkey) and Manthar Kacchuva (in the form of Tortoise)-all of exceptional learning of Scriptures! He also met Sage Lomesh of the famed Kalaap Village near Kedareswara mentioned above. He prostrated  before all the Experts of Scriptures and got the benefit of their discussions on Parama Tatvas of high learning. Sage Lomesh revealed that the King was in his past life a ‘Sudra’, who entered a waterbody and performed several pujas with Lotuses to Parama Siva very sincerely and died eventually. In the n ext earlier birth, he was a Brahmana with the knowledge of his earlier life and even from childhood had strange behaviour but as a penchant for Siva Puja and used to talk of ‘Avidya’ (ignorance), Maya (illusion) and Siva ‘Aradhana’. Eventually the boy secured Siva Darshan (Vision) and gave him the  boon of longevity till such time that all his b ody hairs dropped away. Such was the  background of the King that Lord Siva Himself taught him ‘Bahir Yoga’ and ‘Antar  Yoga’. He performed innumerable Yagnas and a series of debates on Dharmik Topics in the august company of the ‘Sadhu Sabhas’ or ‘Satsangs’ of Vedic Luminaries like Markandeya, Lomesh, Baka, Uluk, Gadhiraj and Kacchuva. The Collective Aradhanas of these and such other Mahatmas ( The Great Souls) generated waves of b lissful Ambrosia full of ‘Bhakta Shadrasas’( or Six Bhavas) viz. Dasya Rathi, Sakya Rathi, Vatsalya Rathi, Shantha Rathi, Kranta Rathi, and Ad bhuta Rati! They also performed sacred ‘snaans’ (baths) in the River Mahanadi, (next in importance of Mahi Sagara Sangam), and its various other Tirthas like Kasi, Kurukshetra, Ganga, Narmada, Sarasvati, Tapa, Payoshmi, Nirvindhya, Gaya, Godavari, Aruna, Varuna and such other  twenty thousand six hundred rivers on Prithvi! The conclusion of the Satsang Group states: Human life is full of Avidya (Ignorance), Asmitha (Anger), Raag (Desire), Dvesha (Hatred) and Abhinivesh (Death). Since such factors in mind are abounding with sins, it is highly unlikely that one could meditate Sada Siva; it is highly unlikely that one could take birth in the Karma Bhumi of Bharata Desa; it is highly unlikely to have

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Ganga Snan; it is unlikely to practise charity to virtuous Brahmanas; it is un likely that one could make oblations to Agni Deva; and it is also unlikely to worship Siva regularly. ( Papohat Buddhinaam Siva Varthapi durlabham, Durlabham Bharatey Janma durlabham Siva pujanam / Durlabham Jahnavi snanam Sivey Bhakti sudurlabham, Durlabham Braahmaney daanam durlabham Vahni pujanam / Alpa punaischa dushpraapyam Purushotthama pujanam / ) Thus Tirtha Snaan, Japa, Tapasya, and such Acts of would alone redeem human life and Siva Aradhana should be the only objective of purposeful life.Why does a foolish person run after mirages having kep t in hand a full vessel of  Ambrosia! The famed ‘Shata Rudreeyam’

1)Brahma dedicated a golden Linga to Bhagavan Siva named Jagat Pradhana and prays it at His feet 2) Sri Krishna set up a black coloured Linga called Urjit and prays to Siva’s head 3) Sanaka and other Manasa Putras of Lord Brahma pray to Siva Hridaya (Heart) Linga as Jagadrati 4) Sapta Rishis pray to ‘Dharbhaankura maya’ (Dharbha made) Linga called Viswa Yoni 5) Devarshi Narada conceived Siva Linga as an all pervasive ‘Aakash’ (Sky) and prayed to Jagatvija 6) Devaraj Indra prays to a Diamond Linga called Vishvatma 7) Surya Deva prays to a copper Linga called Vishwasruga 8) Chandra performs Puja to a Pearl Linga known as Jagatpathi 9) Agni Deva prays to an Indra Nila Mani Linga named Viswesvara10) Brihaspathi prays to a Pushparajamani with the name Visva Yoni 11) Sukracharya pays penance to a Padmaragamani Linga called Viswakarma 12) A golden Linga is worshipped by Kubera called Iswara 13) Viswa Deva Ganas perform puja to a Silver Linga called Jagatgati 14) Yama Dharma raja pays his obeisance to a peethal (brass) Linga named Shambhu15) ‘Ashtavasus’ execute ‘Aradhana’ to a Glass made Linga called Shambhu 16) Maruganas do puja to a Triloha Linga (three kinds of metals) called Umesh /   Bhupesh 17) Raakshasas pay penance to an iron Linga and named Siva as Bhuta Bhavya  Bhavodbhava 18) Guhyaka Ganas perform puja to a mirror-made Siva Linga named Yoga 19) Muni Jaigeeshva does Upasana to Brahmarandhra maya Linga named Jaigeeswara Yogeeswar 20) King Nimi considers the Ugal Netra or the Two Eyes as Parameswara Linga called Sharva 21) Dhanvanthari worships Gomaya Linga (cow dung) in the name of  Sarva Lokewswareswara 22) Gandharvas perform Puja to wood based Siva Linga named Sarva Sreshtha 23) Lord Rama did intense ‘Japa’ to ‘Vidyunmani’ Linga in the name of   Jyeshtha 24) Banasura paid homage to Marakathamani Linga named Varishtha 25) Varuna Deva offers reverence to a Sphatikamani Linga named Parameswara 26) Lokatrayankara is the name given to a Linga made of Munga (Black Pearl) by Nagagana 27) Devi Saraswathi pays reverence to Suddha mukta maya Linga named Lokatrayashrita 28) Sani Deva performs ‘Japa’ on Saturday Amavasya midnight at Maha Sagara Sangama the Bhavari ( Honey Bee) Swarupa Linga named Jagannadha 29) Ravana implored to a Linga made of Chameli flower and named it Sudurjaya 30) Siddhaganas paid respects to Manasa Linga called Kama Mrityu Jaraatiga 31) Raja Bali worshipped Yashamaya (Famed) Linga named Jnanatma 32) Marichi and other Maharshis pray to Pushpamaya (flowerful) Linga with the name Jnana gamya 33) Devathas who performed noble deeds made approbation to Shubhamaya Linga (Propitiousness) named Jnaanajneya 34) Maharshi Phenaj (foam) who drank Phena did Upasana to Phena Linga called Sarvavid 35) Sage Kapila performed Japa to Balukamaya Ling named Varada. 36) Saarasvat, the son of Devi Sarasvathi did Upasana to Vanimaya Linga named Vaageeswara. 37) Sivaganas made a Linga of 

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Bhagavan Siva and provided penance to Rudra. 38) Devathas made a Jambu River golden Linga to pray to Sitikantha. 39) Budha prays to Shankhamaya (conchshell) Linga by the name of  Kanishtha. 40) The Two Ashvini Kumars pray to Muktikmaya Parthiva Linga named Suvedha. 41) Ganesha made a Siva Linga made of Wheat Flour worships it by the name of  Kapardi 42) Mangala Graha ( The Planet of Mars) made a Buttermade Linga called Karaala to pray. 43) Garuda prays to an Odanamaya Linga named Haryaksha. 44) Kamadeva Manmadha prays to a jaggery made Linga called Rathida .45) Sachi Devi, the Consort of King Indra paid reverence to a Salt-made Linga Buddhakesha. 46) Visvakarma  prayed to a Prasaadamaya (or of the shape of a Mahal / Building) Linga called Yamya. 47) Vibhishana made a dustfulof Linga called Suhrutam to pray. 48) Raja Sagar who brought Ganga from Siva’s Head made a ‘Vamsamkura’ Linga called Sangat . 49) Rahu made a Hing (asafoetida) made Linga named Gamya to worship. 50) Devi Lakshmi made a Lehya Linga named Harinetra and worshipped it. 51) Yogi Purush prays to Sarvabhuthatha Linga called Sthaanu. 52) Human beings prepare a wide variety of Lingas and worship them by the name of  Purusha. 53) Nakshatras (Stars) pray to Tejomaya (full of Radiance) Linga called Bhaga / Bhaskara. 54) Kinnaras make a Dhaatumaya Linga by the name of  Sudeepth for Japas. 55) Brahma Raakshasa Ganas pray to Asthimaya (Bones) Linga named  Deva Deva. 56) Charanas worship dantamaya (full of Teeth) Linga called Ramhas. 57) Sadhya ganas pray to Saptaloka maya Linga titled Bahurupa. 58) Ritus worship Doorvaankura maya Linga named Sarva. 59) Celestial Damsel Urvasi prays to Sindhura Linga named Priya Vasan. 60) Apsaras perform Archana to Kumkuma Linga called  Abhushana. 61) Guru Deva performs puja to Brahmachari Linga named Ushnivi. 62) Yoginis offer their obsequiousness to Alakthak Linga by name Suvabhruk. 63) Siddha Yoginis worship Srikhanda Linga named Sahasraaksha. 64) Dakinis perform puja to Lingas made of Mamsa or Meat and call Siva by the name of Sumidhsha. 65) Manna Ganaas worship Annamaya Linga called Girisha. 66) Agasthya Muni worships Vreehimaya Linga to Siva named Sushanth. 67) Muni Devala made Yavamaya Linga and called Siva with the name of  Pathi. 68) Valmiki Muni made a Linga of Valmikas and  prayed to Chira Vasa. 69) Pratardan prays to Baana Linga named Hiranyabhuj. 70) Daityagana made Rayi made Siva Linga and prayed to Ugra. 71) Daanavas worship a  Nishpaavaj Linga known as Dikpathi. 72) Baadal (Clouds) pray to Neeramaya (waterful) Lingas called Parjanya. 73) Yaksharaj made Maashamaya Linga and performed puja to  Bhutapathi. 74) Pitruganas made Tilamaya (Sesame seeds) Linga and worshipped Siva a s Vrishapathi. 75) Gouthama Muni worships Godhulimaya Linga named Gopathi. 76) Vanaprastha ganas display veneration to a phalamaya (full of fruits) Linga named Vrikshavrita 77) Karthikeya is highly devoted to Siva in the form of a stone Linga called Senanya 78) Ashtavatar Nag worshipped Dhanya linga called Madhyama. 79) Yagna Kartha prayed to Purusha Linga named Sthruva hasta. 80) Yama worships ‘Kalaaya samaya’ Linga called Dhanvi. 81) Parasurama prays to Yavaankura Linga named  Bhargava. 82) Pururava prays to Ghritamaya (Gheeful) Linga by name Bahurupa. 83) Mandhata paid admiration to a Sugary Linga by name Bahuyug. 84) The clan of Cows utilises a Dugdhamaya Linga (full of Milk) for paying their respects and sincere devotion to Nethra sahasrak. 85) Pathivrata Sthrees (Women devoted to their husbands) worship to Bhatrumaya Linga called Viswapati. 86) Nara and Narayana worship Siva in the form of  Mounji Linga named Sahasra Sirsha. 87) Pruthu worships Thaaksharya Linga known as Sahasra Charan. 88) Birds pay their homage to Vyoma Linga in the name of Sarvatmaka.

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89) Prithivi prays to Gandhamaya Linga named as Dvithanu. 90) The entire Animal Kingdom prays to Bhasmamaya Linga known by the name of Maheswara. 91) Rishiganas  perform Upasana to Jnanamaya Linga called Chirasthan. 92) Brahmanas do penance to Brahma Linga in the name of Siva as Jyeshtha. 93) Sesha Nag worships to ‘Gorochanamaya’ Linga named Pashupathi. 94) Vasuki Nag prays to Visha (poison) Linga with the name of Shankara. 95) Takshaka Nag prays to Kaalakutamaya Linga called  Bahurup. 96) Karkotaka Nag pays esteem to Halahalamaya Linga named Pingaksha. 97) Shringi prays to Vishamaya Linga by the name of  Dhurjati. 98) Puthras (Sons) perform in the name of Pitrumaya Linga (Fathers) called Vishwarupa. 99) Siva Devi worships Parama maya Linga named Vyambak.100) Matsya and such other Jeevas pray to Shastramaya Linga named Vrishakapi.  Phalasruti : Whoever recites Siva Sata Rudreeyam in the morning, the sins committed by the mind, tongue and action get vanished; diseases and fatigue get dissolved; fear and apprehension evaporate; and worries and anxiety disappear. Those who utter the hundred names of Parama Siva and make Salutations to Him as many times would instantly secure mental peace and contentment. Skanda’s ‘Vijaya Sthambh’ (Tower of Victory) and ‘Siddha Saptaka’

Since Kumareswar Complex was set up already, Skanda Deva agreed to the request of  Devas to put up a Victory Tower named ‘Viswanandak’ and before it a Siva Linga. Skanda  put in His ‘Shakti’ and created ‘Patala Ganga’ in a Well atop the Victory Tower, where on Magha Krishna Paksha Chaturdasi, human beings would take bath in that Well, offer ‘Pitru Tarpans’ and worship to Vijaya Sthambheswar with Flowers and Sandal Paste; these acts would be as significant as Gaya Shraddh and Vajapeya Yagna Phal respectively. In fact, the Tarpan and Worship could as well be repeated every Pournima and Amavasya in the Mahi Sagar Sangam for similar results. When this Victory Tower and Procedure were announced, Indra, Brahma and Vishnu were highly enthusiastic and appreciative. Meanwhile, a Demon named Pralambasura, who ran away from the army of Tarakasura, hid himself in Patalaloka and tormented the D evotees of the Siva Lingas set up by Skanda as a Prayaschittha of Brahmahathya Sin; this information was given by Kumud, the son of  Sesha Nag, the Deva Serpent to Skanda who utilised the Shakti named arrow, tore apart a line through Prithvi and smashed the Demon Pralamba and his associates. As a follow up, Brahma and others set up a ‘Siddheswar Linga’and Devatas themselves dug up a Sarovar  and Skanda named it as ‘Siddha Kupa’( which incidentally was the route through wh ich Pralamba and company were killed in Patalaloka); they all prayed to Shakti Siddhamba to  be present and bless devotees, especially on Ashtamis and Chaturdasis. Again, in the Siddheswara Tirtha, Devas requested Lord Ganesh too to stay at the Siddha Kshetra in the form of Sidhha Vinayaka. In fact, Devas and Brahma set up Seven Siddha Entities viz. Siddheswar, Siddh Vat (Vriksha), Siddhambika, Siddhi Vinayak, Siddha Kshetraadhipathi, Siddheswar Tirtha and Siddha Kupa. Mahakaal blesses Kumari, Kalabhiti and Karandhama

King Rishyashring had seven sons and a daughter Kumari. The background of the daughter was interesting indeed. Once at the banks of Mahi Sagar Tirtha and the Vijaya Sthambha, a stray goat was thirsty, got entangled among flower creepers, its neck was snapped on the ground, its body fell into water and was dead. By the blessings of the Sacred Tirtha, the head of the Goat was fixed to the daughter of the King of Simhala named

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Shatha Shringa. As the girl grew, she saw her face in a mirror to find the head of the dead Goat and soon after that she obtained the knowledge of past birth; she took permission of  her parents and proceeded to Mahi Sagar and by the power of the Tirtha, got rid of her  goat-head and turned out to be a very charming girl. She refused to marry despite many offers but performed severe Tapasya to Maheswara. She secured a boon from the latter that she would like to live at the Tirtha always later. She set up a Linga namedVarkaresh at the same place where the goat felt thirsy. Bhagavan Siva was pleased and said that anybody who felt thirsty and died and the body’s bones were dropped into the Mahisagara Sangam then that person would stay in Swaraga for long time and return to Earth as a King. Also, whoever would take bath in the Sangam and worship Varkareshwar, the person’s desire would be surely fulfilled. If Pitru Tarpanas were performed on a Kartika Krishna Chaturdasi after Puja to Varkarkareswar, the person concerned would be blessed. After  returning to her father at Simhala, he divided his Kingdom in favour of his children including Kumari. After his death, she got to her share’s Kumarikhand but soon continued to stay and perform charities at Sthambha Tirtha from her income. She reconstructed the Temple originally built by Kartikeya and dedicated the n ewly made Golden Temple to Siva who was immensely pleased and declared that the earlier Kumareswar Tirtha be also called Kumariswar Tirtha. As her age advanced and was to die soon, Parama Siva desired that she should not end her life as an unmarried woman and hence wanted to marry Him in the form of Mahakaal and took her to Rudra Loka, where Parvati Devi endeared her and named her  as Chitralekha, since Kumari was an expert in Chitralekhan or painting. While this was the position, there was a pure Brahmana in Kasipura well known for  chanting Manti Rudra Mantra always and was thus called Manti. After constant recitation of the Mantra, the Brahmana was blessed with the Vision of Rudra and gave the boon of   begetting a very pious son from his wife. But at the time of delivery, the child refused to come out of the womb as he argued that despite knowing the importance of human birth, he was afraid of the bad qualities of human life which tended to attract innumerable sins entering into the cycle of sins and redemption. Manti prayed to Maha Deva again and  blessed Manti to get the child out, naming the child as Kaalabhiti, since he was afraid of  Kala Marg. Kaalabhiti grew as an illustrious youth with the knowledge of Pasupathi Mantra, Sadyojatadi Pancha Mantras and an excellent background of Vedas and Scriptures.He visited Mahi Sagar Sangama and soon after taking bath in the Tirtha, he felt considerable transformation and executed Tapasya by standing on one leg’s toe underneath the Bilvapatra Tree near the Sangam. A few months later a Stranger approached Kalabhiti and asked him to have some water as he did enough Tapasya. Kaalabhiti enquired of the latter’s background but the Stranger replied that He w as not aware of His parentage or caste or religion. Kaalabhiti said that his Guru asked him not to entertain a stranger without  parentage and caste. The Stranger made fun of him as there was no logic in ascertaining the details, as after all, all the human beings were born of some parents by same Paramatma, lived on the same Earth, breathed the same air, lived under the same sky, ate similar food and drank same water, the same type of blood ran into the veins etc. Kaalabhiti argued that no doubt same Siva was in all the human beings, but some were Bhaktas and some were ‘Nastiks’; nobody ate ash and dust but only edible items and so on. That was why certain regulations were set up in human life. In the past, Lord Brahma created the Universe out of  ‘Panchabhutas’; four differences viz. ‘Dhvani’/ Naad Swarup (Sound), ‘Varnas’ (Omkaraful of Aksharas or Letters), ‘Padas’or words like ‘Sivam’ and Vakyas or Sentences

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which were of three types viz. ‘Prabhusattam’ which gave orders like do this or do that; ‘Suhruthsattam’ like ‘Itihasas’and ‘Puranas’ providing guidance and direction; and ‘Kanthasattam’ on the lines of a beloved indicating do’s and don’ts. That was how feelings of friendship, affection and respect are promoted, thus proving that there would have to be a regulated and controlled Society. Varnashram was an extension of the Rules of a Society since the Four Classes had established rules for Brahmanas, Kshatriyas, Vyasyas and Sudras. Could one ignore the Directives of Vedas, Shastras and Puranas as waste? How Saptarshis could in the olden days become Brahmanas and Kshatriyas; were they fools? It is not being said that Siva is not in every being but just as Pure Gold gets converted into various qualities of the metal, human beings too are of various types, some are virtuous and some are vicious, some are of nobility and some are not and so on. The Stranger then scratched with his right foot thumb a small water line which became a big waterbody but even then Kalabhiti was not impressed as there might be some Bhuta or Pisacha trying to create a sense of awe.The Stranger said: Suppose the water of this Sarovar belonged to me, the vessel belonged to me and the rope too, then why should you not accept my water, since I am the donor of water and the owner of the Waterbody? Kalabhiti still said that he would never ever accept the water from a Stranger without knowing who he was and the details of his parentage! Smilingly the Stranger disappeared and under the Bilva Tree there appeared a Siva Linga as Devas rained Parijata flowers and then Kalabhiti realised that the Stranger was none other than Mahakaala Himself! Kalabhiti made a sincere Stuti (eulogy) to the Mahakaal Linga saying: Hey Sin terminator Kaal, Kaal margik Kaal, Kaal who has Kaal (Black) coloured ‘Kantha’ or Throat, Kaal who has Kaalarupa (Dark coloured Swarupa), Bhagavan Mahakala, I bow to the Unreserved Embodiment of Vidyas; You are known as the ‘Tatpurusha’, Maheswara of the Creation in totality; My ‘Sashtanga’ (prostrated) Namaskar.’ Parameswara gave Darshan to Kalabhiti from the Swayambhu Linga being worshipped by him and told: ‘I was testing your ‘Dharmaparaayana’or the grit of your proven virtue and am satisfied; Kaal could never impose any restriction on you due to your steadfast belief in Scriptures and the proven path of Dharma. Do follow this route always and this Sarovar created for you would confer contentment to whosoever took bath in it and worship me!’Kaalabhiti requested Mahaakal that the Linga being worshipped be  popularised all over as Mahaakal Linga and that he be blessed to be always near Him. Bhagavan agreed to both the requests and blessed Kaalabhiti to become an additional Dwar  Pal in addition to Nandi! As Kaalabhiti had conquered ‘Kaal’ (death), he became Mahakaal himself in the form of a Sage! The illustrious Siva Bhakta King Karandhama visited Mahi Sagara Sangam to worship Mahakaal. He took bath in the pious waters of the Sangam, performed Special Pujas to Maha Deva and made elaborate eulogies. Sage Mahakaal (erstwhile Kaalabhiti) sat near the King and made affectionate enquiries to him. The King took this great opportunity and sought clarifications on certain doubts tormenting his mind for long still unanswered: Human beings perform ‘ Tarpans’ with water to the deceased ‘Pithras’and this water goes  back to water; similarly ‘Pinda Daans’ are offered and how could one surmise that the offerings actually reach the ‘Pithras’? Mahaakal replied that not all Pithras were bound by their Karma as seven categories of Pitras like deities, Asuras, Yakshas were d isembodied and were beyond the rules of Karma; They could hear from distance, acc ept Pujas from a distance, and acknowledge commendations from a distance; in fact they could reach anywhere and possess the knowledge of the Past, Present and Future.Their physical

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features possess ‘Tatvas’ including Five Tanmatras of Sound, Colour, Taste, Touch and and Smell as also Manas, Buddhi, Ahamkar and Prakriti totalling Nine Tatvas; outside the  physique beyond these Tatvas dwells Bhagavan Purushottam; thus both Devatas and Pitras get contented by Rasa-Gandhas or Rasa-Tatvas.They experience ‘Shabda Tatva’ or  ‘Sparsha Tatva’ and also get satisfied with the ‘Anna Saara and Jala Saara Tatvas’ or the essence food and water mitigating their hunger and thirst, irrespective of the place, rupa and condition. It was to such categories of Pitras that the Tarpans and Pinda Daans were meant and they could bless the persons performing the offerings.The second question was as to why the offerings  being made through Agni to various Devas needed to be made name wise, instead of uttering ‘Idam Bhutadibhaya’; is it necessary to specify for eg. ‘Indra Devaya edam namah’etc.The reply was simple as Superior Devas would never ever accept offerings unless through the medium of Mantras name b y name. The next query was as to why Daan or Charity was to be offered along with Kusha grass, Akshatas (Rice grains mixed with Turmeric powder), water and Til (Sesame Seed) would need to be taken into hands, depending on the nature of offering. Mahakaal replied that in the past ‘daan phal’ was being short-circuited or intercepted by Asuras even before the Fruits of Charity reached the receiver; hence Brahma devised a formula that charities meant for Pitharas be offered along with tilas and water by observing ‘Pracheenaaveethi’ or changing the direction of the Sacred Thread from left to right shoulder and to Devas along with Akshatas, water and Kusa grass. A futher question of Karandhama to Mahakaal was regarding the Four Yugas and their main features. Mahakaal described that ‘Dhyana’ (meditation) was the major feature of Kritha Yuga; Yagnas or Sacrifices constituted the dominant attribute of Tretayuga; Satya or Truth was the predominant characteristic of  Dwapar Yuga, while Daan was the redeeming trait of the Kali Yuga. In Krita Yuga, there was all-round happiness, contentment, perfect Varnasrama practice and devotion to Parama Siva; in Treta Yuga and Dwapara Yugas, there were gradual slippages of Dharma, rise of  vices and lack of consistency in the behaviour pattern of human beings.In Kali Yuga, there has been rapid display of ‘Tamo guna’and viciousness, ferocity, violence, sadism, corruption, dishonesty and duplicity. Alongside these, there have been famines, floods, failure of crops, disease, lawlessness, debauchery, decadence of social values and a state of  no return paving way to ‘Pralay’ (the Great Dissolution). Yet another query made by Karandhama to Kaalaakal was about the Supremacy of  Trimurtis, Viz. Brahma, Vishnu and Maheswara. Mahaakaal replied that in the past there were intense deliberations by Maharshis at Naimisharanya and deputed Munis to Lord Brahma whether He was the most significant among the ‘Trimurthis’; Brahma replied:  Ananthaya namasthasmai yasyantho Nopalabhyathe, Maheshaya cha dwavethou mahi  stham Sumukhou Sada (I greet that Bhagavaan Anantha, whose terminating point is elusive; yet, My reverences are with both Vishnu and Shankara). The Munis reached Ksheera Sagar and asked the same question and Vishnu replied: Brahmanam Sarva  Bhutheshu Paramam Brahmarupinam, Sadasivam cha Vandey thou Bhavetaam Mangalaya mey/ (I greet that Bhagavan who is present all over called Brahma and Sada Siva, as both are propitious to me).Then the delegation of Sages visited Kailasa and put this question to Devi Uma so that Parama Siva would get the reply indirectly and Bhagavan Shankara told Devi Parvati: Ekadashyam Pranrutyami Jaagare Vishnu Sahasraani, Sadaa Tapasyancharami preetharthamHari Vedhasou / (Devi, I observe Eakadasi by ‘Jaagaran’ (keeping awake in the night) and also perform ‘Nritya’ (dance) in Vishnu Mandir (Temple)

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to seek the love and blessings of both Brahma and Vishnu). As the Munis returned to  Naimisharanya rather confused and decided to worship the ‘Trimurthi Swarupa’ and declared that whosoever made inter se comparisons of the Three Devas or grade them, would indeed go to Naraka, as such comparisons are unmerited, futile and evil minded). Karandhama sought reply from Mahaakaal about the Types and Description of Sins . Adharmas or Acts of Sin are mainly of three categories: ‘Sthuula’ (in Gross Form), ‘Sukshma’ (Small in content) and ‘Athyantha Sukshma’ (Minute). These sins are  performed by Mind (Manas), Tongue (Vani) or Karma (Action). The Manasik type is fourfold: Thinking of other’s women, wealth, material loss and difficulties. ‘Vachik Paap karma’ (Sinful Utterances) like lies, unpalatable sayings, blaming others and using  provocative language. The physically performed Sins are consuming the non consumable and resorting to violence, vicious deeds and swindling other’s belongings; also, harbouring hatred to Maha Deva, visiting Temples but not greeting Gods and Goddesses nor praising the Deities; criticising them, being playful to them, behaving unpardonably to Siva Bhaktas and keeping hatred to them. The Pancha Maha Patakas or the Major Five Sins are Brahma hatya, consuming intoxicants, thieving, being desirous of Guru’s wife and keeping company to those who perform these major sins. Those who do harm to Brahmanas or the Virtuous out of hatred, jealousy, anger, temptation or fear are sinners called ‘Brahmaghatis’. Those who pick up quarrels with Goo d persons on flimsy pretexts and obtain vicarious pleasure are as good as ‘Brahmahatyaras’. Abandoning one’s parents,  providing wrong witnesses; exposing villages, houses, forests and Cow-sheds on fire are considered as sins of high order. Taking away everything from the poor, kidnapping women, children and animals; robbing men, women, animals, ‘Bhumi’, gold and precious metals, medicines, items of luxury, textiles, and any other material , raping, etc. are clear  examples of sins. In the context of committing sins of major, medium, small, tiny, ignorable or the least acts of acceptance, the best evidence is one’s own conscience. Besides being repentant, helpful qualities of a sinner include the courage to own a sin, the capacity to refrain from repeating it and discouraging others not to do it. Procedure of Siva Puja

Asked about the Procedure of Siva Puja, Mahaakaal explained to Karandhama that after  taking bath early morning and wearing white ‘dhoty’and ‘uttareeya’ robes, Tripundra vibhudhi (three lined ash) on the forehead, chest and shoulders and with sincerity and resolve to perform the worship, a devotee should keep a clean vessel with pure water and fill up atleast four smaller vessels with milk, curd, ghee and honey and settle down along with other Puja material like flowers, fruits, Kumkum / Sindur, turmeric powder, coconuts, ‘Akshatas’(rice grains mixed with turmeric powder), Bilwa leaves, Sandal paste, Agar for  Dhup, camphor for Deepa etc. kept on Siva Linga’s left. The worship commences with Mantras addressing the very first Deity Ganesha with ‘Om Gam Ganesaya namah’ followed by two others, with Om Kshey Kshetra Palaaya namah, an d Om Gum Gurubhyo namah and dedicates the Puja material to ‘Akash’ (Sky). Later on, he worships in the following order directed towards to four directions viz. Kula Dev atha, Nandi, Mahaakaal, and Dhatha- Vidhata with the mantras: Om Kum Kula Devathaya namah, Om nam  Nandiney namah, Om Mahaakaalaya namah and Om Dhaam Dhaatrey Vidhaatrey namah. Thereafter the devotee should sit to the left of Siva Linga facing ‘uttarabhimukha’ and  perform Dhyan or imagine a lotus of Surya mandal, its central portion as Chandra mandal,

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the central portion of the Chandra mandal as Agni mandal and the further central portion as Bhagavan Siva surrounded by His ‘Vama’, ‘Jyeshtha’ and o ther Shaktis; Siva having Five Faces, ten hands, each face possessing three eyes and each head decorated with Chandra, His left lap seated by Devi Uma and Siddhaganas reciting Hymns of His Glories. After  Dhyan, service to Maha Deva commences with ‘Padya’ (washing His feet with water) and ‘Arghya’comprising nine inputs viz. Jal (water), Akshath, Kusha grass roots, Chandan, Pushpa, mustard, milk, curd and honey, each material to be given to Bhagavan, smear the mix on His Mastak (Top) and after Abhishek (Snaan / bathing), show Dhup (Agar smoke)  by reciting the ‘Shodasha -akshara’ Moola Mantra viz. Om Hum Vishva Murthaye Sivaaya namah. The Snaan with the mix of the above nine materials should be done again and again and later apply Chandan paste to appease the Linga as also perform puja with flowers and  bilwa leaves on and around the ‘Adhaara Peetha’ or the base structure of the Linga on the Agneya side by reciting: Om Dharmaya namah; on the Nairutya side by reciting Om  Jnanayaa namah; on the Vayavya side by reciting Om Vairagyaya namah; on the Eshaanya side by reciting Om Ishvarvyaya namah; on the Eastern side by reciting Om  Adharmaya namah; on Southern side by reciting Om Ajnaanaya namah; on the Western side by reciting Om Avairaagyaaya namah; and on the Northern side by reciting Om  Anaiswaryaya namah. Thus worshipping Vairagya and ‘Anant’ features be worshipped on the Lotus-ear ends as follows: Om Anantaya namah; Om Padmaaya namah; Om Arka mandalaaya namah; Om Soma mandalaya namah; Om Vahni mandalaya namah; Om Vaama Jyeshthaadi Panchamantra Shaktiyobhye namah; and Om Parama Prakrutyai  Devyai namah. Then follows the Puja of Eshaana, Tat Purusha, Aghora, Vama Deva and Sadyojaatha-the Pancha Mukhas or Five Faces of Maha Deva; Rudra, Sadhya,Vasu, Aditya and Vishva Deva and other Deva Swarupas; Andaja, Svedaja, Udbhuja and Jaraayuja ‘Sthavara-Jangama Murthi Parameswara and Vishva murthi Siva by the folowing Mantra: Om EshaanaTatpurushaaghora Vaama deva Sayojaatha Panchavaktraaya Rudra Saadhya Vasuvaaditya Vishvadevaadi Deva Rupaandaja Svyedajodbhuja Jvaraayujarupasthavara  Jangamamurthaye Parameswaraya Om Hum Vishva murthaye Sivaayanamah/  The worship would continue to ‘Trisula’ and other arms of Siva by reciting: Trisula Dhanuh  Khadga Kapaala Kuthaarebhyo namah/ followed by Chandiswara Puja be performed by reciting the Mantra : Om Chandiswaraya namah. After this ‘Vidhi Purvak’ (according the Procedure) puja, Maha Deva should receive ‘Arghya’comprising ‘Jal, Akshat, flowers etc.followed by Dhan, Dhupa, Deepa, and Naivedya as well as Ghanta (Bells) and ‘Vaadyadhwani’or sound of various musical instruments alongwith ‘Arathi’, Nritya, Sangeetha and Vadya, Stotras, Hymn Singing ( Mantra Pushpam), Physical circling while standing and ‘Saashtanga Namaskars’ (prostrated greetings). Then the ‘Aparadha’ mantras are recited to seek forgiving of lapses in the Puja to say: Mantra heenam, Kriya heena,  Bhakti heenam Maheswara, Yatpujitham maya Deva paripurnam thadasthutey, Anaya  Dhyanaavaahanadi Shodasopaachaara Pujaya Bhagavan Sarvaatmakah - Supreetah Suprasanno varado bhavathu: by so saying leave water and Akshathas in a plate and say again: Devatha Prasaadam Sirasa Grihnaami, Ethat Phalam Parameswaraarpana masthu, so saying take Pushpas and Akshatas on the Devotee’s head. Having explained the Sacred Procedure of Siva Puja to Karandhama, Mahak aal left for Siva Loka and those who would read this and more so perform the Puja as prescribed would attain Siva dhaam / Kailasa.

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‘Narada sets up the Idols of Vasudeva and Bhattaditya (Surya Deva)

Sage Narada felt that at the Sacred Place of Mahi Sagar Tirtha, the Presence of  Purushottama and Bhattaditya should be established too to add further significance. He worshipped Vishnu for hundred years and as He was pleased with His appearance finally.  Narada requested Bhagavan to establish Himself in the Tirtha as Vasudeva. Since then a  beautiful Idol came to be woshipped by devotees on Kartika Shukla Ekadasi by observing fasting, Japa of the Mantra of Om Namo Narayanaya, perform Jaagaran with singing of  hymns, group dances and bhajans in praise of Vasudeva and on the next morning execute worship again and offer charities. The Virtuous Brahmana Aitreya excelled in his constant Japa of Dwadashakshara Mantra ‘Om Namo Bhagatey Vasudevaya’right from his childhood and never heeded his parents or relatives and neighbours, who had all thought that he was dumb. His mother was terribly upset, as her husband Manduki Muni married again and Aitreya’s brothers were not abnormal. One day, the mother threatened to kill herself as her son was always spending time in the temple; Aitraya smiled and explained to her at length about the futility of normal life with the routine matters like marriage, family, earning livelihood, begetting children, getting old, diseases and death. He also told her that he had the knowledge of his earlier birth as a Sudra and he approached a kind and Dharmatma Brahmana who taught him the Dwadasakshara Mantra and the awareness of  Bhagavan Vishnu; that was why he looked to be a stupid and dumb person. In the course of  the discussion, Vasudava appeared in full glory with four hands along with ornaments and arms like Shankham (Conchshell), Chakram (Wheel), Gada (Mace) etc.before Atreya who was dumbfounded and confounded and having gradually recovered his senses made endless eulogies and asked for ‘Moksha’. Vasudeva replied that as he worshipped Him relenlessly, sincerely and selflessly at this Vasudeva Mandir of Mahi Sagara Kshetra, it would b e called ‘Aghanaashan’ and asked him to continue the daily worship as in the past till his end and reach Vaikuntha after his normal death. His mother was proud of her son and his father   joined the Aswamedha Yagna after the Darshan of Vasudeva. Aitreya explained to his  parents: Namasthasmai Bhagavatey Vishnuvetkunthamedhasey, Yanmayaamohitadhayo bhramanah Karma saagare/ (I salute Bhagavan Vishnu, as our minds are illusioned with ‘Maya Moha’ (obsession) and are aimless in this vast Ocean o f Samsara).’ Sage Narada also performed the ‘Pratishtha’ (Consecration) of Bhattaditya (Sun God) who is ‘Prathyaksha saakshi’ or ready-evidence on the Skies who is all pe rvasive and omniscient. He is the holder of the Universe.Those who do not recognise His magnitude and prominence are blind and who do not worship Him or highly unintelligent; one could see Him, feel Him and recognise Him on a daily basis but not pray to Him and wirship Him may be truly termed as ‘Atmadrohis’ or self-deceitful. Narada performed severe Tapasya for hundred years and requested Him to retain one of His ‘Amsas’ (Features) in the Bhattadithya Idol and bless those who worship Him especially on Sundays and recite the following one hunred eight names to Surya Deva: ‘Saptasatmi, Achintyathmikathma, Mahakaarunyatotthama, Sanjjevana, Jaya, Jeeva, Jeevanadha, Jagatpati, Kaalashraya, Kaalakarta, Mahayogi, Mahamati, Bhutaanthahkarana, Deva, Kamalaanandanandana, Sahasrapaad, Varada,Diyamandalamandita, Dharmapriya, Aarchitatma, Savita, Vayuvaahana, Adithya, Akrodhana, Surya, Rashmimaali, Vibhavasu, Dinakruta, Dinahnuta, Moun, Suradha, Raashimpathi, Swarnaretha, Pusha, Twashtha, Divakara, Aakkashatilaka, Dhatha, Samvibhagi, Manohara, Praajna, Prajaapati, Dhanya,

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Vishnu, Shreesha, Bhishagvara, Alokakrut, Lokanatha, Viditashaya, Sunaya, Mahatma, Bhaktavatsala, Kirthi, Kirthikara, Nithya, Rochishnu, Kalmashapaha, Jitananda, Mahaveerya, Hamsa, Samharakaaraka, Krithakrithya, Asanga, Bahujna, V achasaampati, Vishvapujya, Mrityuhaari, Ghruni, Dharakaarana, Pranatatrihara, Aroga, Aayushmaan, Sukhada, Sukhi, Mangala, Pundarikaksha, Vrati, Vrataphalaprada, Suchi, Purna, Mokshamarga, Daata, Bhokta, Dhanvanthari, Priyabhasa, Dhunurvedavith, Ekarat, Jagatpitha, Dhumrakethu, Vidhut, Dwaanthaha, Guru, Gopathi, Kritathitthya, Shubhaachaar, Shuchipriya, Saamapriya, Lokabandhu, Naikarupa, Yugakrith, Dharmasethu, Lokasakshi, Kheta, Arka, Sarvada and Prabhu. Why had ‘Mahi Sagara Sangama Tirtha’ become a ‘Gupta Kshetra”?

Lord Brahma convened a Conference of various Tirthas which were well known by Devotees from all over Bharat. Skanda Deva was also present and so did Dharma Deva. Brahma said that it might not be fair for Him to unilaterally decide on the Supremacy of a  particular Tirtha and hence the invitees could air their special features considering the Sacredness, Boons secured by the Devotees from the respective Gods, and the general  popularity and the turnover of the devotees at their respective Tirthas. The Mahi Sagara Tirtha Representative said that his Tirtha was unparalelled; in the past King Indradyumna did such Tapasya that Prithvi who was the ‘Sarva Tirthamayi’ (the bearer of all the Tirthas) herself acknowledged the Supremacy of Mahi Sagara and none else could make a claim over the Maha Tirtha! Dharma Deva, the elder son of Brahma Deva reacted sharply against what Mahi Sagara said and condemned the highly self-opinionated views; he said that virtuous persons never made statements like that since that tantamounted to boasting, ego and a blatant display of ‘Ahamkar’which was against the established norms of morality, especially referring to the merits of others. So saying, Dharma Deva gav e a curse that the Tirtha be destroyed! On witnessing the proceedings at the Conference, there were ‘Hahakars’ or Great Commotions. Skanda Deva objected to Dharma’s ‘Shaapa’ (Curse) and defended the fact that there was indeed no other Tirtha in the Universe that was comparable to Mahi Sagara. In turn, Dharma Deva became ready to resign, which meant that the entire World would become irreligous, full of Adharma and lawless! Narad intervened at this juncture that on the one hand, Dharma Deva’s role was oustanding in upholding virtues while Skanda Deva was actually the Son of Bhagavan Ishvar and the Commander-in- Chief of Deva Sena. Any friction between these two illustrious  personsalities might jeopardise Universal balance and as such the compromise formula suggested was that Mahi Sagara Tirtha be declared as a Gupta (Secret) Kshetra and as an Unknown Destination; but any devotee observing fast and worship on Amavasya falling on Saturdays in the name of the Mahi Tirtha would be reaping worth ten times more of  Prabhasa Tirtha, Seven times of Pushkar Tirtha Yatras, and eight times of Prayag. This was also acceptable to Brahma, Dharma and Skanda and all the Sacred Deities represented at Mahi Sagara including Paramatma Vishnu, Maha Deva and Maha Devis. Some Tirthas and Kshetras of repute

 Nandiswar narrated to Markandeya that besides the Gu pta Kshetra, Bharat is dotted with innumerable Tirthas and Punya Kshetras all over. The major Siva Pradhan (Siva-Oriented) Kshetras include ‘Varanasi’ where Avimukta Maha Deva, Visalakshi, Annapurna, Kapala Mochana Tirtha, Kala Bhairava Nivas and the Jeeva Ganga were the highlights; ‘Gaya’ Tirtha is well reputed as a Holy Place for performing ‘Pinda Pradaan’; ‘Kedar’ where

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Shankar is present in the Form of Mahisha fulfilling human desires; ‘Badarikashrama’ where Devi Parvati and Maha Deva worship Vishnu in the form of Nara Narayana; ‘Naimisharanya’where Maha Deva was known for destroying Tripurasura; ‘Amaresha’Kshetra where Siva is in the form of ‘Omkareswara’ and Devi Parvati as ‘Chandika’; ‘Pushkar Maha Tirtha’ where Rujogandhi Siva and Puruhuta named Devi reside; ‘Ashadhi’named Tirtha Sthaan where ‘Ashadh Mahadeva and Rati Devi stay; ‘Dandi-Mundi’ Tirtha where Mundi named Rudra and ‘Dandi’ Devatha inhabit; ‘Aralakeswar’ Kshetra is the abode of ‘Sukshma’ Siva and ‘Sukshmi’Girijakumari; ‘Kurukshetra’ where ‘Sthanu’ Deva and ‘Sthanupriya’ Devi stay; ‘Kankhal’ where Siva in the form of ‘Ugra’ and ‘Uma’ named Devi are housed; ‘Attahaas’ Tirtha is the Place where Surya Deva worships; ‘Srishaila’ is a popular Kshetra worshipping ‘Mallikarjuna’ and ‘Bhramaramba’, where Brahma did penance for Siddhi before taking up Creation of human  beings; ‘Kalahasti’ on the banks of River ‘Suvarnamukhi’ displaying ‘Kalahasteswara’ and ‘Bhringamukharalika’ (Jnana Prasunamba) where Veda Vyasa worshipped; till date Pujas are performed to appease Rahu and Kethu Devas among the ‘Navagrahas’; ‘Kancheepura Kshetra’ where ‘Devi Kamakshi’ performed Tapasya under a Mango e Tree to ‘Kamashasan’(Ekambareswar); ‘Vyaghrapuri Tirtha’ near Tillinanam where Siva is present as famous ‘Nataraja’ in the dance form at Chidambaram, where Maharshi Patanjali did his ‘upasana’; ‘Sethubandhana’ / ‘Rameswara’where Sri Rama and Devi Sita returned from Lanka after killing Ravanasura and Sita set up a Sand Linga, since Hanuman Deva was unable to bring a fascimile of Kasi Visveswara on time; ‘Soma Tirtha’where ‘Somnath’is  present; ‘Gokarna Kshetra’ where Bhagavan Gokarneswar is present; ‘Brahmapura Kshetra’ on the banks of Pushkarini where Brahma established Parama Siva; ‘Tripuranthak  Kshetra’ where the Three Eyed Siva demolishes the de votees’ fear of ‘Naraka’; ‘Prabhasa Kshetra’where Sri Krishna and Balabhadra worship ‘Chandrardha Sekhar’; ‘Jaalandhar  kshetra’where Andhakasura was killed by Siva and Jalandhar did Tapasya to become the Head of ‘Shivaganas’; ‘Jwalamukhi’ Sthaan ( Place) where Devi Jwalamukhi worships ‘Kaala Rudra’; ‘Triambakeswar’ on the banks of Godavari River where Kartikeya secured the Shakti to kill Tarakasura and so on. Arunachala ‘Mahatmya’

Both Brahma and Vishnu witnessed one ‘Agni Sthumbh’ (Pillar of Fire) which was dazzling to eyes and emanating extraordinary heat, without beginning or end. Brahma’s Four faces recited Vedas and He performed ‘Manasik Puja’ (Worship by mind) and so did Lord Vishnu. Bhagavan Siva appeared and was pleased by their eulogies; they requested that His huge Form of Fire of unbearable radiance and heat be please reduced as a Siva Linga so that worship became possible to all including themselves, Devas and human  beings.The gigantic form of the Fire Pillar then got co nverted as a ‘Sthavara Linga’ at Arunachal. Most interestingly, even at the time of ‘Pralaya’ (Great Dissolution), the entire Universe was submerged in water and there was no trace of Earth visible, the Land of  Arunachala was never even touched! This Place is in the South of Bharat and Arunachal (Tiruvannamalai) is in the form of Mountain Range comprising the ‘Pancha Mukhas’ or the Five Faces of Lord Rudra viz. ‘Tatpurusha’, ‘Aghora’, ‘Sadyojata’,’Vamadeva’, ‘Eshana’ which are visible till date. Nandikeswara told Markandeya that this Sacred Region is like the heart of Devi Prithvi. This Arunachal is expected to be Parameswar Himself and a fourteen kilometre distance surrounding the Mountain is as goo d as a complete ‘Pradakshina’ (Circumambulation) of Lord Siva. A large number of persons perform the 34

Pradakshina on every full moon night barefooted and Pournami of Chaitra Month is a very special day as over hundreds of thousands throng the Temple and the Mountain displaying sincere devotion from all over the World. A ten day long celebration culminating on the day of Karthika Deepam or lights day is a massive crowd puller; on that evening a huge lamp is lit in an open vessel with three tons of ghee from the mountain top. Among the ‘Pancha Bhutas’ (Five Elements), viz. Earth, Water, Fire, Wind and Sky, the Fire is the symbol of Arunachaleswar as a corollary of the Agni Stumbh referred to as above.(The ‘Tiruvannaikavil’/ ‘Jalakantheswara’ Linga represents Water, Kancheepuram / Ekambareswara Linga the Earth, Kalahasti represents Vayu and Chidambaram represents Akash or Sky).  Nandikeswar told Markandeya that at the commencement of ‘Ayanas’ (Fortnights) or  Vishuvyog times, worship to Arunachal Linga would be very propitious. Early morning  puja is performed with ‘Tulasi’ leaves, the mid-day puja with ‘Amalataasa’ and Bel flowers in the evening. By chanting the ‘Aghora Mantra’viz. Aghorebhyothaghorebhyo Namasthey  Asthu Rudra rupebhyaha/Tat Purushaaya Vidmahe Maha Devaaya dhimahi, tanno Rudrah  Prachodayat/ a devotee performs ‘Abishekam’ (bath) with thousand ‘Kalasas’ (vessels) full of water. On ‘Sivaratri’, special puja is done with Bilvapatras by chanting ‘Shata Rudreeyam’, observe ‘Jaagaran’ (night long worship) and Puja with lotus, Ganera and such flowers as well as please the Lord with hymns, instrumental / vocal music and ‘Tandava’ (dance). The same kind of Puja is performed on birthdays, House warming, travel and such other Special occasions.Nandikeswara informed Markandeya further about Devi Parvathi’s Tapasya to wed Lord Siva, their happy union and the birth of Ganesh and Skanda. Meanwhile, a demon duo named Shumbh and Nikumbh obtained the boon of  invincibility from Brahma Deva and distressed Devas, Sages and virtuous human beings. Vishnu accompanied by Devas approached Maha Deva and He assured quick action against the demons. Parvati who was of dark complexion, desired to please Siva, discarded her dark skin and assumed the form of Kali Kaushiki. As she was doing penance at Vindhya Mountain, the demon brothers desired to marry her and she killed both of them. Subsequently, she was attracted by the scenic beauty of Arunachala and performed Tapasya at the Ashram of Sage Gautama. She kept Devi Durga to stand guard and also appointed Subhaga and Dhundhukumari to watch in all directions while she was in penance. At the same time, Demon Mahishasur created havoc in Devaloka and dethroned Indra and Devas. He heard about her beauty and sent an emissary to propose a match with her and Devi Parvati’s representative had literally thrown him out. Mahishasur declared war. Powerful Danavas like Karaal, Dhurthar, Vichasunu, Vikaraal, Durmukh, Chanda, Prachanda, Mahamouli, Vikatekshan and Jwalasya were a mong the mighty demons that were lined up in offence.As there was considerable sound and confusion, Parvati Devi’s Tapasya was disturbed and instructed Durga Devi to terminate the demons. Being in a lonely cave on Arunachal Mountain Durga Devi seated on a Lion and jumped onto Earth like Kalika and made frightening sounds. She created from her body crores of ‘Matruka -ganas’ who made such mayhem and slaughter of the Demons. Chamundi Devi slashed the heads of Chamunda and assosiates and finally Mahishasura entered the fray. Durga Herself   jumped down from the Lion and by her several hands killed Prachanda with Her Plough head; Bindipipal with chamara; Mahamoulika with her knife, Mahahunu with her kirpaan; Ugravakta with her Kuthar, Vikatakshak with Shakti, Jwalamukh with her mudgar and so on. As Mahishasura made his last bid on Durga Devi, the former looked to have controlled

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her for a while as he was changing his forms as a lion, tiger, Varaha, Elephant or Mahisha and his Original form. Finally however, Devi Durga overpowered and destroyed the Devil ‘Mahishasur’ who was felled with a huge sound of a thud and there were innumerable cries of joy and relief world wide.Devi Durga held the Demon’s head in one hand, sword in another and greeted Devi Parvati who praised the Vindhyanivasini Durga. Gauri asked Durga to wash off her hands with blood and Durga broke a mountain boulder with her   powerful hands to create water reciting the Mantra, ‘Namah Shonadrinathaya’ and the waterbody so formed had become popular as ‘Papanashini’Tirtha eversince. Thereafter an extraordinary ‘Jyoti’ came to be viewed from the top of the Arunachala Mountain on every Kartika Pournami Sandhya (evening) without any oil, cotton, and firewood and thus the tradition had been carried on (on a man-made basis, of course) to signify this Holy Happening and the Maha Deep continued to be viewed by devotees doing ‘Giri Pradakshinas’. While doing the circumambulation, devotees are advised to recite: “My  Namaskars (Greetings) to Siva who stays at Merugiri and Kailasa; to Siva who is the sonin-law of Himachal; to the merciful Arunachalanatha wh o is worshipped by Siva the midday like Sun, besides various Devatas like Varuna and Vayu; to Siva on whose head are  positioned Ganga and Chandra as ornaments; to Siva whose ‘Maya’makes us feel that your  Swarup is confused as that of Narayana; to Siva who performs the magnificent Siva ‘Thandava’(Dance) and creates ripples of happiness all over the Universe; to you Shambho, Siva, Eshana, who is worshipped by Devas, Gandharvas, Siddhas and Vidyadharas; to Siva the ‘Janmadata’ of Ganesha and Kartikeya; to Siva who is the husband of Devi Parvati; We are beholden to You to bless us and relieve us of all our physical, mental and ‘Daivika’  problems beyond our control.” Siva blessed Parvati to be present at Arunachal by the name of  Apeethastani since she left Kartikeya to perform Tapasya without feeding milk to him!  Nandikeswar narrated to Marandeya the background of Vrajangada the King of  Pandyadesha and how he became a staunch devotee of Arunachaleswara. The King was  pious, charitable and Siva worshipper. Once he went by his horse for hunting deep inside the Arunachala forest and ran after a ‘Kasturi Mriga’ (Deer like animal), without being aware that the King had made a ‘Pradakshina’ of Arunachal. As Kasturi Mrig ran fast and was untraceable, the King stopped for quenching his thirst at a nearby pond; on return, he found the horse missing. He saw however a strange happening as two Celestial Beings came down from the Sky and recounted that they were two Vidyadharas, named Kanthishali and Kaladhara who were cursed by Sage Durvasa as they plucked flowers from the Sage’s garden and became the Kasturi Mrig and the King’s horse; the Sage was merciful to relieve them of the curse subsequently that a King would ride one of the accused as a horse and chase another as Kasturi and when a full Pradakshina was  performed by the King, the horse and Kasturi animal, then the accused would get back their  original positions as Vidyadharas.On hearing the entire background, the King became such a strong devotee of Arunachaleswara that he did considerable works in the Temple Complex and was wholly devoted to the promotional tasks of the Arunachalapathi. Once when Sage Agasthya and his wife Lopamudra visited the Arunachala Tirtha, they complimented the devotion of the King. Considering the dedication to the Tirtha, Bhagavan Siva gave darshan to the King and informed him that he was in his earlier birth Lord Indra  but since he did an indiscretion on Kailasa top out of egoism he was cursed but since he was sincerely dedicated as Siva Bhakta, He was pleased to secure Indra’s original position. Thus Nandikeswar commended the unparalelled ‘Mahatmya’ of Arunachala Tirtha.

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Venkatachala ‘Mahatmya’

In the ‘Vaishnava Khanda’ of Skanda (Kartika) Purana, Varaha Deva gave ‘Upadesha’ (instruction) of the Sacred Mantra Om Namah Shri Varahaya Dharanyu Uddharanaya Swaha to Bhu Devi and its significance; the Mantra fulfills all desires and leads to liberation. A Manu called Dharma recited the Mantra persistently and attained Moksha; Indra chanted it and regained his throne that was occupied by demons therebefore and Anantha the Chief of Serpents secured such extraordinary strength as to hold the weight of  Prithvi (Earth) on his hoods. Bhu Devi expressed her gratitude to Varaha Deva to have saved from the grip of Demon Hiranyakasipu as also taught the Great Mantra. She admired Varaha Deva for providing the power and perseverance to hold the weight of huge mountains and desired Him to describe to her the names of some of the illustrious Mountains the weight of which was borne by her. These include Sumeru, Himachal, Vindhyachal, Mandarachal, Gandhamadhan, Chitrakoot, Malyavaan, Pariyatrik, Mahendra, Malay, Sahya, Simhachal, Raivat and Anjana; in the South of Bharat the most significant are Arunachal, Hasthiparvat, Grudhrachal, Ghatikachal an d most importantly the Narayana Giri or Venkatachal which possesses the Seven Tirthas in the Mountain Range viz. Chakra Tirth, Daiva Tirth, Akasha Ganga, Kumaradhari Kartikeya, Papanashani, Pandava Tirha, and Swami Pushkarini. Varaha Deva affirmed that in Krita Yuga, the most important Mountain Range was that of Anjanagiri; in Treta Yuga it was Narayana Giri; in Dwapar Yuga was Simhachal and in Kali Yuga again the most sacred mountain range is Venkatachala. In Magha month when Surya Deva is in Kumbha Rasi on Purnima day coinciding with the Makha Star, Skanda worships Venkateswara on the banks of Swami Pushkarini Tirtha at the noon time and devotees performing ‘Snaan’ and Puja as also ‘Annadaan’ are blessed by the Lord. Similarly, Snaans, worships and charities at Venkatachal are highly beneficial on the auspicious timings when Surya is in Meena Rasi on Purnima with Uttaraphalgini in Thumbha Tirtha; when Surya is in Mesha Rasi on Purnima with Chitra Star in Akasha Ganga at early mornings; when Surya is in Vrishabha Rasi in Visakha Shukla / Krishna fortnights on Dwadasi Sunday / Tue sday at Pandava Tirtha on evenings; on Sundays of Shukla / Krishna fortnights, coinciding Saptami at Papanashana Tirtha; on Brihaspati / Vyakteeta Yogya, Star Pushya / Sravana Mondays etc; Varaha Deva described to Bhu Devi that Emperor Akash decided to perform a Grand Yagna on the banks of Arani and while tilling, he found a girl child and as he was issueless,  brought her up as their own, named as Padmavati. Once Sage Narad met Padmavati as she was grown up as an eligible bride and predicted that she would be the wife of Lord Srinisasa of Venkatachal. Almost immediately she met a Stranger in the Royal Garden and introduced himself as Anant or Veerapati from Venkatachal Mountain and that he was hunting a wolf. Padmavati’s companions rebuffed Ananta Deva that hunting was prohibited in their garden. Anantha returned but desired intensely that Padmavati should become His life partner and sent Vakulamala to the court of Emperor Aakash to negotiate their  wedding. The Emperor had no bounds of joy and the holy wedding of Lord Venkateswara and Padmavati took place in style and grandeur when Devi Lakshmi was present to make Padmavati happy and comfortable, whereafter they all resided in Tirumala bestowing  boons to lakhs of Devotees till date. Varaha Deva narrated the background of Padmavati’s earlier birth asVedavati to Bhu Devi. Vedavati was a companion of Devi Lakshmi and when the latter became Rama’s spouse as Sita, she left for forests to perform Tapasya, but demon Ravana misbehaved with her and she ended her life by jumping into fire and cursed 37

Ravana that his entire clan would be wiped out because of a woman. Sita was abducted by Ravana by creating such circumstances that Maricha was converted as a Golden Deer; Sita took fancy for it and prevailed Sri Rama to chase the animal which deceitfully wailed as though Rama was in trouble and Lakshmana had to leave Sita alone even by drawing a Lakshman Rekha that none could cross. The vily Ravana dressed as a Tapsvi revealed his real form as soon as she was prevailed to cross the fiery Lakshman Rekha and forcibly took  her to Lanka. After Rama killed Ravana, there was ‘Agni-Pariksha’ (Proof of Purity / by Fire), Sita came out unscathed. But the real fact was that Agni Deva hid real Sita in Patala and Agni’s wife Swaha assumed the role of Maya Sita; in fact Vedavati’s earlier birth was of Swaha Devi! Thus, Vedavati / Swaha turned to Maya Sita was Padmavati. Devi Prithvi enquired of Bhagavan Varaha as to where and how to secure the ‘Darshan’ (Vision) of Lord Venkateswara and the former replied that He would mention of those future happenings as recorded in the past. There was a Nishad (Hunter) in Shyamak Jungle named Vasu and his wife Chitravati and Son Vira. Nishad was the Chief of his clan living honestly and peacefully by eating cooked rice and honey. Both his wife and he decided one day to a nearby forest to search for additional stock of honey and entrusted the responsibility of looking after his followers and daily chores to Vira, their son. The daily  practice was that the family cooked rice and mixed with honey, offered the same as  Naivedya to Venkatachalapati and ate the Prashad. But, Vira in their absence for the day offered some portion of the honeyed rice into Agni, some to tree bushes and the rest was consumed. On return from the other forest, Vasu became furious to learn that no o ffer of  the honeyed rice was made to Venkatachalapati but gave it away as described above. Vasu felt agitated and remorsefully guilty and even tried to kill his son for what was considered as Sacrilege.Lord Ventatachal appeared before N ishad in full glory with His four hands, fully ornamented and armed and stopped Vasu from harming his son; he was c ompletely taken aback. The Lord said that the acts of his son Vira were infact worth emulation and not condemnation for he did a homam (Offering to Agni); homage to Nature and only the remainder was consumed with dedication as ‘prashad’. Nishad was so happy that he heard this from Bhagavan Himself! Varaha Deva also narrated an incident related to King Thondaman and Nishad. As an ideal Prince, he imbibed all the qualities required of a King, viz. of nobility, intellect, valour and devotion to Almighty. Once he took King’s permission for hunting in Venkatachal forests, chased an elephant, crossed the River Swarnamukhi and reached the Ashram of Brahmarshi Suka and an Idol of Goddess Renuka nearby. As he proceeded further, he found a ‘Pancharangi’ (Five Coloured) Parrot screeching the name of ‘Srinivasa, Srinivasa’ and followed the bird till the mountain top. There he met Nishad who informed that the parrot was very dear to Suka Muni as also to Bhagavan Srihari and hovered around the Pushkarini Tirtha; by so saying the Nishad desired to have a Darshan of the Lord and the Prince too accompanied him.Thondaman was indeed thrilled with the Darshan and witnessed the ‘Naivedya’ of Cooked rice and honey performed by Vasu Nishad. He was overpowered by the magnificent experience of the Lord and thereafter met Suka Muni and secured his blessings that soon he would become a King after his father’s retirement and serve Srinivasa for long time to come. A few days after Thondaman’s return to his Capital, he was made the King and started settling in his throne. Suddenly after a few months, Vasu the Nishad approached the Palace in an agitated manner and told the King that he dreamt chasing a ‘Varaha’ which entered a thick bush, that he started digging up and swooned, that 38

his son was also near him, that the Varaha entered his mind and body and made him say the following: ‘Nishada! You must reach King Todarman and ask him to perform ‘Abhishek’ with lots of milk to a ‘Shila’ (Stone) underneath this thick bush, pull it out and ask a ‘Shilpi’ (Sculptor) to prepare an Idol of my features with Bhu Devi on my left lap, set up  plants of Tamarind and Champa as are loved by Vishnu and Lakshmi repectively and invite learned Sages and Brahmanas to attend a grand function to be hosted by Tondaman and wait for my further instructions.The King followed the instructions as conveyed by Nishad and called Sages and Brahmanas to a Grand Puja of Varaha Deva and Bhu Devi through an underground passage and continued the daily practice of taking bath, worshipping the Murthis of Varaha and Bhu Devi and arranging ‘Prashad’ or the left-behinds of Naivedya to Brahmanas and visitors.As this practice got routinised and the interest of Bhaktas snow balled gradually, a Brahmana stranger approached the King that he was on way to Kasi, Prayaga and a few prominent Tirthas but his wife was unable to travel as she was in the family way; he requested the King to provide accommodation and food to his wife and generally supervise her welfare. The Brahmana returned very late after several months but unfortunately the wife had a miscarriage and d ied just a couple of days before the return of  the Brahmana after visiting several Pilgrimage Centers and Tirthas.The King got frightened at the tragedy as he gave a surety to the Brahmana’s wife and approached Srinisasa, who instructed that the Queens as well as the body of the Brahman’s wife should be made to take bath in the Asthi Sarovar Tirtha and as the queens took dips in the holy water and came out, the Brahmana’s wife too would emerge. The Brahmana was thrilled at the miracle witnessed by co-devotees! Raja Todarman followed the practice of worshipping Srinivasa with golden lotuses daily. He found one day some Tulasi leaves pulled out from muddy plants and wondered how this indiscretion happened. As the King was wondering about this, there emerged a voice saying: “There is a pot maker (Kumhara) who also did daily Puja to me with the muddy Tulasi leaves from his house and that I have accepted his worship too!” The King reached Kurmapuri in search of the Kumhara, who replied to the King that he never ever did any  puja to Srinivasa! But when the King said that there was a voice which said these words, the Kumahara and his wife recalled the voice of Srinivasa in their earlier births that as and when a King would knock their hut, and then a Pushpa Viman would arrive to pick them to Vishnuloka! Indeed that had just happened! The King returned to Venkateswara Temple to  perform worship again after this unusual happening and Srinivasa appeared before Tondaman and bestowed him the blessing of a lasting Abode of bliss. Parikshit, son of Abhimanyu of Pandavas, was no do ubt a noble and virtuous King, but unfortunately did the unpardonable sin of hanging a dead serpent around the neck of  Samika Muni who was in deep Tapasya and his son Shringi cursed Parikshit that he would  be dead within a week as a result of a snake bite.Takshak was assigned the task of killing Parikshit but Brahmana Kashyap who could indeed have prevented the tragedy and even demonstrated his ability to do so, was won over by dubious means by Takshak and Kashyap who did the sin was sought to be washed off by a bath in Swami Pushkarini and worship to Lord Srinivasa, as advised by Shakalya Muni. Indeed the sin of Kashyap was eradicated by the Grace of Lord Venkateswara. Another illustration of the Sanctity of Snaan in Swami Pushkarini was given by Sutha Maha Muni to Rishis at a Congregation at Naimisharanya (The forest of Naimisha). A King

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of Chandravamsa called Dharma-gupta was a rare example of nobility and virtue. He went hunting and by the evening desired to perform the Puja of Gayatri and was delayed to late hours and had to stay back on a tree. A lion came running after a wolf and ascended the same tree; it asked the King not to worry and would not hurt him in any way. It asked the King to come to an understanding that it would sleep off half night and he might sleep off  the other half. The lion tempted the wolf to drop the King down and share a good portion of  the King. The wolf rejected the proposal outright as ingratitude was a far heinous sin than the ‘Panchapatakas’ or the Five known major sins. During the other half of the night when the King was to guard the wolf, the lion gave a similar proposal to him; he accepted and tried to drop the sleeping wolf. But luckily, the wolf was saved and preached the King against ingratitude and gave a curse to the King to become a mad man. It said that he was a Sage, named Dhyanakashtha, who could take any form and told the lion that in his earlier   birth he was a Minister in the Court of Kubera and was cursed by Gautama Muni to  become a lion as he was standing naked in the Sage’s garden with his woman. As regards Dharmagupta’s curse for ingratitude, Sage Jaimini suggested a bath in the Sacred ‘Swami Pushkarini’on Venkatadri on the banks of River Suvarnamukhi, followed by worship of  Lord Venkateswara. Suta Maha Muni described that those who purify themselves in the Pushkarini would surely avoid hells named Tamisra, Andhamisra, Rourav, Maha Rourav, Kumbhipak, Kaalsutra, Asipatravan and such others.On the other hand, the devotees attain the ‘Punya’ of performing Aswamedha Yagna and achieve Buddhi (Intellect), Lakshmi (Wealth), Kirti (Fame), Sampatthi (Prosperity), Gyan (wisdom), Dharma (Virtue), Manoshuddhi (Purity of mind) and Vairagya (Other Worldliness). Krishna Tirtha is a Tirtha named after a deeply devoted Brahmana whose Tapasya was so severe and extensive that his body developed mole-hills (Valmikas) and Indra rained forcefully to wash off the mud. Lord Srinivasa was impressed by the relentless and highly dedicated devotion and  blessed him with His Darshan, created a Tirtha after his name, declared that those who have the fortune of bathing in it would become as learned and focussed and bestowed Salvation to him. Papanashana Tirtha is such a powerful place that even merely uttering its name, sins of the past and present get vanished. There was a Brahmana named Bhadhramati who had enormous knowledge of Vedas and Scriptures but was acutely impoverished having six wives and several children. His each day was a harrowing experience of poverty with several mouths to feed. One of his wives named Kamini told him one day that her father met Sage Narada who described Tirtha called Papanashana lying on the Venkateswar Mountain cluster was a big draw and a bath, preferably after  giving away a small token ‘bhudaan’ to a deserving Brahmana followed by a darshan of the Lord would abolish poverty, and fulfil all human desires. This emboldened Bhadramati to travel along with his family to the Srinivasa Mountain. He w as fortunate to obtain on way a token of five feet of land. The entire family took bath in the Papasahana Tirtha and gave away charity of the five feet of land to a deserving Brahmana. Bhagavan Vishnu had instantly appeared before Bhadramati; the latter was extremely thrilled at the darshan and eulogised Him as follows: ‘Namo Namasthekhila karanaaya, Namo namesthekhila  paalakaya/ Namo Namestheyemara nayakaya Namo Namo Daithya vimardanaya/ Namo  Namo Bhakthajanapriyaya, Namo Namah Paapavidaaranaya/ Namo Namo Durjananashakaya, Namasthesthu Tasmai Jagadeeshvaraya/ Namo namah Karanavamayaya, Naraayanaathivikramaya/ Shri Shankha chakraasi gadaadharaaya,  Namasthesthu tasmai Purushottamaya/ Namah payoraasi nivaasakaaya, Namasthesthu

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Lakshmi pathayavyayaya/ Namasthesthu Suryadyamitha-prabhaaya, Namo Namah Punyagathaagathaaya/ Namo Namokyenduvilochanaya, Namasesthudey Yagna  phalapradaaya/ Namastesthu Yagnaangavilochanaya, Namasthesthu thye Sajjanavallabhaaya/Namo namah Kaarana Kaaranaaya, Namesthesthu Shabdaadi vivarjitaaya/ Namasthethutheybhheshta sukhahpradaaya, Namo Namo Bhakta -manoramaaya/ Namo namasthedbhuta karanaaya, Namasthestuthy Manda radhaarakaya/  Namasthestuthey Yagnavarrahanaagney, Namo Hiranyakshavidaarakaya/ Namasthesthuthy Vaamana rupabhaaje, Namasthesthuthey Kshatrakulaanthakaaya/ Namastheshuthey Ravana mardanaaya, Namasthesthuthey Nanda sutaagrajaaya, Namasthey kamalaakaantha  Namasthey Sukha daayiney, Ashritarthi nashiney tubhyam bhuyo bhuyo Namo namah/’. As Bhadramati praised Lord Srinivasa, He blessed him to en joy full-swing prosperity to him and family and attain Moksha to him thereafter. ‘Akashaganga Tirtha’ was well known for bestowing boons to the highly erudite and dedicated Brahmana called Ramanuja .He did Tapasya of rigorous nature on the banks of Akashganga by standing with ‘Panchagni’ (Five flames) around him during the hot summer mid-days and under the sky in heavy rains fully exposed chanting the Ashtakshari Mantra ‘Om Namo Narayanaya’; he ate dry leaves fallen from trees for years together, for some years by drinking water and many other years by consuming air only. Finally, Bhagavan ap peared and Ramanuja who was almost dying with the severity of his Tapasya became fully normal and healthy instantly.He received the boons that the Place of Akasha Ganga where Ramanuja had the fortune of discovering Vishnu in person would be an Eternal water-spring and those who  performed ‘Snaan’would change his entire life style and become an ideal Bhakta and at the end they would have no other birth and would get salvation. In an another context, Akash Ganga was immortalised as the Tirtha where Devi Anjana executed penance, since she and her husband Vayu Deva were not blessed with a son. Vishnu Bhakta Sage Matangi directed Anjana Devi to reach River Suvarnamukhi, far south of Vindhya Mountain, reach Vrishabhachal on whose top was situated the famous Swami Pushkarini, worship Varaha Deva and Venkateswara, proceed to north, find Akashaganga and perform Snaan in a formal manner along with Vayu Deva. The Sage confirmed that if  the couple did so, a Son of unparalelled prowess and ‘Swami Bhakti’ (Loyalty to the Master) would be born, to be called Hanuman who was invincible by Devas, Raakshasas, Sages, Brahmanas, Celestial and human beings. As Anjana Devi followed the insructions to the last letter and spirit, Bhagavan Venkateswara ap peared before her and blessed that such a Son would be born that his parents would indeed be proud of and play a pivotal role in Treta Yuga as the most powerful personality of ‘Siva Amsa’. Besides the above, Venakatachal has quite a few other Tirthas like Chakra Tirtha where a Maha Muni Padmanabha prayed to Srinivasa to chase away the dread of Rakshasas and Bhagavan stationed His Sudarshan Chakra kno wn for dispelling the fear of Evil Spirits; Varaha Tirtha, Pandu Tirtha, Tumba Tirtha, Kapila Tirtha, Kumara Tirtha, Jaraharaadi Tirtha Traya, Phalguni Tirtha, Deva Tirtha, Jabaali Tirtha, Sanaka Sanandana Tirtha, Asthi Sarovara Tirtha, Kataha Tirtha and Manvadyashtottara Tirtha. Eight-folded approach to Venkateswara

Sage Suta prescribed an eight-fold Bhakti Route to Lord Venkateswara:1)To display and ensure ‘Sneha Bhava’(feeling of friendship) towards His Bhaktas (devotees); 2) To perform service to ‘Bhagavat Bhaktas’and satisfy them; 3) To perform Puja to Bhagawan with

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sincerity; 4) All the actions of the Self are to be targetted to Bhagavan; 5) To generate Bhakti and love in the eyes and other ‘Jnanendriayas’of one self towards Venkateswara; 6) To hear and cogitate about the ‘Mahatmya’of the Lord and accord importance to whatver is said, described, sung or taught about the same; 7) To keep the name of Srinivasa on one’s lips, thoughts and heart always and 8) To dedicate one self to Lord Venkateswara and take absolute and comprehensive refuge in Him. Those who are fortunate to have even a glimpse of the fantastic Idol of Venkateswara do e xperience the awe and satisfaction that leaves behind a lasting familiarity and nearness.Those who think of Srinivasa, either out of  curiosity, or greediness, love of materialism, or fear or casual occurrence undergo a definite transformation of outlook, approach to life and morality. If such casual approach has a multiplier effect, could one imagine the far reaching impact of the Eight-folded dedication! As Fire is capable of pulling down a huge mansion within minutes, the stock-pile of sins gets ablaze into ash as fast, provided one takes the shelter of Srinivasa. Human life, wh ich is indeed difficult to secure compared to myriad forms of creatures ranging from animals to insects, is stated to be well spent and appropriately lived through, if one takes asylum of  that Supreme Power which is ‘Avyaktam’(Unknown), ‘Shasvatham’(Everlasting), ‘Vishnum’(All Pervading), ‘Anantham’ (Endless), ‘Ajam’(Unborn) and ‘Avyayam’( Never  Spent out), called Venkateswara! Purushottama Kshetra (Utkala Khanda) Mahatmya

As Lord Varaha liberated Bhu Devi from the depths of Rasatala from the clutches o f the Demon Hiranyakashipu and Bhu Devi gained normalcy, Lord Brahma resumed the task of  Creation again but wondered as to how humanity could be saved from the three major  hindrances to life viz. ‘Adhibhoutika’or pertaining to the Physical body, ‘Adhidaivika’ related to occurences created by Almighty like earthquakes or famines and ‘Adhyatmika’ (Spiritual issues). He prayed to Lord Narayana for guidance and the latter directed Brahma to visit Purushottama Kshetra on the Sea shore, where Lord Shyama Sundar settled in the form of wooden Idols along with His Brother Balabhadra and Sister Subhadra as also the Sudarshan Chakra and provided solace to humanity from ignorance, lack of direction and discontentment. Brahma reached there as advised by Vishnu and while performing Tapasya got into such a deep and long trance that he was even negligent of the duty of  Creation. For a while the Cycle of Life and Death got disturbed as there was no ingress and egress from the Universe. Yamadharma Raja approached Bhagavan Vishnu along whom Devi Lakshmi was seated too. Devi Lakshmi replied that if the reference being given by Yamaraja was to the current issue of the Cycle of Life being disturbed, then it was n ot  posible for Vishnu to leave the Purushottama Kshetra. The Sins of human beings, animals and birds would continue to be burnt off at the Purushottama Kshetra, which was the only hallowed Region unaffected by the Great Deluge (‘Pralaya’); even Sage Markandeya who was blessed by ‘Paramatma’to achieve immortality for Seven Kalpas had to struggle through the rough waters, till he reached the Purushottama Kshetra where the Divine Tree ‘Akshay Vat’ was the lone survivor on top of which was Vishnu in a miniature form and advised Markandeya to swim somehow to reach that spot! It was ‘Kaal’ (Vishnu) as a child who rescued the Sage and the belly of Kaal was bottomless.Lakshmi Devi who was present too there witnessed all these happenings.Brahmarshi Markandeya who had the unique honour of receiving refuge from Vishnu was grateful to the Kshetra and materialised a Water reservoir with the help of Sudarshana Chakra, immortalised as ‘Markandeya Kund’. The Sage established a Markandeswra Linga, which was basically of the form of Narayana 42

as also known as Yameswar where Yamaraja was controlled from Mrityu owing to the Sanctity of the Kshetra. Bathing in the Markandeya Kund and worship of Markandeswara Linga is stated to equal the fruit of Aswamedha Yagna. Devi Lakshmi continued her explanation to Yamadharma Raja that the Purushottama Kshetra was of a conch shape whose North West was dominated by Shankara and the  North East by Neelakantha and the Central Portion of a distance of a mile or so was of   Narayana. Nearer the Shankara Tirtha is situated the Kapala Vimochana Linga and the third part of the conchshell was of Adya Shakti Vimala Devi. In the Nabhi Sthaan or the Central Region are situated the ‘Vat’ (Tree) and Bhagavan Purushottama.Thus the Three Portions of the Purushottama Kshetra are popular as Tirtha Raj. There is also a Rohini Kund, the waters of which relieve sins and constiteted the tail-end of the Pralayakal water! At the southern tip of the Conchshell is situated Narasimha whose darshan itself is an instant sin destroyer. There are ‘Antarvedi’ (underlying) Eight Shaktis which are stated to  be providing security at the Purushottama Kshetra viz. Devi Man gala in the roots of the Vata Tree, Devi Vimala in the West, Devi Sarva Mangala in the rear lower portion of the Conchshell, on the northern side Devi Arthashini and Devi Lamba, Devi Kalarathri in the Southern side, Devi Marichika and Devi Chandarupa in the East. Also, Bhagavan Siva assumed Eight Linga Rupas viz. Kapalamochan, Kshetrapal, Yameswar, Markandey -eshwar, Eshana, Bileswar, Neelakantha, and V ateswar. If these Lingas are visioned, touched or worshipped, the devotees have access to Moksha Marga (The Road to Salvation) and if they die, their life-end is tied up with Bhagavan Siva directly without any intervention fromYama Raja. Sage Jaimini told the Munis at Naimisharanya that King Indradyumna, an ardent devotee of Vishnu was keen in having a ‘darshan’ of the Idol of Neela Madhava at the Temple situated in the Nilachal Mountain’s cave, on the coastal side of East Bharatavarsha, in the Utkal Region. The King asked his Priest to ascertain the route and arrange for the trip. One of the Pilgrims who returned from the famed Temple in the foothills of Nilachal Mountain (who perhaps was Bhagavan Jagannatha Himself) described the route to the Royal Priest that the Temple was in Purushottama Kshetra near a holy pond known as Rohin adjacent to a place called Odhra and that there was a Temple of Vasudeva besides which there was a hermitage called ‘Shabardeep’ leading to the path of Jagannath Temple. The Royal Priest’s younger brother Vidyapati was approved by the King to make an initial trip so that the King would perform the ‘Yatra’ (expedition) subsequently.Vidyapati and party undertook a tedious and tiring journey to the Ekamvaran forests at the foothills of Mountain and at the Shabardeep hermitage met Vishvavasu. Both Vidyapati and Vishvavasu visited the Place after a steep ascent of the Mountain and finally reached the Rohin Pond and after a bath had Darshan of Neela Madhava. Vidyapati was overwhelmed by the thrilling experience of  Jagannatha’s Darshan and prayed to Him to his heart’s content. Vidyapati was told by Shabar Vishvavasu that several Devas frequented the Temple and brought expensive gifts and garlands to the Lord; when Vidyapati returned back to King Indradyumna the former  showed the flowers which never withered as they were celestial! But Vishvavasu gave the disheartening news to Vidyapati that the latter would not be able to have a darshan of Neela Madhava, although something better might happen! Vidyapati was advised not to disclose this fact to the King on his return to the Kingdom as the King might be highly discouraged. Even as Vidyapati returned and was describing the rapturous darshan that he had of Neela Madhava, Sage Narada appeared and desired to accompany the King on his way to the 43

Purushottama Kshetra. The King and his large entourage set for the journey and reached the banks of River Mahanadi for an overnight stay before proceeding to the Jagannatha Temple next morning. The King of Utkal informed the senior King Indradyumna that there was a very heavy sand storm and the Idol of Neela Madhava was underneath a huge heap of debris.Luckily Sage Narada was with Indradyumna and consoled the latter and assured him that Lord Jagannatha was extremely merciful and that something memorable would happen! Next morning the King’s full entourage crossed River Mahanadi, worshipped Lord Purushottama at ‘Eakaamrechhetra’ and further proceeded to Kotishwar Mahalaya to  perform Puja to ‘Tribhuvaneswara’. The latter appeared before Sage Narada and instructed that King Indradyumna should perform hundred ‘Yagyas’; that Lord Jagannatha would manifest Himself from under the debris; that a Vata Tree with four branches would have to  be carved out by Viswakarma the Celestial Artist as Four Idols of Lord Jagannatha, Balabhadra, Devi Subhadra the sister of the former brothers and ‘Sudarshan Chakra’; that He (Tribhuneswara) along with Devi Durga would be present at the top entry of the conchshell shaped Purusha Kshetra; that Lord Brahma would install and consecrate the Holy Idols for the everlasting benefit of generations ahead and the dream and perseverance of King Indradyumna would become fruitful. Sage Narada assured that Lord Tribhuvaneswara’s instructions would be followed in full letter and spirit. From there the caravan moved to Nilakantha Mahadeva and worshipped Mahadeva and Durga. The King was anxious to reach the Place where Lord Jagannatha was under the sand; he prayed to Him as though he could visualise the Idol and there emerged a voice from the rubble assuring the King that he would soon have His appearance. Since the first task to be  performed was to organise the hundred Yagnas as directed by Tribhuvaneswara, Narad was anxious to take up the construction of the Temple of Lord Nrisimha as that was the Place to complete the Yagnas. Sughat, the son of Viswakarma completed the construction of the Temple within five days, while Vishwakarma made the Idol of Nrisimha which was installed by Narada. Thereafter the task of carving wood for the four major Idols of  Jagannath, Balabhadra, Subhadra and Sudarshan Chakra was taken up and a Celestial voice came saying that the Idols would emerge on their own, that the oldest worker be sent inside the Main Gate which should be closed till the job was over, that the sound of drums be kept on continuously till the job was going on inside to cover up the sounds from there, that if  somebody heard the sounds from inside he would be irrevocably deaf, and that somebody saw what was happening inside that person would be blind for ever. On the fifteenth day, a Celestial Voice emerged that all the Idols were manifested. Thereafter the heavenly voices kept on giving instructions about the colour schemes of the Idols ( Deep blue like clouds for Jagannatha, white for Balabhadra, red like rising Sun for Subhadra and deep red for  Sudarshan), the ornament details and so on. As the Idols were getting ready with all finishing touches, Indradyumna was in trance and asked Jagannatha for nothing excepting salvation from the mortal life.Narada, the King and the entire entourage entered the Sanctum Sanctorium chanting ‘Dwadasaakshara Mantra’ (Om Namo Vasudevaya) in praise of the Lord Jagannatha, ‘Purusha Suktam’ addressed to Balabhadra, ‘Sri Suktam’for  Subhadra and appropriate Vedic Mantras for Sudarshana Chakra. Narada visualised the various articles required for the Consecration Ceremony and were secured by the King. A Palace was built for Brahma and three Chariots were readied for the three Deities; the required number of horses-sixteen to Jagannatha, fourteen to Balabhadra and twelve to Subhadra-were readied too. The mast on top of the Chariot of Jagannatha was made with

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Garuda Vahan (The Lord’s Carrier), that of Balabhadra had a plough, and of Subhadra’s chariot was a Lotus. Indeed the King was so fortunate that the wherewithall for the Function was instantly procured by Sages and Devas! Finally, at the ‘Muhurat’time, Lord Brahma performed the Consecration on Suddha Visakha Ashtami on Thursday with Pushyami as the Nakshatra, as witnessed by Devas, Yakshas, Kinnaras and Maharshis! The famous nine day Ratha Yatra commenced on Suddha Ashadha Vidiya and returned from the banks of Bindu Tirtha on the eighth day. Sage Jaimini explained that Lord Brahma clarified to Raja Indradyumna about a doubt as to why Jagannath assumed the Wooden Form of Idols. The ‘Daru’ (Wooden) Idols represent ‘Duhkha vidarana’ or destroying of distress and bestowing of endless happiness; as Srihari is ‘Darumaya’ He therefore manifested in wooden form. At the time of ‘Srishti’ (Creation) following Pralaya, ‘Parabrahma’ (The Supreme Being) manifested in the Form of Vedas or  the mix of ‘Sabda Brahma’ and ‘Artha Brahma’. Bhagavan Balabhadra is of Rig Ved Swarup, while Subhdra is of Yajur Veda Swarup. Nrisimha is of Sama Veda Swarup and Sudarshan is of Atharva Veda Swarup. If a composite view is taken, the Deities thus represented all the Veda Swarupas and Jagannatha is the sum total and likewise all these forms are Jagannatha Himself. The ‘Vata Vriksha’ on the Sea Bed at the time of Pralaya was thus the depiction of Bhagavan and the Wooden Idols made out of the Tree are His Symbols! Badari Kshetra Mahatmya

Kartikeya asked Maha Deva as to how human beings with their limited understanding of  Spiritual matters especially in Kali Yuga could ever imagine of securing the Four Featured Desires of Samsara viz. Dharma (Virtue), Artha (Prosperity), Kama (Fulfillment of  Desires) and Moksha (Liberation). Bhagavan Siva’s ready reply was that there were several holy Tirthas and Kshetras dotted all over Bharata V arsha which could transform the outlook of a human being and imbibe piety and virtue; for example there are Rivers like Ganga, Godavari, Narmada, Tapati, Yamuna, Kshipra, Goutami, Kaushiki, Kaveri, Tamraparni, Chandrabhaga, Mahendraja, Chitrotpala, Vetravati, Sarayu, Charmanvati, Shatadu, Payaswini, Gandaki, Baahuda, Sindhu and Sarasvati.Also there are Punya Kshetras like Ayodhya, Dwaraka, Kashi, Mathura, Avanti, Kurukshetra, Rama Tirtha, Kanchi, Purushottama Kshetra, Pushkara, Dardura Kshetra, Varaha Kshetra and Badari which are all boon providing Places. Bathing, vision of the Idols, performing Puja to them,  practising austerities and giving away Charity constitute the best means of washing off  sins, fulfilling desires, enabling noble deeds and even securing Salvation.  Badari Kshetra is one of the most outstanding and ancient Pilgrimage Points on Himalayas where Bhagavan Narayana Himself resides. Mahadeva described to Skanda that the significance of ‘darshan’ in Kashi, Kailash and Shri Parvat is far more superior than that of  Badari where the foot prints of Srihari apart, this Kshetra is also the ab ode of Agni since the latter as ‘Sarvabhakshak’ (consumer of any material worthy of consumption or not)  prayed to Vishnu to absolve him of the sins and Bhagavan Vishnu provided refuge at His feet where no sin could reach Agni. Also, Kedar Kshetra is in the same region as Badari where Siva’s magnificent Linga is present and even a darshan and if possible an ‘Abhishek’ and Puja of the Linga would instantly perish the sins of a devotee. Moreover, Mahadeva’s fifteen ‘Kalas’(features) are present in the Kedar Linga and worship of the Linga by way of ‘Japa’ (continuous recital) of Siva’s name, ‘Manana’ (Constant thinking

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about Him), ‘Stuti’( Extolling Him) and ‘Bhajan’(Singing in praise of Him) would assure that there would be freedom from the vicious cycle of births and deaths! Thus Parameswara advised Skanda that Badari Kshetra has the double advantage of worship to Narayana and Mahadeva as this Unified Point on Himalayas is an ideal Pilgrimage Center. ‘Snaan’ at Agni Tirtha absolves even the ‘Pancha Patakas’or the extreme Five Sins, besides  performing ‘Pranaayam’and other Yogic Exercises. Lord Siva explained to Kartikeya that there were Five Sacred ‘Shilas’ or Rocks, viz.  Naradi, Narasimhi, Varahi, Garudi and Markandeyi, each one of them being capable of  fulfillment and contentment. Sage Narada sat once on a rock and did severe Tapasya for  visualising Lord Vishnu. When Narayana along with Devi Lakshmi gave darshan, Narada asked for the boons of ever lasting devotion to Him, never leaving the rock on which he did Tapasya and creating a Tirtha nearby which should absolve the sins of those who bathe in it and worship Narayana there. Markandeya the great devotee met Sage Narada at Mathura and was advised that he should visit Badari Kshetra and pray to Narayana. Markandeya did accordingly and was fortunate to secure the darshan of Sri Hari after continuously reciting the Ashtakshara Mantra viz. Om Namo Narayanaya. He was dumbfounded when Bhagavan Vishnu stood before him in full glory with four hands ornamented with Shankh, Chakra, Gada and Saranga. After extolling Narayana to his heart’s content, Markandeya desired for  ‘Janma rahitya’ or freedom from births, that his devotion to Narayana should become stronger and unflinching, that He should be always present at the rock where he was having the darshan of Bhagavan and that He should bless devotees when they visited the Markandeya Shila. Garuda was the son of Sage Kashyap and Devi Vinata whose ambition was to emulate the example of his brother Aruna who was Surya Deva’s charioteer and had the intense desire of becoming the Carrier of Bhagava Vishnu.He chose Badari Kshetra on the top of the adjacent ‘Gandhamadan Parvat’ (Mountain) and was in penance for years together with undaunted grit and devotion. As Lord Narayana finally gave darshan, Garud extolled Him as Trividha Murti integrating the Forms of Brahma, Vishnu and Maheswara as also of ‘Ashta Shaktis’(Eight Powers) and the Supreme Might of the Universe. Vishnu was pleased and materialised ‘Panchamukha Ganga’ or the five faced Ganges with the waters of which gave the unique opportunity to Garuda to wash His feet. He also granted the boons of making him His personal ‘Vahan’ (Carrier), of becoming invincible by any force in the Three Worlds, of making him a never-failing personal devotee of Bhagavan and of fulfilling the desires of those who visit the Garuda Shila and worship Bhagavan  Narayana. Narasimha Deva in one of Lord Vishnu’s incarnations annihilated the Demon Hiranyakasipu and saved the illustrious devotee Prahlada; He looked like Fire while massacring the Demon with His sharp nails and was in a highly infuriated mood when all the Devas prayed to Him to calm down. After becoming somewhat composed, H e declared that He would settle at Vishalapuri (Badarikashram); all the Sages were e xtremely delighted that Narasimha would be present at Narasimha Shila for facilitating their constant worship and also to bless Bhaktas visiting the Shila. Bhagavan Varaha who pulled up Bhu Devi from the underworld of Rasatala destroyed Demon Hiranyaksha and saved the Vedas and Holy Scriptures. The Varaha incarnation of Lord Vishnu appeared at Vishalapuri as Varaha Shila and continued to bless the devotees at the Shila. Devas approached Lord Brahma to complain that in the Satya Yuga virtuous human beings, Sages and they could easily access Bhagavan Vishnu , while in Treta Yuga they could visualise Bhagavan through ‘Yogabhyas’ only but in Dwapar Yuga, His Darshan had 46

 become virtually impossible and in the future during the Kali Yuga, human beings might even question or ignore the existence of Vishnu! Accordingly, a Delegation of Dev as was led by Brahma to Bhagavan Vishnu at Kshirasagara (Ocean of Milk), as Vishnu replied only to Brahma that Devas had become quite irresponsible and ignorant without even realising the very obvious existence of Himself at Badarikashrama! In fact, Bhagavan kept in view the limitations of human beings in Kali Yuga and as such made His Darshan very easy and possible. As the gist of Vishnu’s admonition to Dev as was conveyed, they became ashamed and made instant trips to worship Badari Narayana at Badarikashama. That was why this Kshetra acquired additional significance. It is stated that even if a grain of  ‘Prasad’ (Left over of the offering given to Badari Narayana) is consumed, the devotee concerned who visited the Holy Kshetra would get rid of all kinds of Patakas (sins) including Maha Pancha Patakas. There is a strong belief down the ages that visitors to the Holy Region would attain Vishnu Swarupa, whose heart is replete with the Vision of   Narayana, whose tongue and ears are full of His glories, whose stomach is with even a morsel of His Prashad and whose kneeled head touches the feet of Narayana’s Idol.The worst Sins like killing the Virtuous, intoxication, robberies and incest with ‘Guru Patni’ equivalent to one’s mother would all evaporate once the above requirements are fulfilled. If  Bhojan daan is performed among Sanyasins and good Brahmanas and the Prasad is consumed then the benefits of Badarika Darshan and worship are indeed doubled. Bhagavan Siva described the significance of several Tirthas like Kapala Tirtha in the Badarika Region to Kartikeya.This Tirtha is very popular as Pinda Daanas are formally organised to provide relief to Pitraganas from various hells and is thus known as Pitru Tirtha. Considered highly important, this Sacred Spot is greeted with heads down by Devas and Rakshasas alike as the belief had been that this was Brahma’s ‘Pancha Sira Kapala’ or  the Fifth skull top which was snipped by Siva Deva for Brahma’s indiscretion of getting attracted to His own Creation of Devi Sarasvati (His daughter). [An alternative Story was that Brahma spoke a lie that he saw the top portion of the huge Siva Linga which indeed was endless]. Brahma Tirtha signified Vishnu’s Avatar of Hayagreeva as the two Demon Brothers called Madhu and Kaitabha stole the Vedas and Brahma witnessed the extraordinary Vision of Hahagreeva emerging from a Kund (Pond) to terminate the Demons. Siva informed Kartikeya that after rescuing the Vedas, the ‘Deva Rupi Vedas’ were deposited in the Brahma Kund and ‘Jnaana Rupi Vedas’ were given away to Brahma. Hence the high importance of ‘Snaan’, worship and Daan at the Brahma Kund. To the  North of the Kund flows River Saraswati along side the Kapala Tirtha where Pitru Karyas (tasks to relieve the past generations) are held. Vishnu established the Vagdevi River most appropriately as Deva Rupi Vedas, Jnaana Rupi Vedas, Pitra Loka and Bhuloka are all concentrated in Badarikashrama which is the confluence of Three Lokas! Bathing in the Holy River Saraswati, its worship, Stuti (Praise) and sincere greetings would indeed enhance a devotee’s vocal and mental power and ensure that the ensuing generation’s abilities would never ever fail. South of Sarasvati coming from the mountains is Indrapada Tirtha where Lord Indra conducted Tapasya, fasting and worship and is stated to bestow the devotees who also perform the same austerities as Indra did. Nearby the Indrapada Tirtha are situated the Manasodbheda Tirtha and Vasudhara Tirtha both being of  considerable importance. Not far from Indrapada Tirtha is the Pancha Tirtha Complex comprising Five Streams named Prabhas, Pushkar, Gaya, Naimish and Kurukshetra. There is also an important Soma Tirtha where Chandra Deva performed Tapasya to Narayana and

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secured the boons of becoming the Chief of Nakshatras (Stars), Aushadhis (Medicines), Grahas (Planets) and the entire Brahmana Community. Further there are Dwadasha Aditya Tirtha, Chatuhstotra Tirtha, Satyapada Tirtha, Meru Tirtha, Lokapala Tirtha,  Dandapushkarin and Ganga Sangam. Significance of the month of Kartika

Sage Narada enquired of Lord Brahma as to which was the best month of a year, who was the best Deity to worship and which was the best Tirtha to visit. Brahma’s instant reply was that the best month of a Year was Kartika, the Supreme Deity to worship was Narayana and the most Sacred Tirtha was Badari Kshetra. As regards Kartika Month, Bhagavan Vishnu always accorded high esteem and whatever good deeds were performed in the ‘Masa’ were fully accepted by all the Devas since they were readily available there through out the month. The acts and endeavours of the devotees like ‘Snaan’, ‘Daan’, ‘Bhojan’, ‘Vrath’, ‘Til’(Sesame Seeds), Dhenu (Cows), ‘Suvarna’ (Gold), ‘Rajat’ (Silver), ‘Bhumi’ (Land), ‘Vastra’(Clothing), Tapasya, Japa, Homa, Yagna, Annadaan, Puja with Tulasi leaves, Abhishek of Vishnu’s Idol with Ganges and other holy river waters as also ‘Panchamrit’ comprising milk, ghee, curd, honey and sugar; ‘Shodasopacharas’ to Deities, Veda parayana, Purana Shravan, Bhajans, Deva Stutis, Visits to Temples, fasting, abstinence, ‘Jaagarans’ (Keeping awake in the night singing hymns), Guru Seva etc. would indeed secure manifold returns in the consecrated month of Kartik. At every time during the day and night, ‘kirtans’(Stanzas) on one’s own lips must be uttered like ‘Govinda Govinda Hare Murari, Govinda Govinda Mukunda Krishna, Govinda Govinda Rathangapane, Govinda Damodara Maadhaveti’. Specific time on each day must also be apportioned for  ‘Bhagavat Geeta Paath’ or reading as many Chapters as possible.Also, a devotee must observe sleeping on the floor and if possible perform Kanya Daan and Vidya Daan in the month. Practice of the month long austerity and good conduct even in one Kartika month in a year ought to result in tangible benefits for sure! One has to observe certain dont’s during Kartika Month such as avoiding use of oil on the  body and food (except on Naraka Chaturdasi), food from others, fruits with many seeds, rice, left over or spoilt food, heavy food and twice a day, drinking intoxicants, use of glass items, eating group food or from prostitute, Grama Purohit, Sudras, Shraddhas and from women during menses period; eating in lotus leaves, consuming brinjals, carrots, ‘Loki, onions and masoor dal; eating on Ekadashi days; turning off guests at eating time; conversing with chandal, Mlechha, Patita (women with bad character), Vratahin ( those not observing the rules of Kartika month), hater of Brahmanas, those who talk ill of others, non  believers of God/ Godmen and immoral beings. During the month of Kartika, Snanaas (bathings) acquire considerable importance. Those who are devoted to Surya Deva, Ganesha, Shakti, Siva and Vishnu are all required to formally observe Kartika Snanas. Snanas in favour of Surya need to be followed as long as Surya is in ‘Tula’ Rasi. Snanas in favour of Shankara be performed from Asvayuja Pournami to Kartika Pournami. Bathings in favour of Devis be observed from Aswayuja Shukla Pradhana day till Karthika Krishna Chaturdasi while for Ganesha Snanas are to be performed From Ashvin Krishna Chaturdasi till Kartika Krishna Chaturdasi. Bhagavan Janardana would be pleased with formal Snaanas from Aswin Shukla Ekadashi till Kartika Shukla Ekadashi.Those who observe the Snana Procedure during the month of Kartika would be free from the tributations of Yama Dharma Raja. Special Snaans and worship to Radha and Gopala during the month

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 preferably under a Tulasi Tree have immense significance. While observing Kartika Snaans the following Stanza is recited: Kartikeham Karishyami Pratha Snaanam Janardana,  Preethyartha Tava Devesha Damodara maya sahah. (Janardana! Deveshwara Damodara! I am performing my early morning Snaan to please You and Devi Lakshmi). Also recite the following: Grihaanaarghya maya dattam Radhaya Sahiti Hare, Namah Kamala -naabhaaya Nammasthey Jalashhayiney, Namasthesthu Hrishikesha Gruhaanaarghya  Namosthutey. (Bhagavan! Please accept this ‘Arghya’ (handful of water) of mine to please You and Devi Radha; My greetings to you Kamalanaabha, greetings to You Jalashaayiney; greetings to You Hrishikesha; my repeated greetings to You!). Before taking bath, one should take the name of ‘Pavitra Ganga’(Holy Ganges); while taking the bath on the head, recite ‘Purusha Suktam’ / ‘Sri Suktam’ and after the Snaan, take Tulasi in hand and  perform ‘Achaman’(Sipping water thrice with the Names of Keshava, Narayana, Madhava etc.) and later apply Tilak / Vibhudi/ Kumkum on the forehead. Cold water snaan is always  preferable to hot water for double Punya. It is said that there are four types of Snaan viz. ‘Vayavya’ (along with ‘Godhuli’/Cow dung); ‘Varuna’ (in the Sea and Holy Rivers); ‘Brahma’ or with Veda Mantras and ‘Divya’ or as Sun rays pass on the body. Snaanas by women should not be with Veda Mantras. Lord Brahma affirmed that the fortnight from Kartika Krishna Trayodasi to the end of the month ie from Deepavali on the Amavasya of Aswayuja should be observed as Festival Days. The ‘Pradosha’ time of that Trayodasi is the most significant time when Lord Yama is worshipped with ‘Deepas’ at the main door of the residence and Naivedya to ensure that there would never be an ‘Apamrutyu’ or Akaala Mrithyu (premature and sudden death) in the family. Yama Raja would be pleased with the recitation of the Mantra after the worship: Mrityuna pasha dandaabhyaam Kaalena cha maya saha, Trayodashyam Deepa daanaath Suryajah Preeyathamiti [With this Deepa daan on Trayodashi, may Surya’s son Yama be pleased without Mrityu (Death), Pasha (Yama’s rope of death), Danda (Yama’s stick) and ‘Kaal’ (Death time)] Thereafter, on Kartika Amavasya morning, worship is to be  performed to Devatas and at the Pradosha time of the same evening, strings of ‘Deepas’ should be lit and Devi Lakshmi is worshipped saying: ‘Devi Lakshmi! We welcome You with ‘Deepa Jyoti’ (the splendour of these Lamps) as You are the Symbol of Limitless Illumination; You are the representation of Surya, Chandra, Agni, and Gold (Prosperity); Do make Your residence as our own!’ Thus the Kartika Krishna Paksha is the most auspicious fortnight praying for ‘Apamrityu’ / Good Health to Yama raja and Wealth for  Devi Lakshmi ushering an era of happiness.If during the entire Kartik Month-or atleast ‘Pancha Rathras’ (five nights), a devotee recites ‘Om Namo N arayanaya’ as well as reads / hears ‘Vishnu Sahasranam’ and ‘Gajendra Moksha Paatha’, he secures freedom from want, disease, adversity and discontent. Most certainly, the austerities observed on Kartika Ekadashi day alone would ensure contentment in ‘Iham’ (Current Life) and bliss in ‘Param’ (Post Life). Each act of virtue on the most auspicious day of Kartika Ekadashi is bound to obtain a multiplier effect endlessly. Margasirsha Mahatmya

While addressing a group of Munis, Sage Sutha narrated that Lord Brahma asked Bhagavan Narayana about the significance of Margasirsha Month and the reply was that in His earlier incarnation as Krishna, He advised thousands of Gopikas and Gopas to observe austerities during that month by performing ‘Snaans’, ‘Pujas’, fastings and total dedication

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to Him to attain Salvation. Thus Gopikas and Gopas adopted a daily routine of waking up early; taking bath with Tulasi roots of earth on head by reciting the Mula Mantra of ‘Om  Namo Narayanaya’ and Gayatri Mantra; praying to Ganga saying ‘Vishnupaada  prasuthaasi Vaishnavi Vishnu devatha, Thrahi naha thvam aghaatthasmaat aajanma maranaanthikat’ (Hey Gangey, You were materialised from Vishnu’s feet, thus known as Vaishnavi, Vishnu is your Devata, please save me of my sins from birth to death); and applying mritthika (earth) on the body by reciting ‘Ashvakraanthey Rathakraanthey Vishnu kraanthey Vasundharey, Mrittikey hara mey Paapam yanmayaa dushkrutam krutam/ Uddhrutasi Varaahena Krishnena Shata baahunaa, Namasthey Sarva bhutaanam  prabhavarani Suvrathey’( Hey Vasundharey, Bhagavan Vishnu rides ho rses and chariots over your physique, I request your Mrittika to wash off my sins like the fire from the pit, you are the creator and tolerator of all beings and the Supreme Lord Varaha lifted you with His thousand hands from deep waters, I salute you!). After the former bath and wearing clean clothes, the routine continues with applying ‘Vibhudi’ (ash of homa or of cow dung),  perform ‘Sandhya Vandan’/ Gayatri Japa followed by Vishnu Puja with ‘Ghantanaad’ (ringing bell), Chandana, Pushpa, Tulasidal, dhoop, deepa and other ‘Shodasopacharas’, ‘Stutipaath’ (Extolling hymns) of Vishnu Sahasranaam, Bhishmastavaraj, Gajendra Moksha, Anusmriti and Bhagavad Gita, Mantrajap viz. ‘Om Namo Damodaraya Namah’ and ‘Saashtanga Pranaam’ (prostration or lying on the ground by putting both the hands,  both the feet, both the knees together, as also chest, forehead, heart, mouth, and vision) and finally recite the Mantra: Mantra heenam, Kriya heenam, Bhakti heenam Janaardana,Yat   pujitam maya Deva Paripurnam tha dasthu the/ Anaya Dhyaanaa vaahanaadi Shodasopachaaraaya Bhagavaan Sarvaatmakah-Supreeta Suparasanno varado bhavatuso saying- Devataa Prasaadam Sirasa grihnnami, ye that phalam Parameswararpanamasthu. (Hey Janaardana, my worship to You is without Mantras, without rituals, and without devotion; kindly accept my worship without these qualities; also without meditation, ‘Vahanas’ or Carriers, and such other Sixteen Services, I am concluding my worship; kindly be pleased with my worship and ignore all my limitations). In Kampilya Nagar in the past, there was a King Virabahu who was righteous and devoted and his wife Kantimati too was devout. He was visited by Sage Bharadvaj and was pleased  by their high merit and good qualities. The Sage told the King that he was a cruel and sinful Shudra in his previous birth who never believed in Narayana, but his present wife was his  previous wife too and was a dutiful and devout woman. While in a forest hunting once, the Shudra found an aged Muni named Devasharma who lost his way into the forest and was  pitifully exhausted unable to move. The cruel hunter somehow felt pity on the old person and carried him into his abode and offered him fruits and water. Asked about him, the Shudra confessed to the Muni that he was a cruel hunter, was irreligious and unpardonable; meanwhile his wife gave some fruits and water which the Muni aceepted.As the hunter  expressed sincere remorse for his earlier actions and showed keen desire to pray to Vishnu. Muni Devasharma opined that the sincerity shown b y the hunter in rescuing an old and tired Sanyasi like him and providing timely assistance and service to him was itself an indication of the innumerable sins committed by him in the past. The Sage having narrated the story of the hunter gave ‘Upadesh’ (teaching) to the King about the significance of the month of Margasirsha and of the worship of Narayana by performing the ‘Akhanda Ekadashi Vrata’ commencing from Dashami through Dwadashi. On the evening of  Dashami when Sun becomes less severe, one has to observe ‘Nakta Vratha’ or light meal;

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on Ekadashi day, one should avoid frequent drinking of water, violence, impurity, speaking lies, consumption of betel leaves, cleaning of teeth more than once, sleeping during the day, mating, gambling, non-observance of Jaagaran and conversation with sinners.On Ekadashi day, one should observe strict fasting which means avioding comfort. On the following Dwadashi day, one should observe the avoidables of Ekadashi as also keep away from other’s food, honey, and use of oils on the body as also consume the same. But the fast could be terminated to the ‘Karta’ (the devotee) on Dwadashi, only after providing Bhojan to Brahmanas. After observing the Ak handa Vrata for one full year till the last Dwadashi, ‘Udyapan’ or conclusion is executed on the Margasirsha Shukla Ekadashi by engaging twelve Brahmanas and one ‘Acharya’ (Chief) and his wife. First of all, the Acharya and the Brahmanas should be invited with Arghya, Padya, Vastra and Dakshina. The Acharya would then supervise the preparation of ‘Chakra Kamala Mandala’ based on a white cloth, sub-divided into five segments each having five copper ‘Kalashas’ (vessels) duly garlanded around and on top of the Kalasas are set with the Idols of Lakshmi  Narayana and the Shankha and Chakra. To the northern side there should be ‘Havan Kund’ where ‘homas’ are performed with Veda Mantras. The Idols are worshipped with Dhupa, Deepa, Naivedya, Arathi and other services, besides Yaksha Kardama Puja (comprising Camphor, Agaru, Kasturi, and Anga lepa) and Parikrama / Pradakshina. Later on, there should be recitals of Pavamana Sukta, Mantras viz. ‘Madhuvaata ruthaayatey’, ‘Tejosi’etc. Sukranja etc. Vaachyam Brahma (Samam), ‘Pavitravantam Suryasya’,’ Vishnormahasi’ etc. followed by Samidha homa, Charu homa, Tila homa and so on. Finally, charities should take place including Kalasha (Vessel) Daan, Vastra (Clothing) Daan, Suvarna (Gold) Daan and Artha (Cash) Daan as per the devotee’s capacity and convenience. Vaisakha Month’s Significance

Sage Narada confirmed from Brahma that ‘Vaisakha Masa’was of immense consequence as it fulfills all desires to human beings just as a mother did to children. The month is very dear to Vishnu and confers several boons to those who deserve.The month is the essence of  Dharma, Yagna, Kriya (noble tasks) and Tapasya.Vaisakha is a ‘Dharma Sadhaka’(Virtue prone) month, just as Veda Vidya is the preeminent of Vidyas, ‘Pranava’is the superlative of Mantras, ‘Kalpa Vriksha’ is the paramount of Trees, Surya Deva is the most superior of  all radiances, Sudarshan Chakra is the most p owerful among all Shastraas and Astras, Gold is the best of all metals, Siva is the unique among Vaishnavas and ‘Kaustubh’ is the best among the jewels.Those who perform ‘Snaan’even before Sunrise are valued by Narayana. Just as Vaishakha, there is no Yuga like Satya, no charity like that of water, no prosperity like farming, no Tapasya like Upavas (fasting), no h appiness like giving away, no virtue like mercy and forgiving, no superiority like good h ealth, and above all there is no Bhagavan like Vishnu. During the month of Vaishakha, ‘Jala Daan’assumes high importance as those who wish to attain affluence must resort to ways and means of supp lying water to public; road side outlets to travellers are of great utility especially in Summer season. Planting trees for  shade, providing umbrellas, footwear and fans to individuals, ‘Anna daan’ or mid day meals and free accommodation in rest houses especially to ‘Yatris’ and devising other  facilities have enormous and far reaching ‘Punya’; the do nors of these items would automatically receive manifold benefits in ‘Iham’ (current life) and ‘Param’, especially the ‘Naraka lokas’which one ought to visit after life. To those who give away clothing in

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charity would be rid of difficulties at birth and death; to those who donate mats that Lord Vishnu Himself rests on; to those who give away be d sheets would have comfortable sleep; to those who provide relaxed clothing to Brahmanas their life span would be extended; to those who donate flowers would be blessed with luxuries in life; to those who offer  chandan would enjoy happiness; to those who construct free rest houses would beco me Kings; to those who provide free facilities of gardens, water wells, and ‘Mandapas’ would have the happiness of good children; and to those who perform rites to ‘Pitras’ by offering Kasturi, Camphor, fragrant material and pots full of scented waters are sure to achieve various types of reliefs in the ‘Paraloka’. While these are illustrative types of charities and the far reaching results of benevolence, the avoidable tasks during the Vaisakha month are eight-folded viz. applying oils on body, bathing in the house, sleeping during the day timings, eating in glass utensils, sleeping on water beds, keeping away from avoidable foods, eating more than once a day and eating in the night. If one takes Vaishakha bath  before Sun-rise in any of the Seven Gangas viz. Ganga, Buddha Ganga (Godavari), Kalindi or Yamuna, Saraswathi, Kaveri, Narmada and Veni, the person concerned would be saved from even ‘Pancha Patakas’, let alone lesser level sins. Daanas of ‘Kanda’/ ‘Moola’ (Underground Vegetables), Phala (Fruits) Shakha (Plain Vegetables), Salt, Gud, Edible Leaves, and water would have endless benefits. While performing ‘Snaanas’during Vaishaka, the following Mantras should be read in  praise of Madhusudan as follows: Madhusudan Devesha Vaishaakhe Meshage Ravai,  Prathahsnaanam karishyaami nirvighnam kuru Madhava. (Hey Madhusudan, Deveswara Madhava, I am performing Vaishakha month bathing early morning when Surya Deva is situated in Mesha Rasi; Kindly accomplish my bathing without hindrance and bless me). After the bath, one should offer ‘Arghya’ (Handful of water) looking at Sun: Vaishaakhe Meshage Bhaanau Praathah Snaana paraayanah, Arghyam theham pradaasmahi  gruhaana Madhusudana. (I am formally offering the ‘Arghya’during early morning of  Vaishaka when Surya is in Mesha Rasi; kindly accept, Madhusudana!) Once there was a King named Kirtiman in Kashipura who went hunting in forests and  being desirous of visiting the ‘Ashram’of Sage Vasishtha found several of the Sage’s disciples offering the shade of umbrellas, fruits and cool drinks to passers by.They were unmindful of normal human beings and Kings like him and asked why were they doing the service, they did not reply. On meeting Vasishtha, the King enquired about the acts of the disciples and the Sage described the significance of Vaisakha Month. Pursuant to this the King ordered that the good example of the disciples of the Sage be followed in the nook  and corner of the entire Kingdom and was able to save the lives of several of his subjects, especially Brahmanas by providing rest houses, planting trees, supplying food and cool water and creating innumerable facilities to his people.Also, the King organised a Kingdom-wide campaign of propagating Dharma in the Vaishakha Month and spreading the awareness of the ‘do’s and don’ts’ as also strictly enforcing early mornig bathings,  performances of daanas, ‘Pujas’by individual families and a general uplift of Dh arma.This resulted in a very thin outgo of deaths from his Kingdom in the months of Vaishaka and Lord Yamaraja made an appeal to Brahma that the traffic of deaths and births registered in the Kingdom of Kirtiman was highly disturbed, that there was little difference of ‘Swarga’ and ‘Naraka’ and even those few deaths in the Kingdom made a bee-line to Vaikuntha! Amused by the complaint of Yamaraja, Brahma accompanied by Yamaraja approached the ‘Ksheera Sagar’ (Ocean of Milk) and Vishnu replied smilingly that He would rather leave 52

away His Srivatsa, Kaustubh jewel, Vijayanti Mala, Sweta Dwip, Vaikuntha, Ksheera Sagar, Sesha Nag, Garud or even Devi Lakshmi, but would never abandon His Bhakta Raja Kirtiman. He further said that He would desire to multiply the go od illustrations of that King and extend their lives for thousands of Years. He warned Yamadharmaraja not to interfere with the observance of the ‘Mahatmya’ of the month of Vaisakha. However, Lord Vishnu provided for a special dispensation in favou r of Yamadharmaraja that the devotees of Vaisaska month should perform a special Puja in his favour during the first half of the month before Purnima and give away a Daan of potful of water, curd and Anna (rice/foodgrains) to appease him. Only after the special Puja that one should observe Pujas to Pitras, Gurus and Bhagavan Vishnu in their names and charity be given to Brahmanas offering cool water, curd, Anna, fruits, betel leaves/ nuts and ‘dakshina’ along with a copper vessel and an Idol of Maha Vishnu. The importance of Vaisakha Akshaya Triteeya through the end of the month was illustrated  by a King Purushaya of Panchaladesha who no doubt was virtuous and noble but lost his kingdom following a famine in his Kingdom and the opportune neighbouring Kings defeated and sent Purushaya into exile. Two Sages explained that Purushaya was a cruel hunter in his previous birth but luckily he showed two old and very thirsty passers-by about the location of a waterbody and hence he became a King; yet Purushaya never performed charity and hence faced bad days. The Sages suggested that the next day was Vaisakha Akshaya Triteeya and the King could therefore observe early morning Snaan, Puja to Lakshmipati, perform charity by way of water-dispensers for the benefit of thirsty passers by and such other good deeds. Purushaya realised the fault and executed several charitable deeds during Akshaya Triteeya through Amavasya and regained his kingdom eventually and decided to provide many charities in the entire month of Vaisakha month every year. Eventually, the King became a great devotee of Lord Vishnu, had His darshan and attained ‘Sayujya’. While all the days of Vaishakha Month are significant, Ekadashi, assumes special value.The ideal deeds like Snaan, Daan, Homa, Deva Puja and other Punya Karmas like Japas, Stotras and Katha Shravanas bestow instant results. Those who suffer from illness and acute poverty would be free from Purana Shravana; those who are blind, widows, or  normal men, women, and children, youth, old, decrepit and the rest would all be able to lessen or even remove their problems as a result of their virtues on Ekadashi of the month. Similarly, Amavasya of Vaisakha Month is of the great impact for Pitru Puja and for   performing ‘Shraddhas’,’Pinda daanas’ and ‘Tila Tarpanas’. Ayodhya ‘Mahatmya’ and the Import of ‘Tirthas’ around

Bhagavan Vishnu’s right foot thumb created Gang a and left foot thumb created Sarayu and thus both the Rivers are Sacred and bathings of these ‘Tirthas’ bestow purity of high merit and destroy the effect of evil deeds even of the intensity of the ‘Maha Patakas’ or the Great Sins.The origin of the word Ayodhya emerged from the amalgam of ‘Akar’standing for  Brahma, ‘Yakar’for Vishnu and ‘dhakar’ standing for Rudra. Ayodhya is the ‘Adipuri’of  Lord Vishnu, also the abode of Sudarshana Chakra and as such the sin demolisher. The City has the shape of a fish ranging from Go-Prathara Tirtha in the West to ‘Asi’ Tirtha in the East. In the days of yore, there was a famous Brahmana by name Vishnu Sharma who did such Tapasya with great resolve and sacrifice for several years that finally Bhagavan appeared before him in His full Form and materialised a Holy Tirtha from His Chakra

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which was named Chakra Tirtha. Persons doing bath, worship and charity at this Sacred Tirtha are believed to enjoy long and happy life and after termination of life achieve Mukti. Lord Brahma decided to visit Ayodhya once and materialised a vast Tirtha, named after  Him ie. Brahma Kunda, and said that He would reside there for good. Sage Lomesh did his bathing in the Runa Vimochan Tirtha and declared that the waters possess the great quality of ‘runa vimochana’ or getting rid of debts of the current and previous births. Not far from Brahma Kunda is a Papa Vimochan Tirtha where a Brahmana named Narahari who became a victim of bad company and performed several great sins including cursing the Vedas; but luckily he met a few Sadhus visiting Ayodhya once and along with them  performed Snaan, Puja and Daan in the name of Narayana on a special day of Magha Krishna Chaturdasi and all his sins were washed ou t since he was basically a Brahmana who fell a prey to wrong actions. There was also a Tirtha which had the history of Shri Ram disowning Lakshman due to certain peculiar circumstances; Shri Ram instructed Lakshman to guard the main entry and who ever entered would be punished since the former and Kaala Devata were meditating together on Deva Karya (a certain task of Devas) and were not to be disturbed. But Sage Durvasa arrived and pressurised Lakshman to inform Rama of his arrival and Laxman had to be punished of being disowned. The forsaken Lakshman did severe Tapasya to Parameswara to absolve the indiscretion that he had done due to Durvasa’s unexpected entry. This made ‘Seshanag’ (whose Avatar was Lakshmana) appear and the exraodinary radiance and heat of the jewels of the thousand hoods of Seshanag pierced through the banks of Sarayu River and up came a Sahasradhara Tirtha. Indra and Devas also appeared and the indiscretion of Laksmana due to circumstances beyond his control was pardoned. Such is the power of the Tirtha that even Lakshman’s blunders were pardoned and devotees performing ‘Snaan’, ‘Puja’ and ‘Daan’ in the name of Seshanag (Naga Puja) especially in Vaisakha Month would never   bother the fear of Snakes. Away from Sahasradhara Tirtha is Swargadwara as the name indicates the Tirtha is expected to have the nearest acesss to Swarga where devotees  perform sacred tasks for a month including fasting, Japas, tapas, havans, dhyanas, Adhyayanas (Studies of Sacred Books) and Danaas including Godaanas, Bhu daanas, Vastra danaas, etc. Popularly believed as the abode of Siva, Shri Rama along with His younger brothers was in the habit of frequenting the Tirtha not only to review the good deeds of Brahmanas but all human beings, animals, birds and even the smallest flies for  granting boons to each and everybody.Chandrahari Tirtha is named after Chandrahari or  Bhagavan Vishnu and following ‘Snaan’ at the Tirtha, devotees observe Chandrahari Vrata on Purnima in the Month with Daan, Vrata Puja and homam. After eighty three years four  months on Purnimasi day, the Vrata’s ‘Udyapan’ is performed on the completion of  Sahasra Chandra Darshana .The Udyapan includes Pujas of Ganesha, Vishnu, Gauri, Siva, Sixteen Matrikas, Chandra Homa, Chandra Mantra Japa, Soma Sukta, Chandra nyasa, Kalaanyasa, Arghya Mantra in favour of Chandra, Daan of Sixteen Kalasas full of milk, Vastra Daan, Dakshina and ‘Bhojan’.On the following day, ‘punah puja’(Puja again) is  performed again to Srihari. Completion of the Function acco rdingly would reserve a  prominent Place to the devotee in Chandra Loka, at the end of his life.To the Agneya direction of Chandrahari Tirtha is situated Dharmahari Tirtha which was set up by an erudite Brahmana who was well read in Vedas and visited Ayodhya the abode of Bhagavan Vishnu.He was highly thrilled to have a darshan of Bhagavan who was immensely pleased  by the devotee’s eulogy and gave the boon of manifesting Himself in form of an Idol as

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Dharmahari at the Place where He appeared before the Brahmana and assured that in future, whosoever took the ‘Snaan’ at Swargadwar Tirtha and performed penance, Puja, and charities would be blessed and become sin-free. To South of Dharmahari, is situated ‘Swarnakhani Tirtha’ where Lord Kubera showered gold rain in Ayodhya to please King Raghu. The King completed ‘Vishva Digvijaya’ Yagna and since then Snaans at the Tirtha on Vaisakha Sukla Dwadashi would fulfill their desires including possesion of immense Gold and prosperity. Sambheda Tirtha is known as ‘Tilodaki’where the water too has the colour of Black Til and is used for ‘Pitru Tarpanas’ with black Til ie. Sesamum Seeds. Tarpanas on Bhadrapada Krishna Amavasya would help relieve the travails of Pitras and the sins of their seven generations get burnt off with the worship of Narayana. To the West of the Sambheda Tirtha, is the Sita Kunda which was set up by Sita Herself. Guptahari was the Place in Ayodhya where Lord Vishnu stayed without the knowledge of Asuras who were creating havoc in Bhuloka; Devas and Bhagavan Shankar approached the Lord who assured that He would execute Tapasya for the security of Devas and annihilate them by taking the Avatar of Sri Rama. After taking Snaan at Guptahari, devotees pay respects at Chakrahari Tirtha  perform Japas and Homas and proceed further to Gopratara ghat of  Saruyu Sangam on Margasirsha Sukla Dwadasi for Sacred baths. In Sarayu and Dadhra Sangam, there are ten crores of Tirthas where devotes offer Pitra Tarpans and Daans as per  individual capacities and inclinations.The auspicious days as co nsidered by devotees for  rituals, homas, Daanas etc. all along the banks of Sarayu River include Amavasya, Purnimas, Dwadashi Tithis,‘Ayana’change days, ‘Vyaktipaathayoga’ days (as per  individual horoscopes) etc. Just as Manikarnika is most Sacred at Kasi, Chakra Tirtha at  Naimisha Forest and Mahakaal Mandir at Ujjain, Gopratara Tirtha is the most significant at Ayodhya as that was the Place of ‘Parama Gaman’ (Great Departure) of Lord Sri Rama. Besides the above, there are other important Tirthas like Ksheerodak Tirtha (where King Dasarath performed ‘Putra Kameshthi’ or Yagna aiming at begetting children and devotees execute ‘Vratas’on Aswin Shukla Ekadashi); Brihaspati Kund ( the abode of Deva Guru Brisahpati); Rukmini Kund (which was constructed by Devi Rukmini and Lord Krishna too stays in the Tirtha and devotees perform Vaishnava Mantra Homa, Brahmana Puja and ‘Krishna Archana’on Kartika Krishna Navami and observe annual Yatra or Procession with great pomp); Dhana Yaksha Yagna where King Harischandra donated his entire Kingdom to Sage Viswamitra who entrusted the responsibility of giving security to the Kingdom by one Yaksha; Vasishtha Kunda (where Sage Vasishtha and his wife Maha Pativrata Devi Arundhati stay and bless devotees);Yogini Kund (where sixty four Yoginis reside and  provide ‘Sidhis’to men and women);Urvashi Kund (where those males who bathe desirous of getting access to Swarga) and Ghoshaarka Kund (where King Ghosh did severe Tapasya to Surya Deva and devotees bathing and worshipping Him on Sundays bestows good health and contentment. One of the most distinct and popular Places in the vicinity of  Ayodhya is Gaya Kupa where ‘Shraddahas’to Pitras are performed not only to relieve the ancestors from their miseries and experiences of Narakaloka (hells) but also seek the  blessings of Devas and Rishis; Somavati Amavasya is the day when the Shraddhas offered to Pitras are most fruitful but the ‘Pitra Karyas’ (The Acts addressed to ancestors) on the specific Tithi (day when the concerned ancestor passed away) are equally significant. As a last resort, such ‘Karyas’performed on any day visiting Gaya Kshetra are also stated important , since Shraddhas offered would help provide respite to the Souls of the deceased. Manasa Tirtha is known for ‘Piscacha Vimochana’ as Snaan and Daan on

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Agahana Sukla Chaturdasi ensure that never in births ahead would become a Piscacha. As Sri Rama stood for seven noble features, Seven Noble Tirthas emerged viz. Satya Tirtha, Kshama Tirtha, Sarva bhuta daya Tirtha, Indriyanigraha Tirtha, Satyavaadita Tirtha, Jnana Tirtha and Tapas Tirtha. Ayodhya is also famous for Sri Rama Janma Sthaan where Sri Rama Navami Celebrations are at peak in the City. Setu Tirtha (Rameswara Kshetra)

In the Brahma Khanda of Skanda Purana, Suta Maha Muni addressed a Conclave of Rishis and narrated the significance of Setu Bandhan/ Tirtha as also of Rameswara Kshetra which were visualised and built by Sri Rama; even v isioning these Places would bestow Mukti from Samsara.Emphasising the Unity of Vishnu and Siva, the Three Sacred Places viz. Setu (bridge), Rameswara Linga and Gandhamadan Mountain constitute the composite identity. If one lies down on Setu’s banks and sticks the sand on the body, the number of as many sand particles would absolve as many Brahmahatya sins! The touch of the wind on one’s body from the mid-banks of Setu would pardon ten thousand ‘Surapanaas’ (drinking intoxicants). If one does ‘Snaan’ at the Tirtha and seeks relief on somebody else’s favour, then too the sins of the proxy beneficiaries are washed off. The Five Brahmahatya sinners, who spoil the roads, prepare food for them only, abuse Brahmanas and Sanyasis, accept the food of a Chandala and sell Vedas are also excused by the holy bath at Setu Tirtha. Those who offer charity but deny in reality, those who teach Dharma (Virtue) but hate and ridicule the teachers, who obstruct cows from drinking water from public places, abandon ‘Upasana’ (meditation), steals food meant for Devas, drink wine from women who too drink and consume food from fallen and poverty stricken women also secure reprieve as the Setu and Ramalingeswra Snaanas and worship are very powerful. Those who steal Kanda-Moolas (earth sprouted / underneathed vegetables) and fruits, Kasturi, silk  materials, milk, Chandan, Camphor, honey, ghee, glass and copper material and Rudrakshas are considered as sinful as those who steal gold; but even such deplorable  persons are forgiven by visiting Setu Kshetra. Incest of all kinds which is as abhorable as sleeping with Guru’s wife is also exonerated by the Setu Kshetra. If for any reason, one is unable to visit the Setu / Ramalinga Temple, he or she could depute a trustworthy person on his behalf by bearing the expenses. As Lord Sri Ram, Devi Sita and Lakshman were consigned to the forest, Dandakaranya, for  twelve years following His father’s instruction and resided at a hermitage called ‘Panchavati’, the Demon Ravanasura tricked Devi Sita with a Golden Deer in the disguise of another Demon Maricha and forcibly abducted her to his kingdom of Lanka. Rama and Lakshmana were in futile search of Sita and made friends with Hanuman and Sugriva. The latter was helped by Rama to kill Vali and made him the King of Kishkintha. Hanuman crossed the Ocean, met Devi Sita by raising confidence in her about him as a Bhakta of Sri Ram by giving her ‘chudamani’ ( jewellery of hers brought from Rama) and gave a taste of  his prowess to Ravana by destroying the forests and major parts of Lanka’s Capital City. Hanuman returned back to Rama and gave the news of Sita’s where-abouts. Rama, Lakshmana, Sugriva, Hanuman, Jambavan and other great warriors of Vanara Sena (the monkey’s army) travelled many Kingdoms en route to Mahendra Mountain. Vibhishan, younger brother of Ravana joined Rama as he did not approve of Ravana’s evil policies. Rama decided to cross the Ocean but only the mighty Hanuman could perform the great leap to Lanka and others would not be able to do so. It was also not possible to navigate as

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several boats were not available in such short time. Rama therefore prayed to Samudra Deva, the God of Ocean, for three days but the Deva did not respond. Rama grew angry and took his Dhanush (bow and arrow) to punish the Ocean. Samudra Deva appeared and agreed to help Rama; there were only two ways of reaching Lanka viz. by drying up the Ocean which might not be a plausible solution or by asking ‘Nala’of the army of Sugriva who like his father Viswakarma was an adept to prepare a Setu (Bridge). The monkey  brigade could throw any thing like boulders, stones or even pebbles, Samudra on his part would hold of whatever is thrown into the waters and Nala could shape up a bridge in view of his inborn talent. Thus commenced the ‘Setu Bandhan’ with the help of any material including trees, plants, flowers, and even grass thrown into the deep waters by Nala and soon enough a remarkable bridge was planned right across the Ocean which was of a huge dimension of ten Yojanas width and hundred yojanas length. Lord Sri Rama determined a n excellent ‘Muhurat’ (auspicious time) for Ganesh Puja and Maheswara Puja at the Devipatthan Nagar.The Setubandhan Mantra recited by all those involved in the mammoth task stated: Raghuvira padanyasa Pavitrikruta Pamsavey, Dasakantha siraccheda hetavey Setavey namah / Ketavey Ramachandrasya Moksha maargonka hetavey, Sitaayaa Maanasambhoja bhaanavey Setava namah (This Place has become sacred with the dust of  Sri Ram’s feet; this Setu is the one being constructed to devastate the ten heads of  Ravanasura; this is the Ketu (dhwaja or flag symbol) being built as the proof of ‘Moksha Sadhana’or the Route to Salvation, Sri Rama’s universal distinction and Devi Sita’s happiness like the opening of her lotus like heart with Surya Deva’s high radiance. Our  Geetings to this immortal Setu! Starting the task of Setu Bandhan, the consrtuction was accomplished within five days!) There are several Tirthas on either side of the Setu, but most significant are twenty four. The most important ones are Chakra Tirtha, Betala varada Tirtha, and Paapavinashana Tirtha which were famous. Then there are Sitasarovar Tirtha, Mangala Tirtha and Amritavaapika. Again, there are Brahmakund, Hanumakund, Agasthya Tirtha, Rama Tirtha, Lakshmana Tirtha, Jaya Tirtha, Lakshmi Tirtha, Agni Tirtha, Chak ra Tirtha, Siva Tirtha, Shankha Tirtha, Yamuna Tirtha, Ganga Tirtha, Gaya Tirtha, Koti Tirtha, Saadhyamrita Tirtha, Maanasa Tirtha and Dhanushkodi Tirtha. These are only illustrative Tirthas which are all Sin demolishers. Chakra Tirtha is known as the foremost and original one where a Vaishnava Mahatma called Galava resided. He performed rigorous Tapasya for several years without any human contact by eating leaves, then water and subsequently with only Vayu (air), ignoring the harshness of summer, winter and rains.He had targetted Lord Vishnu and disregarded every thing else in the World. Bhagavan was  pleased with the determination of the Vaishnava’s devotion and gave His ‘Darshan’. Galava was indeed extremely happy but requested Bhagavan to save him from Devils known as Hunger, thirst and physical disability experienced during the course of his Tapasya; he was obsessed about his scare and Bhagavan asked His Sudarshan Chakra to throw away the Devils and keep one of the Chakra’s ‘Amsas’ (features) there which would  be immortalised as Chakra Tirtha bestowing fearlessness and Mukti. SitaKund was the Place where Devi Sita was asked by Rama to enter an ‘Agni Kunda’and came out to vindicate her chastity although she stayed in Ravana’s custody for long and there were doubts raised by a handful of citizens of Ayodhya. After taking Snaan at Sita Kund which  bestows purity of thought and action, devotees visit Mangala Tirtha to signify the virtues of altruism, selflessness and nonviolence as were taught to King Manojava by fate who

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taxed Brahmanas, never gave charity and was unscrupulous with his Subjects, eventually lost his Kingdom, suffered the worst poverty and hunger in forests but was saved by Sage Parasara who advised the King to visit Mangala Tirtha and eventually regained his Kingdom. Ekantaramanatha was the Confidential Place where after crossing Sethu Rama was engrossed with Lakshman, Sugriva, Vibhishana, Hanuman and Jambavan in planning the Battle with Ravana and the Sea was peaceful, less noisy and conducive for mental ability.Amrita vati was next to Ekantaramanatha which was like nectar providing contentment and great enthusiasm. Brahma Kund was a sin destroyer, fulfiller of human desires and most auspicious after preforming Snaan and ch arities. Hanuma Kund Snaan  blesses childless parents of highly virtuous and brave sons.Rama Tirtha is known for  securing innumerable Siddhis like ability to fly on the sky, excellence in various ‘Kalaas’ or Art Forms, free mobility among various Deva lokas and capacity to convese with Devatas. The Tirtha Snaan yields many noble traits which Sri Rama Chandra stood for like Truthfulness, extraordinary courage, invincibility and obeying the orders of His father in letter and spirit. Worship at Lakshmana Tirtha confers faith in virtue, bravery, conviction and loyalty. Koti Tirtha was the source of Holy Waters of Ganga, Yamuna and several other Rivers which were materialised by Sri Rama to perform the ‘Abhisheka’ o r Sacred Bathing of the Rameswara Linga at the time of ‘Pratishtha’ (Setting up) to undertake ‘Prayaschitta’ or Self-Purification of Sri Rama to demolish the ‘Brahmahatya Pataka’ which was among the Five Greatest Sins, ie.killing of Brahmanas like Ravana, Kumbhakarna and Indra jit. Sage Narada advised Sri Krishna to take Snaan at Koti Tirtha after assassination of his maternal uncle, the merciless King Kamsa. Dhanush Tirtha was materialised as Ravana was killed and Vibhishana was made the King; the latter entreated Rama to destroy the Setu as all the Vanaras returned to Gandhamadan Mountain from Lanka and since any enterprising King from Bharat might walk across easily and attack the Lanka Kingdom in future. Setu was destroyed by Rama and Snaan / Daan and worship at Dhanush Tirtha became a Sin-destroyer, the Place of Pitru ‘Karyas’ and for Salvation. Rameswara Maha Linga is the most hallowed Parameswara Linga established by Rama and Sita for the twin reasons of Prayaschitta to atone from Brahma Patakas as also by way of gratitude and veneration to Maha Deva. In consultation with Maha Munis, Sri Ram decided to perform the ‘Pratishtha’ of Rameswara Linga at the most auspicious ‘Muhurat’and commissioned Hanuman to bring the Linga from Maha Deva at Kailasa Mountain. Hanuman raced to Kailasa by the Sky route in a record time but could not secure Siva Darshana fast and had to meditate Maha Deva for days together. Finally, Maha Deva  blessed Rameswara Linga and without loss of time Hanuman sought to return to Gandhamaadana where the Consecration was planned. Unfortunately however Hunuman could not meet the deadline of the Muhurat for the Consecration of the Linga and Devi Sita had to perforce prepare a Sand Linga that was set up as a temporary stop-gap but in reality that became the real Linga virtually.Later a Nandisewara Linga too was set up a nd Ahishekas were performed amid recitals of Vedas and other appropriate Mantras by the Holy Waters from Koti Tirtha. Meanwhile Hanuman returned from Kailasa but was highly disappointed and felt that all his efforts proved futile. Sri Rama assuaged Hanuma’s hurt feelings and told him that he was a Great Tatva Gyani himself and that he knew well that Atma was eternal and human body was ephemeral subject to emotions like ang er, desire, envy, infatuation and disappointment. Having said that Rama did the Pratishtha of the Hanumadiswara Linga and announced that devotees should have the Darshan of this Linga

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even before the worship of Rameswar Linga as the former which was gifted by Siva Himself bestowed courage, enterprise, loyalty and great devotion. As regards Rameswara Linga, devotees who secure darshan; perform worship, Abhishek, Veda Pathana, Charities, Kirtanas, and so on are among the top Bhaktas whose sins perish like Agni would do to flies! The kinds of Bhakti to Siva Linga are basically eight-fold: Devotees of Rameswara should display devotion and kindness; they should w orship the Devotees of the Linga and satisfy them; perform worship to Siva without reservations; their each and every action, emotion and feelings ought to be reflected in the devotee’s physique, mind and Inner  Consciousness; listen carefully to the Sacred Stories of Rameswara Mahatmya; their love and attachment to Rameswara should result in their voices full of emotions, eyes full of  tears, their instant reactions in terms of hair rising incidents when related to them; remembering the name of Ramesewara and perform ‘Japa’always by reciting the Mantra:  Ramanatha Mahadeva maam Raksha Karunanithey, Iti Yaha Satatam bruyat Kalinasow na bandhyatey; and taking refuge in Him, carry on one’s life![The list of Major Tirthas at Rameswaram includes: Chakra Tirtham at Darbhhashayanam; Vetala Varada at South of  Chakra Tirtha; Wells inside Rathna Swami Temple: Lakshmi Tirtha, Chakra Tirtha, Siva Tirtha, Yamuna Tirtha, Ganga Tirtha, Gaya Tirtha, K oti Tirtha, Sadhyamrita Tirtha, Jambava Tirtha, Angada Tirtha, Sarva Tirtha, Chand ra Tirtha, Surya Tirtha, Brahmahatti Vimochana Tirtha, Madhava Tirtha, Nala Tirtha, Nila Tirtha, Gavaya Tirtha, Gavaska Tirtha, Gandhamaadana Tirtha, Savitri Tirtha, Sarasvati Tirtha and Gayatri Tirtha; Near  Ekantarama Temple: Amrita vapi, Mangala Tirtha, Runa Vimochana Tirtha and Pancha Pandava Tirtha; At Gandhamaadana Mountain, there is Paapa Vinaasana, and on way there are Nakula Tirtha, Sahadeva Tirtha, Bhima Tirtha, Draupadi Tirtha, Arjuna Tirtha, and Sugriva Tirtha; at Pamban the Tirthas are of Kapila, Bhairava an Amrita; Nearby Ratna SwamiTemple are Hanuma Kunda, Agasthya Tirtham and Lashmana Kundam; Agni Tirtha at the East beach of the Sea and Dhanushkodi at the Sea etc.] The Procedure for Sethu Tirtha is to greet Samudra first, offer Arghya daan, recite the Mantra saying ‘Hey Sagara, Swami of Rivers, allow me to take bath and wash off my sins just as a snake rejects its old skin’; thus one takes three dips; offers Tarpanas to Devas, Rishis and Pitras; takes bath at Chakra Tirtha, Kapila Tirtha, Sita kund, Runa Vimochana Tirtha, Rama Tirtha, Lakshmana Tirtha, Papanashana Tirtha, Brahma Tirtha, Dhanush kodi, Agni Tirtha and so on. Dharmaranya Mahatmya-Sadachari Brahmanas, SandhaVandana, Do’s & Dont’s

Maha Muni Veda Vyas described to Yudhishtara the eldest of Pandavas about the enormous significance of Dharmaranya where none had enemity with anybody, a typical Place of fearlessness, as tigers and rats played with each other, frogs and snakes coexist in Peace and human beings and Rakshasas are mutually helpful and friendly! That was the famous Forest where (Yama) Dharma Raja practised ruthless Tapasya for several Deva Years (each day of Devas equalling hundred human years) addressed to Maha Deva. Apprehensive of Dhamaraja’s intentions of a risk to his throne, Indra approached Brahma who prayed to Maha Deva and the latter confirmed that Dharmaraja’s objective was dignified and noble, but Indra became increasingly suspicious and despatched an ‘Apsara’named Vardhini to tempt Dharmaraja. Yamaraja had indeed known her intentions  but asked her to convey to Indra that he had no desire to occupy the Throne of Heaven. As the Tapasya of Dharmaraja became more and more fierce, Maha Deva gave His ‘Darshan’ and agreed to three of his boons viz. that Dharmaranya where his sincere meditation was made be admired in Three Lokas; that there be a highly Sacred Tirtha so materialised and 59

that He (Maha Deva) be always present as Visweswara Linga. The Linga so set u p with Maha Deva’s boons eventually became as Dharmeswara Linga and sacred baths in the Dhramavapi set up by Dharmaraja became popular as ‘Vyadhinashak’ or the destroyer of  diseases; those who offer ‘Yama Tarpanas’ would never face any danger in life; illnesses like Antariya, Tijari, ‘Jwaras’ of limited days and Sheeta Jwaras of varying kinds should never trouble human beings. Veda Vyasa described to Yudhishtara the basic traits of Sadaachara Brahmanas ; he said that among Human beings, Brahmanas constituted the cream of the Society; among them were Vidwans, among Vidwans were Budhhimaans, and among them were Karmatthas or  those who practise Karmas were Brahmaparayana Purushas. Those who desire to maintain Dharma do administer the precepts of ‘Yama’ and ‘Niyama’. Yama connotes Satya (Truth), Kshama (Patience), Saralata (Tendernes), Dhyan (Meditation), ‘Karuna’ mercifulness, Ahimsa (Non-violence), Mental and Physical Control, Sada Prasannata (cool temper  always), Sweet behaviour and delicate demeanour. Niyama connotes the ten fold activities viz. Shaucha (Physical Cleanliness), ‘Snaan’ (Bathing), Tapa (meditation), Daan (charity), Mouna (Maintaining Silence), Yagna, Swadhyayana (Reading by Self), Vrata (Pujas as  prescribed), Upavasa (fasting), and Indriya Daman (Control of Limbs). Human Beings should certainly do well in controlling the Six Proverbial Enemies of Kama (Desire), Krodha (Anger), Lobha (avarice), Moha (Infatuation), Mada (Arrogance) and Matsarya (Jealousy).One should definitely realize that a human being enters the World alone and dies alone and in between becomes responsible for the noble or ignoble tasks executed. On the arrival of Mritu (death), human body is disposed off and almost immediately one’s brothers and relatives tend to forget the dead person sooner than later.  Jaayato haikalah Praani cha tathaikalah, Ekalah Sukrutam Bhunkthey Bhunktey Dushkrutamekalaha / Dehe  Panchatvamapanne tyaktvaikam kaashttaloshtavat, badhva vimukha yaanti dharmom  yaantamanuvrajet / Such is the reality of life. Among the Niyamas, Shoucha is to be observed by way of physical cleanliness including the morning ablutions. Formal Snaan has an important role among the Niyamas which is observed with ‘Kusha’ grass on hand and tucked in the tuft on head, wear clean clothes,  perform Pranayama ten to twelve times holding breath in a modulated manner in alternate nostrils by reciting Pranava Mantra OM, then observe Morning Sandhya Vandana commencing with ‘Achamana’ of Om Keshavaya Swaha, Narayana Swaha, Madhavaya Swaha etc. followed by Marjana Mantra of ‘Om Aapo hishtha mayo bhuvaha thaana vurje thadathana, Maherayanaya chakshasey/ yovassivatamo rasah tasya bhajahthehanaha usiteeravamaatarah /tasya aranga maamavaha /Yassyakshayaya jinvadhah Apojanah yadhaachanah’ (Paramatma! As You are kind to accept our Prayers, do favour us with the means of our existence like food etc; do bless us with endless kindness our sincere desire to have Your divine appearance which is eternally blissful). Then sprinkle water nine times on Prithivi (Earth), Mastak (head), up on Akaakaash (the Sky), again on Akaakaash, on Prithvi again, on Mastak twice, on Akaakaash and on Prithvi again. The words Prithvi signify the two feet; Aaakaash signifies heart, the word Mastak signifies brain. Six kinds of  ‘Snaanas’have been named viz.Varauna Snaan (bath with water), Agneya Snaan (Spread over ‘Dhuup’or smoke on all the limbs), Vayavya Snaan (Bathing by free air), Yendra Snaan (Bathing with rain water), Mantra Snaan (Purifying the body with Mantras) and Braahma Snaan (Veda Mantra Abhishek). Indeed Braahma Snaan is the best as it ensures

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‘Baahyanatra Snaan’ -Purity both of external or physical and internal or mental cleanliness.After Marjana Mantra, ‘Drupadadiva Mumunchaanah’ Mantra is followed by the recital of Vidhijna Purusha ‘Ruthajna Sathyajna’ Mantras; thereafter, Aghamarshana Mantra is recited thrice further followed by Pranava (Om), Vyahritis viz. Bhuh, Bhuva and Suvaha and Gayatri Mantra: Tatsavithur Varenyam Bhargo Devasya Dheemahe Dhiyoyonah Prachodayat’( May we attain the great Glory of Savitur / Paramatma, so that He/She stimulates our prayers).He who performs Gayatri Japa three Sandhyas a day through Surya Deva achieves Progeny, Wealth, Agricultural and Animal prosperity, Good Health, Longevity, and all round Contentment. Gayatri Mantra Japa is followed by Tarpanas with water and ‘Kushas’ to Brahma and Devas; Marichi and other Rishis with  Niveeti (Yagnopaveet as a Mala or Garland); and to Pitras with Tilas Black Tila’ or  Sesamum (with Yagnopaveeta as Praachinaveeta or reverse side); Note: Black Tila Tarpana  be avoided on Sundays, Sukla Trayodasi, Saptami, nights, Sandhya Vandana Times) and at these times, only white Til be used. Vedagnihotra or Use of Fire along with Vedas is of five kinds: ‘Sweekar’ or what is taught from a Guru; ‘Artha Vichar’ (Aimed at Prosperity); ‘Mantra paatha Abhyas’ (Practice of  Mantras); ‘Tapah’ (as per practice of Vedas); and Teaching Sishyas (disciples). Morning Agnihotras are aimed at ‘Praapti Raksha’ (Safeguarding what ever is ac hieved) and ‘Aprapti Prapti’ (Achieving what is not available). ‘Madhyahna kaala’ (mid-day) Agnihotras are oriented to Bali Viswa ‘homas’ into Agni with lentils like Urad, Chana and Matar; uncooked / cooked oil items, cooked rice, and ghee). Agni Puja is performed later  with Gandha, Pushpa, Akshatas (rice with turmeric powder) and so on. Sprinkling water on all the sides of the Fire Pit is to ensure that Agni is never exposed naked). The Prasad is distributed among the six categories of Dharma bikshus or Guests of Soceity without hesitation, viz hungry travellers, widows /widowers, Vidyarthis, those who look after  others; Sanyasis and Brahmacharis. Also, food given away to Chan dalas, dogs, yachakas (beggars), patitas (fallen women), paparogis (diseased due to sins), etc .has its own benefits to Brahmanas. In the Grihashtashram (family life), Maharshi Veda Vyas extolled to Yudhishthar the virtues of human beings, especially Brahmanas, as they play a pivotal role in performing duties to Devas, Pitras, Co- human beings, Bhuta Pranis, Krumi-Keetas (insects), Pakshis (birds) and even Asuras. Cows standing for virtues do fall in the care of Brahmanas as the former represent Vedas-Rig Ved being the back of Cows, Yajur Ved being their middle  portion, and Sama Ved their ‘Kukshi’(stomach); ‘Ishta’or Yagnas and Yagas and ‘Apurti’ or Wells, Tatakas, Gardens etc are their horns; Veda Suktas are the body hairs; Shanti Karma and Pushti Karma are their dung and urine; ‘Aksharas’ are their feet; Cows live for  their Pada-Krama-Jata-and Ghana Paatha viz. the various Mantras; Swahakar, Swadhakar, Vashatkar and Hanthakar are the four nipples of their breasts, each of the nipples representing Devatas; Pitras; Bhutas, Rishis, Munis and Sureswaraganas; and Human  beings respectively. The last nipple yeilds maximum milk to human beings.Thus the responsibility of looking after cows is squarely on human beings. Besides, the ‘Grihastas’or  family members need to observe Snaanas, Pujas, Tarpanas, Bali Vaiswadevas, and ‘Atithi Pujas’ or veneration to Guests in the normal course. Veda Vyas explained to Yudhishtar the eight kinds of ‘Vivahas’ (weddings) viz. Braahma, Daiva, Arsha, Praajaapathya, Asura, Gandharva, Raakshasa and Paisachika. When a bridegroom is invited and a bride is given

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away with Vastras (clothing) and jewellery is the Braahma Vivaha; Kanyadaan (offering a virgin) by way of Yagna by Ritviks is a Diva Vivaha; when a bridegroom gifts a cow and a  bull to the bride’s parents then the wedding is known as Arsha Vivah; when the bride and groom are specifically told that they would both observe Dharma in their Grahasta life and take vows to that effect, then the wedding is a Praajapatya category; if the couple like each other and marry freely without any strings of Chaturvarans or family restrictions whatsoever, then the wedding is of a Gandharva type; when a bridegroom forcibly abducts a bride and marries then it is a Raakshasa Vivah which is blamed by one and all; when a  bride is forcibly married without her consent and money or other considerations are offered to the bride’s parents, then it is known as Asura Vivah; and a bride disappears suddenly and her where abouts are not known, then the worst kind of wedding is termed as Paisaachika Vivah.Of all the types of weddings, the best ones are obviously the Braahma, Daiva and Paraajapatya vivahas and even the Arsha Vivaha there is an angle of ‘Kanya Sulka’ or the tax payment involved and that leads the groom and parents to Kumbha Naraka! The various other kinds of Vivahas are subjected to vagaries of happiness in the union in the long run, none-too-ideal progeny, discontented family life, poverty, diseases, premature deaths in the families, and so on. Keeping in view the violences committed by human  beings in daily life, such as sweeping, cooking, watering, flour making etc. one must  perform Pancha Yagnas; even otherwise Vedas and Shastras have prescribed Brahma Yagna by way of Veda-Shastra Swadhyayana; Pirtu Yagna by way of Tarpana, Homas by way of Deva Yagna, Bhuta Yagna by way of Bali or offering eats to insects etc; and Manushya Yagna by way of ‘Atithi’ Yagna. Do’s and Dont’s: As one could witness the rising and falling Surya Deva, never witness the midday Sun nor the Sun during eclipse time and not the egg shaped Sun soon after rise.Don’t see the shadows in water, never run in mud; never enter water naked; never witness a nude woman. One should pass to the right a Temple, Cow, Brahmana, honey, heap of earth, elders and the learned, Asvattha Tree, Guru, Pots of Water, cooked rice, curd and Til. Never serve a woman in menses nor eat along with her, never eat with a single cloth on or a seat which is too comfortable. Never  eat food without propitiating Devas and Pitras; never urinate while standing or in motion, nor in Goshalas, water bodies and traps where there would be insects. Never perform MalaMutras looking at Brahmanas, Surya, Agni, Moon, Stars or Gurus.Never extinguish fire by mouth or feet. Never eat food or sleep at ‘Sandhya’ times (dawn or dusk). Never show Rainbow to anybody. Never wake up a person fast asleep. Do not drink in ‘Anjali’ (palms together). Do not eat bellyful in the nights. Refrain from dance-music. Never use the clothes, footwear worn by others. Never sit on the back of cows.Don’t bite nails with teeth. Clean hands, feet and mouth before eating. Never eat or drink in bed or while standing. Do not use both the hands on head and scratch. Do not give away Mantras to Shudras, lest the Brahmana loses his identity. Never beat any body including a child, woman, animal, bird etc with both hands. Observe celibacy /abstinence on Chaturdasi, Ashtami, Amavasya and Purnami. Never blame Vedas, Devas, Brahmanas, Gurus, Kings or persons in authority, Sadhus, Tapasvis, Elders and Pativratas. Those who perform Bhu Daan would surely  become a Mandaleswar, Anna daata is always happy and contented, donor of water would have good features, donor of Lights would get beautiful eyes, Godaan would qualify access to Suryaloka, donor of gold deserves long life, Til daan gets high status in life, Vastra daan gives entry to Chandra loka, a ‘Palki’or a cot gets a beautiful woman as wife. Speaking each lie or foul word in life reduces the stock of good tasks (Punya) earned already.

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Kamadhenu creates Vaishyas to safeguard and assist Brahmanas

Veda Vyas informed Yudhishtara that in Dharmaranya quite a few Sadachari Brahmanas  practising Dharma came to reside. In fact, there were some illustrious Sages who begot sons and from them came a huge stock of progeny; for instance some twenty four   prominent Sages added to the stock such as Bharadwaja, Vatsa (Pradhama), Kaushika, Kusha, Sandilya, Kashyapa, Gauthama, Chandana, Jatkaranya, Vatsa (Dwiteeya), Vasishtha, Dharana, Atreya, Bhandila, Laukika, Krishnayana, Up amanyu, Gargeya, Mridula, Maushaka, Punyasana, Parashara, Kaundinya and Gangasana. The progeny of  these Gothras named after these and many other Sages expanded and there came up a  problem of all the men engaged in various Dharmik tasks through out the day and even early nights, there emerged problems of their security and threats from Rakashasas, Yakshas and Pisachas. The concerned Kula Devis were created by Devas to protect the Sages and Brahmanas, like Srimata, Tharani Devi, Gotrapa, Ashapuri, Icchhartinashani, Pippali, Vikara vasha, Bhattarika, Suparna, Bhadri, Mahabala, Chamunda etc. But the  progeny of Brahmanas increased manifold. Once the Trimurties visited Dharmaranya and found all the Brahmanas were extremely busy collecting Samidhas, flowers, Kusha grass, wood etc. and some of the Sages narrated their hardship in procuring the Puja material from the far off forests cutting into the Puja time and energy. Lord Vishnu appreciated the hardship of Brahmanas and remembered Kamadhen u to create thirty six thousand men, known as Vaishyas who were almost like Brahmanas at a few steps below their level, though not versatile in Scriptures, Rituals and practice of Dh arma, but capable of assisting Brahmanas to fetch Puja material, safeguarding their interests and aware of the needs of  Brahmanas in general.Bhagavan Shankar commanded the King of Gandharvas called Vishvavasu to supply sixty thousand virgins and facilitated weddings to the Viashyas thus created by Kamadhenu to assist the Sages, Brahmanas and all those who cou ld spare far  longer time each day to the Dharmic tasks thereafter. Chaturmasya Mahatmya and ‘Shodasopacharas’ (Sixteen Services)

Chaturmasa or Four Month period commencing from Ashadha Shukla Ekadasi known as Devashayani Ekadasi (when God sleeps) till Kartika Shukla Ekadasi called Deva Prabodhini Ekadasi(when God is awake) is observed by persons of all ‘Varnas’with piety, Indriya Nigraha or Self control of Organs and Rituals. (Chaturmasa commences from Ashadha Purnima or Guru Purnima till Kartika Purnima for Sanyasins). Bhagavan Vishnu is stated to rest on ‘Ksheera Sagar’ (Ocean of Milk) during the Chaturmasya (Four Month)  period and hence all Oceans, Rivers, Ponds and Water Bodies acquire divinity. Bathing in these Places is thus a significant exercise as Bhagavan Narayana spreads out Himself in water and destroys sins of those who bathe especially in the holy rivers like Pushkar, Prayag, Narmada, Bhaskara Kshetra, Prachi Saraswati, Samudra Sangam, Godavari, or  Ganga. For example, bathing in Narmada even for three days with great piety and concentration results in demolition of sins; Godavari baths for a fortnight of early mornings secure devastation of old and current account failings in life and pave the way to Vishnudham. ‘Snaans’with tila and Amla mix or Tulasi or Bilva leaves placed on head and reciting Vishnu namaas on the lips and in mind during as many days as possible during the Chaturmasya would yield instant results by providing physical fresshness, mental contentment and purity of thought and action. According to Scriptures, Snaan is the first step of physical clealiness and ‘Anthassuddhi’ (internal purity), before taking up any task 

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to invoke the Almighty. During the four-month period of Sacrifice and Sanctity, ‘Tarpanas’ to Devas, Rishis and Pitras after the holy baths are natural duties, followed by ‘Anushthaana’, Agni havans, Veda Paatha, Satsang, Bhakti, and charities especially of  Anna daanas. The Chaturmasya is the period for abstinence, ‘Ishta Vasthu Parithyaga’ or  leaving out material dear to oneself and strict following up of daily ‘niyamas’ and continuous recital of Bhagavan’s glories by way of hymns, Japas, Mantras and Bhakti Songs. Satkarmah Satkathachaiva Satseva Darshanam sathaam, Vishnu Pujarathidaaney Chaaturmasya sudurlabha (Superior Tasks, Quality Stories in Praise of Vishnu, Pure hearted Service to Noble Persons, Darshanam or Viewing of Saints, Bhagavan Vishnu’s devotion and sincere interest in charities are all stated to yield excellent results during the Chaaturmasya Period).Some of the items of daily utility are avoided during the Holy Period such as eating/drinking in metal plates and vessels; eating in leaves of Vata tree; consumption of hot and sour food, Chillies, pulses like urad and Chana; wearing silks and dark clothes; avoid flowers, beds, and Kesar; shun indulgence of lying, carrying tales, rude conversation and ‘Para ninda’or criticising others; observe silence or limited conversation, truthfulness, piety, mercifulness, nonviolence, patience and equanimity.It is said that there are eight ways of observing the Chaturmasa Vrath as follows: Vishno Kathaya Shravanam Vachanam Guna Kirtanam/ Maha Puja Mantra Japah Stotra paatha Pradakshina/  Saashtaanga Pranatischeti niyama uttama mataah/Eteshvekatamo bhaktaaya dhaaraniiyo Viseshatah/ (To listen the Stories of Vishnu Bhagavan or recite them or sing hymns in His Praise, to perform Maha Puja to His Murthi, to chant His Mantras or ‘Naamas’as in ‘Vishnu Sahasranamaa’ or Stotras, to do Pradakshina to His Murthi and b ow to Him with veneration are the aptest duties to be executed with dedication). d as He lies on water that is omnipresent; water is the root of ‘Anna (food) and the entireUniverse is sustained by food which causes ‘Tripti’ (contentment). Thus ‘Anna Brahma’ is the origin of Paramatma or the Supreme Energy. When a devotee appeals to that Great Force, the invocation or Avahana instantly responds to a true and hearty dedication with the recital of the Sixteen Stanza ‘Maha Purusha Suktam’of Yajurveda stating: Om Sahasra Seersha Purushah Sahasraakshassahasra paath/ Sa Bhumim Viswato Vrutwa Athathishtha Dassangulam/ In response to the Avahana one visions the appearance of Vishnu as : Jyotissantham Sarva Lokantharastham, Omkaarakhyam Yogi Hriddhyana gamyam, Sangam Shaktim Sayudham Bhaktasevyam, Sarvakaaram Vishnumaavaahayami. With the Second ‘Rucha’ (Stanza) stating: Purusha Evedagum Sarvam, Yadbhutam yaccha bhavyam/Utaamrutatva syeshanah, yadanney naa thirohati/  Asanam:Kalpadrumuley Manivedimadhye,SimhaasanamSwarnamayamSuRatnam/VichitraVastraavrutham achyuta Prabha,GrihanaLakshmidharanisamanvita!  NavarathnakhachitaheaSimhaasanamSamarpayami.Padyam: EtavanasyaMahimaAtojyayag  umschaPuurushah,PaadosyaViswabhuutaatripaadasyaamrutamdivi/ SriKrishnaSarvaDevaa namadhikassarvaKaamadah,MayaniveditamthubhyamSamgraahanaSupaadyakamPaadyam Samarpayami;Arghyam:TripaadauurdhvaUdaPurushahaPaadosyaabhavathpunahTatoVis hvajvyakraamat , saasanaanasaneAbhi/ G angajalam Samaaneetham Suvarna Kalase Sthitham, Arghyam Grihaana Bhagavan Kaala RupaNamostuthey; Arghyam Samarpayami. Achamaneeyam: Tasmadviraadajayatha Virajo Adhi Puurushah /Sajaatho Athyarichyatha   Paschadbhumi matho purah/   Namo Janaardanaaya Devaaya Samstha Jagadaatmaney,   Nirmala Jnaana Rupaya dattamaachaneeyakam; Mukhe Achamaneeyam Samarpayami. 64

Madhuparkam: Yatpurushena havisha Devaa Yagnamathanvatha, Vasantho Asya see dajyam Greeshma Idhma ssaradhhavihi/  Madhyajya Dadhi Samyuktam Swarna Patrey Prathishthitam, MadhuparkamGrihaanathvamLakshmikanthaNamesthuthey;MadhuparkamSamarpayami. SnaanamSaptasyasanparidhayaTrissapthaSamidhahkritah/Devaayadyagnam tanvaanaaAbhadhna purusham Pasum. Panchamrita Snaanam Samarpayami [Cow milk, Curd, ghee, honey, coconut water] Vastram: Tam Yagnam barhishi prokshan Purusham   jaathamagrathaha, Thena Devaa Ajayantha Saadhya Rishayascha ye/  Swarnaanchalam Swarnavichitra Sobhitham, Kauseya Yugmam Parikalpitham maya, Daamodara Praavaranam grahana, Maayaabala pravritha Divya rupa; Vastra Yugmam Samarpayami.Yagnovapeetham: Thasmadyajnath Sarvahuthah, Sambhrutam   Prushadaajam, Pasuugum stagumschakreyVayavyan, Aranyan Graamaashaye/  Suvarnathanthuudbhava Yagna Sutram, Mukataphalasyutha manekaratnam, Grihaana tadvakritha mutthareeyam, Swakarma sutram dharathey namosthu.Yagnopaveetham samarpayami Chandanam:Thasmat yajnath sarva huthah rucha ssaamaani jajnirey, Chhandagumsi jajnirey thasmat dajaayatha/ Kasthurika kardama chandanaani, Kashmira Samyojitha Gandha Saraih/ Vilepanam Sweekuru Deva Deva! Sri Devi Vakshoja vilopanaamkam;GandhamSamarpayami;Pushpam:ThasmaadaswaAjaayantha ,  Ekechobhayadathah/ Gaavo ha jajnire tasmaatjaatha Ajaavah/ Chaamantika vakula champaka Paatalaabja Punnaga Jaaji karaveera rasaala Pushpaih, Bilva Pravaala Tulasi dhala mallikaabhih twaam Pujayaami Jagadeeswara Vasu Deva! Pushpai Pujayami. Dhupam:   Brahmanosya mukhamaaseeth Baahuu Raajanyah Krithah, Vuuru thadasya Yadvasyaih Padbhaagum Suudro Ajaayatha/ Vanaspathudbhavair Divyair naanaa gandhaissu samyuthah, Aaghreyassrava Devaanaam Dhuupoyam Prathi gruhyataam. Dhupamaaghraapayami.Deepam:ChandramamanasoJaataah,ChakshohSuryoAjaayatha,M  ukhaadrindraaschagnischaPraanadwayurajayatha;SaajyamTrivartiSamyuktam Vahnina Yojitham Priyam, Grihaana Mangalam Deepam Thrailokya Thimiraapahaaram, Bhaktya Deepam Prayacchaami Devaaya Paramaatmaney, Thraahi maam Narakaadghorat Divya Jyothir namosthuthey; Deepam Darsayaami. Naivedyam /Anna daanam:  Nabhyaa  Aaseedantariksham, Seershno dyaouh Samavarthatha, Padbhyam Bhumirdisah Srotraat  Tatha Lokaagum Akalpayan/  Naivedyam is performed by sprinkling water on the Anna Prasada and recites the Mantra: Om Bhurbhuvassuvah, Tat Savithur Varenyam, Bhargo Devasya Dheemahih, Dhiyo yonah Prachodayaat. Thereafter recite ‘Satyamtharthena Parishinchaami’ if the Naivedya is during the day; in the night, recite the Mantra: Ruthamthwa Sathyena Parishinchaami; then round up the Material for Naivedya with water  and recite Amritamasthu and leave water in a Plate and again recite: ‘Amritopastharamamasi’ and show the Prasad to Deva reciting Om Praanaya Swaha, Om Apaanaaya Swaha, Om Udaanaaya Swaaha, Om Samaanaaya Swaha, and after Naivedya one must address Deva saying Madhyey Madhyey Paaneeyam Samarpayaami, Hasthou Prakshaalayami, Paadou Prakshaalayami, Suddhaachamaneeyam Samarpayami. After   Naivedyam, the devotee performs the Thirteenth Service by way of Punarachamana; the corresponding Rucha states: Vedaahametham Purusham Mahaantham, Aadityavarnam thamasasthupaare, Sarvaani Ruupaani Vichitya Dheerah, Naamaani Krutwabhivadan  yadaasthey/ The fourteenth Service is executed by Sashtanga Namaskar and the Rucha of  PurushaSuktamstates: Dhatapurasthadyamudaajahaara,SakrahPravidvaanpradisaschathas rah Thamevam Vidvanamritha Iha Bhavati, Naanyah Pandhaa Ayanaaya Vidyathey. The

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fifteenth Service is by way of Parikrama (Circumambulation) as the corresponding Rucha is: Yagnena Yagna mayajamtha Devaah, Thani Dharmani Prathamaanyaasan, the ha naakam Mahimaanah Sachamthey yathra Puurvey Saadhyaah Santhi Devaah. Finally the Sixteenth Service is Self realisation that is to identify the self with Bhagavan Vishnu Himself! The relevant Stanza of Purusha Suktam states: Vedahametham Purusham Mahaantam Aditya Varnam Tamasah Parasthat, Thamevam Vidwanamritha Iha Bhavati,   Naanyah Panthah Vidyatheyanaaya (I know Purusha or Bhagavan who is Mahantham or  Supreme; who is resplendent like Sun and is very far off from darkness. Whoever could realise Him attains Salvation in this world itself; there is no other way indeed.) Siva Mantra, Siva Ratri, Siva Puja, Siva Pradosha Vrata and Siva Kavacha

  Jyotirmatra Swarupaya Nirmala Jnaana Chakshusey, Namah Sivaaya Shantaya   Brahmaney Lingamurthaye/ (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!) 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 Om   Namah Sivaaya. 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, Shudras 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. Siva Ratri 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

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‘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 Gokarna 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

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almost dying. He also saw an aeroplane in the shy 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! Siva Puja : Sivo Guruh Sivo Devah Sivo bandhuh Sharirinam, Siva Atma Sivo Jeevah Sivaadannayna kinchana/  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 Ujjain 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 socalled 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

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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. 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. Pradosha Vrata 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 ‘Siva Stuti’ as follows:  Jaya Deva Jagannadha Jaya Shankara Shaswata, Jaya Sarva Suraadhyaksha Jaya Sarva Suraarchita, Jaya Sarva Gunaathita Jaya Srava Varaprada,Jaya Nitya Niraadhhara Jaya Vishvambharaavyaya, Jaya Vishvaikavedyesha Jaya Naagendra Bhushana, Jaya Gauripathey Shambho Jaya Chandra Sekhara, Jaya Kotyarka samkaasha Jayaanantha Gunaashraya, Jaya Rudra Viruupaksha Jayaachinthya Niranjana, Jaya Naatha   Kripaasindho Jaya Bhaktartibhanjana, Jaya DustaraSamsaara Saagarottharana  Prabho,Praseeda me Mahadeva Samsaarartasya Khidyatah, Sarva Paapabhayam hrutva   Rakshamaam Parameswara, Mahadaaridya –magnascha Mahapaap hatasyacha, Mahashoka Vinishtascha Mahaarogaathurasya cha, Runabhaara pareethyasya  Dahyamaanasya Karmabhih,Graheh Prapeedyamaanasya Praseeda mama Shankara. Siva Kavacha: 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 69

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,

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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. Kashi Mahatmya- Pride of Vindhyachal suppressed by Sage Agastya

‘Bhoomishthapi na yatra Bhoomnidivatopuschairathah sthaapiya, ya badhhava Bhuvi Muktida syuramrutam Yasyam mrita Jantavah/ Ya nityam trijagat pavitra thatini Theero Suraih Sevyathe, Saa Kashi Tripurari raja nagari Paayadpaayaajjagat’ (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). 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 Kolhapuri and secured the ‘Darshan’ of Maha Lakshmi. The Sage extolled Devi Lakshmi as follows: Matarnamaami Kamale Kamalayathakshi, Shri Vishnu hritkamala vaasini Viswa maathah/ Ksheerodaje Kamalakomala garbha Gauri, Lakshmi  Praseeda satatam namathaam Sharanye/ Twam Sri Rupendra sadaney Madanaika maatha-Jyothistraasi Chandramasi Chandramanoharaasye/ Surye Prabhasi cha  Jagathrithaye Prabhaasi Lakshmi Praseeda Satatham Namathaam Sharanye/ Twam  Jaathavedasi Sadaa Dahanaatma Shakti-Vedhastvayaa Jagadinda Vividham Vidhatyat/ 

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Vishambharopi Bibhrudaakhilam Bhavatya, Lakshmi Praseeda Satatam Namathaam Sharanye/ Twaktyakthamyetadamaley Harathey Haropi, Twam Paasi Hamsi Vidadhasi  Paravaraasi/ Eedhyo babhuva harirapamaley Twadaaptya Lakshmi Praseeda Satataam  Namataam Sharanye/ Surah sa eva sa Gunii sa Dhanyo, Maanyah sa eva Kula sheela kalaakalaapih/ Ekam Shuchih sa hi pumaan Sakalopi Loke, Yatrapoktava Shubhey  Karunaa kataakshah/ Yasmivaseh Khanamaho Purushey Gajesvey, Strainey Thruney Sarasi Devakuley Gruhenney/ Ratney Patatrini Pashaou Dharaayaam/ Susreekameva Sakaley Thadihasthinanyat/ Twaktspushtameva Sakalam Shuchitaam lameta, Twaktameva Sakalam Twashuchih Lakshmi/ Twannama Yatra cha Sumangaleva tatra, Sri Vishnu Patni  Kamaley Kamalalayopi/Lakshmi Shriyam cha Kalaam Kamalaalayam cha, Padma  Ramaam Nalina Yugma karaam cha Maam cha/ Ksheerodaja amamrita kumbhakarimiraam cha, Vishnupriyamiti Sadaa Japataam kka duhkkam/ ( 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 spendour 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! Manasa Tirtha

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. 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

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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 dunk ing. 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! Description of Celestial Worlds

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. 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  Piscacha Loka where they saw the miserable creatures that gave away charities reluctantly, performed Siva Pujas for showing off to o thers and discouraged others to give charity, Pujas, Snaans, homas, Tarpanas and prayers. They then witnessed Guhya Loka where the inhabitants amassed money but had hidden gold, properties and jewelery that could not be traced. Then came Gandharva Loka 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 Vidyadhara Loka 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  Naraka Loka, the scenes of retribution to sins perpetrated by hu man 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 bene volent 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 nonguilty! 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 Surya Loka and found Surya Deva who was Sarvatma Veda Purusha. Tho se 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

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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! Durlabha Sarva Mantreshu Gayatri Pranavaanvita, Na Gayatryadhikam Kinchitrayopu  Parigayathey/ Na Gayatri samo mantro na Kasisaddashi Puri, Na Viswesha samam  LingamSatya satyam Punah Punah/ Gayatri Veda Jananii, Gayatri Brahmanaprasuh, Gaataaram Shrayatey Yasmaadyatri thena gaayathey/ 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 Indra Loka 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 Agni Puri 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  Nirruti Loka 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 Varuna Loka 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 n urture 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’. Vayu Loka 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

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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 Alkapuri of Kubera 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  Ishanapuri 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   Eleven Rudras viz. Aja, Ekpada, Abhirbudhna, Pinaki, Aparajita, Triambak, Nisha, Shambhu,  Haran, Ishwara and Kapi. The next is of Chandra Loka 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 wan es 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 de ar to Chandra and worship to him, especially if coinciding with Amavasya, has far reaching benefits of good health, mental peace, ‘Dhanya Vriddhi’ or plentiful foodg rains and stay at Chandra Loka after  life. Budha Loka 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. Shukra Loka (Venus) is the residing Place of Danava Guru Shukracharya who secured ‘Mrita Sanjeevani Maha Vidya’ (The Un ique 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 Mangala Deva (Mars)  born to Bhu Devi having stayed in Kashi meditated to Visweswara in the form of a Linga named Angarakeswara and 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 wedd ed to unmarried boys with similar Dosha!  Devapujya Brihaspati’s Loka is next to that of Mangala Deva. The son of Sage Angira,

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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 Shani Loka 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’ o r earlier life. Saptarshi Loka 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 Mo thers 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 Dhruva Loka 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, wh ile 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 Maha Loka where Maha Tapasvis reside till the end of the Kalpa targetting Vishnu alone in their minds; Jana Loka where Brahma Manasa Putras viz. Sanaka, Sanandana, Sanaatana and Sanat Kumaras stay practising ‘Akhanda Brahmaharya’ or Endless Celibacy; and Tapo Loka 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, Satya Loka 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

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that the various Lokas witnessed by Siva Sharma would soo n 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 o ne 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 o ther 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. Origin and ‘Mahatmya’ of Kasi

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’. 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 Ekameva Dweiteeyam. 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 wou ld 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 w ould 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 we re 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)

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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. Ganga Snaan 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, w orship 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. Besides Ganga, Kasi also has Dwadasa (Twelve) Tirthas of Surya Deva’s Forms viz. Lolarka whose Snaan ensures freedom from Skin diseases; Uttararka (Bakari Kunda) bestows  blessings of Maha Deva and Devi Parvati as they did to devotee Sulakshna an d her Goat with contentment and long life; Sambaditya provides complete freedom from diseases; Draupad –  aditya abolishes thirst and hunger; Mayukhaditya responds to devotees of Recitals of Stutis –  Chaturashthak to Maha Deva and Mangalashtak to Gauri Devi** as also observance of  Mangala Gauri Vrata;  Kakoladitya / Garudeswara Linga grants good health and fulfillment of  human wants; Arunaditya awards removal of grief, illness and difficulties; Buddhaditya  provides youth, physical fitness and mental agility; Keshavaditya destroys sins instantaneously and paves the way for Moksha; Vimaladitya is best known as Roga Nashak (demolisher of  disease) and provider of good health; Gangaditya gives grit and confidence and Yamaditya saves from the severity of Yamaloka.**MahaDevaChaturashtaka: Deva deva Jagamaatapathey Vibho, Bharga Bhima Bhava Chandra bhushana / Bhuta natha Bavabheeti haraka, Twam natosmi natha vaanchhita prada/ Chandrachooda Mrida Dhurjati Hara, Thrayksha Daksha shatatanthushatanaha / Shanta Saashwata Siva, Twam natosmi Natavanchita prada/Neelalohita Samohitaryada, Dyuklochana Virupa lochana/ Vyomakesha Pashupaashana, twaa natosmi natavaanchitaprada/ Vaamadva Shitikantha Shuulabhruk chandrasekhara Phaneendra  bhushana/ Kaamakrut pashu pathey Maheswara Twam natosmi natha vaanchhitaprada/ Triambaka Tripurasudane swara,Traanakrutri nayana Trayeemaya/ Kaalakutadala nantakantak  Twam natosmi natavaanchhita -prada/ Sharvari rahita Sharva Sarwaga, Swarga marga sukhadaapa vargada/ Shankarogra Girirajapathey Pathey Vishva -natha Vidhi Vishnu samstuta/ Vedavedya viditakhilenjnita, Twam Natosmi Nata vaanchhita prada/ Viswa rupa, Pararupa varjita Brahmaa Jihmarahitamprada/ Braahanovishayadura Duuraga,Twam Natosmi

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 Natavaanchhita prada/ Mangalashtak to Devi Gauri: Devi Twadiya Charanamuja renu Gauri, Bhaalasthali bahati hah Pranati Praveenah/ Janmaamtaropi Rajani k ara charurekha, tam Gaurayatyatiram kila taysya pumsah /Sri Mangaley Sakala Mangala Janmabhumey, Sri Mangaley Sakala kalmasha tula vastrey/ 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 ev a maanya, Yeshu sphuratteyva Shubham Karuna Kataakshaha/ Yey twam smaranti satatam Sahaja -prakaashakah., Kaasi pureesthamatheeh natamoksha Lakshmeem / Taanu Samsaretsmiharo Dhrutasshuddha bhudheen, Nirvana rakshana vichakshana patrabhutaan/ Maatastwaanguli yugalam Vimalam Hridayasyam Yasyasti tasya Bhvanam Sakalam karasyam/ Yo naamatey  japati Mangala Gauri Nityam Sidhyashtakam na parimuschati tasya geham/ Twam Dev i Veda  janamee Pranava –swarupa Gayatrasi twamasi vye Dwija Kaama dhen uhu/ Twam  baahatriyamihakhila Karma Siddhavai Swaha Swadhasi Sunah Pitru tripti hetuhu/ Gauri twameya Shashi moulini Vedhasi twam Saavidhyasi Twamasi Chakrini Chaaru Lakshmih/ Kaashyaam Tasma Mula rupini Moksha Lakshmiratwam me Sharanamihi Mangala Gauri mathah. Illustrious King of Kasi Ripunjaya also known as Devodas 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 Panchanadi 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.Vyaghreshwar Linga was set up as a request was made by a Tapasvi Brahmana to Siva observing the Rituals of Siva Ratri with complete involvement wh en 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

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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 Shaileswar Linga. At the same Temple, a Ratneswar Linga 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 Krittivaseshwara Linga. As Lord Brahma performed Tapas for several Yug as, 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 o f 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 Omkara Linga. Next in significance is Trilochana Linga 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. 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 an d 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 Vishweswara Linga [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 , 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

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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. Avanti Kshetra Mahatmya

d significant. Siva 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; 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 Ujjain which had many other names viz. ‘ Kanaka Shringa ’ 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; ‘Kuthasthali’which Brahma selected for Vishnu to undertake the task of Preservation of Brahma’s creation by throwing ‘Kushagrass’ on Bhumi; ‘ ‘Avantipuri’  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 ‘Ujjaini’  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 ‘Padmavati’ 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 ob taining 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, Bh amani Devi, Brahmeswar, and so on. Most significant of all these was Omkareshwar Tirtha from where the Trishul of 

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Rudra chased Andhakasura to Patala; Siva’s ‘Simhanada’ (Lion’s roar) in the form of  Simheswara frightened the demon. The Most Merciful Maha Dev a noticed the demon’s genuine remorse and prayers and blessed him to join the Siva Ganas! As regards the significance of Avanti Kshetra, Maha Deva Siva explained to Parvati that there were four major  Rivers viz. Kshipra Nadi, Divya Nava Nadi, Neela Ganga and Gandhavati; eighty four Lingas in whom as many forms of Sivas resided; Eight Bhairava Rupas viz. Dandapaani, Vikrant, Maha Bhairav, Batuk, Baalak, Bandi, Shatpancha Shatak, and Apara Kaala Bhairav; Eleven Rudras viz. Kapardi, Kapaali, Kalaanatha, Vrishasan, Traimbak, Shulapaani, Chiravaasa, Digambar, Girisha, Kaamchaari and Sarpangabhushan Sharva;Twelve  Adityas viz. Aruna, Surya, Vedanga, Bhanu, Indra, Ravi, Anjumaan, Suvarnaretha, Aha -Karta, Mitra, vishnu and Sanaatan; Six Ganeshas viz. Ruddhi Siddhi Daata, Kaamadaata, Ganapati, Vighna naashak, Pramodi, and Chaturdhi Vrata Priya; Eight Matrikas viz. Uma, Chandi, Eswari, Gauri, Ruddhida, Siddhida, Varayakshini and Veerabhadra; Maha Maya Sati who is called Kapala Matrika who has Seven Matrika Associates viz. Ambika, Sheetala, Siddhidayini, Ekaanamsha, Brahmani, Parvati, and Yogashalini; Eighteen Para Shaktis 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; Four Dwarpalaks of Avanti Kshetra viz. Pingaleswar, Kayavarohaneswar, Bilvakeswar and Vidyamaan; Four Pavanputras viz.Hanuman, Brahmachari, Kumaresh and Maha Bali; and Ten Vishnu Rupas viz. Vasudeva, Ananta, Balarama, Janaardana, Narayana, Hrishikesha,Vaaraaha, Dharanidhara, Vaamanarupa dhari and Seshasaayi.The importance of Avanti Kshetra go t furthered enhanced by the Holy Presence of Maha Deva Himself who manifested in several forms as described above. Narmada’s Origin, significant events ascribed to the River and her Mahatmya

n 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.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 ge nerations 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 abo ut 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 Anantapur 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 Dipeswar or Vyasa Tirtha is known for Vrishabha daan (Charity of a bull) on

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Kartika Krishna Paksha Chaturdasi bestowing Swargavaas after life. At the NarmadaVarangana Sangam is popular to wash off physical ailments and nearby the Sangam is situated the Siva kshetra 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. Tripuri Kshetra 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 soun ds 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  Bhrigu Tirtha 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 sindestroyer. Similarly Bhagavan Soma (Chandra) prayed to Siva to set up Soma Tirtha as the Sangam of the three Rivers viz. Ganga, Jamuna and Narmada. Narmadapuri 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 Trinetra  Kund 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 an d 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 un nerving devotion and granted him ‘Siva Sayujyam’(Attainment of Oneness with Siva). Sapta Sarasvat Tirtha 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. Shandileswar Tirtha 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 Mandhata, who performed Yagnas near Amarakashtak Mountain and prayed

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to Omkareswar. 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. Jaleswar 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 Indradyumna 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.  Rudra Stuti: 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’: Omithekaksharam Rajan! Vyaaharan Samanussmaran, Vah Pragati thyajan deham sa yaati Paramam Gatim. 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:

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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 dehopamardana, Adyaksha, Vidhu, Shasta, Pinaakini, Tridasha adh ipa, 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. Viswamitra sends mortal Trishanku to Swarga

In the Nagara Khand 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. ca ste. The frustrated Trishankhu in the form of a chandala chand ala left the Kingdom making way for his h is son Harischandra as the King and wandered in forests where he met Sage Viswamitra who took u p 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 cu rse 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. 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 Mun is 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 p erforming

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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 dev otees stopped Karmik activites and 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 roundabo ut 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 p urifying 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. Origin of Nagara, Shankha Tirtha, Achaleswara / Siddheswara Lingas

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; 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 Shankha Tirtha 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 h is 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 Achaleswara materialising Achaleswara Linga; Linga; 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. Gaya Tirtha, Nrisimha Sthaan, and  Gokarneswara Siva. 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 Siddheswara 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’. 86

Most Significant ‘Siva Kshetras’ as identified by Maha Deva

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: 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), (Krittivasa), Chhagleya (Kapardi), (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, da y, 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. Origin of Kedar Kshetra and its importance

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  Ke daarayami?). daarayami?). Indra named five of the most dangerous submerged under water ( Ke 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

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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. Birth of Viswamitra, cause of his rivalry with Vasishtha and his curse to Saraswati

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. 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: 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 Chan da 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

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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 w ent 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

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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 an d Viswamitra settled at Haataka Kshetra  performing very rigourous Tapasya as a result of which, Parama Siva gav e 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 n ormal and in fact became fresher, tastier  and rejuvenated. Prabhasa Kshetra Mahatmya

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 ), Skanda Purana (81,000), Vamana Purana (10,000), Kurma Purana (17,000), Matsya Purana (14,000), Garuda Purana (18,000) and Brahmanda Purana (12,200).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 even ts 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: Om Namo Deva devaya Sivaya Paramatmaney, Aprameya swarupaaya Vyaktaavyakta Swarupiney/Twam Patir yoginaa mesha Twayi Sarva Prathishthitam, TwamYagnastvam Vashatkaarastham Omkarah Prajapatih/ (My Greetings to You, Devadideva Paramatma Siva! You have a Sacred Form which is rootless with a ‘Saakara’ or Fully Manifested Form

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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. 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 hop e 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 o f 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 Prabhasa. 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 91

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 Soma Linga Swarup, it assumes Rigveda Form in the early morning, before no on 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 Someswara had been in existence since humanity arrived; Kalpas after Kalpas or ages after ages an d 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, p roviding 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

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(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 ab ode 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 Surya Deva Temple and perform ‘Arka Puja’ and Daan. Not far from Surya Temple is the renowned Siddheswara Linga 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. 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 93

the Chief Controller of Brahmanas. Devotees who observe Bhakti, Snaan, Daan and worship at Prabhasa are bestowed with all kinds o f benefits, especially when they recite the Mantra: Om namo Devadevaya Siti kanthaya Dandine, Rudraya Vaamahasthaya Chakriney Vedhase namah/ Sarasvati cha S avitri Devamata Vibhavari Sannidhaney  Bhavatwatra Tirthey Paapapranashiney/ This Mantra is common to any devotee  performing ‘Snaan’ at any Tirtha. To the South of Somnath is situated the Padma Tirtha. 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 howev er tonsure is not  prescribed but making a symbolic cut would suffice.The following Mantra needs to be recited before a dip in the Ocean: Om Namo Vishnu Guptaya Vishnurupaya the namah, Saannidhye Bhava Devesha Saagare Lavanaambasi / 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 Agni Teertha, flows the Sacred River Saraswati 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. Chan dra 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 Kno wledge 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 Goshpada Tirtha. 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: Pita Pitaamahschaiva Prapitaamaha eva tu, Maata  Pitamaheechaiva thathaiva prapitamahe/ Matamahastaspita cha prapita maha kaadayah, tesham pinde mayadattho hyaksharyamupatishthatu, Om namo Bhagavatey Bhatrey

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Somabhaumejya rupiney/  Right from Brahma and all Devas anticipate that the devotee would perform Tarpanas in their favour but also Rishis, Pitras, and deceased Parents of two generations.

Dwaraka ‘Mahatmya’

Having recounted in brief the events that happened in Dwapara Yuga and its Central Figure Sri Krishna as the Avatar of Maha Vishnu, his v arious 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! Some o f  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 o f 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

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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 abou t 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 daugh ter 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 Dev i, the great destroyer of my failings). After saying this, the devotee needs to ap ply ‘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). ‘Vishupaadotbhava Tirtha’ 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. Gopi Sarovar 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 o nly 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

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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! OM PURNAMADAH PURNAMIDAM PURNAAT PURNAMUDUCHYATEY PURNASYA PURNAMAADAASYA PURNAMEVAVASHISYATEY ANNEXURE ON VISHNU SAHASRANAMA

Shuklaambara dharam Vishnum Shashivarnam Chaturbhujam, Prasanna Vadanam Dhyaayet Sarva Vighnopashantaye/ Laabhastheshaam Jayastheshaam Kruthasthesham Paraajahayah, Eshamindiravashyamo Hridayastho Janaardanah/ Viniyogah: Om Asya Shri Vishnu Sahasranaama Stotra Maha Mantrasya Brahma Rishi Vishnurdevata Anushthup chhandah Sarva Kaamaavaapyatrtha Jape Viniyogah. (In this Vishnu Sahasranaama Stotra, Brahma is Rishi, Vishnu is Devata, Chhanda is Anushthup; to fulfil all desires, this Japa / Recitation is being rendered.) Dhyanam: Sajalaladaneelam darshithodaara sheelam, Karatalaghrutashailam Venuvaadye Rasaalam/Vrajajana kulapaalam Kaaminikelilolam, Tharunathulasimilaalam naimi Gopaalavaalam. (I greet Gopala whose appearance was blue like the radiance of fresh water, whose essential nature was of kindness, who lifted the Mountain of Govardhana with His hands, who played a big sonorous flute, who administered the People of Vraja with care, who was in the habit of performing childish pranks for the entertainment of the women of Vraja and whose neck adorned the highly attractive garland of Tulasi leaves). Following is the Vishnusahasra Nama Stotram:

Om Vishnur jishnur hrishikeshah Sarvaatma Sarva Bhavanah, Swargah Sharvareenatho Bhutagramashayaashayah/ Anaadinidhano Devah Sarvagnah Sarva sambhavah, Sarva –  vyapee Jagatdhaataa Jaganmayah/ Sarvaakritidharah Sarvey Viswaruupee Janaardanah, Ajaatma Sashvatho Nithyo Vishvaadhaaro Vibhuh Prabhuh / Brahmarupaika rupascha Sarva rupadharo Harah, Kaalaagni Prabhavo Vaayuhu Pralayanthakarokshayah / Mahaarnavo Maha Megho Jala budbuda Sambhavah, Samskruto vikruto Matsyo Maha Matsyo thimingalah / Anantho Vaasukih Sesho Varaaho Dharaneedharah, Payaksheera Vivekaadyo Hamso Haimagiri sthitah / Hayagreevo Vishaalaaksho Hayakarno Hayakruthih, Manthano Ratnahaari cha Kurmodhyaraadharah / Vinidro Nidritho Nandi Sunando Nandanapriyah, Naabhi naala mrinaali cha Swayambhuschaturaanah / Prajaapati  paro Dakshah Srishtikarthaa Prajaakarah, Marichih Kashyapo Vatsah Surasura guruh Kavih/ Vaamano Vaamabhaagi cha Vaamakarma Brihadyupuh, Trilokakramano Deepo Baliyagna Vinaashanah / Yagna Hartho Yagna Kartho Yagnesho Yagnabhuk Vibhuh, Sahasranshu Bhago Bhaanurviviswan Raviramshumaan /Thigmatejasvalpatejah Karma Saakshi Manuryamah, Devarajah Surapatir daanavaarih Sachipatih / Agnirvaayusakho Vahnir varuno Yadasaampatih, Nairruto Naadanonaadi RakshoYaksha dhanaadhipah/ Kubero Vitthavaan Vego Vasupaalo Vilaasakruth, Amrithashravanah Somah Somapaana -karah Sudhih/ Sarvoushadhikarah Srimaannishaakaro Divaakarah, Vishaarirvishahartha cha Vishakanthadharo Girih/ Neelakantho Vrushi Rudro Bhalachandrohumaapatih, Sivah

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Shanto Vashi Veero Dhyani Mani cha Maanadah/ Krimikeeto Mrigavyadho Mrigaha Mrigavatsalah, Vatuko Bhairavo Baalah Kapaali Dandavigrahah/ Smashaanavaasi Maamsaashi Dhushta naasi Samaanthakruth, Yoginistrasako Yogi Dhyanastho Dhyana –  vaasanah / Senaanih Sainyadah Skando Mahakaalo Ganaadhipah, Adidevo Ganapathir –  vighnaha Vighnanaashanah / Ruddhisiddhiprado Danti Bhalachandro Gajaananah,  Nrisimha Ugradamshtrascha Nakhi Daanavanaashakrit / Prahlada posha k artha cha Sarva daitya janeswarah, Salabha Saagarh Saashi Kalpadruma Vikalpakah / Hemaado Hemabhagi cha Himakartho Himaachalah, Bhudharo Bhumido Meruh Kailaasa Sikharo Girih / Loka -lokantaro Loki Biloki Bhuvaneswarah, Dikpaalo Dikpathirdivyo Divyakaayo Jitendriah / Virupo Rupavan Ragi Nrithya Geetavisaaradah, Haha Huhu Chitraratho Devashi Naradah Sakha / Viswadevah Saadhya Devah Grithaasheeschalochalah, Kapilo Jalpako Vaadi Duttho Haihayasangharaat/ Vasishto Vaamadevascha Saptarshipravaro Bhriguh, Jaamadagnyo Mahaveerah KshatriyantakaroRishih/ Hiranyakashipuschaiva Hiranyaksho Harapriyah, Agastih PulahoRakshah Paulosthyo Ravano Ghatah/ DevaariTapasastapi Vibhishana Harapriyah, Tejasvi Tejassteyji Eesho Rajapathih Prabhuh/ Daasarathi Raaghavo Ramo Raghuvamsa vivardhanah, Seetaapathih Pathih Srimaan Brahmanyo Bhaktavatsalah/ Sannadah Kavachi Khadgi Cheeravaasa Digambarah, Kireeti Kundali Chaapi Shankha chakri Gadadharah/ Kausalyonandanodaro Bhumishaayee Griha Priyah, Saumithro Barato Baalah Shatrughno Bharataagrajah / Lakshmanah Paraviraghnah Stree Shahaayaka Kapeeswarah, Hanuman Ruksha Raajascha Sugreevo Balinaashanaha/ Dutapriyo Dutakaarihyangado Gadatham Varah, Vanadhwamsi Bani Vegee VaanaroVaanaradhvajah/ Laanguli Nakhi Damshtree hahakaro varah, Bhavasetur  mahasethu bhaddha Setu Rameswarah/ Jaanaki Vallabhah Kaami Kireeti Kundali Khagi, Pundareeka Visaalaaksho Mahabaahur ghanaakrutih/ Chanchalchapalah Kaami Vaami Vaamankavasalah, Streepriyah Streeparah Strainah Striyo Vaamankavasakah/ Jithavairi Jitakaamo Jitakrodho Jitendriyah, Shantho Daantho Dayaraamohyekastreevratha dharakah/ Saatvikah Satvasamsthano Madahaa Krodhaha Kharah, Bahuraakshasa samveethah Sarva Raakshsa naashakrut/ Raavanaaree Ranakshudra dasa mastaka chhedakah, Raajyakaari Yagnakaari Daata Bhokta Tapodhanah/ Ayodhyadhipatih Kaantho Vaikunthokuntha vigrah, Satyavrato Vrati Surastapi Satyaphalapradah/ Sarva Saakshi Sarvagascha Sarvapraanaharovyayah, Praanaschyapaanaascha Vyanodanah Samaanakah/ Naagah Krukalah Kurmischa Devadattho Dhananjayah, Sarvapraanivido Vyaapi Yogadharaka –  dharakah/ Tatvavidstatvadas tatvi Sarva Tatva Visharadah, Dhyanasto Dhyanashaali cha Manasvi Yoga vitthamah/ Brahmajno Brahmado Brahmajnaata cha Brahma sambhava, Agnaatyavith vido topo Jyoti Rupo Niranjanah/ Jnaanado Jnaanah Gyani Guruh Sishyopadeshikah, Susishyah Sikshitah Shaali Sishya Sikshaa Visharadah/ Mantrado Mantraha Mantri Tantri Tantrajanapriyah, Sanmantro Mantravid mantri Yantra mantraika  bhanjanah/ Maarano Mohano Mohi Stambhocchatana krut Khalah, Bahumaayo Vimaayascha Mahamayaa vimohakah/ Mokshado Bandhako Vandihyakarshanah, Hreenkaaro Beeja Rupeecha Kleenkarah Keelakaadhipah / Saunkaara Shaktimaancchaktih Sarva Shakti Dharo dharah, Akarokaara Omkaarascchando Gayatra Sambhavah /Vedo Vedavido Vedi Vedadhyayi sadaa Sivah, Rukyajur Saamaarthaveshah Saamagaana –  karokari/ Tripado Bahupaadi cha Satpathah Sarvatomukhah, Praakrutah Samskruto Yogi Geetagrandha prahelikah/ Saguno Vigunashcchando Nissango Viguno guni, Nirguno Gunavaan Sangi Karmi Dharmicha Karmadah/ Nishkarma Kamakaami cha Nissangah Sanga Varjithah, Nirlobho Nirahankaari Nishkichana Jana Priyah/ Sarva Sangakaro Raagi

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Sarvathyagi Bahiswarah, Ekapaado Dwipaadascha Bahu paadolyalpa paadakah / Dwipadastripadah Paadi Vipaadi Padasangrahaha, Khecharo Bhucharo Bhraami Bhrungakeeta madhupriyah/ Ruthuh Samvatsaro Maasoyanah Pakshoharnishaha, Krutha Tretha Kalischaiva Dwaparaschaturaakrutih / Deshakaalakarah Kaalah Kula dharmah Sanaatanah, Kalaa Kaashthaa Palaa NadyoThaamah Pakshah Sithasithah/ Yugo Yugandharo Yogyo Yuga dharma pravartakah, Kulaachaarah Kulakarah Kula Daivakarah Kuli/ Chaturashramachari cha Gruhastho hyathithipriyah, Vanastho Vanachaari cha Vaanaprastha ashramashrami / Vatuko Brahmachaari cha Shikhasutri Kamandali, Trijati Dhyanavaan Dhyaani Badrikaashrama vaasakruta/ Hemaadri Prabhavo Haimo Hemaraashi  –himaamkarah, Mahaaprasthanako Vipro Viraagi Raagavaan Gruhi/ Naranarayano Naagi Kedaarodarvigrahah, Gangadwara Tapassarastapovana Taponidhi/ Nidhiresha Maha Padmah Padmaakara shriyalayah, Padmanabhah Pareetatma Parivrat Purushotthamah/ Paraanandaha Puraanascha Samradraja viraajakah, Chakrastha Chakravaalasya Chakravarthi Niradhipah/ Ayurvedavido Vaidyo Dhanvantarischa Rogahaa, Aushadhi  beejasambhuto Rogi Roga Vinashakrut / Chetanaschetak oyachintya Chittha Chinta Vinashakruth, Ateendrayah Sukhasparshascharaachari Vihangamah / Garudah Pakshirajascha Chakshusho Viataatmajah, Vishnu yaana Vimaanastho Manomaya –  turangamah / Bahuvrishti karo Varshi Airavanaviraavanah, Ucchauhshrava Hayogami Haridashvo Haripriyah / Pravrusho Meghamaali cha Gajaratnam Purandarah, Vasudo Vasudharascha Nidraaluh Pannagaasanah/ Seshashaayi Jaleshahi Vyasah Satyavati sutah, Veda Vyasakaro Vaagmi Bahushaakhaa Vikalpakah / Smritih Puraana dharmaarthi Paraavara vichakshanah, Sahasra sheersho Sahasraakshah Sahasravadanojjvalah / Sahasrabahuh Sahasranshuh Sahasra Kiranonnatah, Bahusirshekasirsha cha Trishira Vishirah shikhi/ Jatilo Bhasmaragi cha Divyambaradharah Suchih, Anurupo Brihadrupo Virupo Vikarakrithih/ Samudramaadhako Maathi Sarvaratnaharoharih, Vajra vaiduryako Vajri Chintamani mahamanih/ Anirmulyo Mahamulyo Nirmulyah Surabhih Sukhee, Pitaa Maatha Shishurbandhurdhata Twashtararymaa Yamah / Anthahstho Bahyakari cha Bahih –  stho vai Bahiswarah, Paavanah Paavakah Paki Sarva Bhakshi Huthashanah/ Bhagavan Bhagahaa Bhaagi Bhavabhanjo Bhayankarah, Kayasthah Karyakari cha Karyakartha Karapradah/ Eka Dharma Dwidharma cha Sukhi Dutyopa jeevakah, Palakas tarakas –  thraatha Kaalo Mushaka bhakshakah / Sanjeevano Jeevakartha Sajeevo Jivasambhavah, Shadvimshako Maha Vishnuh Sarva Vyapi Maheswarah / Divyangado Muktamaali Srivatso Makaradhwajah, ShyamamurthirGhanashyamah Peetavaasah Shubhaanananh/ Chiravaasa vivaasaascha Bhuta Daanava Vallabhah Amrithomritha bhaagi cha Mohini Swarupa Dharakah /Divyadrishtih Samadrushtiddeva danava vamchakah, Kabandhah Kethukari cha Swarbhaanuschandra taapanah / Graharaajo Grahi Graahah Sarvagraha Vimochakah,daanamaanajapo homah Saanukuulah Shubhagrahah / Vighnakartha apahartha cha Vighnanasho Vinayakah, Apakaaropakaari cha Sarva Siddhi Phala Pradah / Sevakah Samadaani cha Bhedhi Dandi cha Matsari, Dayavaan Daanasheelascha Daani Yajva Pratigrahi / Haviragnicharusthaali Samidascha Tilo Yavah, Hotovuddhata Shuchih Kundah Saamago Vaikruthih savah / Dravyam Paatraani Sankalpo Musalo Haaranih Kushah, Deekshito Mandapo Vediryajamaanah Pashuh Krathuh / Dakshina Swastimaan Swasthihaasheervadah Shubhapradah, Adivruksho Mahavruksho Devavruksho Vanaspathih /Prayaago Venimaan Veni Nyagrodhaakshayo vatah, Sutirthastirthakaari cha Tirtharajo Vrathi Vrathah / Vrittidaata Prudhuh Patro Dogdha Gorvatsa evacha, Ksheeram Kshiravahah Ksheeri Ksheera bhaga vibhaga vith / Rajyabhaagavido bhaagi Sarva bhaaga

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vikalpah, Vaahano Vaahako vegi paadachari Tapaswarah / Gopano Gopako Gopi Gopakanyaviharakrit, Vaasudevo Visaalaakshah Krishno Gopijanapriyah/ Devakinandano  Nandi Nandagopa grishaasrayi, Yashodanandano Dami Damodara Ulookhali / Putanaari Trinaavartahaari Shakataprabhanjakah, Navanitapriyo Vaagmi Vatsapaalaka baalaah/ Vasurupadharo Vatsi Vatsaha Dhenukaanthakrit, Vakaarirvanavaasi cha Vanakreeda visaradah / Krishavarnaakrutih Kantho Venuvetra vidhaarakah, Gopamokshakaro Moksho Yamunapulinaturah / Mayavatsakaro Maayi Brahma mayapamohakah, Atmasaara viharaksho Gopadarakadarakah / Gochari Gopatirgopo Govardhanadharo Bali, Kaaleeya –  mardanah Kaali Yamunaa hrada vihaarakah / Sankarshano Balashalyadhyo Baladevo Halaayudhah, Laangali Musali Chakri Ramo Rohininandanah / Yamunaararshanodwaro  Neelavaasaa Hali thadha, Revati ramano, Lololo Bahumaanakarh Parah / Dhenukaari Mahaviro Gopakanya Vidushakah, Kaama maana harah Kaami Gopivaasopa taskarah/ Venu vaadi cha Naadi cha Nritya geetavisharadah , Gopimohakaro Gaano Raasako Rajanicharah / Divyamali Vimaalicha Vanamaala vibhushitah, Kaitabharischa Kamsaarimadhuha Madhusudanah / Chaanuramardano Mallo Mushti Mushtaka Nashaka krit, Muraha Modako Modi Madghana Narakanthakrit / Vidyadhyayi Bhumishayi Sudaamascha Sakha Sukhi, Sakalo Vikalo Vaidyah Ka litovai Kalanidhih / Vidyashaali Vishaalicha Prtru Matru Vimokshakah, Rukmini ramano ramyah Kaalindipatih Shankhaha/ Panchajanyo Maha Padmo Bahunayaka nayakah, Dundhumaaro Nikumbaghna Shambara -anto Rati Priyah / Pradumna Aniruddhischa Saatvataampatir arjunah, Phalgunascha Gudakeshaha Savyasaachi Dhananjayah / Kiriticha Dhanushpaanirveda visharadah, Sikhandi Saatyakih Shaivyo Bhimo Bhimaparakramah / Paanchaala abhimanyus ch a Saubhadro Draupatipathih, Yudhishtaro Dharmaraajah Satyavaadi Suchivratah / Nakulah sahadevascha Karno Duryadhano Ghrini, Gaangeyosya Gadaapaanir Bhishmo Bhiradhi sutah / PanchaakshurDhritaraashtro Bhaaradjoshya Gautamah, Asvatthama Vikarnakar –  nascha Jahuryu dhavisharadah / Shamantiko Gadi Gaalvo Vishwamitro Duraasadah, Durvaasa Durvinitischa Markandeyo Maha Munih / Lomasho Nirmalo (A)lomi Dhirghayuscha Chiro(A)chari, Punarjeevamritho Baavi Bhuto Bhavyo Bhavisyakah / Trikaalosya Trilingascha Trinethrar Tripathipathih, Yaadavo Yaagnyavalkyas cha Yadurvamsava vardhanah / Shalyakridi Vikridascha Yadavaantha Kalih Kalih, Sadyo Hridayo Daayado Dayabhaakdayi Dayi / Mahodadhirmahipushto Neela Parvata Vaasa krit, Eakavarno Vivarnascha Sarva varna bahischarah / Yagna Nandi Veda Nandi Vedabaaho Balo Balih, Vaidyari Baadhako Bhaago Jannadho Jagatpathih / Bhaki BhagavatoBhaagi Vibhakto Bhagavatpriyah, Trigramosya Navavaranyo Grihopanishadaasanah / Shaalagraama shilatayukto Vishalo Gandakaasrayah, Ritudevah Shruthah Shraavi Shrutabodhaha Shritashravaah / Kalkih Kaalakalah Kalki Dushta mleccha vinaashakrit, Kunkumi Dhavalo Dhirah Kshamaakaro Vrishakapih / Kinkarah Kinnarah Kanvaha Keki Kimpurushadhipah, Ekaroma Viroma cha Bahuroma Brihatkavih/ Vrajapraharano Vajri Brihaghno Vaasavaanujah, Bahutirtha karastirthah Sarva Tirtha Javeswarah/ Vyatipaato  paraagascha Daana Vriddhikarah Shubhah, Asankheyoprameyascha Sankhyakaaro Visankhyahah / Mihikottharakstaro Balachandrah Sudhakarah, Nirlokascha Nirakaari Brahma kaaraika kaarakah / Dauhitrakah Putrakah Poutro Napta Vamsadharo dharah / Dravibhuto Dayaluscha Sarva Siddhi prado manih, Aaadhaaropi Vidhaarascha Dharaasunuh Sumangalaha / Mangalo Mangalaakaaro Mangalyaha Sarva Mangalah/  Naamnaam Sahasram Naamedam Vishnortulatejasah, Sarva Siddhi karam Kaamyam Punyam Hariharatmakam/ Yah Pathethpratruddhya Shuchi bhutva Samaahitah, Yaschedam

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